1. Abstract
The Spiritual Leadership Qualities Inventory (SLQI) is a comprehensive, criterion-referenced psychometric assessment engineered to measure spiritual maturity and characterological qualifications for ecclesiastical leadership. Originating from the psychometric and exegetical research of Frank B. Wichern (1980) and subsequently refined by John S. Townsend and Wichern (1984), the instrument operationalizes the theological qualifications outlined in the Pastoral Epistles of the New Testament (1 Timothy 3:1–7 and Titus 1:5–9). Comprising an extensive pool of 222 dichotomous (True/False) self-report items, the SLQI quantifies 19 distinct traits of character maturity: uprightness, good reputation, being above reproach, respectability, desire to be an overseer, holiness, ability to teach, temperance, prudence, family management, marital fidelity, gentleness, emotional stability (not quick-tempered), self-control, sobriety (not addicted to wine), generosity (not greedy/free from love of money), devotion to goodness, humility (not self-willed), and hospitality. Psychometric evaluations demonstrate strong whole-test temporal stability (eight-week test-retest reliability coefficient of r = .94), although subscale test-retest reliabilities display variability ranging from r = .30 to .63. Exploratory factor analyses have resolved between two- and five-factor solutions, typically dominated by a broad general factor of spiritual/characterological adjustment accounting for substantial shared variance. The inventory distinguishes church leaders from non-Christian samples, though it reveals subtle discriminate boundaries between hierarchical ministry roles. It serves as an empirical instrument for pastoral selection, leadership training, ministerial formation, and research within the psychology of religion and spirituality.
2. Keywords
Spiritual Leadership Qualities Inventory, SLQI, spiritual maturity, pastoral assessment, religious leadership, psychometrics, ecclesiastical evaluation, character strengths, Christian leadership, biblical exegesis
3. Authors
The Spiritual Leadership Qualities Inventory was developed primarily by Frank B. Wichern, Ph.D., and John S. Townsend, Ph.D.
- Frank B. Wichern, Ph.D.: Clinical psychologist and organizational consultant. During the instrument’s initial development and standard manual codification, Dr. Wichern directed research initiatives at Believer Renewal Resources in Richardson, Texas, focusing on leadership selection, psychological assessment within faith-based institutions, and pastoral care integration.
- John S. Townsend, Ph.D.: Clinical psychologist, executive leadership coach, and organizational consultant. Dr. Townsend co-authored the empirical validation study for the SLQI and has contributed extensively to clinical integration, boundaries, and leadership psychology literature.
4. Purpose
The primary clinical and institutional purpose of the Spiritual Leadership Qualities Inventory is to appraise character maturity, self-regulatory functioning, and ethical stability in individuals considered for lay or ordained ecclesiastical leadership roles. While secular industrial-organizational psychology relies on generalized leadership paradigms—such as transformational, transactional, or servant leadership frameworks—faith-based organizations frequently mandate specific characterological criteria grounded in theological orthodoxy.
Historically, assessments administered to religious cohorts measured broad theological orientations (e.g., intrinsic versus extrinsic religiosity), general psychological distress (e.g., Minnesota Multiphasic Personality Inventory profiles among seminarians), or generic leadership capabilities lacking biblical integration. The SLQI addresses this gap by directly operationalizing the apostolic directives recorded in 1 Timothy 3 and Titus 1. Rather than functioning as a punitive diagnostic instrument, the SLQI is designed as a formative and evaluative inventory that identifies specific domains of character strength and developmental deficits.
The inventory’s practical utility extends across four domains:
- Pastoral and Lay Leader Candidacy: Assisting ordination committees, elder boards, and church selection teams in establishing an empirical baseline of candidate qualifications, helping avoid administrative reliance solely on subjective impressions.
- Ecclesiastical Continuing Education and Mentorship: Guiding targeted small-group pedagogical interventions and individualized growth plans based on dimensional trait scores.
