NO PLAGIARISM IMMEDIATE COMPLETION NEEDED.
***EXCEL REQUIRED
TOPIC: PASTORAL COUNSELING ON MENTAL HEALTH
***USING THE DATA AND GRAPHS PROVIDED, ADDRESS THE METHODOLOGY AND INTERVENTION DESIGN PROCESS.
Chapter 3: Methodology
(25) to thirty-five (35) pages in length; although, different projects will require more or less material here. This chapter reflects and expands upon the research methodology described in the proposal and approved by the Liberty University Institutional Review Board. It should give the reader a step-by-step explanation of the approach the researcher used to identify research project participants at the ministry site, and how ‘buy-in’ from the participants for the project was achieved. What materials were produced to facilitate the research? The research should offer a complete narrative on the progress of the research project, and initial responses of the participants. How will the researcher establish a baseline for measuring change? How did the researcher collect the data throughout the project? This chapter should have the feel of a video of the research process. The reader should be able to see the set-up, the process, and the conclusion of the project. This result can be achieved in two steps: intervention and implementation.
***Be very specific about what activity will be measured for change.
***Be very specific on how information will be recorded
Intervention Design
The intervention design should directly address the ministry context problem and research question posed in chapter 1. It should also reflect the research choices made in chapter 2. This section is the most creative of the project. The researcher reports their designed approach to addressing the problem outlined in chapter 1. The researcher should keep the intervention simple however complex the problem, and that the results should be measurable. It may be that the project intervention may address only one aspect of the problem. The intervention plan must be focused on the actual problem, simple to implement, and measurable. The whole process of the intervention needs to be outlined in this chapter. Sensing uses the analogy of a recipe. He lists the following ‘ingredients’:
The tools for gathering information needed—Recording equipment, observers, field note protocols, etc.
Protocols for using tools (precise recipes); notes about training others who might use your protocols (e.g., participant observers)
The analysis/evaluation procedures and methods re
quired (e.g., coding of data)
Explain how the task supports the purpose and objective
How will the data collected be analyzed? Will diagrams or charts be used to illustrate results?
A general rule of thumb is that it is best to measure twice and cut once. By carefully laying out the elements of the intervention plan, the researcher will find implementation easier to execute, even if unexpected elements arise.
Implementation of the Intervention Design
The researcher should keep careful notes as the research project intervention proceeds. The researcher should keep an after-action notebook and record immediate impressions after each planned event. If trained observers are part of data-gathering, the researcher should arrange an after-action meeting shortly after each planned event to make sure important details are recorded.
This section of chapter 3 should offer a narrative of the implementation and collection of data. How was the observation done? Sensing highlights the concept of ‘triangulation’ to enhance observation. Triangulation allows the researcher to cross-check the accuracy of the data. It is vital that the researcher clearly identify the sort of cross-checking that will be done for data. Sensing suggests a simple system. The researcher should use his or her own observations, an outsider’s observation, and an insider’s observation. In addition to the researcher’s own field participant observer notes, the researcher could gather insider participant data using response questionnaires/ surveys or moderated focus groups/interviews. The researcher should also seek out feedback from an outside expert, such as a faculty
>Question years of age or older and a member of Deliverance Center for all Nations church. Please read this form and ask any questions you may have before agreeing to be in the study. Cynthia Taylor, a doctoral candidate in the School of Divinity at Liberty University, is conducting this study.Background Information: The purpose of this study is to determine if data suggests that members of the church are actively seeking pastoral counseling as an option to address current mental health issues, and if current pastoral counseling has impacted the congregation positively.Procedures: If you agree to be in this study, I would ask you to do the following things:Answer the survey questions provided to the best of your ability.Risks: The risks involved in this study are minimal, which means they are equal to the risks you would encounter in everyday life. Benefits: Participants should not expect to receive a direct benefit from taking part in this study.Compensation: Participants will not be compensated for participating in this study. Confidentiality: Data will be stored on a password locked computer and may be used in future presentations. After three years, all electronic records will be deleted. Voluntary Nature of the Study: Participation in this study is voluntary. Your decision whether or not to participate will not affect your current or future relations with Liberty University. If you decide to participate, you are free to not answer any question or withdraw at any time, prior to submitting the survey, without affecting those relationships. How to Withdraw from the Study: If you choose to withdraw from the study, please exit the survey and close your internet browser. Your responses will not be recorded or included in the study. Contacts and Questions: The researcher conducting this study is Cynthia Taylor. You may ask any questions you have now. If you have questions later, you are encouraged to contact her at cetaylor8@liberty.edu. You may also contact faculty chair, Dr. Garcia, at mgarcia @liberty.edu. If you have any questions or concerns regarding this study and would like to talk to someone other than the researcher, you are encouraged to contact the Institutional Review Board, 1 1 University Blvd., Green Hall Ste. , Lynchburg, VA 5 or email at irb@liberty.edu. Do you agree to these terms?
