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PERCEIVED FAMILY OBLIGATION ON CHURCH COMMITMENT AMONG
PRIESTS OF BAUCHI DIOCESE, NIGERIA
EMMANUEL NYONG EDET
(PSI/39/EE/17)
A THESIS SUBMITTED TO THE PSYCHO-SPIRITUAL INSTITUTE IN PARTIAL
FULFILLMENT OF THE REQUIREMENT FOR THE AWARD OF MASTER OF
ARTS IN PSYCHO-SPIRITUAL THERAPY AND COUNSELING
MARIST INTERNATIONAL UNIVERSITY COLLEGE
A CONSTITUENT COLLEGE OF THE CATHOLIC UNIVERSITY OF EASTERN
AFRICA
NAIROBI-KENYA
MAY, 2019
ii
DEDICATION
This work is dedicated first of all to God Almighty for his faithfulness to me in my
missionary vocation. Secondly, I dedicate this work to the Central Leadership Team of St.
Patrick’s Missionary Society for their support while I did a Masters program in Psycho-
Spiritual Counseling/Therapy.
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ACKNOWLEDGEMENT
I am immensely grateful to God for his untiring love and care for me throughout this
journey in Psycho-Spiritual Institute. I remain very grateful to all those who have in their
different capacities helped me complete my time and thesis in PSI successfully.
I would not have come this far in my program without the help and encouragement of
the District leadership of West and East Africa. In a special way I thank Frs. Kevin O’Hara
and Sean Cremin for their immense support throughout my time in Nairobi for this program.
God bless you.
For my parents, siblings, friends and SPS brothers, thank you all for being there for
me while I was doing this program. I know you were always praying for me and wishing me
every success in the training to become counselor/therapist. I am grateful to you all.
For my supervisors, Rev Dr. Joyzy Pius Egunjobi and Rev Fr. Dr. Cosmas Kagwe,
thanks for the time and energy you put into reading this work and making it what it is today.
May God bless you.
My colleagues in PSI, the pioneer groups, my classmates, and those of you behind us,
thank you for the time we shared and for the opportunity to learn from you all.
Finally, May the Name of the Lord be praise for all his goodness to me. Amen.
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DECLARATIONAND RECOMMENDATION
This thesis is my original work and has not been presented for the award of a degree in any
other University or Institution.
Signature: _____________________________Date: ______________________________
Emmanuel Nyong Edet
PSI/39/EE/17
This thesis has been submitted for examination with my approval as the appointed University
Supervisor.
1st Supervisor
Signature _______________________ Date______________________
Name: Rev Dr. Joyzy Pius Egunjobi
This thesis has been submitted for examination with my approval as the appointed University
Supervisor.
2nd Supervisor
Signature______________________ Date____________________________
Name: Rev. Fr. Dr. Cosmas Kagwe
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TABLE OF CONTENTS
DEDICATION.........................................................................................................................ii
DECLARATIONAND RECOMMENDATION..................................................................iv
LIST OF TABLES..............................................................................................................viii
LIST OF FIGURES..............................................................................................................ix
Abstract....................................................................................................................................x
CHAPTER ONE......................................................................................................................1
INTRODUCTION...................................................................................................................1
1.1 Background of the Study..................................................................................................1
1.2 Statement of the Problem.................................................................................................4
1.3 Purpose of the Study........................................................................................................5
1.4 Objectives of the Study....................................................................................................6
1.5 Research Hypotheses.......................................................................................................6
1.6 Significance of the Study.................................................................................................7
1.7 Scope and Delimitation of the Study...............................................................................7
1.8 Limitation of the Study....................................................................................................8
1.9 Theoretical Framework....................................................................................................8
1.9.1 Position of authority and responsibility of first born in the family...............................9
1.9.2 Family situation expectation of first born son..............................................................9
1.9.3 The strengths of Alder birth order theory................................................................10
1.9.4 The weaknesses of Adler birth order theory...........................................................11
1.9.5 Justification for Adler birth order theory................................................................11
1.10 Conceptual Framework................................................................................................12
LITERATURE REVIEW.....................................................................................................14
2.1 Introduction....................................................................................................................14
2.2 Financial, physical and emotional support of health care of parent...............................14
2.3 Financial and emotional support of Siblings..................................................................20
2.4 Birth Order, Age, Educational Level and Economic Background on Perceived Family
Obligation.............................................................................................................................23
2.4.1 Birth order on perceived family obligation.............................................................23
2.4.2 Economic Background on perceived family obligation..........................................25
2.4.3 Education Level on perceived family obligation....................................................26
2.4.4 Age on perceived family obligation........................................................................27
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2.5 Perceived family obligations on church commitment among priests of Bauchi Diocese
..............................................................................................................................................28
2.6 Summary of reviewed related literature and knowledge Gaps......................................30
CHAPTER THREE...............................................................................................................32
RESEARCH METHODOLOGY.........................................................................................32
3.1 Introduction....................................................................................................................32
3.2 Locale of the place.........................................................................................................32
3.3 Research Design............................................................................................................32
3.4 Target population..........................................................................................................33
3.4 Sample and sampling Procedure...................................................................................33
3.5 Description of Data Collection instruments..................................................................33
3.6 Validity and Reliability of the Research Instruments...................................................34
3.6 .1 Validity of Research Instruments...............................................................................34
3.6.2 Reliability of the Research Instruments....................................................................34
3.7. 1 Summary of the reliability of the standardized instruments in the Present Study.....35
3.8 Data collection procedures.............................................................................................36
3.8.2 Data analysis............................................................................................................37
3.8.3Quantitative data analysis.........................................................................................37
3.8.4Qualitative data analysis...........................................................................................37
3.8.5 Ethical Considerations................................................................................................38
3.9 Summary of Chapter Three............................................................................................38
CHAPTER FOUR.................................................................................................................39
DATA ANALYSIS, PRESENTATION ANND DISCUSSION OF FINDINGS..............39
4.0 Introduction....................................................................................................................39
4.1 Response Rate................................................................................................................39
4.2 Demographic Information..............................................................................................39
4.3 Effects of financial, physical and emotional support of health care of parents on the
church commitment among priests of Bauchi Diocese.......................................................41
4.4 Effects of Financial and Emotional Support of Siblings on the Church Commitment
Among Priests of Bauchi Diocese.......................................................................................44
4.5 The impact of socio-demographic factors......................................................................46
4.6 Triangulation of the Survey Results With In-depth Interviews With Priests’ Relatives
..............................................................................................................................................48
4.7 Summary of the findings................................................................................................51
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CHAPTER FIVE...................................................................................................................52
SUMMARY, CONCLUSIONS AND RECOMMENDATIONS.......................................52
5.0 Introduction....................................................................................................................52
5.1 Summary of Findings.....................................................................................................52
5.2 Conclusion.....................................................................................................................53
5.2.1 A Psycho-spiritual Implications of findings on Church commitment among priests of
Bauchi Diocese....................................................................................................................54
5.2.2 Possible psycho-spiritual coping mechanisms...........................................................58
5.3 Recommendations..........................................................................................................59
5.3.1 Policy Recommendations........................................................................................59
5.4 Recommendations for Further Research....................................................................60
REFERENCES......................................................................................................................61
APPENDICES........................................................................................................................72
Appendix 1: letter of permission..........................................................................................72
Psycho-Spiritual Institute Affiliated to Catholic University of Eastern Africa, Nairobi,
Kenya...................................................................................................................................72
LETTER OF PERMISSION................................................................................................72
APPENDIX 3: Research Timeline.......................................................................................74
Appendix 4: Research Budget..............................................................................................75
Appendix 5: Letter of Authorization....................................................................................76
Appendix 6: Letter of Permission........................................................................................77
APPENDIX 7: Interview Guides for Relatives of Priests....................................................78
Part I: Interview guide......................................................................................................78
Part II: Summary participants’ interview.........................................................................78
APPENDIX 8: Questionnaire..............................................................................................79
Part A: Demographic Information.......................................................................................79
Part B: Health Care for Parents............................................................................................80
Part C: Emotional and physical support of Siblings............................................................81
Part D: Church Commitment- Affective..............................................................................82
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LIST OF TABLES
Table 3.7.2: Reliability of the instruments used in the present study………………………37
Table 4.1: Demographic characteristics of the respondents (n=35)………………………..41
Table 4.1.1: Classification of respondents engaged in in-depth interviews………………..42
Table 4.2: Correlation between church commitment and support for the health care of
priests’ parents………………………………………………………………………………44
Table 4.3: Correlation between church commitment and support for the priests’
siblings………………………………………………………………………………………46
Table 4.4: Hierarchical step-wise regression analysis showing the effects of demographic
factors on the relationship between perceived family obligations and the overall church
commitment………………………………………………………………………………..42
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LIST OF FIGURES
Figure 1 Conceptual Framework of the Study.........................................................................12
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Abstract
Alfred Adler’s birth order theory (1966) holds that first born children in the family always find themselves included in family obligations. Some priests are first born. Catholic priests in Sub-Saharan Africa always face challenges to tackle poverty in their families. The purpose of the study was to evaluate perceived family obligation on Church commitment among priests of Bauchi Diocese, Nigeria. The specific objectives of the study were to; assess the effects of financial, physical and emotional support of health care of parents on Church commitment (affective and continuance); examine the effects of the financial and emotional support of siblings on Church commitment; and examine whether birth order, age, education level and economic background moderate relationship between perceived family obligation and Church commitment. The study was conducted through Triangulation design; using questionnaire for population of 44 priests and short open ended interview guides from sample of 7 relatives of priests in Bauchi Diocese, Nigeria. The in-depth interviews were conducted with the relatives of the priests as a triangulation of the quantitative results. The study revealed that 46% of the participants had worked in the diocese for over 9 years, 37% were over 40 years with 69% having Bachelor’s degree and 60% being in the 1st, 2nd and 3rd birth orders. The study found no significant correlation between overall support for health of parents and overall church commitment (r=.126, p>.05) but negative significant correlation between financial support for parents and overall church commitment (r=-.285, p<.05). The study further found significant positive correlation between support for siblings and overall church commitment (r=.342, p<.05). Lastly, the study found no significant impact of the demographic factors on the relationship between perceived family obligation and church commitment (|β1 – β2| = .002, p>.05). It was concluded that family members have high expectations to get support from the priests, especially financial support which affects the commitment of the priests to pastoral activities. From the results, it was recommended that bishops and /or superiors need to devise a mechanism to help family members of the priests to understand that priests should not be part of family obligations. Further, it was recommended that priests need to be compensated to manage family obligations and thus improve their commitment in church.
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CHAPTER ONE
INTRODUCTION
This chapter discusses the background of the study, the statement of the problem,
research objectives, hypotheses and significance of the study. The scope and delimitation of
the study, theoretical, and conceptual framework and defined key operational terms used in
the study are considered at the end of this chapter.
1.1 Background of the Study
The family remains the primary community for the transmission of the Christian faith.
It can be seen everywhere that many priestly vocations in sub-Saharan Africa are born in
families where the example of a Christian life in keeping its calling and the practice of the
evangelical virtues give rise to the desire for complete self-giving. However, in the case of
first born priest who, according to Alfred Adler’s birth order theory (1966) finds himself in a
unique ordinal birth position as one who is inclined to assume responsibility for others, could
perceive some family obligation towards their families in spite of their calling (Juma, 2010).
Stein (2012) defines family obligation as “rights and duties that accompany kin roles” and
describes it as “the glue that connects generations” (p.67). For Stein (2012) family members
would normally be expected to be supportive of one another such as:
Providing tangible and social support as needed, avoiding interpersonal conflict,
protecting family members/close friends from harm, maintaining honest and open
lines of communication with important others, sharing important information with
family, and being able to count on one’s family and friends in times of need ( P.68).
In the Chinese society, Hwang (2011) described the Chinese rule of family, according
to which “every member should do his best for the family and the family will in turn supply
him the resources necessary for living” (p. 950). Oyserman,Coon and Kemmelmeier (2012)
found that groups that were more collectivistic showed greater social obligation especially
2
toward members of the salient in-group (family members in our case). Fuligni et al. (2002)
found that family obligation took precedence over personal independence for Chinese.
Similarly, communities in sub-Saharan Africa, a person’s identity as intrinsically linked with
the wellbeing of the community, and for this reason, a person is considered ‘good’ in the eyes
of the community when they share their resources like time, affection, and money not only
with their immediate family but with the extended family and the larger community as well
(Gichinga, 2007).
Roman Catholic diocesan priests represent a group of men fulfilling a religious and
spiritual ministry. The role, function, and ministry of Roman Catholic priests (shortened to
priests for remainder of the manuscript) is considered a calling from God that is expressed
through service to others, sacramental duties, and overseeing the administration of parishes
(i.e., organized, geographically based faith communities; Hankle, 2010). A study by Cornelio
(2012) among Philippine priests found that the priests interviewed expressed the desire to
support their parents and siblings if they had extra financial resources to dispose of. While a
priest’s perceived family obligation in terms of financial, physical and emotional support
arises from a natural bond to family and kin, his vocation and circumstance as a priest could
pose a challenge to his capacity to give material help to family members or kin. According to
Andrew and Wenxin (2004), while a sense of family obligation could be associated with
positive family relationship among some individuals, it could also be a source of stress to
them in some cases. Bavel, Wijckmans, and Liefbroer (2010) argued that an individual is
likely to experience greater level of stress when what is expected of them conflicts with his
personal circumstances. These findings are significant in the context of this study which
examines perceived family obligation on church commitment (a priest’s attachment to, and
identification with, and involvement in the Diocese) of Priests of Bauchi Diocese. To
3
establish background to this study, perceived family obligations is explored from the globe to
region of Nigeria.