- Seminary and Theological Education: Providing ministerial candidates with self-reflective feedback regarding personal authority, emotional regulation, and relational maturity during formative training.
- Empirical Research in Personality and Religion: Facilitating cross-sectional and longitudinal investigations into how self-reported moral virtues correlate with psychological well-being, systemic family dynamics, and organizational leadership efficacy.
5. Psychological Construct
The SLQI operationalizes a multidimensional construct termed biblically derived spiritual maturity. In Christian theology, spiritual leadership is defined primarily by internalized virtues and emotional self-mastery rather than managerial acumen. The inventory assesses 19 distinct traits:
1. Uprightness (Dikaios)
Reflects an adherence to moral standards, equitable interpersonal treatment, and adherence to biblical norms of justice in day-to-day conduct.
2. Good Reputation (Martyria Kalē)
Denotes external social perception and public integrity outside the immediate ecclesiastical enclave, measuring whether the respondent maintains an honorable standing among secular peers.
3. Above Reproach (Anepilēmptos)
Refers to freedom from verifiable moral culpability or unaddressed ethical infractions that could expose the community to scandal.
4. Respectability (Kosmios)
Captures an orderly, composed lifestyle, characterized by professional decorum, thoughtful behavioral presentation, and disciplined routine.
5. Desire for Leadership (Oregō Episkopē)
Assesses authentic vocational motivation and aspiration toward church leadership, differentiating between self-aggrandizing ambition and genuine willingness to shoulder pastoral burdens.
6. Holiness (Hosios)
Pertains to subjective devotion, personal piety, and intentional alignment with religious disciplines, prayer, and scriptural meditation.
7. Ability to Teach (Didaktikos)
Measures instructional aptitude, communicative clarity, and comfort in articulating doctrinal and ethical concepts before diverse audiences.
8. Temperance (Nēphalios)
Operationalizes emotional sobriety, balanced cognitive appraisal, stability in decision-making, and restraint against unconsidered judgments.
9. Prudence (Sōphrōn)
Characterizes practical wisdom, sound mental judgment, discretionary foresight, and emotional discernment under pressure.
10. Family Management (Proistēmi Oikos)
Assesses the capacity to maintain healthy home dynamics, constructive conflict resolution within the nuclear family, and pastoral care toward children.
11. Marital Fidelity (Mias Gynaikos Anēr)
Reflects sexual integrity, loyalty within marriage, and cognitive resistance to infidelity and pornography.
12. Gentleness (Epieikēs)
Measures forbearance, empathy, willingness to yield in non-essential disputes, and the conscious avoidance of authoritarian aggression.
13. Items of the Scale (Questionnaire)
14. Self-Control (Enkratēs)
Reflects behavioral mastery over physical appetites, emotional drives, impulses, and spontaneous desires.
15. Sobriety / Not Addicted to Wine (Mē Paroinos)
Assesses moderation or abstinence concerning alcoholic beverages and chemical substances, avoiding pharmacological coping mechanisms.
16. Generosity / Not Greedy (Amisthos / Aphilargyros)
Assesses healthy detachment from monetary gain, freedom from financial duplicity, and resistance to personal materialism.
17. Lover of Good (Philagathos)
Measures an inclination to celebrate, promote, and protect virtuous behaviors, moral integrity, and altruistic endeavors in others.
18. Humility / Not Self-Willed (Mē Authadeis)
Evaluates low arrogance, absence of stubborn obstinacy, and willingness to solicit and incorporate feedback from peers.
19. Hospitality (Philoxenos)
Quantifies generosity in welcoming strangers, opening personal spaces to others, and providing practical social support.
6. Theoretical Framework
The theoretical foundation of the SLQI synthesizes Christian theological anthropology with psychometric behavioral assessment. The authors operated on the premise that the biblical qualities outlined in the Pastoral Epistles are observable, behavioral characteristics rather than entirely esoteric spiritual conditions. Consequently, these virtues manifest in measurable cognitive, affective, and behavioral patterns within daily life.
