15

PERSONALITY TYPES AND PRAYER PREFERENCES

TYPE: EXTROVERSION INTROVERSION

PRAYER PERFERENCE

Verbal Communal Action or Gesture

Nonverbal Alone Reflection

EXPERIENCE GOD THROUGH

People Events Scripture Stories Nature

Individual Experience Inspirational Scripture Internal World

AVOID Exclusion Loneliness

Intrusions Confusions

TYPE: SENSATE INTUITIVE PRAYER PERFERENCE

Praying with the senses: Smell - Incense Taste - Sipping Water Touch - Rosary Sight - Slides Hearing - Music, Birds The Gospel of Mark Prefer not to sit for a long period of time in meditation. Prefer simple prayers

Mystery as a way Prophetic Books of Scripture The Gospel of John Guided Imagery Prayer of a few words Likes silence and stillness

EXPERIENCE GOD THROUGH Their own experience Insights . . .

AVOID Ambiguity Restriction

Repetition TYPE: THINKERS FEELERS PRAYER PERFERENCE

Cognitive – mind centered 10 Commandments Psalms of Justice The “Word” is primary Search for Truth Gospel of Matthew

Affective – heart centered Beatitutes Psalms of Praise Story Telling Remembering Gospel of Luke

EXPERIENCE GOD THROUGH

Primal Cause Just Judge Abba

AVOID Inconsistency Ignorance

Conflict Estrangement

16

TYPE: JUDGERS PERCEIVERS PRAYER PERFERENCE

Planned Structured Working Prayer Closure and Productive Seven Days of Creation

Unplanned Spontaneous Playful Open and Reflective Second Creation Story

EXPERIENCE GOD THROUGH Order and “Ought” Serendipitous and “Is”

AVOID Helplessness Disorder

Regimentation Deadlines

Personality & Prayer Class Outline

Teresa Marotta

1. Opening Prayer 2. Introduction to Personality Type 3. “Who’s on the Ark?” – your results 4. What do all these letters mean? Break 5. The 16 types and Prayer 6. Using what you know in ministry For Discussion with your Sponsor: What does all this tell you about God’s unique design of you? God played with an infinite number of possibilities, and then He thought of you. What a thought!

NO ASSIGNMENT FOR THIS CLASS – YEAH TEAM!

2

PERSONALITY DIFFERENCES AND LEARNING STYLES

Below are found examples of how personality type is represented in the ways we learn. While we have all had learning experiences employing each of the modes, some more naturally bring out our unique personal strengths. Much of the following is a summary of themes found in Gifts Differing by Isabel B. Myers, 1980.

EXTRAVERSION INTROVERSION

Strengths as a student are seen early Strengths as a student often surprise others later

Learn best with others Learn best alone or with individual attention

Likes learning through activity and experience Likes quiet for study without interruption of concentration

Employ trial and error to see what works and Anticipate problems before plunging in too what doesn’t quickly

Go from doing to considering and then back to Go from considering to doing and then back doing to considering

Good at initiating Good at reacting

Put learning into action before the idea gets stale Pause to understand clearly before putting learning into action

Communicate learning best through demonstrating Communicate learning best through describing

SENSORY PERCEPTION INTUITIVE PERCEPTION

Patient with routine or detailed material Patient with abstract or complex material

Errors of fact are rarely risked or encountered Errors of fact are considered natural to learning

Annoyed when a part of communication is left Bored when communication is too explicit to the imagination

Observant at the expense of imagination Imaginative at the expense of observation

Enjoy using what already learned Enjoy learning new things

Like to verify what instructors say by experiencing Like to create a fantasy of the situation the it oneself instructor is describing

3

Value soundness and usefulness of understanding Value quickness and originality of understanding

Re-examine answers to test questions to be certain Trust first hunches about answers to test questions

Like the chance to be precise on untimed tests Like the challenge of timed tests

Seek understanding of new symbols in a careful Seek understanding of new symbols through and deliberate way unconscious impressions and hunches

THINKING JUDGMENT FEELING JUDGMENT

Learn best when given a clear and objective Learn best when given personal rationale encouragement

Like giving and receiving a critical analysis Criticisms are often taken personally

Solve problems according to “right vs. wrong” Solve problems through determining what’s principles most important to the people involved

Begin studying first that which should be learned Begin studying first that which is more valued personally

May overlook personal feelings in group projects Seek harmony in group projects

Good at weighing the logical consequences of Good at deciding what would be most alternative courses of study rewarding among alternative courses of study

JUDGING PERCEIVING

Complete tasks on time or early Postpone unpleasant tasks

Often overachieving Often underachieving

Trust that enough is usually known to write Want to understand all there is to know before the paper now beginning to write the paper

Structure things now to avoid unexpected Comfortable dealing with the unexpected emergencies later when it arises

Give answers out of valuing decisiveness Seek information out of valuing inquisitiveness

Once finished with a project consider it Leave room for alterations to a project at the satisfactory enough last minute

Finish one project before starting another Start many projects and delay finishing most

4

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__

C

hara

cter

istic

s fr

eque

ntly

ass

ocia

ted

with

eac

h ty

pe

Sen

sing

Typ

es

In

tuiti

ve T

ypes

ISTJ

S

erio

us, q

uiet

, ear

n su

cces

s by

co

ncen

tratio

n an

d th

orou

ghne

ss.

Pra

ctic

al, o

rder

ly, m

atte

r-of-f

act,

logi

cal,

real

istic

, and

dep

enda

ble.

See

to it

that

ev

eryt

hing

is w

ell o

rgan

ized

. Ta

ke

resp

onsi

bilit

y. M

ake

up th

eir o

wn

min

ds

as to

wha

t sho

uld

be a

ccom

plis

hed

and

wor

k to

war

d it

stea

dily

, reg

ardl

ess

of

prot

ests

or d

istra

ctio

ns.

INTJ

U

sual

ly h

ave

orig

inal

min

ds a

nd g

reat

dr

ive

for t

heir

own

idea

s an

d pu

rpos

es

in fi

elds

that

app

eal t

o th

em.

They

ha

ve a

fine

pow

er to

org

aniz

e a

job

and

carry

it th

roug

h w

ith o

r with

out

help

. Sk

eptic

al, c

ritic

al, i

ndep

ende

nt,

dete

rmin

ed, s

omet

imes

stu

bbor

n.

