The Glory of God is a Human Being Fully Alive: Predictors of Positive Versus Negative Mental Health Among Clergy

Clergy fulfill vital societal functions as meaning makers and community builders. Partly because of their important roles, clergy frequently encounter stressful situations. Further, studies suggest that clergy experience high rates of depression. Despite this, few studies have examined protective factors for clergy that may increase their positive mental health. We invited all United Methodist clergy in North Carolina to participate in a survey. Of church‐serving clergy, 85 percent responded (n = 1,476). Hierarchical multiple regression was used to assess the predictors of three positive and four negative mental health outcomes. The three sets of predictors were: demographics, which explained 2–10 percent of the variances; variables typically related to mental health (social support, social isolation, and financial stress), which explained 14–41 percent of the variances; and clergy‐specific variables, which explained 14–20 percent of the variances, indicating the importance of measuring occupation‐specific variables. Some variables (e.g., congregation demands) significantly related to both positive and negative mental health, whereas others (e.g., positive congregations, congregation support) significantly related primarily to positive mental health. In addition to their intervention implications, these findings support separate consideration for negative versus positive mental health.     

Functions of the Black Church in a Global Society: A Du Boisian Approach

Globalization's impact on local communities is a topic that religious congregations should address as a means of moral and socioeconomic well-being. This is especially important for the Black Church if it hopes to continue supporting the socioeconomic outcomes of its congregants and community members, as it has in the past. Using Du Boisian assessments of the functions of the Black Church, this study assessed how today's congregations can serve similar functions as the congregations that Du Bois studied, while exploring contemporary concerns. With an explanatory sequential research design, this study surveyed Philadelphia-based congregations (N = 108) to assess their understanding of and engagement with the impact of globalization on future generations, paired with subsequent interviews (N = 15) for deeper analysis. The survey included clergy members and youth leaders of various races and religious traditions. With an eye toward equity and considering Philadelphia's diverse demographics, the in-depth semistructured interviews centered on Black churches in Philadelphia. The core findings highlight that clergy members in Philadelphia recognize the importance of prioritizing global issues as a means of social betterment and that a special lens toward race should be considered when looking to solve socioeconomic global issues.     

Mindfulness-Based Stress Reduction for Low-Income,Predominantly African American Women With PTSD and a History of Intimate Partner Violence

In this article, we consider the use of Mindfulness-Based Stress Reduction (MBSR; Kabat-Zinn, 1991) as a community-based intervention for posttraumatic stress disorder (PTSD) among low-income, predominantly African American women with a history of intimate partner violence (IPV). The results of a pilot randomized clinical trial (RCT) of MBSR as an intervention for PTSD with this population are forthcoming. In this article, we present our rationale for using MBSR as an intervention for PTSD with this population, describe MBSR and our adaptation of the curriculum and its implementation, and discuss the feasibility and acceptability of the intervention based on participants’ feedback and our observations.     

Minnesota clergy’s attitudes on suicide prevention and likelihood to inquire about suicidal thoughts and intent

Clergy are a recognised profession for suicide prevention and intervention in the United States. The current objective was to determine if clergy’s suicide prevention training, perceived roles in suicide prevention, and suicide prevention self-efficacy predicted likelihood to inquire about suicidal thoughts and intent. Among 367 Minnesota clergy surveyed, 30% reported a suicide in their congregation in the past year, and about one-third reported adequate training in suicide intervention strategies. The majority (85%) reported it was their role to provide education on suicide and mental health to their congregations, although 32% reported no or low ability to do so. Most (70%) stated, if concerned about a parishioner’s mental health, they would inquire about suicidal thoughts, but fewer (59%) stated they would inquire about suicidal intent. Significant, but weak, predictors of likelihood to inquire about suicide included self-efficacy and perceived role. Clergy could benefit from suicide prevention education, training, and support.     