The scale integrates three major intellectual paradigms:
- Theological Exegesis and Virtue Ethics: Grounded in biblical Hermeneutics, Wichern (1980) analyzed the Koine Greek text of 1 Timothy 3:1–7 and Titus 1:5–9, identifying 22 foundational character requirements, 19 of which were adapted into self-referential psychometric constructs. The model posits that Christian leadership requires moral competence and spiritual maturity that exceeds normative population baselines.
- Trait Psychology and Self-Regulation: The SLQI relies on classic trait theory, positing that behavioral dispositions—such as gentleness, self-control, and temperance—are enduring across situations. It views Christian maturity through the lens of self-regulatory capacity (Bandura, 1991), wherein mature leaders exhibit impulse control over anger, monetary acquisitiveness, and sexual gratification.
- Family Systems Theory: A notable assumption embedded in the Pastoral Epistles is that leadership competence in ecclesiastical settings is predicted by relational functioning in the household. Incorporating systemic family concepts (Bowen, 1978), the SLQI considers familial harmony and parenting practices as developmental precursors to managing church communities.
7. Validity
The validity of the SLQI has been examined across several empirical investigations focusing on construct, convergent, divergent, and criterion-related parameters:
- Known-Groups Criterion Validity: Townsend and Wichern (1984) conducted a criterion validation study with 71 adults in Dallas, Texas, comprising 22 church elders, 22 deacons, and 27 non-Christian controls (aged 18–65). Analysis using independent-sample t-tests demonstrated that church leaders scored significantly higher than non-Christians across the scale, confirming the inventory’s ability to differentiate Christian leadership cohorts from secular populations. However, the instrument showed limited capacity to discriminate between hierarchical leadership tiers (elders versus deacons), with significant differences found primarily on subscales such as “gentle” and “not self-willed.”
- Convergent and Discriminant Validity: Ewing, Parker, and Quinn (1983) examined the SLQI alongside the Religious Orientation Scale (Allport & Ross, 1967) and the Spiritual Well-Being Scale (Paloutzian & Ellison, 1982). SLQI scales correlated positively with intrinsic religiosity and existential well-being, while demonstrating negative correlations with extrinsic-social religious motivation, confirming expected convergent patterns.
- Construct Validity via Family Dynamics: Rockwood (1986) evaluated the SLQI alongside the Personal Authority in the Family System Questionnaire (PAFS). The findings revealed significant positive correlations between SLQI spiritual maturity dimensions and psychological differentiation from family of origin. Older participants scored significantly higher on both measures, providing developmental construct validation for the character qualities.
- Psychometric Overlap and Limitations: Multiple investigations note strong inter-trait correlations among the 19 subscales, indicating that while the test reliably measures general spiritual-psychological maturity, the specific scales exhibit high collinearity, limiting their distinct diagnostic independence (Bassett et al., 1991).
8. Reliability
Reliability estimates for the SLQI show substantial stability at the global scale level, alongside moderate variability within individual subscales:
- Test-Retest Reliability: Townsend and Wichern (1984) evaluated temporal stability using a sample of 100 randomly selected Christian adults assessed across an eight-week interval. The total inventory demonstrated an overall test-retest reliability coefficient of r = .94 (p < .05). Subscale test-retest coefficients varied considerably, ranging from r = .30 to r = .63, reflecting sensitivity to situational variance, personal reflection, and the brevity of certain subscale item clusters.
- Internal Consistency: The inventory as a whole exhibits high internal consistency, with total scale Cronbach’s alpha coefficients exceeding .90 across validation cohorts. However, the high intercorrelations observed among the 19 individual scales suggest item redundancy, with several subscales capturing a shared global virtue factor rather than completely differentiated facets of character maturity.