Marshall (1994) observed that traditionally, in theory the priest is believed to be a
man set apart from the larger society. However, in practice the nature of priests’ work in the
parish means that they are involved in many social interactions. Priests in England in early
the sixteenth century remained in close contact with their relative and it was not uncommon
to see relatives of priests living with them in the rectory (Marshall, 1994). The parish clergy
ties with kin was reinforced by fact of living and working within the confine of a home
diocese and were likely to be serving in the areas where they have grown up (Marshall,
1994). The fact that a priest worked in his home area and was close to relatives did pose some
challenges to him. Some priests had to move from one parish to another frequently in search
of adequate stipend, or having to withstand the misdemeanour of a relative in a particular
parish or presbytery (Marshall, 1994).
For Schneider (2001), it is not only diocesan priests who faced such familial
challenges, some female religious in some parts of North America wanted to return to their
biological families many years after profession in a religious congregation. Schneider (2001)
holds that there are some female religious who would not accept pastoral assignment that
took them far away from biological family because they could not cope with the pain of not
being involved in the day- to- day life of their family. Over time, some of these religious
women took on “more and more responsibility in the biological family, and gradually family
events and obligations took precedence over community affairs” (p.240). When a consecrated
person reverts to biological family as their main place of seeking affection or identity, it
becomes problematic for such an individual who has made a lifelong commitment to a
congregation. Such a scenario is likely to lead to the individual feeling torn between one’s
primary commitment to a diocese or congregation and family roles (Schneider, 2001).
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According to Alfred Adler’s (1931-1937) birth order construct which speculated that the first
born is likely to assume more family responsibilities than the middle born and the last born
because of his psychological position of bond with parents, this study hypothesised that the
birth order position of a priest as first born in the family, economic background, education
level and age would positively correlate with his perceived family obligation and affective
and continuance church commitment.
Priests of Bauchi Diocese come from larger families with seven or more siblings;
65% of them fall in the range of first and second born, and from relatively poor economic
background. Though the findings of present study show that birth order position, economic
background, age and education level did not have a significant correlation with overall
perceived family obligation and church commitment among priests of Bauchi Diocese,
increased financial demand for health care of parents and sibling negatively affected their
commitment to church activity. The experience of conflict between work and family
commitments is the subject of study by Akintayo (2010) in Port Harcourt, Nigeria, which
found that work-family role conflict impacted negatively on organisational commitment.
Present study evaluated the effects of perceived family obligations on church commitment of
priests of Bauchi Diocese.
1.2 Statement of the Problem
Sub-Saharan Africa is a continent with millions of people living in poverty. Priests
and religious are often faced with challenges to tackle such poverty in their families. Bauchi
State in Nigeria is ranked as one of the top ten poorest States with 73% poverty rate,
according to statistics from Nigerian Bureau of Statistics (2019).
Priests of Bauchi Diocese practice their priestly ministry in the context of prevalent
poverty not only among their parishioners but family members as well. It for this reason that
Tambudzai and Uguwanyi (2011) had posed the question:
5
How can we [priests/religious] see a mother, a brother or sister suffering and not be
able to help? Priests and religious in Africa are challenged to see their own family
members suffering in poverty. The issue of family responsibility must be adequately
raised and honestly addressed. A priest or religious cannot pretend to fight misery,
ignorance and poverty in the world if in one’s own family one is not able to help with
that issue (p.78-79).
The research findings of present study show that family members expect their
priests to support them financially in time of need. Most priests of Bauchi Diocese are
first and second born in their families and had seven and more siblings; with 60% of
their parents with only primary education. Some relatives of priests expect that after
ordination, the priest would solve all of the family financial problems. Some priests
have expressed concern that such pressure from family members for material support
is a challenge for the priests, especially in the areas of personal integrity and financial
accountability to the Diocese.
1.3 Purpose of the Study
The purpose of the study is to evaluate the effects of perceived family obligation on
church commitment among priests of Bauchi Diocese. This study provides knowledge on
issues arising from perceived family obligations on church commitment among Priests of
Bauchi Diocese. The findings and recommendation of this study are useful to Bauchi
Diocesan authority to come up with policies to deal with challenges posed by perceived
family obligation on Church commitment among priests.
6
1.4 Objectives of the Study
The study will be guided by the following objectives;
i. To assess the effects of financial, physical and emotional support of health care of
parents on the church commitment among priests of Bauchi Diocese.
ii. To examine the effects of financial and emotional support of siblings on the church
commitment among priests of Bauchi Diocese.
iii. To examine whether birth order, age, education level and economic background
moderate relationship between perceived family obligation and church commitment
among priests of Bauchi Diocese.
1.5 Research Hypotheses
According to Creswell, J. (2009) quantitative hypotheses “are predictions the
researcher makes about expected outcomes of the relationships among variables” (p.125).
These are conjectural statement of the relation between two or more variables (Kerlinger,
2000). They often flow from research questions and objectives as a tentative answer to a
research problem or question. Research hypotheses are in two forms: the research hypothesis
(Hi) affirmative statement predicting a research outcome; and Null Hypothesis (HO) makes
prediction that in general population there is no relationship or significant difference between
groups on a variable (Keringer, 2000).
A key characteristic of hypotheses is that they must be testable. Creswell (2009)
asserts that testing of hypotheses involves using statistical procedures in which the researcher
draws inferences about the population from a study sample. Accordingly, this study
hypothesis is formulated in one null hypothesis and two affirmative hypotheses.
HO1: There is no negative correlation between financial, physical and emotional
support of health care of parents and church commitment among priests of Bauchi
Diocese.
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HO2: There is no significant correlation between financial and emotional support of
siblings and church commitment among priests of Bauchi Diocese.
HO3: Birth order, age, education level and economic background would moderate
relationship between perceived family obligation and church commitment among
priests of Bauchi.
1.6 Significance of the Study
This study is important to the priests because they are able to understand how to
integrate their family expectations with their church commitment. The study is also important
to the leaders of the Catholic Church since they would be able to find ways to support their
priests to integrate their roles as priests and meet the expectations of their families. The study
proposes ways through which dioceses and religious authorities could support priests and
religious to deal with their perceived family obligations. This study could be a resource to
religious and diocesan authorities to come up with policies on support for priests to cope with
some perceived family obligations.
The findings of this study add to empirical body of knowledge on depiction of
perceived family obligation on church commitment among priests. The study provides basis
for future research and provide literature for future research.
1.7 Scope and Delimitation of the Study
The scope of this study is Bauchi Diocese, Bauchi State, Nigeria. The target
population is 44 Diocesan priests from four deaneries. The sample included all 44 priests for
data collection and analysis. The delimitation is perceived family obligation on church
commitment among priests. This study is focused on priests’ perception of family obligation.
However, the researcher sampled opinions of seven priests’ family members through in-depth
interview on what they expect of a priest family member. During defence proposal for this
study, the researcher was advised by the examiner to sample the opinion of some priests’
8
family members on this topic. In addition, the study did not consider the Bishop and other
religious men and women working in the diocese. This scope was chosen for the reason that
Bauchi diocesan priests live and work in home diocese and it is located in one of the poorest
states in the North East of Nigeria.
1.8 Limitation of the Study
The study uses questionnaires and in-depth interview guides as the main instruments
for collecting data. The researcher ensured confidentiality so as to allow respondents to fill in
the questionnaires and to do the interviews with full consent. The researcher cannot tell
whether the respondents were honest in responses to the statements given in the
questionnaires and interviews given the sensitivity around family issues and church
commitment among priests. The researcher explained to the respondents that the study was
purely academic in order to dispel any fear that the respondents could be nursing. This was
done to enhance accurate data collection.
1.9 Theoretical Framework
Alfred Adler (1870-1937) birth order theory guided this study. Adler maintains the
significance of birth order as contributing factor in the psychological development of an
individual within the family and society at large. According to Adler, birth order and the
position of the child in the family has significant influence on the formation of his character
and personality. For Adler, there are four positions of the birth order in the family: the
firstborn, middle born, last born and an only child. Adler contended that the first born among
all the other siblings, was the one who received all the affection of parents as an only child
until when the next child came in and it felt somewhat displaced. Adler claimed that when the
first born reached adulthood they tended to live according to the dictate of their parents and is
likely to want to imitate their parents as they assume the role of wanting to look after others
in the family. It is on this note that this study finds two characteristic elements of position of
9
the first born in the family in Adler’s birth order theory to be most appropriate lens to look at
the role of priests as firstborn in the family. (George, Boeree, 2006).
1.9.1 Position of authority and responsibility of first born in the family
Birth order in the family is believed to be a significant variable in comprehending
power relations between siblings in the family (Hada, 2009). The firstborn is thought to hold
the position of authority and responsibility among the siblings. The first born according to
Janson (2012) is believed to be conscientious, dependable as well as excelling in leadership
roles. They often assume dominant role in the family relationships and likely to feel
responsible for the needs siblings and care of parents in their later life (Hadas, D. 2009). A
two year longitudinal study by Jack and Cookston (2007) on Chinese American adolescent to
find out how birth order influenced attitude and behaviour towards perceived family
obligation found that first born reported higher level of family obligation attitude and
behaviour.
In some African societies, parents look up to boys especially the first born to assume
certain responsibilities towards parents, siblings and other members of the family (Gichinga,
2007). According to Nyenyembe (2011), some priests in sub-Saharan Africa are sometimes
identified with the role of sons by parents and family members. In keeping with Adler’s birth
order construct, a priest as a son, especially the first born, is not only assigned responsibilities
within the family, but could also develop within himself certain perceived family obligation
attitudes and behaviours towards parents and siblings. Nyenyembe (2011) had observed that
some parents of priests especially the mothers had huge influence on their priests sons while
the in ministry.
1.9.2 Family situation expectation of first born son
According to Adler, the first born received greater attention and affection from
parents before the next sibling came along. Jeffrey (2011) argued that the first born had more
10
advantages of nurture over the younger ones and parents treated them more like companions.
According to Hadas (2009), the first born does develop some psychological dependence on
parents as source of approval and validation and little wonder why some first born later in
adult life could still be influenced by parental expectations.
The first born priests’ perceived family obligation behaviours and attitudes is likely to
be influenced by such parental and psychologically upbringing. Nigerian Catholic Bishop
Conference (2004) had lamented the situation where some priests give the impression that
their families own them because of their excessive perceived family obligation behaviours.
For instance, in the event of ill health of a parent or sibling, a priest who is first born is not
only expected to give financial help but he could be expected as well to be physically present
to ailing parent or sibling. According to Jeffrey (2011), birth order is a determinant when it
comes to the care of aging parent, with “the first-borns likeliest to do the heavy lifting in
caring for parents, with last-born the next likeliest, and the middle children the least work”
(p.281).
The position of the priest as first born in the family and commitment to ministry could
be challenging for him. Nyenyembe (2011) had observed that perceived family obligation
behaviours could pose a threat to priestly ministry. When a priest who is first born feels
pressure from financial, emotional and physical filial expectations from parents and siblings
due to his unique psychological and cultural position in the family, it could affect his
commitment on affective level of being very happy and satisfied in spending all of his life in
the priestly ministry in the Catholic Church.
1.9.3 The strengths of Alder birth order theory
The strength of Adlerian therapy is that the client is understood within the larger
context of his family. It stresses the relationships a person has with the family and how these
influence choice and behavior. His theory of birth position order from a cultural diversity
11
perspective is very applicable in many African cultures where the role of the first born son or
daughter in the family is very significant. This theory will help the researcher to understand
family and parents’ expectations of their children based on their birth position in the family.
As a therapy theory, the challenge faced by an individual in living up to family expectations
are best addressed by considering influence of family and position of the individual in the
family.
1.9.4 The weaknesses of Adler birth order theory
While Alder’s birth order approach has mainly been studied and applied in the context
of sibling relations and interactions among secular individuals, it has not been applied to
catholic priests in their relationship to their siblings and parents in their biological families.
The other weakness is that there is no evidence to suggest that there is such a thing like a
typical first born, last born or middle born. While Adler’s birth order theory give this work, a
way to look at first born priests birth order in the family, and how it could affect their
perceived family obligation, it doesn’t explain the uniqueness among first born priests in this
regard.
1.9.5 Justification for Adler birth order theory
This study wants to assess perceived family obligation on church commitment among
priests of Bauchi diocese. In order for this study to achieve this purpose, Adler birth order
position theory gives us a very important tool to understanding how priests of Bauchi diocese
could perceive their obligations within their families according to their birth positions. From
what we have learnt from Adler birth position theory, perceptions of parents of the role a
child plays in the family based on birth position assigned characteristics helped this study to
understand how these perceptions affects priests family support attitudes and behaviors.