Mus

t lea

rn to

yie

ld le

ss im

porta

nt

poin

ts in

ord

er to

win

the

mos

t im

porta

nt.

INFJ

S

ucce

ed b

y pe

rsev

eran

ce, o

rigin

ality

, and

de

sire

to d

o w

hate

ver i

s ne

eded

or

wan

ted.

Put

thei

r bes

t effo

rts in

to th

eir

wor

k. Q

uiet

ly fo

rcef

ul, c

onsc

ient

ious

, co

ncer

ned

for o

ther

s. R

espe

cted

for t

heir

firm

prin

cipl

es.

Like

ly to

be

hono

red

and

follo

wed

for t

heir

clea

r con

vict

ions

as

to

how

bes

t to

serv

e th

e co

mm

on g

ood.

ISFJ

Q

uiet

, frie

ndly

, res

pons

ible

, and

co

nsci

entio

us.

Wor

k de

vote

dly

to m

eet

thei

r obl

igat

ions

. Le

nd s

tabi

lity

to a

ny

proj

ect o

r gro

up.

Thor

ough

, pai

nsta

king

, ac

cura

te.

Thei

r int

eres

ts a

re u

sual

ly n

ot

tech

nica

l. C

an b

e pa

tient

with

ne

cess

ary

deta

ils.

Loya

l, co

nsid

erat

e,

perc

eptiv

e, c

once

rned

with

how

oth

er

peop

le fe

el.

ESTJ

P

ract

ical

, rea

listic

, mat

ter-o

f-fac

t, w

ith a

na

tura

l hea

d fo

r bus

ines

s or

mec

hani

cs.

Not

inte

rest

ed in

sub

ject

s th

ey s

ee n

o us

e fo

r, bu

t can

app

ly th

emse

lves

whe

n ne

cess

ary.

Lik

e to

org

aniz

e an

d ru

n ac

tiviti

es.

May

mak

e go

od

adm

inis

trato

rs, e

spec

ially

if th

ey

rem

embe

r to

cons

ider

oth

ers’

feel

ings

an

d po

ints

of v

iew

.

ESTP

G

ood

at o

n-th

e-sp

ot p

robl

em s

olvi

ng.

Do

not w

orry

, enj

oy w

hate

ver c

omes

alo

ng.

Tend

to li

ke m

echa

nica

l thi

ngs

and

spor

ts, w

ith fr

iend

s on

the

side

. A

dapt

able

, tol

eran

t, ge

nera

lly

cons

erva

tive

in v

alue

s. D

islik

e lo

ng

expl

anat

ions

. A

re b

est w

ith re

al th

ings

th

at c

an b

e w

orke

d, h

andl

ed, t

aken

ap

art,

or p

ut to

geth

er.

ISTP

C

ool o

nloo

kers

– q

uiet

, res

erve

d,

obse

rvin

g an

d an

alyz

ing

life

with

de

tach

ed c

urio

sity

and

une

xpec

ted

flash

es o

f orig

inal

hum

or.

Usu

ally

in

tere

sted

in c

ause

and

effe

ct, h

ow a

nd

why

mec

hani

cal t

hing

s w

ork,

and

in

orga

nizi

ng fa

cts

usin

g lo

gica

l prin

cipl

es.

ENTP

Q

uick

, ing

enio

us, g

ood

at m

any

thin

gs.

Stim

ulat

ing

com

pany

, ale

rt an

d ou

tspo

ken.

May

arg

ue fo

r fun

on

eith

er

side

of a

que

stio

n. R

esou

rcef

ul in

so

lvin

g ne

w a

nd c

halle

ngin

g pr

oble

ms,

bu

t may

neg

lect

rout

ine

assi

gnm

ents

. A

pt to

turn

to o

ne n

ew in

tere

st a

fter

anot

her.

Ski

llful

in fi

ndin

g lo

gica

l re

ason

s fo

r wha

t the

y w

ant.

ESFP

O

utgo

ing,

eas

ygoi

ng, a

ccep

ting,

fri

endl

y, e

njoy

eve

ryth

ing

and

mak

e th

ings

mor

e fu

n fo

r oth

ers

by th

eir

enjo

ymen

t. L

ike

spor

ts a

nd m

akin

g th

ings

hap

pen.

Kno

w w

hat’s

goi

ng o

n an

d jo

in in

eag

erly

. Fi

nd re

mem

berin

g fa

cts

easi

er th

an m

aste

ring

theo

ries.

A

re b

est i

n si

tuat

ions

that

nee

d so

und

com

mon

sen

se a

nd p

ract

ical

abi

lity

with

pe

ople

as

wel

l as

with

thin

gs.

ENFP

W

arm

ly e

nthu

sias

tic, h

igh-

spiri

ted,

in

geni

ous,

imag

inat

ive.

Abl

e to

do

alm

ost

anyt

hing

that

inte

rest

s th

em.

Qui

ck w

ith a

so

lutio

n fo

r any

diff

icul

ty a

nd re

ady

to h

elp

anyo

ne w

ith a

pro

blem

. O

ften

rely

on

thei

r ab

ility

to im

prov

ise

inst

ead

of p

repa

ring

in

adva

nce.

Can

usu

ally

find

com

pellin

g re

ason

s fo

r wha

teve

r the

y w

ant.

ISFP

R

etiri

ng, q

uiet

ly fr

iend

ly, s

ensi

tive,

kin

d,

mod

est a

bout

thei

r abi

litie

s. S

hun

disa

gree

men

ts, d

o no

t for

ce th

eir

opin

ions

or v

alue

s on

oth

ers.

Usu

ally

do

not c

are

to le

ad b

ut a

re o

ften

loya

l fo

llow

ers.

Ofte

n re

laxe

d ab

out g

ettin

g th

ings

don

e, b

ecau

se th

ey e

njoy

the

pres

ent m

omen

t and

do

not w

ant t

o sp

oil i

t by

undu

e ha

ste

or e

xerti

on.

INFP

Fu

ll of

ent

husi

asm

s an

d lo

yalti

es, b

ut

seld

om ta

lk o

f the

se u

ntil

they

kno

w y

ou

wel

l. C

are

abou

t lea

rnin

g id

eas,

la

ngua

ge, a

nd in

depe

nden

t pro

ject

s of

th

eir o

wn.