9. Factor Analysis
Several factor-analytic investigations have scrutinized the latent internal architecture of the SLQI:
- Five-Factor Solution (Campbell, Carr, & Parker, 1983): An exploratory factor analysis by Campbell et al. extracted a five-factor structure accounting for approximately 70% of the total variance. These factors organized the items into broader dimensions: (1) General Moral and Affective Self-Control, (2) Ecclesiastical Vocational Motivation, (3) Theological Conviction and Devotion, (4) Interpersonal Forbearance and Hospitality, and (5) Domestic/Familial Integrity.
- Principal Components Analysis (Parker, 1984; Carr, 1987): Parker (1984) and Carr (1987) conducted principal component analyses, identifying viable models ranging from two to six factors. A consistent psychometric finding was the presence of a dominant primary factor that accounted for a substantial proportion of the common variance. This prominent general factor represents an overarching dimension of psychological maturity and spiritual conscientiousness, which raises methodological questions regarding the statistical independence of the 19 discrete subscales.
10. Instrument / Measurement Tool
- Test Type: Multidimensional, criterion-referenced psychological self-report inventory.
- Administration Format: Paper-and-pencil questionnaire or digitized self-administered survey; individual or group testing.
- Completion Time: Approximately 45 to 60 minutes.
- Total Item Count: 222 items in the complete manual version (221 items presented in standard self-inventory forms).
- Response Scale: Forced-choice dichotomous format:
- T (True): True or mostly true as applied to the respondent.
- F (False): False or not usually true as applied to the respondent.
- Scoring Mechanism: Hand-scored using transparent scoring overlays across columns, or scored via automated electronic keys. Raw scores across the 19 traits are tabulated and plotted onto a standardized normative profile.
- Normative Classifications: Raw trait sums are charted against standard score profiles with normative interpretive bands:
- New Believer: Baseline trait scores typical of recent religious converts.
- Normal Christian: Trait scores representative of standard lay church membership.
- Spiritually Mature: Elevated scores aligned with the profile of vetted church leadership (elders, pastors, senior deacons).
11. Permissions & Fee and Test Year
- Year of Initial Publication: 1980 (Instruction Manual, Believer Renewal Resources); subsequent academic validation published in 1984.
- Copyright & Ownership: Copyright © 1980 by Frank B. Wichern; Believer Renewal Resources, Richardson, Texas. Academic dissemination via the Journal of Psychology and Theology (Rosemead School of Psychology, Biola University).
- Usage Permissions: The scale was historically distributed as a proprietary clinical and training manual. For contemporary academic, non-commercial research, and institutional assessment, permission should be requested from the original authors or copyright holders. The instrument may not be repackaged into commercial assessment platforms without written authorization.
12. References
- Allport, G. W., & Ross, J. M. (1967). Personal religious orientation and prejudice. Journal of Personality and Social Psychology, 5(4), 432–443. https://doi.org/10.1037/h0021212
- Bandura, A. (1991). Social cognitive theory of moral thought and action. In W. M. Kurtines & J. L. Gewirtz (Eds.), Handbook of moral behavior and development (Vol. 1, pp. 45–103). Lawrence Erlbaum Associates.
- Bassett, R. L., Camplin, W., Humphrey, D., Door, C., Biggs, S., Distaffen, R., Doxtator, I., Flaherty, M., Hunsberger, P., Poage, R., & Thompson, H. (1991). Measuring Christian maturity: A comparison of several scales. Journal of Psychology and Theology, 19(1), 84–93. https://doi.org/10.1177/009164719101900109
- Bowen, M. (1978). Family therapy in clinical practice. Jason Aronson.
- Campbell, C., Carr, S., & Parker, T. (1983). Factor analysis of the Spiritual Leadership Qualities Inventory (Unpublished manuscript). Western Conservative Baptist Seminary, Portland, OR.
- Carr, S. A. (1987). A theoretical and empirical examination of the construct validity of the Spiritual Leadership Qualities Inventory (Doctoral dissertation, Western Conservative Baptist Seminary). Dissertation Abstracts International, 48, 3714B.