Perceived Family ObligationFinancial, emotional and physical support of health care of parents
Church CommitmentAffective commitmentContinuance commitment
Financial and emotional support of siblings
Birth Order, Age, Education level, Economic background
12
1.10 Conceptual Framework
Conceptual framework is a scheme of concept (variables) which the researcher
operationalizes in order to achieve the set objectives (Mugenda & Mugenda, 2013). A
variable is a measure characteristic that assumes different values among subject. The
conceptual framework for this study is given below in figure 1.
Independent variable Dependent variable
A
B
C
Figure 1 Conceptual Framework of the Study
Source: Researcher (2018)
Figure 1 graphically shows the relationship between the independent, dependent and
intervening variables. The main objective of this study is to assess the effect of perceived
family obligation: financial, emotional and physical support of health care of parents;
Financial and emotional support of siblings; how birth order, age, education level and
economic background moderate relationship between perceived family obligation and church
commitment among priests of Bauchi diocese in two dimensions of commitment to the
Intervening Variable
Intervening Variable
13
diocese: affective- feeling of connection to, and continuance- wanting to remain in the
diocese.
1.11 Definition of Key Operational Terms
Bauchi: Capital city of Bauchi State in North Central Nigeria.
Perceived Family Obligation: This refers to responsibilities and duties that a Catholic priest
in sub-Saharan African feels towards parents and siblings.
Church commitment: refers to a priest’s attachment to, identification with, and involvement
in the diocese.
Birth Order: Refers to a priest’s ordinal birth position in the family.
Healthcare: It is medical and mental care and support that a priests offer to parents and
siblings.
Education: Refers to the level of learning that a priest has attained from a recognised higher
institution.
Economic Background: Refers to socio-economic status of a priest’s family judged by its
average education attainment.
Psycho-spiritual therapy: This refers to an integrated and comprehensive care model for
priests which recognize their physical, social, psychological, cultural and spiritual challenges
posed by familial and parochial duties.
14
CHAPTER TWO
LITERATURE REVIEW
2.1 Introduction
This chapter reviewed the literature on effects of perceived family obligation on
church commitment among priests of Bauchi Diocese. It reviews literature on the experience
of financial, physical an emotional support for health care of parents on church commitment.
Secondly, it reviews literature on financial and emotional support of siblings on church
commitment is considered. Finally, it reviews literature dealing with effects of perceived
family obligation on church commitment is examined.
2.2 Financial, physical and emotional support of health care of parent
The Roman Catholic Church is the largest non-governmental provider of health care
services in the world (Agnew, 2010). It has around 18,000 clinics, 16,000 homes for the
elderly and those with special needs, and 5,500 hospitals, with 65 percent of them located in
developing countries (Calderisi, 2013). In 2010, the Church's Pontifical Council for the
Pastoral Care of Health Care Workers said that the Church manages 26% of the world's
health care facilities. The Church's involvement in health care has ancient origins.
The members of the Clergy in the Mexico play a major role in addressing the health
care needs of their congregants. In other countries, studies have also shown that clergy may
offer advice and guidance regarding health issues and health care utilization to their
congregants with chronic diseases (Stanbury, King, Nelson, Speight, 2012). Health is part of
many religious institutions' holistic mission, and some have health ministries in which they
offer spiritual counseling and health services through special committees (Catanzaro,
Meador, Koenig, Kuchibhatla, & Clipp, 2007). Religious leaders are community gatekeepers
who have access to community members and can deliver information to health care providers
and the congregation (Williams, Kegler, & Davis, 2012). Faith leaders are important in
15
developing and implementing health interventions (Webb, M. & Fallon, 2013). Religious
leaders may encourage congregants to be part of an intervention and may be seen as role
models (Baruth, Wilcox, Bopp, & Sanders, 2008). With this in mind, researchers suggest that
religious leaders must be involved from an early stage and throughout the process of the
program of health support for congregants (Campbell, Hudson, Resnicow, Paxton, & Baskin,
2007).While some religious leaders could be involved with the health care issues of their
congregants from a sense of pastoral duty to them, responding to health care challenges of
one’s own parents would not just be a pastoral duty but a felt filial responsibility towards
them (Cooney, T. & Dykstra, P. 2010).
A perceived obligation towards one’s parents is a phenomenon that cuts across most
societies. A filial norm is understood as expected responsibilities towards parents (Bavel,
Pearl, Belinda, & Liefroer, 2010). Catechism of the Catholic Church (1994) elaborates on the
fourth commandment to honour one’s parents when it teaches that children ‘owe life and
knowledge of God’ from them (CCC, Par. 2197). The Book of Sirach conceives filial
obligation as a moral duty- “My child, take care of your father in old age, do not cause him
sorrow as long as he lives” (Sirach 3:12, Christian Community Bible: Catholic Pastoral
Edition).Furthermore, Shinkel, (2012) has interrogated the nature and extent of adult
children’s responsibilities to their parents and proposed three ways of looking at filial
obligations. The first is that adult children have responsibilities to their parents because of
past sacrifices. The second reason is because of a unique relationship children have with their
parents. The third is because of obedience to conventional expectation to look after one’s
parents (Shinkel, 2012). This study is in keeping with first objective: To assess effect of
financial, physical and emotional support and health care of parents on priests of Bauchi
Diocese. The approach this study takes is to examine the special relation priests have to their
16
parents with regard to filial obligations, because according to this study, it is the
responsibilities and duties individual feels towards parents.
Xiaoying, Qi (2016) reported findings of a study of family life based on
questionnaires delivered to 28 undergraduates (2 male and 26 female) in Guangzhou, China
in November 2016 found that sense of filial obligations on the part of an individual is
influenced by both social and structural environment that a person finds him/herself in. How
people perceived their responsibilities to support their parents is shaped by prevalent
economic and welfare system (Bavelet., al 2010).
A survey study by Cooney et al. (2011) which compared family obligations and
support and attitude of middle-age Dutch and American adults who have living aged parent,
found that US respondents with minimal social welfare package for family care, showed
stronger family obligations and support behaviour when it came to caring for aging parents
than their Dutch counterpart. This study concludes that the Dutch adult individual would
choose when and how to exercise support behaviour towards aging parent due to presence of
a comprehensive welfare system, whereas American respondents could not exercise similar
choice when it came to caring for aging parent due to minimal social welfare support for
aging persons.
In addition, Xiaoying (2016) in his interrogation of data of from 2006 East Asian
Social Survey of the basis for contemporary filial obligations among Chinese young people
concluded that Chinese economic system with no state support for aging population meant
parents depended on their adult children for help. This conclusion was corroborated by
research survey findings by Li and Shin (2013) among Chinese college students in
Guangzhou on the proposition ‘Elderly parents should live...’ most respondents indicated that
aging parents should live with an adult child who was also responsible for provision of
financial, emotional and physical support.
17
The burden felt by adult children as they care for an aging and sick parent has not
sufficiently considered by researchers in family scholarship. It is because of such, that Bavel
et al. (2010) has queried past family scholars for their use of one-dimensional approach to
research on filial and interrogational obligations, which failed to take into account conflict
between what is normatively expected and personal circumstances of an individual. Bavel, et
al. (2010) finds evidence of such conflict in their analysis of data from Netherland Kinship
Panel Survey (2002) National comparative surveys. The sample was (N= 8,161) cross-section
of Dutch population ranging from 18-80 years old and second sample of migrants (N= 1161)
18-80 years old. When statement ‘Children should take unpaid leave to look after their sick
parents’ was posed to judge respondents’ sense of obligation towards parents, 40 percent
were of the view that looking after one’s ill parent should not be done at the expense of one’s
own financial position or career perspectives” (p.14).
In addition, majority in this study did not feel that children were obliged to have their
parents come live with them if doing so intruded into their privacy. It is such experience of
ambivalence by children towards heath care of parents that for instance, Xiaoying (2016), in
his study on continuity of family bond and obligation among contemporary Chinese adults,
does not consider the aspect of conflict and negative feelings that often characterised family
interactions. There is no doubt that adult children sometimes experience a certain ambiguity
about caring for an aging or sick parent. The experience of looking after an aging or sick
parent could be rewarding on the one hand and challenging on the other. It is in light of the
experience of ambiguity by both adult children and their aging parent, that a study by Bavel
et al. (2010) found that older respondents said it was not wise for their adult children who had
their own children to look after their elderly parents so as to spare them this heavy burden.
18
In time past, literature on the challenges of filial support for aging or sick parent has
focused on adult children in secular professions. In recent times, the experience of priests and
religious men and women of caring for an aging or sick parent, and how this affects their
commitment to the church is being discussed ( Daly, 2010). This is a story that appeared in
The Arlington Catholic Herald titled: Priests, Nuns, Honouring their Parents.Daly (2010)
writes on the dilemma faced by priests and nuns as they strive to keep the fourth
commandment to honour their parents, as well as remain committed to church and ministry.
A priest friend of mine, Msgr. Jack Myslinki, found himself in this dilemma. His
father died two years ago. His mother, Patricia was declining in health. She lived
hundred miles away in Massachusetts. She had only a year to live. Jack’s sister,
Donna, was the only one at home with their mother. Donna suffers from rheumatoid
arthritis, as did her mum. Msgr. Myslinki decided that after 30 years of ministry in
Washington, D.C., his place was with his family.
According to Daly (2010), care of aging and disabled parents is one of the challenges
of present day priests and religious, and there seems to be no adequate resolution to it. In
addition, Carmichael, M .M (2000) in an article Caring for family elders described the
dilemma that some priests and religious faced as they care for aging parents as well as aging
religious community members. In some situations, the priest or religious has to make the
tough decision between continuing on with pastoral engagement and taking time off to look
after a sick or aging parent. While some priests or religious in this situation, could decide to
take a break from active ministry in the church to support a parent, others, according to Daly
(2010), had settled for option of bringing in a sick parent to live with them in the rectory, and
in some cases that decision caused conflict with the diocesan or congregation authorities who
felt it was inappropriate to have a priest parent living in the rectory with him.
19
Perceived filial obligations to an aging parent becomes a lot more tasking for a
diocesan priest who, according to a survey of Diocesan priests in the United States,
commissioned by The National Federation of Priests Council (NFPC),priests feels
increasingly overburdened by the demands of the people. Some could be said to be related to
familial obligations(Carmichael, 2000).Another challenge priests and religious face on care
for aging parent is that being single, their married siblings in some occasions expect them to
assume greater moral and material support for an aging parent (Daly, 2010).
Care for aging or sick parent is challenging for priest or religious in Nigeria with no
social welfare, where older persons and their wellbeing is primarily the responsibilities of the
family especially the sons and daughters (Wahad, E. O. 2013). Priests and religious are
usually not exempted from this family reality. Geographical distance from parents and
financial concerns could be source of a conflict with siblings who feel that the priest or
religious has relegated the care of a parent to siblings who are at home (Carmichael, 2000).At
times, siblings expect the priest or religious to assume more of the financial commitment for
care and upkeep of parent with the reason being that the priest has no personal family
obligations like his siblings who would normally be supporting their families. The feeling of
responsibility for an aging parent could be in a priest or religious who is eldest son in the
family, and is often expected not only to support his parents but his younger siblings as well
in times of ill health (Juma, 2010). There is no doubt, as Bavelet al. (2010) observed that
health care for a aging parent poses financial, physical and emotional challenges for the
individual, and this would be doubly demanding for a priest or religious in sub-Africa, who is
first born and with minimal social welfare for older persons.
20
2.3 Financial and emotional support of Siblings
According to Xiaoying Qi (2016), in ancient Chinese society, a filial obligation works
vertically from children to parents. However, this is changing among contemporary Chinese
adults, where filial support is done horizontally between siblings as well. Xiaoying (2016)
further observes that sibling support for each other when it is enacted is deemed a filial
obligation to one’s parents. Such filial behaviour on the part of one sibling to another could
be paying schools fee for education of a younger sibling or nephew as the circumstance calls
for. Similarly, Juma (2010) did a qualitative study to describe and interpret the lived
experiences of African Roman Catholic Church seminarians studying in USA. Purposeful
sampling of (N=16) African seminarians age 21-23 years were selected for in depth
interviews. An interpretive lens of ‘world view’, a tool used extensively in African-centred
psychology was used to analyse data. Some of the findings were that for the African
seminarians, in an African context, an adult individual blessed with material wealth, is
expected to share it with siblings. Some of the seminarian respondents in this study said they
felt discomfort with their situation where they had all their needs met in the seminary while
knowing that a sibling or nephew or nice could not afford an education or health care back
home.