Ten

d to

und

erta

ke to

o m

uch

then

som

ehow

get

it d

one.

Frie

ndly

, but

of

ten

too

abso

rbed

in w

hat t

hey

are

doin

g to

be

soci

able

. Li

ttle

conc

erne

d w

ith

poss

essi

ons

or p

hysi

cal s

urro

undi

ngs.

INTP

Q

uiet

and

rese

rved

. Es

peci

ally

enj

oy

theo

retic

al o

r sci

entif

ic p

ursu

its.

Like

so

lvin

g pr

oble

ms

with

logi

c an

d an

alys

is.

Usu

ally

inte

rest

ed m

ainl

y in

id

eas

with

littl

e lik

ing

for p

artie

s or

sm

all t

alk.

Ten

d to

hav

e sh

arpl

y de

fined

inte

rest

s. N

eed

care

ers

whe

re

som

e st

rong

inte

rest

can

be

used

and

us

eful

.

ESFJ

W

arm

-hea

rted,

talk

ativ

e, p

opul

ar,

cons

cien

tious

, bor

n co

oper

ator

s, a

ctiv

e co

mm

ittee

mem

bers

. N

eed

harm

ony

and

may

be

good

at c

reat

ing

it. A

lway

s do

ing

som

ethi

ng n

ice

for s

omeo

ne.

Wor

k be

st w

ith e

ncou

rage

men

t and

pr

aise

. M

ain

inte

rest

is in

thin

gs th

at

dire

ctly

and

vis

ibly

affe

ct p

eopl

e’s

lives

.

ENFJ

R

espo

nsiv

e an

d re

spon

sibl

e. G

ener

ally

fe

el re

al c

once

rn fo

r wha

t oth

ers

thin

k or

w

ant,

and

try to

han

dle

thin

gs w

ith d

ue

rega

rd fo

r the

oth

er p

erso

n’s

feel

ings

. C

an p

rese

nt a

pro

posa

l or l

ead

a gr

oup

disc

ussi

on w

ith e

ase

and

tact

. S

ocia

ble,

po

pula

r, sy

mpa

thet

ic.

Res

pons

ive

to

prai

se a

nd c

ritic

ism

.

ENTJ

H

earty

, fra

nk, d

ecis

ive,

lead

ers

in

activ

ities

. U

sual

ly g

ood

in a

nyth

ing

that

requ

ires

reas

onin

g an

d in

tellig

ent

talk

, suc

h as

pub

lic s

peak

ing.

Are

us

ually

wel

l inf

orm

ed a

nd e

njoy

add

ing

to th

eir f

und

of k

now

ledg

e. M

ay

som

etim

es a

ppea

r mor

e po

sitiv

e an

d co

nfid

ent t

han

thei

r exp

erie

nce

in a

n ar

ea w

arra

nts.

Extraverts Introverts

Introverts Extraverts

5

TYPOLOGY AND MUTUALITY

Intuitives Need Sensing Types Sensing Types Need Intuitives

To help them stay in the here and now To help open up possibilities

To apply themselves to essentials To go beyond essentials to see the signs of coming change

To help them to be realistic To see the larger context

To deal with the “red tape” To help them tackle problems with enthusiasm

To help them be patient and include important facts

Feeling Types Need a Thinker Thinking Types Need a Feeler

To help with objective analysis To predict how others will feel

To critically evaluate and find the flaws To help them appreciate the values

To be consistent and logical To arouse enthusiasm

To remain steadfast against opposition To aid in reconciliation

To think their way through to conclusions To handle people skillfully

The Intuitives’ Gifts = Clear vision of the future The Sensate’s Gifts = Practical realism The Thinker’s Gift = Incisive analysis The Feeler’s Gift = Skill with people

Opposite types can complement one another in life and work situations. Too much oppositeness may make working together difficult. There may be less likelihood of tension when people differ on one or two preferences only. For real mutuality it is necessary to try to reach an understanding of the other person’s frame of reference.

6

Personality and Prayer

EXTRAVERT: Someone who is energized

by interactions with others

INTROVERT: Someone who runs away from EXTROVERTS

7

Pers

ons

are

gifts

whi

ch th

e C

reat

or G

od s

ends

H

ave

I eve

r rea

lly lo

oked

insi

de th

e w

rapp

ing?

to u

s . .

.wra

pped

.

Am

I af

raid

to?

Pe

rhap

s I’v

e ne

ver a

ccep

ted

the

gift

that

I am

. So

me

com

e w

rapp

ed v

ery

beau

tiful

ly,

C

ould

it b

e th

at th

ere

is s

omet

hing

els

e

som

e in

ver

y or

dina

ry w

rapp

ing

pape

r.

insi

de th

e w

rapp

ings

than

wha

t I th

ink

is th

ere?

So

me

pers

ons

are

very

loos

ely

wra

pped

,

M

aybe

I’ve

nev

er s

een

the

won

derfu

l gift

that

I am

.

othe

rs v

ery

tight

ly.

Cou

ld G

od’s

gift

be

anyt

hing

but

bea

utifu

l?

Som

etim

es th

e gi

ft ha

s be

en m

isha

ndle

d in

the

mai

l.

I l

ove

the

gifts

whi

ch th

ose

who

love

me

give

to m

e.

Onc

e in

a w

hile

ther

e is

a s

peci

al d

eliv

ery!

Why

not

the

gift

of m

e?

But t

he w

rapp

ing

is n

ot th

e gi

ft!

And

I am

a g

ift to

oth

er p

erso

ns.

It

is s

o ea

sy to

mak

e th

at m

ista

ke:

Am

I w

illin

g to

be

give

n to

oth

ers?

it’

s am

usin

g w

hen

babi

es d

o.

to b

e a

pers

on fo

r oth

ers?

Do

othe

rs h

ave

to b

e co

nten

t with

the

wra

ppin

g,

Som

e pe

rson

-gift

s ar

e ve

ry e

asy

to o

pen

up;

neve

r per

mitt

ed to

enj

oy th

e gi

ft?

ot

hers

nee

d to

be

help

ed o

ut o

f the

ir bo

xes.

Is it

bec

ause

they

are

afra

id?