, please begin the survey.
%
5
, I would like to exit the survey
1 0 You are invited to be in a research study on the correlation of pastoral counseling and mental health. You were selected as a possible participant because you are years of age or older and a member of Deliverance Center for all Nations church. Please read this form and ask any questions you may have before agreeing to be in the study. Cynthia Taylor, a doctoral candidate in the School of Divinity at Liberty University, is conducting this study.Background Information: The purpose of this study is to determine if data suggests that members of the church are actively seeking pastoral counseling as an option to address current mental health issues, and if current pastoral counseling has impacted the congregation positively.Procedures: If you agree to be in this study, I would ask you to do the following things:Answer the survey questions provided to the best of your ability.Risks: The risks involved in this study are minimal, which means they are equal to the risks you would encounter in everyday life. Benefits: Participants should not expect to receive a direct benefit from taking part in this study.Compensation: Participants will not be compensated for participating in this study. Confidentiality: Data will be stored on a password locked computer and may be used in future presentations. After three years, all electronic records will be deleted. Voluntary Nature of the Study: Participation in this study is voluntary. Your decision whether or not to participate will not affect your current or future relations with Liberty University. If you decide to participate, you are free to not answer any question or withdraw at any time, prior to submitting the survey, without affecting those relationships. How to Withdraw from the Study: If you choose to withdraw from the study, please exit the survey and close your internet browser. Your responses will not be recorded or included in the study. Contacts and Questions: The researcher conducting this study is Cynthia Taylor. You may ask any questions you have now. If you have questions later, you are encouraged to contact her at cetaylor8@liberty.edu. You may also contact faculty chair, Dr. Garcia, at mgarcia3@liberty.edu. If you have any questions or concerns regarding this study and would like to talk to someone other than the researcher, you are encouraged to contact the Institutional Review Board, 71 University Blvd., Green Hall Ste. 2845, Lynchburg, VA 245 or email at irb@liberty.edu. Do you agree to these terms? Pastoral Counseling Research Survey
2
1
Pastoral Counseling Research Survey
You are invited to be in a research study on the correlation of pastoral counseling and mental health. You were selected as a possible participant because you are 1
8
3
9
7
28
4
5
24
51
Answer Choices
Responses
Yes
99.
0
6
10
No
0.94%
Answered
106
Skipped
18
19
15
Question 2
What is your gender?
Answer Choices Responses
Answered 106
Skipped 0
What is your gender?
Question 3
Pastoral Counseling Research Survey
Answer Choices Responses
.70%
.
%
28
21
Answered 106
Skipped 0
What is your highest level of education?
Question 4
Pastoral Counseling Research Survey
Answer Choices Responses
0
0.94% 1
84.91% 90
Pacific Islander: A person having origins in any of the original peoples of Hawaii, Guam, Samoa, or other Pacific Islands.
0.94% 1
5
6
3
Answered 106
Skipped 0
What is your Ethnic/Racial background?
Question 5
Pastoral Counseling Research Survey
Answer Choices Responses
24
24.00% 24
51
Have you ever personally struggled with mental illness of any kind?
Question 6
Pastoral Counseling Research Survey
Answer Choices Responses
.00%
22
.00%
69
9
Answered 100
Skipped 6
Have you ever seen a psychiatrist as a treatment option for your mental health concerns?
Question 7
Pastoral Counseling Research Survey
Answer Choices Responses
21
.00%
68
.00%
11
Answered 100
Skipped 6
Have you have seen a psychologist as a treatment option for your mental health concerns?
Question 8
Pastoral Counseling Research Survey
Answer Choices Responses
26
4.00% 4
1.00% 1
28
2
9.00% 9
.00%
57
Answered 100
Skipped 6
“Have you ever been diagnosed by a medical or psychological professional with any of the following conditions?”
Question 9
Pastoral Counseling Research Survey
Answer Choices Responses
.00%
38
42
8.00% 8
2.00% 2
10
Answered 100
Skipped 6
“How would you describe your current status with your mental illness?”
Question 10
Pastoral Counseling Research Survey
Answer Choices Responses
5
10.00% 10
.00%
20
16
20
.00%
29
Answered 100
Skipped 6
“My acute mental illness made/makes it difficult to understand redemption.”
Question 11
Pastoral Counseling Research Survey
Answer Choices Responses
.00%
14
18
23
.00%
25
10.00% 10
Answered 100
Skipped 6
“I believe a Christian with an acute mental illness can succeed spiritually even if the illness has not been treated.”