Bavel, Dykstra, Wijckmnans and Liefbroerusing (2010) data from Netherland Kinship
Panel National comparative Surveys 2002-2004 consisting of a sample (N=8161) cross-
section of Dutch population ranging from 18-80 years old and migrant sample (N=1402)
ranging from 18-80 years old interrogated generational and intergenerational transmission of
family support behaviour among respondents and raised question of why different individuals
nurse particular feelings of family obligations and how do they arrived at their values and
norms on family obligations. Some of the findings from the data were that while there was a
21
dimension of personal choice when it came to the manner in which each person conceived
family obligations, family of origin factor was understood to be primary locus where
individuals learn kinship values and norms. Furthermore, an interpretative phenomenological
study by Xiubin, Clerk, & Rhyna, (2018) with a sample of (n=10) people with dementia and
(n=14) caregivers were administered with semi-structured interviews. The aim of the study
was to understand the meaning of filial piety for people with dementia and family caregivers
in Beijing, China. This study found that an individual felt sense of dedication to dementia
patient arose from a feeling of doing what the family and society expected from them, and
that family socialization into expected filial norms and values contributes to a person’s
feelings of family obligation. One would not be surprised that a religious or priest could feel
some filial obligations towards siblings in need of help for schooling or medical care as
captured in the sentiments of one of the seminarian respondent in the study by Juma, O
(2010) “Sometimes I hear from home that someone is sick; there is need for this or that. I
find myself not having means to help and this makes me feel a sense of helplessness” ( p.5).
There is no doubt that a priest or religious in sub-Saharan Africa would be challenged
by the needs of siblings in a continent with massive poverty, and would want to give them
some financial, emotional and physical support. However according Cronin (2000), a priest
or religious must guard against what he termed as “a disease of lost selfhood, a suffering that
is associated with or results from focusing on the needs and behaviours of others” (Cronin,
2000, p.32). In addition Wimbly ( 2001), argued in the context of pastors in United States of
America and the myth to please at all cost, that many caregivers take upon themselves
familial roles that often leave them with minimal time for pastoral activities and commitment
to church. Family members who include siblings may expect a lot from one of them who is a
priest. They expect priests to cater for their educational needs at all levels. Many individuals,
22
besides family members also seek to be assisted in training their children by the church
(Nyenyembe, 2011).
O’Reilly, (2000) described aptly the dilemma faced by some African religious and
priests when it concerns their commitment to church and attention to their families.
The issue is where a person’s loyalty lies, either with one’s family or one’s religious
community is a source of tension for most African religious at one stage or another of
their community life...No, a community cannot take on the responsibility of
supporting and educating younger members of a local religious family ( p.122).
In addition, O’Reilly (2000) maintains that some religious and priests having made a
commitment to a religious community or diocese have not made up their minds as to where
they stand with their siblings and relatives, as they continue to give family members
impression that that community’s common fund is available to them. Wubbels (2009), in an
ethnographic study to explore vowed poverty among African religious in Nairobi, learnt that
many religious interviewed said demands from siblings and relatives was a persistent source
of tension in their lives and commitment to the church. According to Wubbels (2009) the
experience of some religious persons of family demands and expectations vis-a-vis church
commitment resulted in what he called ‘loyalty conflict’ in the life of the individual. This
study found that when some religious person is confronted with needs of siblings they
sometimes went out of their ways to make secrete financial arrangements to help those.
Similarly, Nyenyembe (2011) highlighted growing discontent among some lay
faithful who feel that some priests used the parish resources to care for the needs of their
relatives rather than give time and resources to the parish. Nyenyembe (2011) observed that
in some rural parishes, parishioners refused to give material support to some priests because
23
they thought priests have become too concerned with the welfare of their siblings and neglect
their commitment to the church and ministry.
According to Shaefer (2017), the challenge of clergy, maintaining boundaries between
family demands and ministry, is common enough experience especially among married
clergies. In rural parishes, priest as father image often means he is bombarded with a lot of
demands which a biological father face in his family. Priests are call upon to pay school fees,
buy provisions, and assist to offset medical bills for relatives and church members
(Nyenyembe, 2011). Nyenyembe (2011) believed that when a priest is surrounded by so
many demands from siblings and other relatives and in addition to his pastoral duties, they
easily succumb to mental and physical exhaustion leaving them with no time for personal
prayer.
In light of this, Nyenyembe (2011) has argued that close relatives including parents if
care is not taken, could become obstacle to priests’ commitment to the church and ministry.
The researcher shares the observation made by Nyenyembe (2011) that some family members
could distract a priest from focusing on his commitment to the church and ministry when
some of them expect the priest to not only give regular financial assistance to them but to be
present at every family event such as weddings, funeral and naming ceremonies.
2.4 Birth Order, Age, Educational Level and Economic Background on Perceived
Family Obligation
2.4.1 Birth order on perceived family obligation
Birth order and perceived family obligations has been correlated. A two year
longitudinal study by Juang & Cookston (2007) on Chinese American adolescent found that
adolescent birth order influenced attitudes and behaviour towards perceived family
obligation. The first born adolescent reported greater level of family obligation behaviour.
Similarly, Salmon (2003) in a qualitative study among two hundred and forty five
24
undergraduates in Florida assessed the impact of birth order on relationships, and found that
it had significant impact on attitude towards family support especially among the first born
compared to last born and middle born.
According to Takako, T., Naoko, M. and Sandanori, H. (2013) culturally, Japanese
society assigned the care of an aging parent to eldest sons. In addition, Christopher, T., Ryan,
D., Brie, A., Rashmi, K, and Rebecca, L. (2013) hold that family research has shown that
first born children are likely to be seen by parents to posses strong personality qualities that
would enable them to make surrogate decision for a dying parent than younger siblings. It is
not uncommon that the position as an eldest son in the family does have its challenges. Kaidi
Wu, J. And Donnak, H. J. (2018) reported in a qualitative study with 48 semi-structured
interviews among young American and Asian respondents on Perception of Sibling
Relationship And Birth order Among Asian American and European Americans Adults, that
Asian American first born reported strong pressure to be both model to later-born as being
the oldest in an immigrant family. Furthermore, first born from Asian culture, felt added
pressure from their sibling care role and other family obligations expected of them (Wadley,
J. 2018).
Similarly, among the Igbo in South East of Nigeria, the female children especially the
eldest daughters feel a higher sense of responsibility for the care of aging or sick parents.
According to Igbo tradition, the first daughter or Ada, if by virtue of marriage, is far away
from home, is expected to take an aged parent to her marital home so as to provide adequate
care (Echeta, Uzonna F. & Ezeh, Eberelfeyinwa, 2017). In this culture, while the male
children do feel some family obligation towards parent, they generally do so by giving money
for the care of a parent rather than be in involved in the day to day care of an aged parent
(Echetaet al 2017).
25
2.4.2 Economic Background on perceived family obligation
The correlation between one’s economic background and perceived family obligation
has been a subject of a number of studies. Fuligni, A. (2006) found in studies conducted
between 1994 to 2006 with 150 to 1000 children and adolescent participants in N.Y, San
Francisco and Los Angeles on family obligation among children in immigrant families that
children from immigrant family felt a stronger sense of family support in terms of desire to
want to assist financially. However, according to this study, whereas a sense of perceived
family obligation was motivation for these young people to enter college, coming from
families with slimmer economic resources meant that the adolescent could not give his full
attention to college education because they had to earn some income to support the family.
Another study by Bavel et. al. (2010) holds that it came as no surprise that respondents from
Eastern European countries with poorer economic background said that they believed very
strongly that it was essential to support family members in need. A similar study by Cooney,
et al. (2010) found that respondents from United States, with limited social support for the
elderly, felt greater family obligation than Dutch respondents who received grants for senior
citizens from the Government.
Furthermore, family economic background of persons aspiring for religious life or
priesthood could influence their perceived family responsibility. In an article in Vision
Vocation: A Publication of the National Religious Conference, Carol Shuck Sheider (2015)
described how the economic background of one Brother Jesus Alonso, a member of the
Brothers of the Holy Cross was a key concern for him as he considered vocation to the
religious life.
When Brother Jesús Alonso, C.S.C., a member of the Brothers of Holy Cross in San
Antonio, Texas, was considering religious life, he was less focused on time off for
health crises than he was concerned about his family members living in poverty.
26
Having grown up in a large migrant worker family, Alonso was only the second of his
six brothers and sisters to graduate from college. His focus throughout his studies had
been to get a degree in computer science, find a good job, and help provide for his
family economically. When Alonso felt called to be a brother, the economic concern
for his parents and siblings was a major impediment (p.2).
2.4.3 Education Level on perceived family obligation
Literature on how level of education influenced perceived filial norms could be
categorised in two views: weaker sense of obligation among educated and stronger sense of
obligation among the educated. Bavel, et.al (2010) did a study on demographic change and
family obligation across European countries and found relationship between level education
and perceived obligation. Children who came from highly educated parental background felt
weaker final norms towards parents and family in general. Similarly, Helga & Djamila,
(2008) did analysis of data from immigrant sample collected in Netherlands kinship panel
study (2002-2003) with respondents age 50-80 years in five ethnic groups, 470 Dutch, 70
Turks, 70 Moroccans, 125 Surinamese and 59 Antilleans. The main question in this study
was to find out to what extent was perceived family obligation determined by ethnic or socio-
economic factors. The study found that education attainment of respondents influenced
perceptions towards family obligation, with more educated feeling reduced sense of
obligation. Contrary to above findings, Pearl & Tineke (2012) argued that the highly
educated had stronger perceived obligation than the lesser educated. According to this view
the highly educated believed they have received a lot from their parents and wanted to give
something back to them. In addition, the highly educated are in the position to help since they
have got more resources.
The picture that emerged from literature on relationship between levels of education
and perceived family obligation is mixed. On the one hand, adult children with higher level
27
of education seemed to experienced weaker sense of family obligation. According to Marja,
(2011) because the more educated adult children do live farther away from family, they don’t
see their parents as often as those with relatively little education. Pearl, et al. (2006) affirms
that higher education level affected how often family members were in contact with each
other. For instance, “80% percent of less educated parents had weekly contact with their
children as against 40% of University educated parents” ( Pearl, et al, P. 23). On the other
hand, though more educated adult children showed weaker feelings of family obligation, this
did not stop them from feeling connected with the family as they were involved in family
events and gathering (Pearl, et. al. 2006). While they were not involved with day- to- day care
of an aging or sick parent, they gave advice and showed interest in the welfare of their
parents (Marja, 2011).
2.4.4 Age on perceived family obligation
With regard to how age correlates with perceived filial obligation, three key views
have emerged in literature (Pearl, & Tineke, 2012). The first view is that sense of filial
obligation is strongest in middle- age because this time tends to coincide with period when
one’s parents are aging and needing care. The second view is that perceived filial
responsibility is strongest at a young adolescent age and decreases over the years. This view
is supported by evidence in Dissertation by Christine (2010) on importance of parental felt
obligation in adolescence which found that in general, adolescent children reported more
parental felt obligations than middle age adults. In addition, a study by Pearl, A. & Tineke,
(2012) on Norms of Filial Obligation in the Netherlands found that the youngest age group in
the study, 18 to 29- year-olds felt strongest filial obligation towards their ageing parents as a
way to give their parent back what they had invested in them. The third view is that perceived
filial obligation declined in later life as persons during this time become aware of their
growing need to depend on others for care. (Pearl, & Tineke 2012). Furthermore, a study to
28
investigate young adult’s attitudes and reasoning about gender roles in the context of the
family by Judith, G. & Charles, C. (2012) with sample of (n=224) undergraduates, concluded
that young adults in the study still held conventional role of a man as the one who gives
financial support in the family.
Among the Igbo community in South East of Nigeria, the younger and middle aged
people felt more family obligations towards aging parents. The expectation was that the care
of aging or sick parents rested on adult children. However, this situation is changing with
many younger and middle aged people migrating to urban areas in search of better economic
opportunities. The result is that older people feel lonely and neglected by the absence of
middle age care-givers (Echeta & Ezeh 2017).
2.5 Perceived family obligations on church commitment among priests of Bauchi
Diocese
The issue of how family responsibilities affect an individual commitment to work and
wellbeing has been conceptualised by researchers as work-family conflict. A study by Dora
(2005) using data from a qualitative research from 246 Hong Kong employees and spouses to
examine how work roles and family demands interfaced found that when there was stress in
one domain, it affected the other. Some of the areas of conflict between family demands and
work role were time, resources, parental demand, and family role expectations. Employees
experienced this conflict as work and family domain stressors especially when there was
stress in the form of excessive demands on insufficient resources (Hobfoll, 1989).
Another work-family stressor is time commitment. The study by Dora, (2005) showed
that Hong Kong employees who spent more time to fulfil perceived family role
responsibilities affected time committed to their work role. A study by Valdez, L. Gutek, B.
(2000) of representative survey of 827 working women in Los Angeles, USA to test theory of
role conflict and role accumulation affects work-family relationship for women. The study
29
found that women in managerial position with high level of time commitment to their work
where either divorced or separated. In addition, Akintayo (2010) conducted a study to
examine impact of work-family role conflict on organisational commitment of industrial
workers in Nigeria. The study sample 247 respondents selected using stratified sampling
techniques. The study found that level of family responsibilities of workers affected
organisational commitment.