Ever

y m

eetin

g of

per

sons

is a

n ex

chan

ge o

f gift

s.

Do

they

thin

k it

mig

ht h

urt t

o be

ope

ned?

Lo

ve is

a re

latio

nshi

p be

twee

n tw

o pe

rson

s

M

ay b

e th

ey h

ave

been

ope

ned

up b

efor

e

who

see

them

selv

es a

s th

ey re

ally

are

:

and

thro

wn

away

!

Gift

s gi

ven

by G

od to

be

give

n to

oth

ers.

C

ould

it b

e th

at th

eir g

ift is

not

for m

e?

I am

a p

erso

n. T

here

fore

, I a

m a

gift

, too

!

A gi

ft to

mys

elf,

first

of a

ll.

- aut

hor u

nkno

wn

G

od m

y C

reat

or g

ave

mys

elf t

o m

e!

7

8

© Otto Kroeger Associates 1999 Page 10-A

PATHWAYS PITFALLS • Powerful people motivators ● Carry/rescue everybody • Emphatic ● Guilt ridden • Aware of others’ feelings ● Avoid conflict, “bullet biting” • Powerful persuaders ● Grudge Carriers • Authority in the person(s) ● Flounder when person(s) fails • Powerful conceptualizers ● Mental gymnastics/game players • System planners ● Can miss immediate • Competent and consistent ● Complex and theoretical—cannot • Firm minded and fair give a simple answer • Authority in being competent ● They determine and define

“competency” • Powerful problem solvers ● Nit pickers • Precise ● Rigid • Take Charge ● Do the wrong thing • Hold subordinates/system ● See the negative, not the positive

accountable – Don’t reward ● Upward accountability – “The boss what’s expected or the system made me do it”

• Powerful problem solvers ● Can create problems when • Immediate/resourceful none to solve • Grounded/hands-on ● Low interest beyond practical • Quick starters ● Low follow through • Authority is in the moment ● Vague definition of authority

Temperament

N

F

N T

S J

S P

9

R

A T

I O

N A

L S

Ada

pted

from

“W

ho W

e Are

Is H

ow W

e Pra

y” b

y Ch

arles

J. K

eatin

g ©

Copy

right

198

7

INTJ

(In

trov

erts

Intu

itive

) A

t fir

st m

ay b

e in

clin

ed to

sp

iritu

aliti

es b

ased

on

logi

c, o

rder

an

d re

ason

. A

s th

ey p

rogr

ess i

n th

eir s

piri

tual

life

they

may

find

th

emse

lves

mor

e “a

t hom

e” in

sp

iritu

aliti

es th

at m

ake

mor

e us

e of

thei

r int

uitiv

e na

ture

.

INTP

(In

trov

erts

Thi

nkin

g)

G

row

spir

itual

ly w

here

a

theo

logi

cal s

truc

ture

is p

rese

nt.

Gro

w b

est i

n pr

ayer

, ref

lect

ion,

an

d sp

iritu

al d

ialo

gue.

ENTP

(E

xtra

vert

ed In

tuiti

ves)

May

gro

w b

est i

n a

clim

ate

of

spir

itual

serv

ice

to o

ther

s,

espe

cial

ly w

here

that

serv

ice

lead

s to

gro

wth

and

to

deve

lopm

ent.

ENTJ

(E

xtra

vert

ed T

hink

ers)

May

gro

w b

est w

ith a

theo

logi

cal

orie

ntat

ion,

a sp

iritu

ality

of

orde

rly

prog

ress

. N

eed

a fr

amew

ork

with

in w

hich

to p

lay

with

idea

s.

Nee

d to

be

patie

nt w

ith th

emse

lves

. M

ight

initi

ally

pur

sue

a sp

iritu

ality

that

eve

ntua

lly is

unf

ulfil

ling.

Re

adily

attr

acte

d to

a k

ind

of s

piri

tual

ity th

at is

mos

t co

nduc

ive

to th

eir s

piri

tual

gro

wth

.

Thin

king

spi

ritu

ality

like

s an

ord

ered

and

logi

cal a

ppro

ach

to G

od.

It m

ay g

row

out

of s

cien

ce a

nd fi

nd G

od a

nd a

way

to in

terp

ret l

ife m

eani

ngfu

lly

in te

chno

logy

. It

crav

es a

sou

nd b

asis

in lo

gica

l pri

ncip

les.

Stil

l, it

mus

t fac

e th

e re

quir

ed le

ap o

f fai

th th

at g

oes b

eyon

d re

ason

and

requ

ires

ac

cept

ance

with

out r

easo

n.

Thin

kers

face

the

chal

leng

e of

acc

eptin

g sp

iritu

al re

ality

with

out t

he b

enef

it of

reas

on, l

ogic

, or i

ntel

lect

ual p

rinc

iple

s. F

or th

is re

ason

, the

y co

nsid

er

long

and

har

d be

fore

mak

ing

a sp

iritu

al c

omm

itmen

t. T

hey

may

, in

fact

, fin

d su

ffici

ent s

atis

fact

ion

in th

e w

orld

and

in th

e m

ind

to d

elay

seri

ous

refle

ctio

n on

spi

ritu

al n

eeds

for a

tim

e.

Intu

itive

s be

nefit

mos

t fro

m a

spi

ritu

ality

that

look

s to

pos

sibi

litie

s. O

ften

they

live

by

a re

flect

ive

insi

ght i

nto

the

mea

ning

s fou

nd in

dai

ly a

ctiv

ity.

They

ofte

n ne

ed to

shar

e th

eir r

efle

ctio

ns a

nd s

piri

tual

insi

ghts

with

oth

ers,

ther

eby

disc

over

ing

new

insi

ghts

and

dir

ectio

ns.

They

do

not f

eel t

he

need

for s

peci

fic p

raye

r tim

es; a

lthou

gh th

e ne

ed c

atch

es u

p w

ith th

em in

tim

e, s

o th

at th

ey y

earn

to g

et a

way

. In

tuiti

ve T

hink

ers

ofte

n di

scov

er s

piri

tual

gro

wth

in a

theo

logi

cal o

rien

tatio

n, a

spir

itual

ity th

at e

mbo

dies

reas

on a

nd o

rder

as a

bas

is fo

r ref

lect

ion

and

the

deve

lopm

ent o

f spi

ritu

al s

cena

rios

. Th

ey a

re g

ener

ally

con

tent

to th

ink

and

reth

ink

a m

edita

tive

poin

t and

its

poss

ible

impl

icat

ions

.

