In-depth continuing education for clergy in mental health: Ten years of a large scale program

This paper describes an interdenominational continuing education program for parish clergy in the mental health dimension of pastoral work. The program is in its eleventh year and has reached a significant proportion of the clergy, representing a wide range of religious, ethnic, and socio-economic groups, within a large urban community. The format utilizes case-oriented, small group discussion focused on the clergy's own pastoral work. It emphasizes preventive educational activities along with the development of basic counseling and mental health skills. Ongoing evaluation indicates that the program constitutes an effective, economical, and flexible tool for continuing education with clergy.Dr. Wasman is Assistant Professor of Psychology, Dr. Corradi is Assistant Professor of Psychiatry, and Dr. Clemens is Assistant Clinical Professor of Psychiatry in the Department of Psychiatry, School of Medicine, Case Western Reserve University, Cleveland, Ohio, 44106. This work has been supported in part by the National Institute of Mental Health Grant MH11929 and by grants from the Cleveland Foundation, The Grant Foundation, Inc., and The Cuyahoga County Board of Mental Health and Retardation. The authors wish to thank Dr. Milton Matz, the current Director of the Pastoral Psychology Service-Institute, Case Western Reserve University, for his advice and cooperation in preparing this article.     

Psychiatry and religion circa 1978: Analysis of a decade,part II

Prior tensions between science and religion have dissolved and coalesced into new alliances based on ideology and philosophy. This general cultural pattern is reflected in the realignment of interests and interactions between paychiatry and religion. There are increasing numbers of mental health professionals with devout religious commitments and involvement in religiously oriented mental health activities; while clergy have developed new organizational structures to reflect many diverse mental health interests, including pastoral counseling, community mental health chaplains, hospitals chaplains, and expanded parish ministries. Clinical and research literature has continued to rapidly proliferate, while a unique genre of pastoral care and counseling literature has emerged. A decade ago there was hope for an amicable alliance between specialists in psychiatry and in religion. That irenic quest has shifted into overlapping goals and roles, with tensions between those engaged in universalistic norms and those seeking to develop particularistic norms.Dr. Pattison is Director of Training, Orange County Department of Mental Health and Professor and Acting Chairman of the Department of Psychiatry and Human Behavior, University of California Irvine Medical Center, 101 City Drive South, Orange, California 92668. Part I of his article appeared in the Fall, 1978 issue ofPastoral Psychology.     

Psychiatry and religion circa 1978: Analysis of a decade,part I

Prior tensions between science and religion have dissolved and coalesced into new alliances based on ideology and philosophy. This general cultural pattern is reflected in the realignment of interests and interactions between psychiatry and religion. There are increasing numbers of mental health professionals with devout religious commitments and involvement in religiously oriented mental health activities; while clergy have developed new organizational structures to reflect many diverse mental health interests, including pastoral counseling, community mental health chaplains, hospital chaplains, and expanded parish ministries. Clinical and research literature has continued to rapidly proliferate, while a unique genre of pastoral care and counseling literature has emerged. A decade ago there was hope for an amicable alliance between specialists in psychiatry and in religion. That irenic quest has shifted into overlapping goals and roles, with tensions between those engaged in universalistic norms and those seeking to develop particularistic norms.Dr. Pattison is Professor of Psychiatry and Human Behavior, Social Science, Social Ecology; Acting Chairman, Department of Psychiatry and Human Behavior, University of California, Irvine; Deputy Director, Training, Consultation, Education Division, Orange County Department of Mental Health. His address is UCI Medical Center, 101 So. The City Dr., Orange, Ca. 92668. Part II of this article will be published inPastoral Psychology, Volume 27, No. 2.     

Pastoral consultation through a community Mental Health Center

Conclusion Pastoral consultation through a mental health center in Kansas has been a beneficial experience for participating clergymen and the mental health center staff. This consultation has provided interested clergymen an opportunity to learn effective ways of serving parishioners through the church. The clergymen and mental health center staff have also begun to realize the mental health implications of religious resources, as well as ways in which ministers and the mental health center staff can effectively work together in serving troubled individuals within the local community. Pastoral consultation may become a means through which other community mental health centers and local clergymen can form meaningful professional relationships. The continuance of a pastoral consultation program over a longer period of time is needed to determine its possibilities and liabilities for assistingA report of one aspect of a special study project on Community Clergy and Mental Health, made possible by a grant from W. Clement Stone to the Menninger Foundation.     

A report on The National Council of Community Mental Health Centers

The National Council of Community Health Centers represents a professional development of great interest to clergy. Because mental health centers collaborate with community agencies and systems, their interventions on behalf of community mental health provide an occasion to work toward common goals. Their policy of shared responsibility with community leaders and consumers provides a unique opportunity for a practical integration of religious systems and the public arena. A number of pastors and mental health trained clergy are actively participating in this common effort on behalf of the nation's mental health.He has served five years as a member of the Council on Prevention of the National Council of Community Mental Health Centers.     