Similarly Among the clergy, family-work conflict is experienced in the area of
financial resources, time and commitment to their church and ministry. Michael (2001) in a
survey study among Methodist clergy in New Jersey observed that insufficient financial
resource is a major family demand stressor among the clergy. In addition, Rolph, Lislie, J.
And Rolp, (2014) sampled 69 Anglican clergy working in rural ministry in England to find
out the main issues that causes stress. Besides, pastoral demands, insufficient financial
remuneration were a main source of stress for the clergy. When clergy face competing
demand from role as pastor and family responsibilities, they would experience role conflict.
Since priest’s time is limited, time dedicated to family commitments could be denied to
church and ministry. The same thing could be said of financial resources. Increase demand on
meagre financial resources may lead to stress and pose danger to priest’s personal integrity in
regard to use of church finances (Morris, 2002).
Furthermore, Lauden, and Leslie, (2003) noted that traditionally, the celibate priest is
trained to have financial responsibility for himself only, however, in recent time this situation
is posing a problem for some married priests who joined the rank of celibate priests in the
Catholic Church since they have families to look after. According Laudenet al. (2003), the
presence of married priests in the church would have to bring to the fore the question of
salary and remuneration for the priests. Similarly, Robert (2001) argued that Sub- Saharan
African priests and religious are no exception when it pertains to inadequate remuneration
30
and could be a source stress in the face perceived filial obligation. In the light of this, Robert
(2001) called for proper of remuneration of priests and religious for their work in the church.
With references to the Code of Canon law, he makes the case that many Dioceses have failed
to adhere to the directive of church law on just remuneration for work the priests and
religious do. Given present state of poor remuneration for priests, there is no doubt that the
existence of perceived filial obligations in the life of some sub-Saharan African priest or
religious, especially the first born, with limited social welfare support for parents, siblings
and with little or no commiserates financial resource could be source of tension in church
commitment among priests of Bauchi of diocese, Nigeria.
2.6 Summary of reviewed related literature and knowledge Gaps
The literature reviewed indicate that a number of studies have been carried out among
married clergy on perceived family obligation on their ministry and church commitment.
Perceived family obligation ranges from physical, emotional and financial support for
parents, siblings and relatives. Literature reviewed show that perceived family obligation is
common among the clergy of other denominations and catholic priests as well. However, the
experience of catholic priests of perceived family obligation and how it affects their church
commitment has not received much research when compared with studies on married clergy.
The reason perhaps is that catholic priests are presumed not to have any filial obligation by
the nature of their celibate calling.
The reviewed literature has enabled present study to appreciate that for catholic
priests, perceived family obligation is mostly about physical, emotional and financial support
for parents, siblings and relatives. While many studies reviewed have shown that married
clergy face challenges with regard to managing meager resources in the face of family
obligations, very little has been studied on catholic priests facing similar filial expectations.
31
Although, a few studies that have researched perceived family obligation among catholic
priests, none has addressed the issue among catholic priests of Bauchi Diocese, Nigeria.
Besides, studies reviewed used mostly qualitative and survey research methodologies,
with married clergy as their population in Europe and America. Hence, there are gaps to be
bridged. For this reason, present study addresses the gaps using mixed research methodology
with the population of catholic priests and their relatives in Bauchi Diocese, Nigeria.
32
CHAPTER THREE
RESEARCH METHODOLOGY
3.1 Introduction
This chapter discusses the research methodology; research design, target population,
sampling procedure, methods of data collection, instrument validity, instrument reliability,
data analysis technique and ethical considerations.
3.2 Locale of the place
Bauchi is one of the 36 States in Nigeria located in the North East of the country.
Bauchi was established on 5 July 1996 as Apostolic Vicariate of Bauchi on territory split off
from its metropolitan, the Archdiocese of Jos. On 31 December 2003, Bauchi was promoted
as Diocese of Bauchi. Bauchi Diocese covers an area of 64, 605 square kilometres. The
population of Bauchi is 5,406,530, with the catholic population being 68, 699. Today, Bauchi
diocese has 45 local priests working in four deaneries under the stewardship of Most Rev.
Hilary Namman Dachelem, the Bishop of Bauchi Diocese.
3.3 Research Design
The research design is the blueprint for fulfilling objectives and answering questions.
It summarizes the essentials of research design as an activity and time based plan. It provides
a framework for specifying the relationship among the study variables (Cooper & Schindler,
2010). The study adopted a mixed method- triangulation design. The major purpose of
triangulation research is to obtain different but complementary data on the same topic. The
advantage of this design was that the researcher was able to implement both quantitative and
qualitative method during the same time frame with equal weight (Kombo & Tromp, 2006).
This design was considered appropriate for this study because it saved time, expenses and the
amount of quality information yielded is valid, while interviewer bias was reduced because
participants complete identically worded self-reported measures.
33
3.4 Target population
According to Ngechu (2004), population is the total collection of elements with
common observable characteristics about which some inferences can be made. The research
site for this study was Bauchi Diocese, in Bauchi State, North East of Nigeria. According to
statistics from the chancery,Bauchi Diocese has 44 priests. The study targeted all 44 priests
from Bauchi Diocese since the population is small. For the qualitative data collection, 7
relatives of priests of Bauchi Diocese were purposively selected for in-depth interviews to
sample their opinions on expectation of their priests. The main target population for this
study was priests. However, the researcher thought it appropriate to collect the views of some
family members of priests of Bauchi Diocese to complement the views of the priests from the
questionnaire.
3.4 Sample and sampling Procedure
Sampling techniques are the strategies applied by researchers during the statistical
sampling process (Babbie, 2002). Purposeful sampling technique was used to select the
respondents. The study sample size was 44 respondents, which was the number of priests in
the study area. In the present study typical purposive sampling was chosen because it
highlights what is typical, normal or average in this sample of 44 priests of Bauchi Diocese.
Though the priests’ relatives were not the target population, 7 relatives from priests’ families
were purposively chosen to participate in this study.
3.5 Description of Data Collection instruments
The study collected quantitative data using Hamonand Blieszner (190) Filial
Responsibility expectation 12- Item-Scale and Meyer and Allen (1997) Organizational
Commitment Measurement-Scale. Qualitative data was collected using in-depth interview
guides. A five point Likert scale was used find out the level of agreement to statements on
filial responsibility and church commitment. The questionnaire had two sections. The first
34
section sought to establish the respondents’ demographic data while the second section
established the respondents’ opinions on the two variables to be considered.
3.6 Validity and Reliability of the Research Instruments
3.6 .1 Validity of Research Instruments
Validity indicates the degree to which the instrument measures the constructs under
investigation (Mugenda & Mugenda, 2003). According to Selvam (2017) there are different
types of validity. This study reported face validity and content validity. Face validity
maintains that in its face- value the research is measuring what it purports to measure.
Content validity is strong when all the relevant variables are taken care of in the research
design (Selvam, 2017). The researcher piloted 10 questionnaires among some selected
priests. Content and face Validity was affirmed after discussing the instrument with an expert
in the subject and the supervisors. From the discussion, the researcher was able to detect
questions that needed editing, and those with ambiguities. The final questionnaire was then
printed and dispatched to the field for data collection.
3.6.2 Reliability of the Research Instruments
The reliability of the research instrument was assessed using Cronbach’s alpha.
Cronbach alpha is a correlation coefficient between two sets of data. The results were used to
establish the reliability of the questionnaire as a research tool. According to Cooper and
Schindler (2008) reliability coefficient refers to the scores obtained on a test. A reliability
coefficient of zero indicates that the test scores are unreliable. On the other hand the higher
the reliability of coefficient, the more reliable or accurate the test scores. A reliability
coefficient is a numerical value that can range from zero to one. For research purposes, tests
with reliability score of 0.7 and above is accepted as reliable, test scores of between 0.8 and
0.9 are acceptable (Cooper & Schindler, 2008).
35
For this study, Hamon and Blieszner (1990) “filial responsibility expectations’ 12-
item scale has been modified to measure the variable of ‘perceived family obligation
(financial, emotional and physical of health care of parents; emotional and physical support
for siblings) among priests of Bauchi Diocese. Four items were excluded from the Hamon
Scale: parents should be able to talk to their children about matters of person importance,
which have influence on their lives; children should adjust their situation at home in order to
help their parents; children should familiarize their parents with health care services; children
should offer advice to their parents. The reliability score of this instrument has been found to
be 0.9 by self administered questionnaire by Theo Van Tiburg (2006). In addition, Marines,
et al. (2017) affirms that the Cronbach’s Alpha of Filial Responsibility Expectation Scale in
other studies ranged between 0.69 and 0.83. Similarly, Meyer and Allen (1997) Model of
Organizational Commitment 16-item and three dimensions Scale (affective, normative and
continuance) is used to measure church commitment among priests of Bauchi Diocese. For
this study, this instrument is modified to two dimensions of church commitment: affective
and continuance as these two are most relevant for this study. The reliability test of affective
and continuance commitment have adequate Cronbach’s Alpha according Yulius, M. (2009)
in a Dissertation: Predictive factors for commitment to priestly vocation: A study of Priests
and Seminarians.
3.7. 1 Summary of the reliability of the standardized instruments in the Present Study
In the present study, Cronbach's alpha was used to measure internal consistency of the
data collected through Filial Obligation on Health Care of Parents Scale; Filial Obligation to
Siblings Scale; Affective Church Commitment among Priests Scale; and Continuance Church
Commitment among Priests Scale. Since each participant was seen independent from all
others, Cronbach's alpha was calculated for the scales. The Cronbach's alpha (α) generated
from SPSS 22 for the: Filial Obligation on Health Care of Parents Scale was .818; Filial
36
Obligation to Siblings Scale was .835; Affective Church Commitment among Priests
was .678and for Continuance Church Commitment among Priests was .618as shown in Table
3.7.2. Since all the scales had Cronbach’s alpha more than 0.6, the scales had acceptable
levels of internal reliability. According to Cronbach (1951), an alpha (α) in the range 0.7 ≤ α
< 0.9 indicates good internal consistency of the data collection instrument.
Table 3.7.2 Reliability of Instruments for the Present Study
Dimensions No. of Items Mean Std.
Dev. Cronbach's α
Filial obligation on health care of parents 12 42.40 6.801 .818
Filial obligation to siblings 10 30.80 5.989 .835
Affective Church Commitment among Priests 7 30.23 3.078 .678Continuance Church Commitment among Priests 8 27.03 4.502 .618
Note: Sample size for the study was 35
3.8 Data collection procedures
Permission was sought and granted to carry out the research; 44 questionnaires was
sent to the priests of Bauchi Diocese and was asked to consent for survey citing that
participation was voluntary. The researcher explained to the priests the purpose and
significance of the study. The priests were left with the questionnaires for one week after
which all the filled questionnaires were picked. The researcher provided necessary
clarifications to the participants.
Quantitative data collection was followed by qualitative data collection involving in-
depth interviews with 7 relatives of the participants. The purpose of the in-depth interviews
was to gather exploratory information about support they expect from the priests. Thereafter,
each participant consented to the study on voluntary basis. The in-depth interviews focused
on three questions: how close they are with the priests; whether they ask for help from them;
37
and the specific help accorded by the priests. Participants were assured of confidentiality
before the interview, and were also reminded that their participation was voluntary.
Interviews were conducted using a recording machine to protect participants’ identity and
information.
3.8.2 Data analysis
The researcher carried out quantitative data analysis with the help from an expert in
statistical data analysis. Pearson’s Package Moment Correlation Tool (Pearson’s r) was used
to analyze quantitative data. The researcher also employed a thematic analysis to analyze
qualitative data collected from the semi-structured interviews guides.
3.8.3 Quantitative data analysis
The data that was collected through questionnaires from the study was coded using
Statistical Package for Social Sciences (IBM SPSS Statistics Version 22) (Weisberg, 1992;
Vescovelli, Albrieli, & Ruini, 2014). Pearson’s Correlation and hierarchical regression
analysis was carried out to analyze quantitative data (Keyes, 2002; Seymuor, 2015).
Descriptive statistical analysis was also employed to analyze the demographic characteristics
of the participants.
3.8.4 Qualitative data analysis
Thematic analysis was used to identify themes coming from the in-depth interviews
and to triangulate with the findings of the quantitative study. Thematic analysis is a method
for identifying, analyzing, reporting patterns (themes) within data and interpreting various
aspects of the research topic (Boyatzis, 1998; Braun & Clarke, 2006; Judger, 2016). In the
reported study, the researcher employed thematic analysis to organize the data through three
stages including; open coding, axial coding, and identification of themes.
38
3.8.5 Ethical Considerations
Ethical measures are principles which the researcher should bind himself with in
conducting his/her research. The study ensured that respect; courtesy and privacy were
adhered to throughout the research process.
Informed consent is a very important component of research work which allows
participant to make a choice about taking part in the research or not. According to Selvam
(2017), participant in a research are to be informed of possible risks, rights and assurance of
the manner in which researcher would handle data collected. In addition, the researcher made
sure that confidentiality was maintained in order to promote the good of participants. Finally,
the researcher adhered strictly to rules on plagiarism by acknowledging all sources of
information used for the study in keeping the American Psychological Association (APA)
format. The researcher obtained permission from Acting Director of Psycho-Spiritual
Institute to carry out this study. Above all, the researcher got written and oral consent from
each participant in the study.