Thin

king

Intu

itiv

es fi

nd sp

iritu

al g

row

th in

spi

ritu

aliti

es th

at e

ncou

rage

refle

ctio

n on

pos

sibi

litie

s and

impl

icat

ions

bey

ond

the

pres

ent e

vent

.

10

I D

E A

L I

S T

Ada

pted

from

“W

ho W

e Are

Is H

ow W

e Pra

y” b

y Ch

arles

J. K

eatin

g ©

Copy

right

198

7

INFJ

(In

tuiti

ve In

trov

erts

) A

t fir

st m

ay b

e In

clin

ed to

sp

iritu

aliti

es b

ased

on

logi

c, o

rder

an

d re

ason

. A

s th

ey p

rogr

ess i

n th

eir s

piri

tual

life

they

may

find

th

emse

lves

mor

e “a

t hom

e” in

sp

iritu

aliti

es th

at m

ake

mor

e us

e of

thei

r int

uitiv

e na

ture

.

INFP

(F

eelin

g In

trov

erts

)

Bene

fit m

ost f

rom

a fe

elin

g or

em

otio

nal s

piri

tual

ity.

Will

pr

obab

ly fi

nd s

piri

tual

gro

wth

in

the

broa

der a

reas

of i

nstit

utio

nal

chan

ge a

nd c

omm

unity

de

velo

pmen

t.

ENFP

(E

xtra

vert

ed In

tuiti

ves)

May

gro

w b

est i

n a

clim

ate

of

spir

itual

serv

ice

to o

ther

s,

espe

cial

ly w

here

that

serv

ice

lead

s to

gro

wth

and

to

deve

lopm

ent.

ENFJ

(E

xtra

vert

ed F

eeler

s)

W

ill p

roba

bly

grow

spi

ritu

ally

w

here

hum

an n

eeds

are

pa

ram

ount

. Th

ey n

eed

to fe

el

that

the

who

le p

erso

n is

co

nsid

ered

in th

eir s

piri

tual

fr

amew

ork.

Nee

d to

be

patie

nt w

ith th

emse

lves

. M

ight

initi

ally

pur

sue

a sp

iritu

ality

that

eve

ntua

lly is

unf

ulfil

ling.

Re

adily

attr

acte

d to

a k

ind

of s

piri

tual

ity th

at is

mos

t co

nduc

ive

to th

eir s

piri

tual

gro

wth

.

Intu

itive

s be

nefit

mos

t fro

m a

spi

ritu

ality

that

look

s to

pos

sibi

litie

s. O

ften

they

live

by

a re

flect

ive

insi

ght i

nto

the

mea

ning

s fou

nd in

dai

ly a

ctiv

ity.

They

ofte

n ne

ed to

shar

e th

eir r

efle

ctio

ns a

nd s

piri

tual

insi

ghts

with

oth

ers,

ther

eby

disc

over

ing

new

insi

ghts

and

dir

ectio

ns.

They

do

not f

eel t

he

need

for s

peci

fic p

raye

r tim

es; a

lthou

gh th

e ne

ed c

atch

es u

p w

ith th

em in

tim

e, s

o th

at th

ey y

earn

to g

et a

way

. Fe

elin

g sp

iritu

ality

nee

ds s

tron

g em

otio

nal d

ynam

ics

for s

piri

tual

gro

wth

. D

octr

ine

and

mor

ality

are

not

eno

ugh.

The

who

le p

erso

n ne

eds

to b

e in

tegr

ated

into

the

spir

itual

life

. Sp

iritu

ally

, as

pers

onal

ly, f

eele

rs a

ct o

ut o

f the

ir fe

elin

gs.

They

val

ue w

hat t

hey

feel

, wha

t the

y fe

el o

ther

s ar

e fe

elin

g, a

nd w

hat t

hey

are

told

oth

ers

are

feel

ing,

mor

e th

an th

ey v

alue

reas

on o

r log

ic.

Sens

ing

feel

ers

may

ado

pt a

n in

stitu

tiona

l spi

ritu

ality

bec

ause

they

feel

that

is o

f mos

t val

ue to

ot

hers

. In

tuiti

ve fe

eler

s fin

d a

need

for m

ore

pers

onal

eva

luat

ion

of w

hat i

s of

val

ue to

them

selv

es a

nd to

oth

ers.

In

tuiti

ve F

eele

rs m

ake

thei

r bes

t pro

gres

s in

hol

istic

spi

ritu

ality

, one

in w

hich

the

tota

l per

son

is in

volv

ed a

nd v

alue

d. T

heir

spir

itual

ity m

ay h

ave

a po

etic

nua

nce

not a

ppre

ciat

ed b

y in

stitu

tiona

l spi

ritu

ality

, but

not

nec

essa

rily

. Fe

elin

g In

tuit

ives

are

ofte

n at

trac

ted

to a

spi

ritu

ality

that

look

s to

uni

vers

al v

alue

s an

d po

ssib

ilitie

s. T

hey

may

be

drea

mer

s, e

xcite

d by

the

poss

ibili

ties

of p

erso

nal s

piri

tual

gro

wth

, or b

y th

e po

ssib

ilitie

s of

com

mun

ity s

piri

tual

gro

wth

. Th

ey a

re p

eopl

e or

ient

ed, b

ut o

nly

in th

e lig

ht o

f w

hat p

eopl

e ca

n be

. Fe

elin

g sp

iritu

ality

nee

ds st

rong

em

otio

nal d

ynam

ics f

or sp

iritu

al g

row

th.

Doc

trin

e an

d m

oral

ity a

re n

ot e

noug

h. T

he w

hole

pe

rson

nee

ds to

be

inte

grat

ed in

to th

e sp

iritu

al li

fe.