Confidentiality and mandatory reporting

Confidentiality is a cornerstone in the identity of the clergy. Confidentiality makes it safe to disclose sins, but the information received may sometimes cause dilemmas for the clergy. Through pastoral care with people in different circumstances, members of the clergy are on the front line for detecting and reporting child abuse and domestic violence. In this article, I explore how clerics judge dilemmas and determine the right course of action when facing cases of possible child abuse or domestic violence. How do members of the clergy reason through their choices? What grounds do they give for their actions? Data are provided from a mixed methods study with 53 Norwegian parish priests. The clergy’s decision-making will be the primary focus. Confidentiality is frequently associated with trust. The clergy maintain that confidentiality contributes to securing trust in themselves, as well as in the church as an institution. My analysis suggests that the clergy’s reflections on confidentiality conflict with Norwegian mandatory reporting laws and that the clergy may benefit from a reframing of pastoral confidentiality.     

The Abuse of Power: A View of Sexual Misconduct in a Systemic Approach to Pastoral Care

The article explores the dynamics of transference and countertransference in hierarchical relationships which exist between clergy and lay persons, both in the parish setting, as well as in the pastoral counseling relationship. It is of utmost importance that the power differential be consciously acknowledged by pastoral caregivers so that appropriate boundaries can be exercised. All too often it is the negligent, careless, or unconscious disregard for this power dynamic by individuals providing pastoral care that has led to the sexual violations recently surfaced within our religious institutions. Acknowledgement of the imbalance of power, and its consequences for both clergy and parishioner, is essential in a systemic model of pastoral care.     

Religious institutions and the prevention of mental illness

It is estimated that fifteen percent of the population is in need of some kind of mental health service at any given time, thus constituting a primary health problem. The President's Commission on Mental Health (PCMH) recognized that religious institutions can help to prevent mental illness by providing support in the community. This paper presents types of programs the PCMH found that were supportive and describes the program of one church to illustrate additional ways that clergy and their congregants, working collaboratively with professionals and agencies, can contribute significantly to the prevention of mental illness.is in the private practice of clinical social work and an M.T.S. student at Wesley Theological Seminary.     

Referral by clergy who counsel older adults

The purpose of this cross sectional study of clergy (N?=?493) was to examine the likelihood of referral to formal mental health providers by those clergy who counsel older adults. Responding clergy completed a brief questionnaire that included information on the amount of counselling they do with older adults, the Attitudes towards Older Adults and Mental Illness (AOAMI) scale, their relationships with mental health professionals, their knowledge of resources for referring people for additional help, and basic demographic data, such as race, age, years in the clergy, and education level. In logistic regression analysis, respondents with more education, those who felt less prepared to provide counselling, and those with more positive attitudes based on the AOAMI indicated that they were more likely to refer, and no differences were found based on their denominational affiliation race, relationships with mental health professionals, or knowledge of resources for referring people for additional help. We believe that public-private partnerships should be formed to help clergy recognise when referrals are appropriate, and to help improve relationships between clergy and mental health professionals.     

Adult Children and Elderly Parents: The Worlds of the New Testament

ABSTRACT

Mental health problems, especially depression and dementia, are common among the elderly. The faith community is well positioned to assist elders with these disorders, but to do so, clergy will need to recognize these disorders and know when to refer. Studies have shown that religious faith allows elders to cope more effectively with mental health problems     

Mental Health Value Differences Between Psychologists and Clergy

Mental health values of national samples of Baptist, Catholic, and Methodist clergy were compared with those previously reported for psychologists. Small differences were found on 3 of 8 value dimensions. Clergy considered untrustworthiness to be more indicative of poor mental health than did psychologists. Psychologists considered receptivity to unconventional experiences to be more indicative of poor mental health than did Catholic and Methodist clergy. Catholic and Methodist clergy considered religious commitment to be more indicative of good mental health than did psychologists.     

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.     

Catholic priests and their experience of celibacy

This paper presents some results of an in-depth interview study on the celibate experience of Roman Catholic priests. Twenty-four parish priests who were able and willing to talk about their celibacy were interviewed in five- to six-hour-long sessions. The purpose of the study was to gain more insight into the psychodynamics of being obliged to live a celibate life. Three varieties of celibate experience that we discovered in our research population will be presented. Also the problematic relationship between celibacy and mental health will be discussed.This research was partly supported by the Dutch Centre for Studies in Mental Health (KSGV).     

The church's response to the severely emotionally distressed

The clergy and church are deeply involved in aiding persons who have emotional problems. Many of those seeking help manifest psychotic symptoms. This paper addresses the issue of how organized religion can better understand and minister to the needs of those suffering severe emotional distress. Programs and models at national and local levels are discussed, with an emphasis upon the latter. Local level models include mental health promoting aspects of local church functions, pastoral counseling programs of the local church, the Wholistic Health Center (WHC), Community Organization for Personal Enrichment (COPE), Christian Action Ministry (CAM), and Mennonite Mental Health Services. Clinical vignettes illustrate the functioning of these models.This work was, in part, done at and supported by the Harvard University School of Public Health, Boston, Massachusetts.     