Question
12
Pastoral Counseling Research Survey
Answer Choices Responses
15
26
.00%
17
28
Answered 100
Skipped 6
“My acute mental illness weakens my efforts to live like a Christian.”
Question
13
Pastoral Counseling Research Survey
Answer Choices Responses
14
Have you ever sought pastoral counseling as a treatment option for your mental health concerns?
Question 14
Pastoral Counseling Research Survey
Answer Choices Responses
3
2
3.23% 3
7
Answered 93
Skipped 13
If so, when was the last counseling session?
Question 15
Pastoral Counseling Research Survey
Answer Choices Responses
12
19
15
6
1
Answered 93
Skipped 13
Do you agree that pastoral counseling sessions are beneficial in your treatment plan?
Question 16
Pastoral Counseling Research Survey
Answer Choices Responses
5
.
%
Answered 93
Skipped 13
Following the last pastoral counseling session, do you agree that there are recurrent struggles with your mental illness?
Question 17
Pastoral Counseling Research Survey
Answer Choices Responses
8
69
Answered 93
Skipped 13
Have the symptoms of your mental health impairment improved since your last pastoral counseling session?
Question 18
Pastoral Counseling Research Survey
Answer Choices Responses
17
29
34
Strongly disagree 5.38% 5
Answered 93
Skipped 13
Do you agree others would benefit from pastoral counseling as a treatment option for mental illness?
Question 19
Pastoral Counseling Research Survey
Answer Choices Responses
10
16
7.53% 7
4
2.15% 2
N/A 43.01% 40
Answered 93
Skipped 13
“As I have dealt with mental illness, I have found the local church to be”
Question 20
Pastoral Counseling Research Survey
Answer Choices Responses
Agree 7.53% 7
11
59
Answered 93
Skipped 13
Counseling sessions with my pastor haves explicitly helped me think through and live out my faith in the context of my mental illness.”
Question 21
Pastoral Counseling Research Survey
Answer Choices Responses
65
61
7.53% 7
1
Answered 93
Skipped 13
Other (please specify)
Free Response: May select multiple answers: Do you believe local churches should assist individuals with acute mental illness in any of the following areas?”
Chapter1
Introduction
Despite the controversial relationship between religion psychology, and psychiatry, individuals refer to spiritual practices to cope with stressful life events. There is an increasing awareness in the connection of spirituality and religion’s influence in mental health. Prior studies indicate that clients who seek pastoral counseling also address spirituality and religion in their therapeutic conversations, spirituality and religion is essential to many individuals in the United States.[footnoteRef:1] [1: Walker Kathryn Reid, Tammy H. Scheidegger, Laurel End, and Mark Amundsen. “The Misunderstood Pastoral Counselor: Knowledge and Religiosity as Factors Affecting a Client’s Choice.” VISTAS, March 23, 2012, 1-16. Accessed February 23, 2019. https://www.counseling.org/knowledge-center/vistas/by-subject2/vistas-spirituality/docs/default-source/vistas/vistas_2012_article_62.
]
The adverse effects that untreated mental health problems have on the society and economy can affect everyday life for individuals causing discomfort to the individual, family members or care takers. Psychological disorders such as severe depression affects the daily life of the individuals, family members, and it could also have influence on their friends. There are many treatment options readily available for individuals suffering from ailments such as anxiety, depression, suicide, and substance abuse, which were recognized to be successful. Typical therapy options include interpersonal psychotherapy, cognitive behavioral therapy, psychodynamic, and existing therapy.[footnoteRef:2] Among most worldwide mental health issues, depression ranks the most common mental health issue in areas such as the UK and is center focus of research that explores the connection between spirituality and mental health.[footnoteRef:3] Prior evidence examines the relationship between populations which demonstrates quantitative measures of the reduced level of anxiety in areas such as anxiety or stress when joined with spiritual techniques.[footnoteRef:4] [2: Abdaleati, Naziha S., Norzarina Mohd Zaharim, and Yasmin Othman Mydin. “Religiousness and Mental Health: Systematic Review Study.” Journal of Religion and Health 55, no. 6 (2014): 1929-937. doi:10.1007/s10943-014-9896-1.
] [3: Cornah, Deborah. The Impact of Spirituality on Mental Health A Review of the Literature A Review of the Literature. Mental Health Foundation. 2006. https://www.mentalhealth.org.uk/sites/default/files/impact-spirituality .
] [4: Cornah, The Impact of Spirituality on Mental Health A Review of the Literature A Review of the Literature. 7.