11

G

U A

R D

I A

N S

Ada

pted

from

“W

ho W

e Are

Is H

ow W

e Pra

y” b

y Ch

arles

J. K

eatin

g ©

Copy

right

198

7

ISTJ

(S

ensin

g In

trov

erts

) A

t fir

st m

ay b

e In

clin

ed to

sp

iritu

aliti

es b

ased

on

logi

c, o

rder

an

d re

ason

. A

s th

ey p

rogr

ess i

n th

eir s

piri

tual

life

they

may

find

th

emse

lves

mor

e “a

t hom

e” in

sp

iritu

aliti

es th

at m

ake

mor

e us

e of

thei

r int

uitiv

e na

ture

.

ISFJ

(S

ensin

g In

trov

erts

)

Bene

fit m

ost f

rom

a fe

elin

g or

em

otio

nal s

piri

tual

ity.

Will

pr

obab

ly fi

nd s

piri

tual

gro

wth

in

the

broa

der a

reas

of i

nstit

utio

nal

chan

ge a

nd c

omm

unity

de

velo

pmen

t.

ESTJ

(E

xtra

vert

ed T

hink

ers)

May

gro

w b

est i

n a

clim

ate

of

spir

itual

serv

ice

to o

ther

s,

espe

cial

ly w

here

that

serv

ice

lead

s to

gro

wth

and

to

deve

lopm

ent.

ESFJ

(E

xtra

vert

ed F

eeler

s)

W

ill p

roba

bly

grow

spi

ritu

ally

w

here

hum

an n

eeds

are

pa

ram

ount

. Th

ey n

eed

to fe

el

that

the

who

le p

erso

n is

co

nsid

ered

in th

eir s

piri

tual

fr

amew

ork.

Nee

d to

be

patie

nt w

ith th

emse

lves

. M

ight

initi

ally

pur

sue

a sp

iritu

ality

that

eve

ntua

lly is

unf

ulfil

ling.

Re

adily

attr

acte

d to

a k

ind

of s

piri

tual

ity th

at is

mos

t co

nduc

ive

to th

eir s

piri

tual

gro

wth

.

Judg

ing

pers

onal

ities

nee

d th

ings

to b

e se

ttled

, fin

d it

diffi

cult

to to

lera

te a

mbi

guity

. Fe

elin

g ju

dger

s ar

e at

trac

ted

to in

stitu

tiona

l spi

ritu

ality

. Th

ey te

nd to

find

loya

lty to

the

inst

itutio

n to

be

a ki

nd o

f spi

ritu

ality

in it

self.

In

tuiti

ve ju

dger

s, b

e th

ey th

inke

rs o

r fee

lers

, nee

d a

kind

of u

nive

rsal

spi

ritu

ality

that

enc

oura

ges

them

to se

ek o

ut m

eani

ngs a

nd im

plic

atio

ns in

an

orde

rly

fash

ion.

Fee

lers

mig

ht b

e m

ore

attr

acte

d to

a s

piri

tual

ity th

at is

mor

e cr

eativ

e an

d im

agin

ativ

e. T

hink

ers a

re m

ore

attr

acte

d to

a c

ogni

tive

styl

e of

spi

ritu

ality

. Se

nsin

g pe

rson

aliti

es a

re in

suc

h im

med

iate

con

tact

with

thei

r env

iron

men

t tha

t the

y ha

ve a

pro

blem

whe

n th

at e

nvir

onm

ent i

s not

con

duci

ve to

thei

r sp

iritu

al g

row

th.

They

will

spe

nd a

lim

ited

time

in s

uch

situ

atio

ns.

Sens

ing

spir

itual

ity m

ay se

em d

epre

ssin

g to

thos

e w

ho a

re n

ot se

nsin

g pe

rson

s, si

mpl

y be

caus

e th

e se

nsin

g in

divi

dual

can

look

at t

he p

rese

nt a

nd n

ot

be p

artic

ular

ly e

xcite

d by

futu

re p

ossi

bilit

ies.

Ste

p-by

-ste

p gr

owth

is a

ccep

tabl

e to

the

sens

ing

pers

on in

spi

ritu

al g

row

th.

Thin

king

Sen

sers

are

gen

eral

ly a

ttrac

ted

to p

ract

ical

, act

ion-

orie

nted

spi

ritu

ality

. Ye

t the

y ne

ed s

peci

fic ti

mes

for p

raye

r. T

hey

find

it di

ffic

ult t

o se

e th

eir a

ctiv

ity a

s pr

ayer

. Th

ey fi

nd s

piri

tual

sat

isfa

ctio

n in

nat

ure

or in

the

Psal

ms.

12

A R

T I

S A

N

Ada

pted

from

“W

ho W

e Are

Is H

ow W

e Pra

y” b

y Ch

arles

J. K

eatin

g ©

Copy

right

198

7

ISTP

(T

hink

ing

Intr

over

ts)

Gro

w sp

iritu

ally

whe

re a

th

eolo

gica

l str

uctu

re is

pre

sent

. Th

ey l

ook

for p

ract

ical

ap

plic

atio

ns a

nd a

ctiv

ities

for

spir

itual

gro

wth

. TP

nee

d an

ord

erly

spir

itual

ity, o

ne

that

“m

akes

sens

e,”

is lo

gica

l, in

telle

ctua

l and

theo

logi

cal.

INFP

(F

eelin

g In

trov

erts

)

Bene

fit m

ost f

rom

a fe

elin

g or

em

otio

nal s

piri

tual

ity.

They

may

fin

d th

at sp

iritu

ality

in in

stitu

tions

. Fe

elin

g sp

iritu

ality

nee

ds st

rong

em

otio

nal d

ynam

ics f

or sp

iritu

al

grow

th.

The

who

le p

erso

n ne

eds

to b

e in

tegr

ated

into

the

spir

itual

lif

e.

Nee

ds ti

me

to re

flect

pri

vate

ly.

ENFP

(E

xtra

vert

ed In

tuiti

ves)

Nee

d or

gani

zatio

n an

d di

rect

ion

with

in c

onte

xt o

f com

mun

ity.

TP n

eed

an o

rder

ly sp

iritu

ality

, one

th

at “

mak

es se

nse”

is lo

gica

l, in

telle

ctua

l and

theo

logi

cal.

ENFJ

(E

xtra

vert

ed F

eeler

s)

N

eed

spec

ific

peop

le o

rien

tatio

n an

d to

see

how

they

con

trib

ute

to

the

need

s of o

ther

s in

a sp

ecifi

c w

ay.