3.9 Summary of Chapter Three
This chapter of methodology focused on the procedures and strategies that were
employed to address the objectives of the present study. It discussed in detail research design
and epistemology, population of the study, sampling techniques, instruments that were used
to collect the data. Reliability of the instruments in the present study was demonstrated as
well as data collection technique. Further, data analysis, logistical and ethical considerations
were discussed.
39
CHAPTER FOUR
DATA ANALYSIS, PRESENTATION ANND DISCUSSION OF FINDINGS
4.0 Introduction
This chapter presents, interprets and discusses the study findings; whose main
objective was to evaluate the effects of perceived family obligation on church commitment
among priests of Bauchi Diocese. The study had three specific objectives. The first objective
was to assess the effects of financial, physical and emotional support of health care of parents
on the church commitment among priests of Bauchi Diocese. The second objective examined
the effects of financial and emotional support of siblings on the church commitment among
priests of Bauchi Diocese. Lastly, the study further investigated whether birth order, age,
education level and economic background moderate relationship between perceived family
obligation and church commitment among priests of Bauchi Diocese. Additionally, the
chapter presents the demographic data, the results for the quantitative section presented
according to study objectives and a discussion of the study findings.
4.1 Response Rate
44 priests and 7 relatives of priests from Bauchi Diocese were involved in the study.
Out of the 44 questionnaires administered, 35 were adequately filled and returned
contributing to a response rate of 79.5%. This response rate was sufficient and representative
and conforms to Mugenda and Mugenda (2003) stipulation that a response rate of 50% is
adequate for analysis and reporting, a rate of 60% is good while a response rate of 70% and
over being excellent.
4.2 Demographic Information
The study sought to establish the demographic profile of the priests’ respondents. The
demographic characteristics evaluated included duration working in the parish; birth position;
40
number of siblings in the family; age; education level; and the highest level of education
attained by the parents of the respondents. The results are as shown in Table 4.1.
Table 4.1: Respondents’ demographic characteristics in the study (n = 35)
Socio-demographic factors Frequency PercentDuration working in the Parish Less than 1 year 3 8.6
2- 4 years 5 14.35 - 8 year 11 31.4Above 9 years 16 45.7
Birth position 1st 7 20.02nd 8 22.93rd 6 17.1
4th and above 14 40.1Number of siblings in the family
1-3 4-6
0 11
031.5
7+ 24 68.8Age of the respondent 24-30 years old 1 2.9
31-35 years old 4 11.436-40 years old 17 48.6
45-65 years old 13 37.1Highest level of education of the respondent Bachelor’s degree 24 68.6
Master’s degree 11 31.4Highest level of education of the respondent's parents
University education or college equivalent 2 5.7Intermediate between secondary level and university (e.g technical training) 4 11.4Secondary school 8 22.9
Primary school only (or less) 21 60.0
Table 4.1 above indicates that majority (45.7%) of the respondents had been working
in Bauchi Diocese above 8 years; with about 22.9% indicating that they have been working in
the diocese for less than 5 years. The results also show that 60% of the respondents fell in the
1st, 2nd and 3rd birthplaces; with 68.8% claiming to be from families of over 7 siblings.
41
Further, analysis by age indicated that majority (85.7%) of the respondents were over 35
years old. In terms of highest education level attained by the respondents, majority (68.6%)
of the respondents had Bachelor’s degrees while the rest had Master’s degree. The results
further indicated that 60.0% of the respondents’ parents do not go beyond primary school.
The results of the demographic factors implied that the study responses were representative
and did not suffer from biases as the study respondents cut across different demographic
characteristics as summarized in Table 4.1.
The in-depth interviews were done with different family members of the priests:
uncles; cousin; in-law; niece; and brothers. The classification of the respondents summarized
as shown in Table 4.1.1.
Table 4.1.1: Classification of the respondents engaged in the in-depth interviews
(Relatives to the priests)
Respondent Frequency
Participant UN 2Participant CP 1Participant IP 1Participant NP 1Participant BP 2
Note2: In-depth interviews are interviews in which participants are encouraged and prompted to talk in depth about the topic under investigation without the researcher's use of predetermined, focused, short-answer questions.
4.3 Effects of financial, physical and emotional support of health care of parents on the
church commitment among priests of Bauchi Diocese
The first objective of the study sought to establish the effects of financial, physical
and emotional support of health care of parents on the church commitment among priests of
Bauchi Diocese. Pearson’s correlation analysis was used to understand the association
42
between different variables of parental support and church commitment. The study revealed
that overall church commitment had no significant correlation with health care for parents at
95% confidence level (r=0.126, p>.05). On the flipside, the study further revealed that
financial support for health of parents had negative and significant correlation with the
overall church commitment (r=-0.285, p<.05) especially on the affective church commitment
(r= -0.264, p<.05). Deeper analysis revealed that physical and emotional support of health
care of parents had no significant effect on church commitment among priests of Bauchi
Diocese, p>.05. However, whilst physical support for parents has no significant correlation
with overall church commitment (p>.05), it has a significant effect on the continuance church
commitment among priests of Bauchi Diocese at 95% confidence level (r=.356, p<.05).
Table 4.2: Pearson’s correlation matrix showing the association between church commitment and financial, physical and emotional support of health care of priests’ parents
Over. church commit
.
Aff. church commit
.
Cont. church commit
.
Health care for par.
Em. suppor
t for par.
Phys. suppor
t for par.
Fin. suppor
t for par.
Overall church commitment 1
Affective church commitment .684** 1Continuance church commitment .867** 0.229 1
Health care for parents 0.126 -0.134 0.259 1
Emotional support for parents 0.084 -0.044 0.142 .908** 1
Physical support for parents 0.194 -0.142 .356* .950** .741** 1
Financial support for parents -0.285* -0.264* -0.2 .575** .632** .374* 1
Note3: ** Correlation is significant at the 0.01 level (2-tailed); * Correlation is significant at the 0.05 level (2-tailed); significance level at α=.05 (95% confidence). Sample size =35.
The results of Table 4.2 align to meta-analysis of many literature reviewed. For
instance, health is part of many religious institutions' holistic mission, and some have health
ministries in which they offer spiritual counseling and health services through special
43
committees (Catanzaro, Meador, Koenig, Kuchibhatla, & Clipp, 2007). The biblical analogy
through ‘The Book of Sirach’ conceives filial obligation as a moral duty- “My child, take
care of your father in old age, do not cause him sorrow as long as he lives” (Sirach 3:12,
Christian Community Bible: Catholic Pastoral Edition). The verse from Sirach 3:12
specifically require children to support the healthcare of their parents, irrespective of their
role in the society. This has been encouraged by the past sacrifices of the parents; the unique
parent-children relationship; and because of obedience to conventional expectation for one to
look after his/her parents, (Shinkel, 2012).
However, from the results of the present study, it is form of support that is a key
determinant especially for priests. For instance, financial support for parents significantly
lowers the priests’ commitment to church activities. The results are consistent with the
findings of Xiaoying, Qi (2016) that discovered that sense of filial obligations on the part of
an individual is influenced by both social and structural environment that a person finds
themselves in. The results of the present study are further supported by the survey findings by
Cooney et al. (2011) which compared family obligations and support and attitude of middle-
age Dutch and American adults who have living aged parent. The author’s study found out
that Dutch adult individual would choose when and how to exercise support behaviour
towards aging parent due to presence of a comprehensive welfare system whereas American
respondents could not exercise similar choice when it came to caring for aging parent due to
minimal social welfare support for aging persons. According to Morris (2002), increased
parental demand on the meagre financial resources that priests have may lead to stress and
pose danger to priest’s personal integrity in regard to use of church finances .
It can thus be concluded that the study supports the hypothesis that there is no
negative correlation between physical and emotional support of health care of parents and
church commitment among priests of Bauchi Diocese at α=.05. However, there is significant
44
correlation between financial support of health care of parents and church commitment at the
same confidence level.
4.4 Effects of Financial and Emotional Support of Siblings on the Church Commitment
Among Priests of Bauchi Diocese
The second objective of the study sought to examine the effects of financial and
emotional support of siblings on the church commitment among priests of Bauchi Diocese.
Pearson’s correlation analysis was used to understand the association between different
variables of siblings support and church commitment. The study found a positive and
significant correlation between support for siblings and the overall church commitment at
95% confidence level (r=.342, p<.05). The study further revealed a positive and significant
correlation between physical support for siblings and the overall church commitment at 95%
confidence (r= .358, p<.05) especially on the continuance church commitment (r= .389,
p<.05). Emotional and financial support of siblings had no significant effect on overall
church commitment among priests of Bauchi Diocese, p>.05. However, while financial
support for siblings showed no significant correlation with overall church commitment
(p>.05), it had a positive and significant effect on the continuance church commitment among
priests of Bauchi Diocese at 95% confidence level (r=.396, p<.05). Similarly, emotional
support for siblings had no significant correlation with overall church commitment (p>.05)
but had positive and significant correlation with continuance church commitment (r=.403,
p<.05).
45
Table 4.3: Pearson’s correlation matrix showing the association between church commitment
and financial, physical and emotional support of priests’ siblings
Over. church
commit.
Affect. church
commit.
Contin. church
commit.
Supp. for
sibl.
Emot. supp. for
sibl.
Phys. Supp.
for sibl.
Finan. Supp.
for sibl.
Overall church commitment 1 Affective church commitment .684** 1Continuance church commitment .867** 0.229 1Support for siblings .342* 0.028 .438** 1Emotional support for siblings 0.29 -0.024 .403* .888** 1Physical support for siblings .358* 0.13 .389* .954** .732** 1Financial support for siblings 0.15 -0.286 .396* .717** .596** .588** 1
Note4: ** Correlation is significant at the 0.01 level (2-tailed); * Correlation is significant at the 0.05 level (2-tailed); significance level at α=.05 (95% confidence). Sample size =35.
In summary, the results of the present study found significant positive association
between the support for siblings and church commitment. The present study is supported by
the findings of Xiaoying Qi (2016) among 28 Chinese undergraduates. Xiaoying (2016)
observed that the filial obligation works traditionally vertically from children to parents was
changing among contemporary Chinese adults, where filial support is done horizontally
between siblings as well. The author further noted that filial behaviour on the part of one
sibling to another could be paying schools fee for education of a younger sibling or nephew
as the circumstance calls for.
Similarly, the present study is further supported by study by Juma (2010) that
involved in-depth interviews with 16 African Roman Catholic Church seminarians studying
in USA, aged between 21-23 years. The study findings by Juma (2010) provided exploratory
reasons as to why support for siblings improved the priests’ overall church commitment as
seen in the present study. According to Juma (2010), when interpretive lens of ‘world view’
was used to analyze data, it was realized that, in an African context, an adult individual
46
blessed with material wealth is expected to share it with siblings. Some of the seminarian
respondents in this study said they felt discomfort with their situation where they had all their
needs met in the seminary while knowing that a sibling or nephew or nice could not afford an
education or health care back home. It is for this reason, as seen in the present study, that
when priests are able to support their siblings, their commitment to church increases;
especially continuance church commitment.
The null hypothesis that there is no significant correlation between support of siblings
and church commitment among priests of Bauchi Diocese is rejected at α=.05. Actually,
physical, emotional and financial supports for siblings all have positive significant correlation
with continuance church commitment at α=.05.
4.5 The impact of socio-demographic factors
The last objective was to check for the impact of socio-demographic factors (duration
working in the Parish, birth order, number of siblings in the family, age and education level
on the relationship between perceived family obligation and church commitment among
priests of Bauchi Diocese. Hierarchical stepwise linear regression, involving linear regression
and ordinary least square regression, was used to assess the impact of the demographic
variables. The study results of Model 1 summarized in Table 4.4 indicates that the overall
perceived family obligation had medium effect (η2= 0.06) but no significant relationship with
church commitment among priests of Bauchi Diocese at 95% confidence level (β =.123,
p>.05). This literally means that perceived family obligation has a positive impact does not
affect the priest’s commitment to church activity significantly.
Using hierarchical step-wise linear regression to check the impact of demographic
variables on the relationship between perceived family obligation and church commitment;
the results showed that the combined effect of the demographic variables was small (η2=
0.026) and had no significant impact on the relationship between perceived family obligation
47
and church commitment (|β1 – β2| = .002, p>.05). The results also reveal that no particular
demographic factor that had significant impact on the relationship between perceived family
obligation and church commitment (p>.05). Whilst education level had no significant impact
on the relationship between perceived family obligation and church commitment, the factor
had a small effect on the relationship (η2=.017, p>.05) as shown in Table 4.4. The other
demographic factors tested had very minimal and insignificant effect on the relationship
between perceived family obligation and church commitment, p>.05.