]
Some research suggest that many pastoral counselors are only trained to accommodate spiritual issues which include particular faith traditions, while individuals believe pastoral counselors have little expertise with psychotherapeutic theories.[footnoteRef:5] Preferably, highly religious clients aim towards counselors who firmly mirror same religious values. Furthermore, increased levels of reported religiosity result in stronger reactions to spiritual mechanisms of counselor descriptions. Additional research is required in the recent years to evaluate the perceptions of individuals, counselors, and the functions that pastoral counseling contributes in cohesively to psychotherapeutic counseling. [footnoteRef:6] Research provides a contrast between pastoral and psychotherapeutic counseling; however, more clarification and investigative studies are essential to further demonstrate the outcomes of pastoral counseling. [5: Walker, Scheidegger, End, and Amundsen, The Misunderstood Pastoral Counselor: Knowledge and Religiosity as Factors Affecting a Client’s Choice, 3.
] [6: Brian K. Jackson, “Licensed Professional Counselors’ Perceptions of Pastoral Counseling in the African American Community,” Journal of Pastoral Care & Counseling: Advancing Theory and Professional Practice through Scholarly and Reflective Publications 69, no. 2 (2015): pp. 85-101, https://doi.org/10.1177/1542305015586773, 85.
]
The church’s role in caring for members of the community with acute mental illness is crucial as statistics prove that individuals with the diagnosis is continuing to rise. Recently, mental health clinicians and psychiatrists recognized the relevance of spirituality and religion as an integrated experience on the delivery of mental health services. [footnoteRef:7] Religious beliefs and counseling affect mental health outcomes and can be used as combined coping mechanisms for individuals with acute mental illnesses. The collaboration efforts of the church such as the resources offered in religious communities’ and the support to loved one’s from family members in the church, provide a robust treatment option for individuals by limiting barriers and aiding victims in many mental ailments such as substance abuse. [footnoteRef:8] While findings propose the possibility of practical collaboration between clinicians, Church, and health care organizations, barriers are formed. [footnoteRef:9] [7: Warren A. Kinghorn, “American Christian Engagement With Mental Health and Mental Illness,” Psychiatric Services 67, no. 1 (2016): pp. 107-110, https://doi.org/10.1176/appi.ps.201400542, p.107)] [8: Kinghorn, American Christian Engagement with Mental Health and Mental Illness, 107.] [9: ]
Ministry Context
While a collaborative approach is necessary, are members of the church and the community actively seeking support to mediate mental health issues? Support given to individual from the clergy, pastor, or religious congregational members is widely considered a key mediator between both spiritual and mental health[footnoteRef:10]. Mental health affects a wide range of demographics extending from the middle east, Australia, to the western civilization. Among these, African American’s mental health is impacted by a wide range of factors, some which consist of social issues, homelessness, physical health issues, and unemployment.[footnoteRef:11] African Americans are less likely to seek mental health counseling from professionals compared to any other majority ethnic group.[footnoteRef:12] According to the U.S. Department of Health and Human Services, only 15.7% of all African Americans diagnosed with a mood impairment actually seek counseling from a professional and 12.6% of African Americans diagnosed with anxiety are seeking treatment.[footnoteRef:13] Barriers to seeking treatment are present in African Americans as they consist of social stigmas, the denial of symptoms, cultural norms, and social norms.[footnoteRef:14] Although African Americans are not proactively seeking professional counseling by an licensed psychotherapist, research is revealing some evidence that African Americans’ are reaching out to church based ministries for treatment for mental health issues.[footnoteRef:15] Spiritual researchers approaching this topic are taking a holistic approach, evaluating the way individuals view their spiritual worldview, while exploring cognitive, emotional , interpersonal, emotional, and behavioral components. The elements of religiosity are increasingly discussed in psychiatry as studies show religious individuals appear to improve coping skills and abilities with severe mental disorders alongside with reducing suicide attempts.[footnoteRef:16] [10: Cornah, The Impact of Spirituality on Mental Health A Review of the Literature A Review of the Literature. 7.
] [11: Avent, Janee R., Craig S. Cashwell, and Shelly Brown-Jeffy. “African American pastors on mental health, coping, and help seeking.’ Counseling and Values 60, no. 1 (2015): 32+. Academic OneFile (accessed April 6, 2019).http://link.galefroup.com.ezprozy.liberty.edu/apps/doc/A411334409/AONE?
] [12: Avent, Janee, Cashwell, and Brown-Jeffy, African American pastors on mental health, coping, and help seeking, 32.
] [13: Avent, Janee, Cashwell, and Brown-Jeffy, African American pastors on mental health, coping, and help seeking, 32.
] [14: Avent, Janee, Cashwell, and Brown-Jeffy, African American pastors on mental health, coping, and help seeking, 32.
] [15: Jackson, Licensed Professional Counselors’ Perceptions of Pastoral Counseling in the African American Community, 86.