Feel

ing

spir

itual

ity n

eeds

stro

ng

emot

iona

l dyn

amic

s for

spir

itual

gr

owth

. Th

e w

hole

per

son

need

s to

be in

tegr

ated

into

the

spiri

tual

life

. Se

nsiti

ve to

spir

itual

mea

ning

in

hum

an e

vent

s.

Nee

d to

be

patie

nt w

ith th

emse

lves

. M

ight

initi

ally

pur

sue

a

spir

itual

ity th

at e

vent

ually

is u

nful

fillin

g.

Read

ily a

ttrac

ted

to a

kin

d of

spir

itual

ity th

at is

mos

t con

duci

ve to

thei

r sp

iritu

al g

row

th.

Can

find

sign

ifica

nt sp

iritu

al g

row

th in

com

mun

ity.

Perc

eivi

ng sp

iritu

ality

is o

ften

conf

usin

g, p

reci

sely

bec

ause

per

ceiv

ers

are

mos

t ope

n to

diff

eren

t pat

h an

d ty

pes

of s

piri

tual

gro

wth

. Pe

rcei

vers

are

in

clin

ed to

risk

, to

try

diffe

rent

dir

ectio

ns, a

nd to

be

com

fort

able

with

am

bigu

ity.

Prob

ably

mos

t com

fort

able

with

an

ecle

ctic

spi

ritu

ality

. Th

ey ta

ke

from

her

e an

d fr

om th

ere

with

equ

al e

nthu

sias

m.

Se

nsin

g pe

rcei

vers

are

dir

ecte

d m

ore

by th

eir s

econ

dary

pre

fere

nce

of th

inki

ng o

r fee

ling

than

by

sens

ing.

The

y ne

ed d

etai

l. If

they

are

thin

king

, the

de

tail

need

s to

be

logi

cal,

inte

llect

ual a

nd th

eolo

gica

l. L

ogic

al p

rinc

iple

s ar

e im

port

ant.

Fir

m d

ecis

ions

are

not

impo

rtan

t. Se

nsin

g pe

rson

aliti

es a

re in

suc

h im

med

iate

con

tact

with

thei

r env

iron

men

t tha

t the

y ha

ve a

pro

blem

whe

n th

at e

nvir

onm

ent i

s not

con

duci

ve to

thei

r sp

iritu

al g

row

th.

They

will

spe

nd a

lim

ited

time

in s

uch

situ

atio

ns.

Sens

ing

spir

itual

ity m

ay se

em d

epre

ssin

g to

thos

e w

ho a

re n

ot se

nsin

g pe

rson

s,

sim

ply

beca

use

the

sens

ing

indi

vidu

al c

an lo

ok a

t the

pre

sent

and

not

be

part

icul

arly

exc

ited

by fu

ture

pos

sibi

litie

s. S

tep-

by-s

tep

grow

th is

acc

epta

ble

to th

e se

nsin

g pe

rson

in sp

iritu

al g

row

th.

Thin

king

per

ceiv

ers,

be

they

intu

itive

or s

ense

rs, n

eed

an o

rder

ly s

piri

tual

ity, o

ne th

at “

mak

es se

nse”

. In

tuiti

ve th

inke

rs n

eed

the

free

dom

and

the

time

to re

view

spi

ritu

al u

nder

stan

ding

ove

r and

ove

r. T

hey

are

less

com

mitt

ed to

a s

choo

l of s

piri

tual

ity th

an to

the

spir

itual

dis

cove

ries

they

mak

e.

Intu

itive

feel

ers

cann

ot fi

nd s

piri

tual

gro

wth

with

out p

erso

nal g

row

th.

They

mus

t hav

e a

hum

anis

tic d

imen

sion

in th

eir u

nder

stan

ding

of G

od.

Thin

king

sens

ers

are

gene

rally

attr

acte

d to

pra

ctic

al, a

ctio

n-or

ient

ed s

piri

tual

ity.

Yet t

hey

need

spe

cific

tim

es fo

r pra

yer.

The

y fin

d it

diffi

cult

to se

e th

eir a

ctiv

ity a

s pr

ayer

. Th

eir s

piri

tual

ity is

nur

ture

d by

inte

llect

ual c

onte

nt.

13

PERSONALITY AND PRAYER – Some observations excerpted from Personality and Spiritual Freedom by Robert and Carol Ann Faucett.

INFJ: Like to practice many different kinds of prayer, and often require regular prayer-times each day. Journal-keeping helpful. Attracted to contemplative prayer. Can easily get in touch with God within. Use of imagination and symbol helpful. Midlife shift: Getting in touch with prayer using senses.

INFP: Have a strong sense of experiencing God within. Prefer to pray alone with quiet time set aside each day. Seem to be constantly seeking new and better ways to pray in silence. Journaling works well, as does a spontaneous inner response to God. Midlife shift: Getting in touch with God in creation.

INTJ: Tend to be logical and analytical in prayer and rather independent, preferring to experiment with prayer types and decide individually which types are best suited to them. Often uncomfortable in group prayer. Often find journal-keeping helpful. Midlife shift: Getting in touch with God in creation and in everyday life, including in relationships with other people.

INTP: Concerned about doctrine and the truth of the Gospel. Value well-thought-out and direct preaching. Prefer praying alone. Find reading and study of the mystics and classical spiritual texts inspirational and helpful. Midlife shift: May value the sharing of their experience of God with others, especially those closest to them.

ISFJ: Prefer to pray alone and in silence. Enjoy expressing praise, gratitude and love to God. Often drawn to traditional prayers. Certain prayer positions or postures can be helpful. Often prefer a set format and a specific place for prayer. Like to pray using senses and details. Midlife shift: May want to reflect on new possibilities in their prayer life, especially focusing on the use of imagination and symbol.

ISFP: Have strong feelings regarding prayer. Have a sense of experiencing God within and enjoy different forms of meditation. Are apt to have a very intense and personal relationship with God and have deep meaning in their lives. Journaling is useful. Like to pray nature. Very flexible in prayer and styles and open to leadings of the Spirit. Music and art are helpful. Midlife shift: May find it helpful to develop their thinking function. Might seek opportunities to share with others how God is active in their life.

ISTJ: Often need a large amount of time for daily prayer, which is usually structured in type, time and place. Journaling and use of meditation using senses and details are helpful. Midlife shift: Helpful to move from structure to more flexibility.