- Ewing, B., Parker, T., & Quinn, J. (1983). Correlates of the Spiritual Leadership Qualities Inventory, the Religious Orientation Scale, and the Spiritual Well-Being Scale (Unpublished manuscript). Western Conservative Baptist Seminary, Portland, OR.
- Greene, M. P. (1987). The relationship between faculty-led small groups and character development of seminarians in an evangelical seminary (Doctoral dissertation, University of North Texas). Dissertation Abstracts International, 48-04, 0890A.
- Paloutzian, R. F., & Ellison, C. W. (1982). Loneliness, spiritual well-being and the quality of life. In L. A. Peplau & D. Perlman (Eds.), Loneliness: A sourcebook of current theory, research and therapy (pp. 224–237). John Wiley & Sons.
- Parker, T. G. (1984). An empirical examination of the construct validity of the Spiritual Leadership Qualities Inventory (Doctoral dissertation, Western Conservative Baptist Seminary). Dissertation Abstracts International, 48, 3724B.
- Rockwood, J. T. (1986). The relationship of spiritual development to psychological development based on family of origin theory (Doctoral dissertation, Texas Woman’s University). Dissertation Abstracts International, 47-10, 4132B.
- Townsend, J. S., & Wichern, F. B. (1984). The development of the Spiritual Leadership Qualities Inventory. Journal of Psychology and Theology, 12(4), 305–313. https://doi.org/10.1177/009164718401200405
- Wichern, F. B. (1980). Spiritual Leadership Qualities Inventory instruction manual. Believer Renewal Resources.
13. Items of the Scale
Instructions: This survey is one way of describing human beings in terms of their beliefs, attitudes, and values. The survey consists of numbered statements. Read each statement and decide whether it is true as applied to you or false as applied to you. If a statement is true or mostly true, mark T. If a statement is false or not usually true, mark F. Remember to give your own opinion of yourself. Do not leave any blank spaces if you can avoid it. Be sure to let your responses reflect how you feel at the present time.
Response Format: [ T ] True / [ F ] False
- If others fail to recognize how good I am, it is because of their own limitations.
- I rarely find myself so overcome by emotion that I cannot meet the people I work with.
- At times I am afraid that things I have done in the past will catch up with me.
- I have little trouble because of a guilty conscience.
- At my work area or desk, I frequently create such a mess that I can’t get anything done.
- My will power is strong when it comes to passing up food.
- It makes me angry when others refuse to accept my good ideas.
- If you don’t look out for yourself, nobody else will.
- There are a few people who know things about me which if told, could cause me great embarrassment.
- I am sometimes depressed because of things that I did in my past.
- I admire someone who will point out an error even though it may cost them.
- I am often bothered by feelings of guilt.
- I believe each person has complete freedom to eat, drink, or act however he wants.
- I don’t mind being asked to do a humbling job which no one else will take.
- At times I feel like swearing.
- My conscience often bothers me with the feeling that I am not doing what I ought to be doing.
- I often laugh at a dirty joke or story just so my friends or coworkers don’t think I’m stuck-up.
- If I took a test and the grader missed a mistake I made, I wouldn’t tell him.
- I believe that there is a code which demands that all men act fairly toward one another.
- If I could get into a movie without paying and be sure I was not seen, I would probably do it.
- I usually feel irritated when I have to take orders from others.
- People in my community would say that I am a person with high moral values.
- At times I feel like swearing.
- I frequently laugh at dirty jokes.
- What others think of me does not bother me.
- I secretly enjoy someone who is good at fooling others even if it sometimes embarrasses them.
- Most people are too soft and if they were more critical they wouldn’t get taken advantage of.
- I think nearly anyone would tell a lie to keep out of trouble.
- I frequently find myself going out of my way to make sure the other guy has an equal chance.
- I really enjoy a good hot argument.
- I don’t enjoy conversations in which the faults or misdeeds of others are being discussed.