] [16: Jones, Simon, Keith Sutton, and Anton Isaacs. “Concepts, Practices and Advantages of Spirituality Among People with a Chronic Mental Illness in Melbourne.” Journal of Religion and Health 58, no. 1 (July 28, 2018): 343-55. doi:10.1007/s10943-018-0673-4. 345.
]
Problem Presented
The research performed will examine a representative sample of members from Deliverance Center for all nations church to determine how many members underwent or currently undergoing pastoral counseling as a treatment option of acute mental illnesses and what their outcomes are. The results from this research is not directly beneficial to the subjects but will offer awareness and expertise, bridging the knowledge gap. Statistical analysis will support each hypothesis as stated:
H1: There is a positive correlation between the subjects’ mental health outcome and pastoral counseling session received.
H2: There is no correlation between the subjects’ mental health outcome and pastoral counseling session received.
Purpose Statement
The purpose of this quantitative descriptive research study on the relationship between pastoral counseling on mental health is to gain a better understanding of the relationship between pastoral counseling and mental health. The specific aims of this study are (1) to add to prior findings in order to determine whether majority of the population of individuals are actually seeking pastoral counseling as a treatment option; (2) determine within that population whether pastoral counseling has a positive outcome on individuals with acute mental ailments. Research is aimed at understanding the integration of pastoral counseling and mental health, active practicing pastoral counselors, and whether pastors can serve as educators to mitigate care plans for individuals with acute mental illnesses. [footnoteRef:17] Recent data suggests there is an increasing number of individuals diagnosed with an acute mental illness. [17: Cheney, Gregory J. “Integrating Pastoral and Clinical Identities: A Narrative Inquiry of Pastoral Counselors.” Journal of Pastoral Care & Counseling72, no. 3 (September 2018): 172–79. doi:10.1177/1542305018792357. 172.
]
Basic Assumptions
The subjects included in the study will answer the interview questions in a concise, honest manor limiting bias. The researcher assumes the subjects participating in the survey are Christian, limiting nonfaith-based world views that will present research bias. The inclusion criteria of the sample are substantial, therefore, assures all subjects have experienced similar phenomenon of the study. Subjects have a sincere interest in participating in the research study and do not present altered motives such as using this study to impress their pastor or gain benevolence offering.
Definitions
This section specifies effective definitions for several referenced key terms
Acute Mental Illness
Acute mental illness is characterized by significant and distressing symptoms of a mental illness requiring intervention such as treatment. This can be a person’s first experience, repeated episode, or worsening in symptoms. [footnoteRef:18] [18: “Mental Health Definitions.” Mental Health Definitions | St. Joseph’s Health Care London. January 22, 2019. Accessed February 05, 2019. https://www.sjhc.london.on.ca/mental-health-care/definitions. 1
]
Anxiety Disorders
formerly called neuroses, they are characterized by an excessive level of anxiety, developing in some patients to episodes of panic. [footnoteRef:19] [19: Mental Health Definitions, 1.
]
Bipolar Disorder (Manic-Depressive Illness) A mental state described by intense mood swings, depression alternating with manic behavior. [footnoteRef:20] [20: Mental Health Definitions, 1.
]
Delusions
These are false beliefs which are not grounded in reality. [footnoteRef:21] [21: Mental Health Definitions, 1.
]
Depression
is a biological illness altering brain chemistry that can progress to a state of morbid and extreme sadness, despair and hopelessness. [footnoteRef:22] [22: Mental Health Definitions, 1.
]
Obsessive-compulsive disorder OCD
Individuals with OCD are constantly plagued by fears or thoughts “obsessions” that cause them to perform certain routines or rituals “compulsions”. [footnoteRef:23] Post-traumatic stress disorder PTSD
is a condition that develops following a traumatic or terrifying event in which individuals affected are often left having lasting or frightening thoughts which can lead to emotional detachment. Examples of such events include sexual or physical assault, a natural disaster, or the unexpected death of a loved one. [footnoteRef:24] [23: Mental Health Definitions, 1.
] [24: Mental Health Definitions, 1.]
Psychotherapeutic counseling is described by rules that prevents any personal relations in the therapeutic bond for both parties involved. This type of counseling is characterized by consideration of two types of unconscious subtleties, conveyance and counter- conveyance.[footnoteRef:25] [25: Avent, Janee, Cashwell, and Brown-Jeffy, African American pastors on mental health, coping, and help seeking, 87.]