ISTP: Prayer is geared to the practical . . . Attracted to deep thinking and have an unusual ability to concentrate during prayer. Would benefit from spiritual direction. Midlife shift: Helpful to get in touch with feelings.

14

ENFJ: Use many different forms of prayer. Often view interpersonal relationships and service to others as powerful events of prayer. Drawn to Bible groups and communal prayer and enjoy sharing faith with others. Midlife shift: Get more in touch with interior life and look at personal strengths and weaknesses realistically.

ENFP: Prefer variety in prayer life. Enjoy praying with others, especially in good experiences of liturgy. Prefer spontaneous and group prayers. Find it difficult but necessary to take time for private prayer. Midlife shift: Regular prayer routine and slower pace needed to develop prayer using the senses and the events of daily life.

ENTJ: Like structured prayer. Find liturgy of the hours helpful. Value logic, so enjoy detailed Bible study. Tend to be more impersonal in prayer. Often enjoy leading prayer. Spiritual direction especially helpful. Midlife shift: Expend prayer horizons to try different forms. Need to develop feeling function especially in sensitivity to others.

ENTP: Like new and fresh approaches to prayer, but want a logical and orderly movement in prayer. A new insight in prayer causes them to think carefully and to be challenged. Midlife shift: A regular prayer time to slow down and listen. Need to develop more inter-personal relationships.

ESFJ: Especially drawn to group prayer. Intercessory prayer is central. Drawn to see God in everyday life and through their senses. Midlife shift: Move from action to interior reflection. Deeper involvement in social justice ministries is likely.

ESFP: Especially drawn to group prayer and to prayer through giving service. Drawn to see God in creation. Different prayer postures are helpful, as are focusing on sacred pictures, lighting candles and the like. Midlife shift: Develop more quite time to focus on inner life. Drawn to a wider variety of prayer forms.

ESTJ: Prefer structured and traditional prayer, especially liturgy. Find the support of others important and enjoy sharing faith. Value logic in prayer and enjoy Scripture study when it leads to practical applications. Like to lead others in prayer. Midlife shift: Expand prayer with new prayer styles, especially those that foster more personal relationship with God within.

ESTP: Drawn to the prayer of action. Find it easy to pray while working or driving. Enjoy sharing faith with others, Bible study groups and large group liturgies. Midlife shift: Find quieter prayer to appreciate the inner journey and to foster use of the imagination.

17

ANNOTATED BIBLIOGRAPHY

Faucett, Robert and Carol Ann. Personality and Spiritual Freedom. New York: Image Books, 1987. A clear introduction to the personality types and to the relationship between typology and spiritual development. This book is especially good for its discussion of personality types and prayer.

Giovannoni, Louise; Berens, Linda; and Cooper, Sue. Introduction to Temperament. Huntington Beach, CA: Telos Publications, 1987. This little booklet does a good job of explaining temperament theory in general and in the Myer-Briggs Type Indicator in particular. It includes useful charts that clearly illustrate how the various types relate to each other and how typology is applied in real situations.

Grant, W. Harold; Thompson, Magdala; and Clarke, Thomas E. From Image to Likeness: A Jungian Path in the Gospel Journey. New York: Paulist Press, 1983. This book correlates the psychological types with Gospel themes and Christian values. It links, particularly, the functions of sensing, intuiting, thinking and feeling with corresponding virtues and forms of prayer. It also stresses how our common journey toward holiness is diversely pursued depending on our personality types.

Kiersey, David; and Bates, Marilyn. Please Understand Me: character and Temperament Types. Del Mar, CA: Promethesus Nemesis Book Company, 1984. The “Kiersey Sorter” – a shortened version of the Myers-Briggs Personality Indicator – comes from this excellent book which holds that each of us marches to a different drummer depending on our personality types. Each type is thoroughly described in clear, readable language.

Michael, Chester P. and Norrisey, Marie C. Prayer and Temperament. Charlottesville, VA: The Open Door, Inc., 1984. Monsignor Chester Michael is a Roman Catholic priest, and psychologist, and a theologian who writes on the relationship between psychology and spirituality. This book is the result of a study he conducted with 400 adults to discover the influences of personality type on personal prayer life.

Meyers, Isabel Briggs. Gifts Differing. Palo Alto, CA: Consulting Psychologists Press, 1980. Isabel Briggs Meyers was the person who developed the Meyers-Briggs Personality Type Inventory. This book includes some history of how her theory and the test developed, and perhaps the definitive descriptions of each type and their significance in human life and interactions. It is a bit heavier reading than some of the other books listed, but is a good resource for anyone wishing a more complete study of personality types.

Yabroff, William. The Inner Image: A Resource for Type Development. Palo Alto, CA: Consulting Psychologists Press, 1990. This is a fascinating book in which Yabroff, a practicing clinical psychologist presents a technique called “purposeful imagery” to help people not only gain insights about their own personality types, but also apply these insights in practical ways in daily life.

18

The Person Next to You

Leader: Look around you friends, look around. Who is the person sitting next to you?

Voice 1: The person next to me is the greatest miracle of God’s creation . . . . . . . . . . .

Voice 2: The person next to me is the greatest mystery I will ever meet . . . . . . . . . . . .

Voice 3: The person next to me is the WORD-MADE-FLESH, reminding me of God’s continuing presence in the world . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .

Voice 4: The person next to me is a unique combination of needs and possibilities, dread and desire, smiles and frowns . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .

Voice 5: The person next to me is laughter and tears, fears and hopes, anger and love . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .

Voice 6: The person next to me is evolving into something special . . . . . . . . . . . . . . . .

Voice 7: The person next to me is a change agent, bringing new experiences wherever he/she goes . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .

Voice 8: The person next to me is filled with grace and beauty . . . . . . . . . . . . . . . . . . .

Voice 9: The person next to me is embodied wisdom . . . . . . . . . . . . . . . . . . . . . . . . . . .

Voice 10: The person next to me is a child of the universe reaching out to a world in need . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .

Leader: Yet the person next to you can never be fully understood. He/she is more than any description or explanation. For the person next to you is a mystery . . . as the word made flesh is mystery and dwelt among us. So Friends, look around you; for God is here. Let us celebrate!