- I secretly feel good when I learn that someone I dislike has gotten into trouble.
- Sometimes when others speak too highly of an acquaintance, I try to point out his defects.
- If I am given the wrong change by a clerk, I usually try to return the incorrect amount.
- If I had to choose, I would rather be spiritually close to God than be physically and emotionally close to people.
- People who invest their time in studying the Bible are not aware of the real problems facing man.
- I have often thought that I would like to be a leader in a local church.
- The main purpose of man is to know God and worship Him.
- Frankly, there are so many religions and cults that I doubt if any of them are right.
- I sometimes find myself continuing a discussion just because I don’t want to be wrong.
- I am not impressed by the men who lead the church I attend.
- Being able to teach a subject well is as important as knowing that subject.
- I don’t have any desire to be a church leader.
- I would rather read a good novel or a true life adventure than to read the Bible.
- I wouldn’t mind being an elder or deacon if I was chosen.
- While I may not consistently study truths about God, I do make it a priority to seek Him.
- A regular program of Bible study should be a priority for most people.
- I would like to be an elder or deacon if chosen.
- I believe that by meditating on the Bible and praying one may know God better.
- I enjoy being able to get up in front of a group and sharing new ideas I have had.
- Elders or deacons are sincere people who should be praised for their work.
- The life of Jesus shows that all men can know God if they just look in themselves.
- Some of the greatest moments of my life have come through seeking to know God.
- Theologians have so confused people about religion that I would rather watch TV than read a religious book.
- Elders or deacons are just like anyone else, only they try to look good.
- Serving in activities at my church is more important than having time just for myself.
- I have made the study of the Bible and seeking God my highest priority.
- I would rather help a person grow spiritually than develop my own interests.
- I would feel good about working regularly on projects for my church.
- Christians overemphasize the abstract knowledge of God and forget to see the good in human beings.
- I am a doer, not a planner.
- Planning ahead makes things turn out better.
- I don’t easily become impatient with people.
- Talking in front of a group of people makes me very anxious.
- The main purpose of man is to know God and worship Him.
- I am not easily swayed by others’ opinions.
- I have periods of days, weeks, or months when I can’t take care of things because I can’t “get going.”
- I am called on by my friends in times of trouble.
- I feel I am well suited to be a leader.
- I usually have to stop and think before I act even in trifling matters.
- I have been asked to lead groups where a difficult decision had to be made.
- I do many things which I regret afterward (regret things more or more often than others seem to).
- I sometimes feel a good goal for myself would be to never have to rely on anyone for anything.
- I don’t easily become impatient with people.
- I have met problems so full of possibilities that I have been almost unable to make up my mind about them.
- There is no respect these days for people who really know what is going on.
- When I get into a conversation, I am uncomfortable unless I get people to talk about subjects I know a great deal about.
- If other people fail to recognize how good I am, it is because of their limitations.
- I have had periods in which I carried on activities without knowing later what I had been doing.
- The human mind has so much potential that it will be able to bring world peace, end pollution, and bring in a “new age.”
- I feel resentment when others fail to notice and praise me for my achievements.
- People who say that man is innately bad are just too pessimistic and are overlooking the human potential for justness.
- One of my greatest desires is to be a truly wise man.
- I rarely experience times when I am so confused I can’t decide what to do.
- I have good success in settling disputes between people.
- In order to be really successful, I must be willing to take big risks.
- I find it hard to set aside a task that I have undertaken, even for a short time.
- I am a doer, not a planner.
- At times I feel like smashing things.
- I frequently feel like swearing.
- I feel better about my life than I ever have.
- At times my thoughts have raced ahead faster than I could speak them.
- I get mad easily and then get over it soon.
- I frequently find myself worrying about something.
- When you do something wrong, there is very little you can do to make it right.
- Wishing can make good things happen.
- Planning ahead makes things turn out better.