Symptom Attribution
Symptom attribution represents one’s beliefs about the possible causes of the symptoms. Researchers argue that when people face physical, cognitive, or emotional symptoms, they try to place the symptoms in well-defined categories and to label them as psychological, physiological, or normalizing (i.e., nonharmful) in nature. [footnoteRef:26] Symptom attribution has a significant role in determining the course, the clinical presentation, and the outcome of the illness[footnoteRef:27]. People who attribute their symptoms to a medical condition are likely to focus on their physiological sensations, to seek help from medical professionals, and to actively search for other medical symptoms. In contrast, people who attribute their symptoms to a mental condition are likely to seek the help of mental health professionals and to look for a constellation of psychological symptoms. To date, the roles of psychological, physiological, and normalizing symptom attributions in explaining group differences in help-seeking behaviors have not been explored. [26: Liat Ayalon and Michael A. Young, “Racial Group Differences in Help-Seeking Behaviors,” The Journal of Social Psychology 145, no. 4 (2005): pp. 391-404, https://doi.org/10.3200/socp.145.4.391-404, 391.] [27: Ayalon and Young, Racial Group Differences in Help-Seeking Behaviors, 392.]
Statement of Limitations
Every attempt is made to limit researcher bias during the implementation of this project; however, responder bias can still occur given the contextual matter of the subject. Research has been limited to churches only with positive intent that the churches included in this study will comply with instructions set in this study to prevent responder bias. The researcher’s ethnicity, personal ministry locality, denominational affiliation delimited research restrictions.
Thesis Statement
Research insinuates that license professional counselors intellectualized pastor’s role concerning the church. These perceptions are denounced by several factors that separate the two professions: unfulfilled training, deprived communications, and fallacy related to the level of professionalism in the church. Pastoral Counseling equips ministers with skills and practices which help Pastors recognize behavioral and emotional changes in members. The spiritual oneness with God, coupled with pastoral counseling skills, pastors are able to intervene during a members’ mental health crisis. Ministers might also be able to identify religiously influenced symptoms of psychological disorders similarly to religious delusions.
What is Pastoral Counseling?
Individuals may obtain both spiritual and psychological guidance from chaplains who are trained through clinical pastoral education, spiritual directors, and clergy offering pastoral care.[footnoteRef:28] Studies denote additional spiritually oriented descriptions including spiritual or religious empathetic counseling, psychospiritual counseling, Christian therapy, and religious counseling. [28: Walker, Scheidegger, End, and Amundsen. The Misunderstood Pastoral Counselor: Knowledge and Religiosity as Factors Affecting a Client’s Choice, 7.]
Distinguishing pastoral counseling and other forms of spiritually oriented counseling produces complications, for instance, some research studies used the term pastoral counselor without exploring the definition, using the term interchangeably with religious or Christian counselor.[footnoteRef:29] According to the dictionary of pastoral care and counseling, pastoral counseling is defined as a twentieth century phenomenon notwithstanding further definitions such as the North American Protestant pastors who included new psychological information into their ministries which claim new genealogy based on Hebrew and Christian understanding of care.[footnoteRef:30] Religious and social changes restructured pastoral counselor practices, training, and identity.[footnoteRef:31]Observations denote that there is no universally accepted definition for pastoral counseling. [footnoteRef:32] [29: Walker, Scheidegger, End, and Amundsen. The Misunderstood Pastoral Counselor: Knowledge and Religiosity as Factors Affecting a Client’s Choice, 7.] [30: Townsend, Loren. Introduction to Pastoral Counseling. Nashville: Abingdon Press, 2009.] [31: Townsend, Introduction to Pastoral Counseling, 3.] [32: Walker, Scheidegger, End, and Amundsen. The Misunderstood Pastoral Counselor: Knowledge and Religiosity as Factors Affecting a Client’s Choice, 7.]
Chapter 2
Conceptual Framework
Literature Review
The article, Pastors’ Counseling Practices and Perceptions of Mental Health Services: Implications for African American Mental Health, the writers conducted an exploratory study to determine the practices, behaviors, and desires of African American pastors utilizing the first level service delivery model. Their research found a link between pastors who have optimistic views about mental health facilities and documentation of parishioner counseling sessions on a broader variety of subjects several days a month. Participating pastors in this study reported counseling their members on a wide range of subjects, the most common being marital and family issues (91.7%), spiritual problems (87.5%), sorrow (79.2%) and work problems (70.8%).[footnoteRef:33] While they currently teach on a range of topics, all but one of the pastors surveyed said that they could receive additional instruction in one or more fields. The minister’s topics selected the most were marital and family issues (72.9%), emotional (70.8%), drugs (54.2%), domestic and sexual abuse (45.8%) and sexual problems (45.85%).[footnoteRef:34] While work problems and spiritual issues were two of the most frequently reported topics of advice, they were two of the lowest perceived need for additional training. This finding suggests that pastors are more prepared than some other areas of interest to address these two subjects.[footnoteRef:35] [33: Brown, Jessica Young, and Micah L. McCreary. “Pastors’ Counseling Practices and Perceptions of Mental Health Services: Implications for African American Mental Health.” Journal of Pastoral Care & Counseling 68, no. 1 (March 2014): 1–14. doi:10.1177/154230501406800102, 10] [34: Young Brown and McCreary. Pastors’ Counseling Practices and Perceptions of Mental Health Services: Implications for African American Mental Health, 10.] [35: Young Brown and McCreary. Pastors’ Counseling Practices and Perceptions of Mental Health Services: Implications for African American Mental Health, 10.]