Table 4.4: Hierarchical step-wise linear regression showing the impact of demographic variables on the relationship between perceived family obligation and church commitment
Model 1 Model 2 β1 p-value η2 β2 p-value η2
Perceived family obligation 0.123 0.157 0.06 0.121 0.256 0.059
Duration working in the Parish 0.165 0.772 0.003Birth position 0.109 0.851 0.001Number of siblings in family 0.109 0.851 0.001Age Group 0.105 0.753 0.004Educational level -1.76 0.499 0.017
Note5: α = .05; Sample size = 35; Model 1- linear regression model; Model 2 – Ordinary least square model; η2is the partial eta squared which shows the effect size of the factors in the regression equation (.01 means low effect size, .06 means medium effect size and .13 meaning large effect size ). Dependent Variable: Overall Church Commitment
The results of the current study indicated that perceive family obligation positively
affects church commitment but not significantly. The results are consistent with the findings
of study by Michael (2001) among Methodist clergy in New Jersey which observed that
insufficient financial resource is a major family demand stressor among the clergy. The
present study was however inconsistent with the findings of a study by Rolphet al (2014)
which found that when clergy face competing demand from role as pastor and family
responsibilities, they would experience role conflict. Since priest’s time is limited, time
48
dedicated to family commitments could be denied to church and ministry. The findings of
Rolphet al (2014) indicate that perceived family obligation negatively influence church
commitment which is not in line with the present study that found that perceived family
obligation has no significant impact on the church commitment of among priests of Bauchi
Diocese.
The findings of Table 4.4 showed minimum and no significant effect of demographic
variables on the relationship between perceived family obligation and church commitment.
The results were however inconsistent with the findings of Amangala (2013) who studied the
effect of demographic characteristics on organizational commitment among salespersons in
the soft drink industry in Nigeria. According to Amangala (2013), age and education levels
had positive impact on organizational commitment.
From the results, the hypothesis that birth order, age, education level and economic
background do not moderate relationship between perceived family obligation and church
commitment among priests of Bauchi is supported at α=.05.
4.6 Triangulation of the Survey Results With In-depth Interviews With Priests’
Relatives
This section presents the findings from the in-depth interviews in form of themes that
came up to triangulate the findings of the quantitative research. The in-depth interviews had
three questions: closeness to the priest, expected help from the priest and the actual help
accorded by the priest. The verbatim expressions are in italics and written in quotes. To
enhance confidentiality and privacy of the respondents, the researcher used general
relationship as uncle, brother, cousin, niece and in-law.
The study established that most relatives are close to the priests. This was reflected by
the different phrases and words expressed by the respondents. Closeness to the priest is
49
expressed in different forms and that is a source of joy to the relatives. One uncle of the priest
had the following to express their closeness with the priest “He is studying outside the
country; even when he was travelling back to the country, he called me to tell me when he
arrived in Lagos and I went and picked him” (Participant UN, 2019).
The closeness with priests seems to create high expectations from family members.
The study revealed that families expect both spiritual and financial support from the priests.
When they were asked whether they expect any support from the priest, one uncle of priest
had the following to say “I do, I do. You know, they (my brother’s children) are my hope. I
am not getting much from them anyway; my happiness is that they are with God. They are
serving God. While I need their spiritual assistance, I need their financially assistance too.
Anything at all they can help me with” (Participant UN, 2019). This is an indication that
priests, just like other children, are expected to offer financial assistance to their
parents/guardians. This finding is consistent with the observation made by Nyenyembe
(2011) that the relatives of priests expect them cater for their educational needs; other family
members call on priests to assist in the training of their children.
The brothers of the priests feel that it is within their rights to be helped by the priests.
They actually feel annoyed when they don’t receive helps from their brother priests when
they are in need. Asked if he expects help from his brother priest, the respondent stated the
following.
Yes, I will expect him to help; he is my brother; if I am ok, I will not expect from him.
I must be open and honest with you. There was a time when I was financially
incapacitated because of an accident I had and my leg was broken. I thought I will
not make it again. I manage to gather resources to go to India for treatment and came
back with nothing. So that time when I came back with nothing I thought my brother
50
Rev. Fr. would support me in any way in bringing out even a little thing and say take
this for your support or treatment which was not the case. Financially I am not
looking up to him now (Participant BP, 2019).
From the verbatim, it is clear that the brother was annoyed by the fact that his priest
brother did not help him after the accident. This seems that the brother of the priest is still
bitter about the situation because the expectation for priest’s support is high.
Similar expectations are expected by other members of the family. For instance, in
another case, a priest’s widowed in-law indicated that she heavily expect support from the
priests. She said, “I have ask for financial help and they do assist. I am a widow; especially
the younger one helps a lot; the elder one gives reasons that he has other family members to
assist” (Participant IP, 2019). From the verbatim, the in-law expects the two priests to offer
her support in equal measures, taking advantage that she is a widow. The fact that the elder
priest does not assist her but offers support to other family members seems to create
controversy to her expectations.
On the other hand, some family members are no longer closer to the priests because of
the belief that the priest is “an object of God” and also factoring in the busy schedule of the
priests. One cousin to a priest indicated that “we used to be close, but we are not really now”
(Participant CP, 2019), which is an indication that they are no longer free to mingle as they
used to. The fact that he is no longer close to the priest as they used to be makes the cousin to
expect nothing from the priest. He said, “I really don’t expect much from him (priest)
(Participant CP, 2019).
From the learning of the study, it is clear that family members expect a lot from the
priests. Support seems to be commensurate to how close the priests are with the family
members. This learning indicates how much priests are under pressure to help their families
51
which in one way or another seem to affect their commitment to their pastoral work. This
conclusion is supported by the finding of the study by Wubbels (2009), in an ethnographic
study to explore vowed poverty among African religious in Nairobi, that many religious
interviewed said demands from siblings and relatives was a persistent source of tension in
their lives and commitment to the church.
4.7 Summary of the findings
This chapter of results and discussions focused on the analysis of the research data as per
the objectives of the present study. At each point of analysis, the statistical methods, results
and discussion of the results were keenly followed. During discussions, literature was
reviewed to check whether the findings of the present study are supported by other findings
of different studies.
52
CHAPTER FIVE
SUMMARY, CONCLUSIONS AND RECOMMENDATIONS
5.0 Introduction
This chapter presents the summary of the study; designed to evaluate perceived family
obligation on church commitment among Priests of Bauchi Diocese, Nigeria. In addition,
conclusion of the study, policy recommendation, psycho-spiritual implication as well as
recommendations for future research are presented.
5.1 Summary of Findings
The first objective of the study was to assess the effects of financial, physical and
emotional support of health care of parents on the church commitment among priests of
Bauchi Diocese. The study revealed that there was no significant correlation between support
of healthcare for parents and the overall church commitment among priests of Bauchi
Diocese. But there was a significant positive correlation between physical support for parents
and continuance church commitment at α=.05. However, financial support for parents had
significant negative correlation with the overall church commitment at α=.05. Therefore, the
hypothesis that there is a negative correlation between financial, physical and emotional
support of health care of parents and church commitment among priests of Bauchi Diocese is
partly supported at α=.05.
The second objective was to examine the effects of financial and emotional support of
siblings on the church commitment among priests of Bauchi Diocese. The study revealed a
significant positive relationship between support for siblings and the overall church
commitment among priests of Bauchi Diocese. The greatest impact was felt on physical
support for siblings, which had significant positive correlation with both overall church
commitment and continuance church commitment at α=.05. Although emotional and
financial support for siblings had no significant correlation with the overall church
53
commitment, both had significant positive correlation with continuance church commitment
at α=.05. From the findings of the study, there is a sense in which priests feel pressure to
support their siblings and that has ripple effect on their overall church commitment. From the
results, when priests support their siblings especially physically, their church commitment
increases. Qualitative analysis through the in-depth interviews proved that siblings especially
those closer to the priests, have high expectations for both spiritual and financial support
from the priests. Unfortunately, when the priests can’t help (especially financially), the
siblings get annoyed and even go further to distant themselves from the priests. The second
hypothesis that there is a significant correlation between financial and emotional support of
siblings and church commitment among priests of Bauchi Diocese supported at α=.05.
The third objective was to examine whether duration in the parish, birth order, age
and education level moderate relationship between perceived family obligation and church
commitment among priests of Bauchi Diocese. The study revealed that the socio-
demographic factors in question had no significant impact on the relationship between
perceived family obligation and church commitment among priests of Bauchi Diocese. The
third hypothesis that duration in the parish, birth order, age, education level and economic
background would moderate relationship between perceived family obligation and church
commitment among priests of Bauchi was not supported at α=.05.
5.2 Conclusion
The study resulted into three conclusions. First, financial, physical and emotional support
of health care of parents affects the church commitment of priests of Bauchi Diocese both
positively and negatively. While the overall support for parents does not cumulatively affect
church commitment of priests in question, physical support for parents significantly improves
the priests’ continuance church commitment. On the other hand, financial support negatively
affects the priests’ overall church commitment. In other words, when priest are exposed to
54
high financial responsibility to support the health care of their parents, their overall
commitment to church commitment at Bauchi Diocese reduces significantly.
Secondly, the siblings of the priests have high expectations from the priests to support
them both spiritually and financially. This puts the priests under pressure to ensure that their
siblings get the support that they need. As such, when priests support their siblings, their
overall church commitment improves significantly, especially when they show physical
support to their siblings; which heavily improves the priests’ continuance church
commitment. Both emotional and financial supports for siblings do not significantly affect
the priests’ overall church commitment but significantly improves their continuance church
commitment.
Lastly, socio-demographic factors such as duration in the parish, birth order, age and
education level do not significantly affect the relationship between perceived family
obligation and church commitment among priests of Bauchi Diocese. Worth noting is that
education level had the highest effect on the said relationship than all other demographic
variables but the effect is small. This finding implies since on overall, family obligation does
not significantly affect church commitment among priests of Bauchi Diocese, no single
demographic factor has an impact on the relationship between the two (perceived family
obligation and overall church commitment). This indicates that the priests have adopted ways
to survive without offering support to their families, although a lot of expectations are
bestowed on them from the family members.
5.2.1 A Psycho-spiritual Implications of findings on Church commitment among priests
of Bauchi Diocese
The results from present study suggest that whereas increased financial responsibility
for health care of parents negatively impacts affective commitment of priests of Bauchi
Diocese, physical and emotional support for parents and siblings co-relates positively on
55
continuance church commitment among priests of Bauchi. This finding came as a surprise to
me. I had assumed that perceived family obligation among priests Bauchi Diocese would by
and large have significant negative influence on both affective and continuance church
commitment. On the contrary, the study shows that priests’ continuance commitment was
enhanced when they were able to give physical and emotional support for parents and
siblings. What we learn from this finding is that when priests of Bauchi Diocese stay in touch
with siblings and parents through visits, phone calls, family gatherings, it positively
supported the desire to remain in priestly ministry.
According to Wubbs (2009) in an ethnographic study of Paradox of vowed poverty to
African religious, African religious “do not join religious life or [priesthood] to enrich their
relatives, but they do not join a nurturing community or [diocese] in order to ignore them or
to excommunicate themselves from their relatives” (p. 254). In the study by Juma (2010) on
African Roman Catholic seminarians it was evident that seminarians who were unable to
connect with their kin in time of sickness or need felt a sense of helplessness. In addition,
Juma (2010) argued that the desire to maintain such social bonds is not primarily determined
by material wealth of the individual, but rather by blood relationships. My interviews of
relatives of priests for this study brought out very clearly the significance of blood
relationship as key determinant of familial expectations on priests. For instance, a respondent
who is brother to a priests when the interviewer asked him, “You really expected your brother
to help you financially”? He responded, “Yes, he is my brother; if I am ok I will not expect
from him” (Participant BP, 2019).
Within this worldview, according to Juma (2010), the community and kin not only
expect the individual to be responsible, reliable and available but also when necessary to
contribute to the material needs of the community. Nyenyembe (2011) had observed that in
rural Africa priests are seen as fathers and are ascribed to this image the demands which a
56
biological father has to offer his family. According to him, Priests are sought for school fees,
provisions of fertilizers; they assist families for medical fees and so forth. He concluded that
the priest is not defined in the first place as a spiritual father, but as a patron. While
Nyenyembe (2011) observation could be valid in certain circumstances, the present study
found that for relatives of priests the role of priest as spiritual father, one whom they go to for
prayers, counseling and other spiritual issues, is not necessarily opposed to his role as one
who could offer them material help in time of want. One participant in this study, a priest
brother said “Yes I expect everything from him; both prayer and material things”
( Participant UN, 2019).
From a holistic psycho-spiritual view point, priests of Bauchi Diocese need to
acknowledge these two apparently conflicting role expectations on their church commitment,
without denying any one of them. The present study shows that 60% of parents of priests of
Bauchi Diocese had their highest level of Education as primary school only. The average
number of siblings in the priests’ families was 7+. 60% of priests of Bauchi Diocese fell in
1st, 2nd and 3rd birth places. What this statistics show is that priests of Bauch Diocese, falling
within the range of first born to third born birth places are likely to experienced increased
expectation from fairly large families and relatively poorer parents.