- I sometimes feel a good goal for myself would be to never have to rely on anyone for anything.
- I find it hard to set aside a task that I have undertaken, even for a short time.
- Society has surrounded man’s sex drive with too many prohibitions.
- I have very few quarrels with members of my family.
- I want my wife/husband to feel that she/he is the most important person in my life.
- Teenagers have too many problems and should be ignored.
- When I have problems with my family life, I usually try to work harder at my job.
- I think that any religion which teaches that God made man with a sex drive and then sets up restrictions is unreasonable.
- I spend time thinking about new and unusual ways to enjoy sex.
- Because mothers spend more time with their children they are better able to make decisions about privileges and discipline.
- The main part of man’s life is his work, and a woman should take care of the home.
- An occasional visit to an adult bookstore never hurt anyone.
- If my children talked back to me, I’d spank them.
- Sexual enjoyment is God’s greatest gift to mankind.
- My wife/husband and I rarely agree on any decision.
- My interest in sex is about average, but I sometimes find myself having long periods of erotic fantasy.
- I find I can talk more openly and honestly to friends at work than I can my family (or wife).
- If I have a choice, I will go see a sexy movie in preference to others.
- If I had teen-age children, I wouldn’t be particularly embarrassed if they were arrested for alcohol or drug use.
- At times when I am around an attractive person of the opposite sex, I am preoccupied with thoughts of touching, embracing, and going to bed with that person.
- It is probably better not to tell your children about sex, since they probably learn more about it at school.
- In the final analysis, pleasure is not the most important thing in life.
- I agree with the concept that “kids will be kids” and should be allowed to sow their “wild oats.”
- I think I could give up about anything except sexual feelings, thoughts, and pleasures.
- Children should make up their own minds on religion without their parent’s prejudices.
- I would rather read a magazine about current events than a magazine which contains sex-related articles.
- Most of the time parents listen to what their children have to say.
- It is useless to try to get my way at home.
- No one can tell me when and how and with whom I can make love.
- I have little to say about what I eat at home.
- I don’t especially enjoy watching movies depicting intimate love scenes.
- I have little to say about what my family does.
- Sexual enjoyment is God’s greatest gift to mankind.
- I want my wife/husband to feel that she/he is the most important person in my life.
- I have resentments which I have stored up and harbored for long periods.
- Although I am usually aware of my immediate response to a situation, I have little difficulty with impulsiveness.
- At times I enjoy a good argument.
- Most people are uninformed and need someone to tell them what to do.
- I will go out of my way to avoid causing a fight.
- When someone insults or hurts me, I think for hours about things I should have said or done to get even.
- I do not let interruptions in my schedule disorganize me so that I cannot finish my jobs.
- In meetings I feel I should have something to say about every issue.
- Frequently I feel frustrated because I cannot think of a way to get even with someone who deserves it.
- I have frequently found myself so overwhelmed by anger that I have thrown something or cursed.
- I enjoy seeing a shrewd lawyer change a jury’s mind.
- When I think how many stupid people are allowed to drive, I get angry.
- Doing things on the spur of the moment is just not characteristic of me.
- If I propose an idea or belief, I usually will push it until the majority of people accept it.
- If I were in the military, I would have some problems in accepting the discipline.
- I am not surprised when someone goes out of his way to please me or to help me.
- It makes me angry when others refuse to accept my good ideas.
- I am known to my friends as a man who exhibits self-discipline.
- It is impossible to expect that any group of thinking men could agree consistently.
- The best defense is a strong offense.
- I believe that I can stop myself from catching a cold.
- I really enjoy a good hot argument.
- I hate to talk to people who I know have talked badly about me in the past.
- I believe that if somebody studies hard enough, he or she can pass any subject.
- I admire the concept, “an eye for an eye and a tooth for a tooth.”
- God made the world but He expects men to work out their own problems.
- Some people make me so angry I’d like to shout at them or slap their face.
- It makes me impatient to have people ask my advice or interrupt me when I am working on something important.