Clergy-Congregation Mismatches and Clergy Job Satisfaction

Clergy are sometimes matched with congregations that are not as liberal or conservative as they are. We develop two arguments that predict different effects of clergy-congregation mismatches in theological conservatism/liberalism on clergy job satisfaction. One argument predicts no effect of a mismatch on job satisfaction because clergy have been socialized to expect challenges and frustrations in their ministry. The other argument predicts a reduction in clergy job satisfaction because of the clergy-congregation conflict produced by the theology mismatch. National data ( N = 2,467) from two Protestant denominations are used to test these two hypotheses. We find support for the conflict argument: theology mismatches do produce clergy job dissatisfaction, net of numerous other factors. However, this happens only when the minister is more liberal (not more conservative) than the congregation. Additional analysis also showed that these mismatched clergy are more likely to intend to leave their current churches.     

Credentialism Across Creeds: Clergy Education and Stratification in Protestant Denominations

In this paper, we explore how Protestant denominations use education to stratify their pastors among lower and higher income jobs and how this use of education intersects with gender. We assume that reliance on education as anindication of job qualification ultimately reflects accommodation to secular norms and hypothesize that it will be practiced most strongly in theologically liberal contexts. Next, we hypothesize that women will benefit from education more than men, a pattern that is typical of secular labor markets. And we predict that education will have a stronger effect on income in denominations where regional clergy administrators have influence in matching pastors to jobs. Data are taken from the 1994 "Ordained Women and Men Study"and consist of career information on clergy in fifteen denominations. Contrary to expectations, clergy degrees have a stronger effect on income in conservative than in liberal denominations. We further find that women clergy receive lower income returns to their degrees in denominations requiring a Master of Divinity for ordination but receive higher returns in the others. Finally, results show that seminary prestige is more beneficial in denominations where pastors are hired directly by congregations rather than placed in congregations by regional clergy administrators.     

Market Share and Religious Competition: Do Small Market Share Congregations and Their Leaders Try Harder?

A central claim of the religious economies model is that religious competition affects levels of religious participation and commitment primarily because religious competition pushes the suppliers of religion (religious leaders and organizations) to market their faith more vigorously and effectively. We examine whether U.S. congregations experiencing greater religious competition measured by their smaller religious market share do more to recruit new members, offer more services to current followers, and whether their clergy work longer hours. The efforts of congregations and clergy do vary substantially, but this variation is not related to their denomination's market share. The variations are also not due to religious pluralism, intradenominational competition, or evangelical market share. Members of small market share congregations are more committed, but this higher commitment does not appear to arise because religious suppliers are responding to religious competition. Several alternative explanations for the higher commitment levels of small market share groups are offered with a discussion of the implications for theories of religious competition.     

Overcoming the “Holy Hush”: A Qualitative Examination of Protestant Christian Leaders’ Responses to Intimate Partner Violence

Described as a “holy hush,” past research has noted a general silence about and reluctance to address intimate partner violence (IPV) in religious congregations. To explore this, we interviewed 20 Protestant Christian religious leaders about how they understood and responded to IPV. Based on a thematic content analysis, our study revealed some of the challenges, tensions, and complexities that may be barriers to leaders speaking about and responding to IPV, and also the ways religious leaders in our sample attempted to overcome these challenges. For example, results revealed religious leaders understood violence on a gradation from less to more severe, and linked a need for and type of response to the level of violence. Throughout, religious leaders expressed a tension between their leadership role and responding to IPV. Furthermore, religious leaders acknowledged their need for greater training and connections to service providers, however, they reported not currently being connected to other IPV resources or organizations in the community. We discuss how the findings illuminate challenges and tensions for religious leaders in responding to IPV and how some leaders in this study were navigating these tensions to respond. We also discuss how findings may inform future research and the development of trainings and protocols for religious leaders and congregations on responding to IPV, promoting survivor safety, and fostering a greater understanding of IPV. Implications for collaboration with other community‐based IPV organizations are also discussed.     