Professional boundary violations and mentalizing in the clergy

In a national study, 25% of help-seekers contacted clergy; suicidal behavior was one of the significant predictors for making contact. Clergy have been found to refer 10% of help-seekers to mental health providers. This qualitative study explored the referral practices of 15 northeastern Mainline and Evangelical Protestant clergy when contacted by suicidal individuals; all referred to mental health providers. Participants reported low confidence with risk identification and provided moving examples of pastoral care.     

The expanding role of the minister as community health services develop

Conclusion In summary, we have suggested in this brief discussion that (1) clinical pastoral training has established itself firmly in our culture and will be an important resource in the function of community mental health centers; (2) there will also be need for many clinically trained pastoral ministers who will serve importantly in the prevention of mental illness and promotion of mental health; (3) that standards of training in the clinical pastoral field are very much needed and should be nationally unified and coordinated; and (4) that the Association of Mental Hospital Chaplains might well exercise the leadership in developing a national resurgence of interest in a dynamic religion which will better meet the needs of our people as we move forward in this complex scientific age. For myself, I have no doubt that religion can provide many of the positive elements of good mental health, and I believe that this concept will grow to full maturity in the years ahead.Delivered at Annual Anton T. Boisen Banquet, Association of Mental Hospital Chaplains, Los Angeles, California May 6, 1964.     

Ministry and Stress: Listening to Anglican Clergy in Wales

This study set out to examine the experiences of stress in ministry among a sample of Anglican clergy serving in Wales. Building on recent quantitative studies of work-related psychological health among Anglican clergy in England, the study employed mainly qualitative methods to illustrate eight issues: the clergy’s overall assessment of their present health, their understanding of the characteristics of stress, their assessment of the levels of symptoms of stress within their own lives, their identification of the causes of stress within their experience of ministry, the people on whom they call for support in times of stress, their strategy for and styles of recreation, their assessment of the pastoral care provision available to clergy, and their views on enhancing initial clergy training to equip clergy to cope with stress. Data provided by 73 clergy (10 female and 63 male) portray a group of professionally engaged men and women who are well aware of the stress-related dynamics of their vocation, who are displaying classic signs of work-overload, and who are critical of and resistant to strategies that may confuse the pastoral care of stressed clergy with the accepted management role of the Church’s hierarchy of bishops and archdeacons.     

The clergy: a valuable resource for church members with alcohol problems

The role of the minister or pastor is pivotal in the development and operation of church-based services and programs and in the delivery of services. They can initiate changes and can equip the officers and members so that families troubled by substance abuse issues can find a climate of acceptance, understanding, and recovery in the local congregation. They can also serve as a referral source to members of the mental health professionals for assistance with alcohol and other substance abuse problems. For our purposes in this article, the term "clergy" refers to congregational and parish clergy. The focus of this discussion pertains to the role of clergy in providing assistance for members of their congregations with substance abuse problems. Implications and recommendations for collaborations and specific resources are also included that may increase the awareness of those issues and to increase effectiveness of service to those needing it.     

Collaboration Between Clergy and Mental Health Professionals: A Review of Professional Health Care Journals From 1980 Through 1999

Given the frontline role of community clergy in mental health care, this study examined how collaboration with clergy was viewed by mental health and other health professionals outside of the religious community. Searches of health care journals on Medline and PsycINFO yielded 44 articles from non‐religious journals from 1980 through 1999 that specifically addressed collaboration between clergy and mental health professionals. Seven themes were identified through content analysis, including the benefits of collaboration to each profession, the need to increase the clergy's knowledge about mental heath, and the importance of referrals. Discussion about interdisciplinary referrals significantly increased over time, r_ø (1, N = 44) = .31, p < .05).     

A Phenomenological Study: Black Clergy Leaders’ Response to Violence against Women

Violence against women and religious participation are two phenomena that are pervasive across many African American communities. African American women experience intimate partner violence at a rate higher than the majority of racial groups in the United States. Although many African American women highly depend on their faith and church to navigate their experiences with intimate partner violence, scant attention has been given to the role that Black clergy leaders have in responding to intimate partner violence against women. The current study utilized phenomenological methodology to understand better Black American clergy leaders’ responses to intimate partner violence against women. Findings from clergy leaders’ narratives suggested that they serve primarily four roles when responding to intimate partner violence against women: spiritual advisor, pastoral care/counselor, compassionate leaders, and uninformed responders. Overall, these themes indicate that although African American clergy acknowledge the prevalence of intimate partner violence within their communities, and are trained in pastoral counseling, they lack knowledge and training to respond to intimate partner violence. Discussion centers on the need for clergy to be trained in the area of intimate partner violence response given their position within the church. The results in this study can help clergy leaders understand the basics of intimate partner violence and identify gaps in their practices with abused women.