The most frequently suggested issues on which professional experience was necessary included marital and family difficulties and emotional problems, fields that were usually discussed by professionals of mental health. [footnoteRef:36] Participants in those areas included improved mental health care, therapy, and/or planning. Interventions will focus on best practices to deal with social and emotional problems, and how to implement them in religious communities. Professional pastoral preparation could include ways to deliver group-level services such as seminars or gatherings that might help lighten the time pressure that pastoral therapy can sometimes bring to busy pastors. The reality that such a large proportion of pastors supported needing additional training suggests that while pastors perform a wide range of counseling tasks, they may not feel fully equipped to provide their parishioners with appropriate counseling. The study further built upon the idea to discuss clergy engaging with their parishioners ‘ mental and emotional needs. [36: Young Brown and McCreary. Pastors’ Counseling Practices and Perceptions of Mental Health Services: Implications for African American Mental Health, p11]
The self-efficacy of pastors around these issues directly affects the quality of care they will give their parishioners. An important aspect to consider is that pastoral care in the manner of traditional psychotherapy is not to be conceptualized. For a long time, members of religious communities used pastors as a resource that adds evidence of the effectiveness of their counseling. Conversely, certain pastors may not interpret their ability to handle any serious cases passed on to them as positive.
The article, Religiousness and Mental Health: Systematic Review Study, reviews recent empirical research to determine the role that religion plays in mental health outcomes. The most widely recognized problem is substance abuse, suicide, depression, and anxiety, impacting some 50 percent of mental cases.[footnoteRef:37] Such mental disorders are known to affect the public at large. The negative impacts of the mental problems on the general public and economy could interfere with regular daily life and inflict misery to the sufferers and their families or superiors-now and again. Severe sadness could influence people and their families ‘ day-to-day lives, and it could also impact their partners and influence toward religion.[footnoteRef:38] There are numerous mental medicines available for melancholy, nervousness, suicide, and abuse of compelling substances, and some are fruitful and helpful, such as treatment for intellectual conduct, relational psychotherapy, psychodynamics, and existing treatment. [37: Abdaleati, Zaharim, and Mydin, Religiousness and Mental Health: Systematic Review Study,p 1929-30] [38: Abdaleati, Zaharim, and Mydin, Religiousness and Mental Health: Systematic Review Study,p 1930]
Psychotherapeutic treatment for certain individuals is a powerful technique for treating mental dispersion.[footnoteRef:39] Through emotional and psychological literature an increased passion for the influences of faith and otherworldliness on well-being is apparent. Even though religion was intended to affect well-being, this partnership is increasingly unstable for late exams. Significant research information has suggested that strict practice with better mental and physical well-being is identified. Religiosity has been identified as an important defensive tool for well-being; research has shown a strong positive connection between rigor and psychological well-being. That connection has spread across different populations, including teenagers, grown-ups, old, general community members, workers, and displaced people, undergraduates, the immoral, terrorists, lesbians, friends, and individuals with issues of mental health and character. [39: Abdaleati, Zaharim, and Mydin, Religiousness and Mental Health: Systematic Review Study,p 1930]
The article, Challenges to the Conceptualization and Measurement of Religiosity and Spirituality in Mental Health Research, both authors are addressing religiosity and faith to further clarify how the experiences of individuals influence their attitudes, acts and happiness generally. Nonetheless, contradictions in the conceptualization and interpretation of these patterns will affect the potential judgement of strictness and spirituality.[footnoteRef:40] [40: Baumsteiger, Rachel, and Tiffany Chenneville. “Challenges to the Conceptualization and Measurement of Religiosity and Spirituality in Mental Health Research.” Journal of Religion and Health 54, no. 6 (2015): 2344-354. doi:10.1007/s10943-015-0008-7. P 2345
]
Evidence from a study of college understudies recommends that congregations define spirituality as free from social impact and that some individuals associated with antagonistic terms with spirituality. A content study of indicators of spirituality shows that measures of spirituality contain elements that do not truly gauge the degree of spirituality. There is a discussion of ideas and plans for future research. The reason for this inquiry was to further understand the conceptualization and evaluation of spirituality and religiosity within studies on mental health welfare. The specific points of this study were to contribute to earlier findings about the nature of religiosity and its relationship to strictness of the all-inclusive community by using a broader and more generalizable example; to analyze how individuals equate spirituality with more negative terms than religiosity, and to evaluate existing measurements of religiosity to decide whether they are surveying for religiosity.