Examining Patterns of Political, Social Service, and Collaborative Involvement of Religious Congregations: A Latent Class and Transition Analysis

This investigation examines typologies of congregations based on patterns of congregational political and social service activities and collaborative partners. Based on a latent class analysis of a national random sample of 2,153 congregations, results indicated four distinct types of congregations with unique patterns of political, social service, and collaborative partnerships labeled: (a) Active, (b) Not Active, (c) Social Service Not Political, and (d) Political Not Social Service. Moreover, congregational characteristics such as religious tradition and clergy characteristics predicted membership in certain types. A latent transition analysis using an additional 262 congregations revealed distinct patterns of how congregations changed types across a nine year period. Results showed both congregational continuity (e.g., Not Active congregations remained Not Active) and change (e.g., Active congregations were likely to change type membership). This study advances congregational research by examining congregational types, what predicts certain types, and how congregations change types across time. Implications for future research and partnership with religious congregations also are discussed.     

Reviving the Mainline: An Overview of Clergy Support for Evangelical Renewal Movements

Evangelical renewal movements (ERMs) are proliferating in the old Protestant mainline and they show few signs of splitting from their parent denominations. Ironically, the very theological pluralism that ERMs seek to eliminate has provided an opportunity for their entry and a barrier for their expulsion. This essay offers an introduction to the evangelical movements arising in the mainline and reports the initial findings from a survey of United Methodist clergy's involvement in ERMs. As expected, United Methodist clergy are predominantly older, white males leading small congregations. Surprisingly, however, fully 29 percent of the clergy do not have a seminary degree and more than half of those with seminary degrees did not attend United Methodist-affiliated schools—with 22 percent attending an evangelical seminary. The clergy involved in ERMs are younger, more likely to have attended evangelical seminaries (or no seminary at all), and hold more exclusive Christian beliefs. The survey also found that the once isolated evangelical clergy of the United Methodist Church are now embedded in evangelical associations and hold friendships with other evangelical clergy. The implications of these findings are discussed.     

Three Models of Clergy Systems: Analysis of Couple Processes and Spiritual Meaning

This study explores how parts of the clergy system interact in response to congregational and familial demands. Qualitative analysis of semi-structured interviews with twenty-four clergy and their spouses identified three clergy system models based on the spiritual meaning and relational dynamics between the clergy, their spouses, and the congregations: The living sacrifice model emphasizes service to the congregation at the expense of personal and familial needs; the faithful spouse and parent model focuses on family needs over the congregation and practices several disciplines to maintain such a focus; and the peacemaker model seeks as much as possible to satisfy their congregation and their family by intentionally juggling their demands. Results illustrate how relational processes and spiritual meaning contribute to how clergy systems respond to systemic demands and pressures.     

Protestant clergy marriage in the congregational context: a report from the field

The author reports on in-depth interviews with fourteen clergy--both male and female--along with their spouses to determine how they experience the stressors and marriages. These responses are compared with the literature currently available on clergy couples in relation to congregational systems. Recommendations are made for strengthening clergy marriage by identifying initiatives that may be taken during seminary and continued by local congregations and judicatories.     

Resources, Races, and Female-Headed Congregations in the United States

This paper uses the 1998 National Congregations Study (NCS) to investigate the demographic and organizational characteristics of female-headed congregations in the United States. Our findings significantly extend knowledge about the demographic characteristics of these congregations. Counterintuitively, female-led congregations are more likely to be found inurban areas than in other locations, and they are more prevalent among African American congregations—particularly those with no denominational ties—and among ethnically mixed congregations. Our findings also confirm previous research on women clergy which indicates that, compared with congregations led by men, there is a paucity of organizational resources in female-headed congregations.     

Retirement Planning for Clergy: Need and Content

ABSTRACT

Retirement is seen as one of the most critical transitions in the life cycle. This fact is no less true for religious leaders. After years as the “chief executive officer” of several congregations, many clergy find adjustment to retirement to be a difficult task-emotionally, financially, and socially. Different from many professionals, clergy see their “calling” to their vocation, the ministry, to be a lifetime commitment. Given these factors, retirement can bring drastic changes in the clergy's life–his/her self-identity, sense of importance and value as an individual and as a member of society, relationships with family and friends, financial status, and living arrangements. Yet few denominations provide opportunities for preretirement education for their religious leaders; therefore many clergy make little or no preparation for retirement. This paper looks at pertinent issues related to retirement for clergy. Objectives and content areas for preretirement education are suggested.     