What is emerging in the present study is that Priests of Bauchi Diocese are faced with
what seem to be two opposing role expectations. On the one hand as fathers or pastors they
are expected to give emotional and physical support to siblings and parent in the event of
sickness or death. According to the findings of present study, when the priests of Bauchi meet
up with this expectation, it contributes to their wanting to remain in priestly ministry. On the
other hand the role of a sponsor, the one who is expected to give material assistance in times
of need does impact negatively on their affective church commitment.
57
In my interaction with some priests on the question of perceived family obligation
they generally hold two positions on the issue. The first position is to agree to all form of
family obligation. The second position is to reject any family obligation. The first position is
evident in the observation made by Nigerian Catholic Bishop Conference (2003) that some
priests give their family members the impression that they own them by being overly
involved with family support. The second position is often expressed in an attitude that says
“I don’t want anything to do with my family because I have been set apart”. One respondent
in this study agreed with this position when he said, “I don’t worry them (priests); one way or
another they are no more part of the family in a Christian way” (Uncle, January, 2019).
Interestingly, when I shared the finding of this study with a priest friend of mine that
perceived filial obligation in terms of physical and emotional support of siblings and parents
among priests of Bauchi Diocese, Nigeria, correlated positively with continuance church
commitment, he concurred that this finding resonated with his experience. He told me that he
finds joy and fulfillment when he is able to be available emotionally, financially and
physically to his siblings and parents. And yet this study has also shown that Priests of
Bauchi Diocese who had increased financial obligation towards health care of parents
suffered on their affective church commitment. What we learn from this study is that while
the priests of Bauchi Diocese would feel affirmed in their continuing commitment to priestly
ministry when they performed their spiritual role of being available in terms of emotional and
physical support to sibling and parents, the role of a sponsor as financier could pose a huge
psycho-spiritual challenge to them. This finding is consistent with what Wubbes (2009)
reported in his study that “the experience of some religious persons of family demands and
expectations side by side church commitment resulted in ‘loyalty conflict’ in the life of the
individual” (p.234). In addition, the finding is also in agreement with the observation by
Robert (2001) who had argued that when priests in sub-Saharan Africa are not financially
58
compensated for the work they do for their dioceses and church, it could be a source of stress
and conflict for those of them who feel they need to carry out their filial obligation to parents
and siblings.
5.2.2 Possible psycho-spiritual coping mechanisms
Given that some Priests of Bauchi Diocese, Nigeria are faced with the reality that
their siblings and parents expect them to fulfill the dual role of spiritual father as well as
financier and the impact these roles could have on Church commitment and wellbeing of the
priests, what possible psycho-spiritual tools could help them to cope as individuals? This
study has proposed below policy recommendation as well.
(a) Meditation
The role of spirituality as personal connection with God has been found as vital in
management of role-related stress. Gopalarkrishna (2013) did a study of effect of daily
meditation on reduction of work-related stress among employees in Delhi and found that
employees who gave thirty minutes a day for personal meditation experienced more positive
emotions and reduced strain and stress. Spirituality in this context is an attitude of openness
to all of reality that helps one to look beyond pressing demands from role expectations.
(b) Peer group support
Peer support group is another psycho-spiritual intervention that has been found to
reduce psychological stress among priests. For instance, Andre (2013) did a study on
Methodist clergy, and found that clergy men who were regular attendees at the support group
meetings experienced weakening psychological distress. Such friendly support group among
priests of Bauchi Diocese could take the form of all the first born priests and other priests
who experience pressure from financial expectations from relatives, to come together now
59
and again to share experience and discuss with each other viable coping strategies in their
context.
(c) Personal Witness to relatives
Our solidarity with our family is not just about being a financier to the family; it’s
more about witnessing to our family values such as trust in divine providence; and making
available to them our spiritual and psychological resources in times of need. As priests we
could communicate to our families genuine solidarity by a life style that reminds them of the
teaching of Jesus that invites us not live on bread alone Jesus (Mt. 4:4). Like Jesus visiting
Peter’s mother in-law in her sick bed, a priest’s presence and empathy for relatives in times
of need is already an adequate psycho-spiritual support to them in the situation.
5.3 Recommendations
5.3.1 Policy Recommendations
Based on the study findings, the following recommendations are made:
First, to enhance church commitment and positive psycho-spiritual wellbeing
of priests in Bauchi Diocese, the bishop need to make family members
understand that priests are instruments of God; and that they should not expect
any form of support from them (priests). From the study findings, there is a
sense in which family members expect a lot especially financial support,
which in turn negatively affect the church commitment of priests in Bauchi
Diocese. The church can develop a manual that clearly communicates to
family members that priests should be eased from financial responsibilities of
the families.
Secondly, the Diocese or Congregation is expected to have a framework that
addresses the high expectations for support that comes from the priests’ family
60
members. For instance, it is recommended that the Catholic Church devises a
way in which employed priests get a percentage of their salary, perhaps 50%;
and the rest going back to the community. Support for siblings and parents,
from the present study, improves the priests’ church commitment. The said
salary would then address some of the financial expectations that family
members have for priests.
Thirdly, superiors and/or bishops could fix a quota for needy parents.
Congregations and dioceses could come up with sound criteria for helping
needy relatives of their priests and members. Wubbes (2009) proposed that
congregations and dioceses could have two funds: one for relatives of priests
and religious and one fund for sharing with the great family of God.
5.4 Recommendations for Further Research
First, since this study focused on examining the effect of perceived family obligation
on church commitment among priests of Bauchi Diocese, Nigeria, there is need to explore the
experiences of priests in other dioceses in Nigeria to have a conclusive remark. This is
because a single diocese might have homogeneous characteristics. As such, exploring
different dioceses with different semiotic and cultural characteristics may provide more
nuanced findings that may improve the recommendations of the current study.
Secondly, the present study looked at church commitment from affective and
continuance commitment. Future studies need to look at other forms of commitments such as
“Thought of Leaving” and “Normative Commitment”. Similarly, other social factors such as
“Religious Experience”, “Family Religiosity” and “Parental Overprotection” would be
examined in future studies. Lastly, it is recommended that other moderating variables such as
“Personality Traits of the priests”, “Religious Modes”, “Cognitive Modes” and “Well-Being
of the priests” to be included in future research studies to better understand the impact of
perceived family obligation on the church commitments among priests.
61
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APPENDICES
Appendix 1: letter of permission
Psycho-Spiritual Institute Affiliated to Catholic University of Eastern Africa, Nairobi,
Kenya.
25th October 2018
Your Grace,
LETTER OF PERMISSION
I am Rev. Fr. Emmanuel Edet, SPS, a student of Psycho-Spiritual Institute, an affiliate of the
Catholic University of Eastern Africa, Nairobi-Kenya. I am currently studying for a Masters
degree in Psycho-Spiritual therapy.
I am conducting an academic research on Perceived Family Obligation on Church
Commitment among Priests of Bauchi Diocese Nigeria. This work is strictly for academic
purposes.
I will greatly appreciate your kind assistance to enable me finish this research work.
Confidential information would be treated as such and handled with utmost care.
Contact
Email: [email protected]
+2348081655128, +254742040669
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APPENDIX 3: Research Timeline
Month Description Outcomes
April 18th 2018 Identification/defense of topic Topic approved.
May-October 2018 Researching on topic
Writing thesis proposal
Meeting with supervisors to refine
topic and objectives.
October 2018 Submission of proposal
November 2018 Defense of proposal
November 2018 Corrections of proposal and
submission to office
December 2018 Travel for Data collection
January 2019 Data analysis
February 2019 Data analysis continues
March 2019
April 2019
May 2019
Correction and proof reading by
supervisors
Submission of thesis
Set for defense
Working with supervisors for
corrections and editing.
Thesis defense
Appendix 4: Research Budget
S/no Item description Quantity Rate Ksh Cost Ksh
(i) Supervision 80,000 80,000
(ii) Logistics of data 1 15,000 15,000
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analysis
(iii) Travel allowances 70,000
(iv) Typesetting and
printing of proposal
40pgs 40 2,400
(v) Typesetting and
printing of thesis
87pgs 40 3560
(vi) Photocopying of
thesis
95pgs 3 285
(vii) Binding of thesis 60 copies 100 600
(viii) Binding of proposal 4 copies 100 400
Grand Total 172,245
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Appendix 5: Letter of Authorization
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Appendix 6: Letter of Permission
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APPENDIX 7: Interview Guides for Relatives of Priests
Part I: Interview guide
(a) Could you tell me how close you are to the priest?
(b) Would you expect the priest to help you for whatever reason?
(c) Have you asked for help from the priest? Could say what kind of help have you asked
and gotten from the priest?
Part II: Summary participants’ interview
Seven participants were interviewed on the above three semi-structured in-depth questions.
They were uncles, nieces, brother, in-laws of priests. All seven participants with varying
degree of emphasis said they expected both material and spiritual help from the priest. A
number of them said they have requested the same from the priest. Participants who said they
were close to the priest were more inclined to expect and/or request help from him than those
who weren’t.
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APPENDIX 8: Questionnaire
Instructions
Please answer all the following questions honestly and exhaustively. All the
information provided will be used strictly for academic research purpose. All the information
provided will be treated with utmost confidentiality.
Part A: Demographic Information
Please give the appropriate information about yourself by ticking or filling where
applicable.
1. How long have you been working in the parish?
Less than 1 year ( )
2– 4 years ( )
5 – 8 year ( )
Above 9 years ( )
2. What is your birth position?
3. Number of siblings in family?
4. What is your age?
24-30 years old ( )
31-35 years old ( )
36-40 years old ( )
45-65 years old ( )
5. What is your educational level?
(a) Bachelor degree ( )
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(b) Masters Degree ( )
(c) Doctorate Degree ( )
6. What is the highest level of education your parents have completed?
(a) University education or college equivalent ( )
(b) Intermediate between secondary level and university (e.g technical training) ( )
(c) Secondary School ( )
(d) Primary school only (or less) ( )
Part B: Health Care for Parents
7. Indicate your level of agreement on the following statements about filial obligation on
health care of parents. Use 5- SA=strongly agree, 4- A=agree, 3- N=neutral, 2-
D=disagree, 1- SD=strongly disagree
Statements SD D N A SA
8. Priests should show concern to their parents
9. Priests should take care of their sick parents
10. Priests should give their parents financial support
11. Priests who live nearby should visit their parent at
least once a week
12. Priests should phone their parents on a regular basis
13. Priests should feel responsible for their parents
14. Priests and parents should be together on special
occasions, like Christmas and weddings
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15. Priests should give emotional support to their parents
16. Priests should be willing to give up free time for their
parents
17. In emergencies priests should make room for their
parents in the parish
18. Priests should adjust their ministry in order to help
their parents
19. Priests should monitor the quality of care given to
their parents
Part C: Emotional and physical support of Siblings
20. Indicate your level of agreement on the following statements about filial obligation to
siblings. Use 5- SA=strongly agree, 4- A=agree, 3- N=neutral, 2- D=disagree, 1-
SD=strongly disagree
Statements SD D N A SA
21. Priests should give siblings financial support to meet
basic needs
22. Priests who live nearby should visit their sibling at
least once in a week
23. Priests should phone siblings at regular basis
24. Priests should feel responsible for their sibling
25. Priests and siblings should be together at special
occasions
26. Priests should give emotional support to their
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siblings
27. Priests should be willing to give their free time for
their siblings
28. In emergency priests should make room for their
siblings in the parish
29. Priest should offer advice to their siblings
30. Priests should adjust their ministry work to help their
siblings
Part D: Church Commitment- Affective
31. Indicate your level of agreement on the following statements about Affective Church
Commitment among priests of Bauchi Diocese. Use 5- SA=strongly agree, 4-
A=agree, 3- N=neutral, 2- D=disagree, 1- SD=strongly disagree
Statements SD D N A SA
32. I would be very happy to spend the rest of my
priestly ministry in the Catholic Church
33. I enjoy discussing about my priesthood commitment
with people outside
34. I really feel as if this church’s problems are my own
35. I really feel good being in priesthood ministry in the
catholic Church
36. I do not feel ‘emotionally attached’ to this priesthood
ministry
37. The priesthood ministry has a great deal of meaning
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for me
38. I do not feel a ‘a strong’ sense of belonging my
priestly ministry
39. Indicate your level of agreement on the following statements about Continuance
Church Commitment among priests of Bauchi Diocese. Use 5- SA=strongly agree, 4-
A=agree, 3- N=neutral, 2- D=disagree, 1- SD=strongly disagree
Statements SD D N A SA
40. I am not afraid of what might happen if I quit my
priestly ministry without having another one lined
up.
41. It would be very hard for to leave my priesthood
ministry right now, even if I wanted to.
42. Too much in my life would be disrupted if I decided
to leave my priesthood ministry now.
43. It would cost nothing if I quit priesthood ministry
now.
44. Right now, staying within my priesthood ministry is
matter of necessity as much as desire.
45. I feel that I have very few options to consider leaving
this priesthood ministry
46. One of the few serious consequences of leaving my
priesthood ministry would be the scarcity of
available alternatives.
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47. One of the major reasons I continue to minister in the
Catholic Church is that leaving would require
considerable personal sacrifice-another way of life
may not match the overall benefits I have here.
THANK YOU