- I frequently find myself daydreaming about ways to get back at people who have hurt me.
- I think most people mislead their friends just to gain sympathy and help.
- I can’t think of anyone I really hate.
- I have sometimes opposed people who were trying to do something not because of what they were doing but just to oppose them.
- If I am angry, I think it’s best to keep it to myself for several days.
- It takes a lot of argument to convince most people of the truth.
- If a credit card company doesn’t bill me, I simply figure that it’s their problem.
- I have used alcohol excessively.
- When I lose money, I get so uncomfortable I can hardly think about anything else.
- It’s too bad so many people who haven’t worked for it have money and position.
- In the final analysis, pleasure is the main thing in life.
- I would prefer an easy comfortable life where I need to exert myself as little as possible to a life full of challenges and demands.
- I couldn’t care less what people think of me as long as I have plenty of money.
- One of the things I would like to do is keep a well-stocked liquor collection.
- If I am given the wrong change by a clerk, I usually try to return the incorrect amount.
- I feel I sometimes misuse medicines I have been given.
- I secretly dream of finding an envelope of money on the street.
- I prefer the company of people who drink very little or not at all.
- One of my major goals in life is to acquire enough money so I can be sure of a secure future.
- I frequently find I am jealous when I hear about friends who have made fantastic savings on expensive items such as cars.
- I believe there is some truth in the old saying that you can “drown your sorrows” with alcohol.
- I enjoy telling my friends about tricking a salesman into making a good deal.
- At times I have so enjoyed the cleverness of a crook that I wished he would get away with it.
- I frequently use medication.
- I enjoy movies or stories about men who “beat the system” either by taking valuables or escaping the authorities.
- My will-power is strong when it comes to passing up food or drink.
- I would rather have a savings account of over $5,000 than to have close relationships with my friends.
- I worry over money and business.
- I find it difficult to share food or drink with others.
- My health is not good, and I frequently use medicines to keep going.
- I don’t enjoy conversations in which the faults or misdeeds of others are being discussed.
- The philosophy of looking out for yourself appeals to me.
- People who get all the breaks need to experience a few more troubles.
- I sometimes enjoy conversations in which the faults or misdeeds of others are being discussed.
- It would give me pleasure to be at a party where someone more popular than I am suffered embarrassment.
- I enjoy having friends come over for supper or an evening.
- God’s plan for mankind is still the best plan.
- I secretly feel good when I learn that someone I dislike has gotten into trouble.
- I support missionaries because I believe they are doing a necessary job
- Sometimes when others speak too highly of an acquaintance, I try to point out his defects.
- My friends feel that I am optimistic about life.
- My meals are more enjoyable when I can feel free to eat as fast as I wish without worrying about others at the table.
- The world is full of too many idealistic Pollyannas; life is hard.
- Frequently I find that I have eaten so much I just don’t feel like doing anything but lying around.
- When I get into a conversation, I am uncomfortable unless I get people to talk about subjects I know a great deal about.
- I wish I could get rid of the feeling of inferiority and resentment which the good fortunes of others frequently arouse in me.
- Providing overnight lodging for my friends or even strangers does not bother me.
- I often think, “I wish I were a child again.”
- I don’t have problems saying no to my own desires over spending time with my family.
- People who seek their own self-interests before the needs of others probably have inferiority feelings.
- I think most people exaggerate their misfortunes in order to gain the sympathy and help of others.
- Most people will use somewhat unfair means to gain profit or advantage rather than to lose it.
- Some people are just born lucky.
- I am against giving money to beggars.
- People often disappoint me.
- I have a good luck piece.
- I find it hard to make talk when I meet new people.
- I basically am a selfish person.
- My motto is “when the going gets tough, the tough get going.”
- I don’t believe in letting the “grass grow under my feet.”
- I believe that things will turn out as the Bible says.
- I feel good when I learn that someone I dislike has gotten into trouble.