Community Matters: Intimate Partner Violence Among Rural Young Adults

Drawing on social disorganization theory, the current study examined the extent to which community-level poverty rates and collective efficacy influenced individual reports of intimate partner violence (IPV) perpetration, victimization, and bystander intervention among a sample of 178 young adults (18–24; 67.4 % women) from 16 rural counties across the eastern US who completed an online survey that assessed demographic information, IPV perpetration, victimization, bystander intervention, and collective efficacy. We computed each county’s poverty rate from the 2007–2011 American Community Survey. Generalized estimating equations demonstrated that after controlling for individual-level income status, community-level poverty positively predicted IPV victimization and perpetration for both men and women. Collective efficacy was inversely related to IPV victimization and perpetration for men; however, collective efficacy was unrelated to IPV victimization and perpetration for women. Whereas IPV bystander intervention was positively related to collective efficacy and inversely related to individual-level income status for both men and women, community-level poverty was unrelated to IPV bystander intervention for both men and women. Overall, these findings provide some support for social disorganization theory in explaining IPV among rural young adults, and underscore the importance of multi-level IPV prevention and intervention efforts focused around community-capacity building and enhancement of collective efficacy.     

The effects of grace interventions in church communities*

Grace remains little studied though several recent studies have developed promising ways to measure grace. Here we report two studies involving grace interventions as part of an ongoing investigation of positive psychology in the context of Christian church communities, Study One used a crossover design in which two congregations were measured on grace and other variables at the outset, and again after phases one and two. One congregation received a grace intervention during phase one and the second during phase two. Results showed increased scores on grace but not an expected increase in marital satisfaction among married participants. Study Two used a similar design with two additional congregations to assess effects of a grace intervention on self-forgiveness. As expected, congregants receiving the grace intervention showed increases in trait self-forgiveness when compared to those in the wait-list.     

Patterns of conversation between clergy and their parishioners and referral to other professionals

Clergy deal with mental and physical health care issues as well as spiritual concerns within their congregations. Collaboration with psychotherapists and physicians could be argued to be "best practice" by clergy, but little is known about how clergy collaborate, particularly in non-hospital settings. This study describes reported practice patterns of referral by clergy in the context of their conversations with parishioners. Clergy report that parishioners regularly express psychosocial and medical concerns to them, and clergy also initiate these conversations. Clergy refer to medical providers and psychotherapist 23% of the time, and these referrals are found to be helpful, even though the professionals rarely connect with each other. Physicians and psychotherapists report they refer to clergy 10% and 24% of the time, respectively, and often find these referrals helpful. Further research is needed to understand the barriers and bridges to collaboration between professionals in different domains of care.     

An absence of offering: Parents of retarded children and their experiences with the clergy

The present study investigated the perspectives of parents of retarded children on their involvement with the clergy. Open-ended interviews and structured questionnaires were used to identify several areas of potential involvement by the clergy. These seemed not only important to parents, but also readily done by practicing clergy of local congregations. A general offering to help was the single most important service expected by parents. Several specific activities of both a religious and a secular nature were also discussed, along with recommendations for further research.     

“Too Much to Hope”: Analyzing Clergy Rhetoric on White Supremacy

As Du Bois observed a century ago, the White Church as an institution is largely associated with maintaining the status quo of racial stratification rather than offering a progressive force. To analyze the rhetoric of predominantly White clergy on race, I analyze a sample of sermons from predominantly White congregations in Charlottesville, VA following the 2017 White supremacist rally (N = 87 sermons from 38 congregations). I find that clergy draw on individualistic, other-worldly, and structural frameworks to explain the causes of and solutions to racism and racial violence. These frameworks carry different consequences; individualistic explanations are associated with calls for self-examination and prayer, while seeing racism as a battle between forces comes limited individual engagement. Further, these frameworks are overlapping within the sermons, clouding the appropriate responses to racial violence. As a whole, these responses largely affirm Du Bois’ low expectations for the White Church in combatting racism and inequality.