The article titled, The Gatekeepers: Involvement of Christian Clergy in Referrals and Collaboration with Christian Social Workers and Other Helping professionals, VanderWaal, Hernandez, and Sandman conducted a report to evaluate their subjects’ perception of MH and SA requirements and their ability to comply and refer church members to medical care providers. Despite developing multiple effective clinical and psychosocial approaches aimed at neutralizing the effects of psychological distress and drug abuse, nearly 66 percent of all people despite reported mental wellbeing disorders are not looking for treatment. Social services usually offer social health and drug abuse service administrations. Barriers to individuals pursuing psychological well-being and drug misuse recovery include cost concerns, embarrassment surrounding psychological well-being issues, ignorance of psychological well-being issues, bullying over practices, and numbness over treatments. Many individuals first look at their organization for support. Two thoughts also discovered that 25-40% of Americans also tried to guide spiritual administrations. People in the church are more likely to look for ministerial assistance than others.
Churches can alleviate service shame towards psychological well-being and the benefits of substance misuse by effectively meeting the network’s emotional well-being needs. Studies show that people who go to worship houses in an uplifting frame of mind against emotional welfare administrators have increasingly optimistic mentalities to receive support, especially within minority networks.
The article concludes that some members of the clergy within the church want to work with experts to help. There is an ambiguity in allusion to their eagerness and comparison examples. The Christian clergy has a significant role to play in recognizing people with mental health and substance abuse problems and for providing education, support and referral to the care needed. In such a study, researchers conducted an online study with over 200 Christian clergies from 50 + churches investigate their views of substance abuse and mental health conditions and their willingness to cooperate and refer members of the church to professional service providers. Findings have found that more than half of all clergy have met in their churches regularly or more frequently individuals with substance abuse or mental health problems. Nearly two-thirds believed members of the church typically feel more secure seeking pastoral support than turning to professional aid. Many clergies indicated that if they had a mental health or substance abuse problem, they would possibly refer church members to a therapist, especially a Christian psychologist. Counseling and race/ethnicity found important differences, however. Such findings show that the parishioners with the disability would receive medical care, help, and guidance from the clergy.
Service workers commonly provide mental health and substance abuse treatment services. According to National Association of Social Services a 2006 survey sponsored “Social workers in behavioral health are the primary specialization sector within the frontline social workforce with mental health being the many prominent (37%) specialty research category of social work.” Social workers are the nation’s largest group of professionally qualified mental health service providers… providing more mental health services than psychologists, psychiatrists, and psychiatric staff combined, according to the Drug Abuse and Mental Wellbeing Care Administration. Nevertheless, with this strong association with MH and SA matters, people with MH and SA disorders are often ignored by social workers along with other care providers.
Barriers to people seeking mental health and substance abuse include financial issues, mental health stigma, denial of mental health problems, personal shame and lack of treatment options. Possible reasons for the low rate of structured mental health services received may be the level of help that clients receive, and the belief that therapy will not succeed.
Most people seek assistance from their clergy. Two studies found that the priest treatment was sought by between 25% and 40% of People.[footnoteRef:41] Evidence from the National Comorbidity Survey has found that, in a given year, almost one-fourth of those seeking mental health support from the clergy have a severe mental illness, but most of these individuals are seen only by clergy, not by mental health professionals or other health care providers.[footnoteRef:42] Many members of the church are more likely to seek help from the clergy than others. Analysis of data from the General Social Survey shows that regular church leaders, religious literalists and the elderly are all the more likely to seek clergy as a source of advice particularly assistance. Americans see the church as less suitable sources of assistance for more severe problems such as autism, and for people who may be a threat to themselves or others.[footnoteRef:43] [41: Ayalon and Young, Racial Group Differences in Help-Seeking Behaviors, p.392] [42: VanderWaal, Curtis J., I Hernandez Edwin, and Alix R. Sandman. “The Gatekeepers: Involvement of Christian Clergy in Referrals and Collaboration with Christian Social Workers and Other Helping Professionals.” Social Work and Christianity 39, no. 1 (Spring, 2012): 27-51, http://ezproxy.liberty.edu/login?url=https://search-proquest-com.ezproxy.liberty.edu/docview/928068206?accountid=12085) p 29 ] [43: VanderWaal, Hernandez, and Sandman, The Gatekeepers: Involvement of Christian Clergy in Referrals and Collaboration with Christian Social Workers and Other Helping Professionals.p 30]
The clergy needs to be aware of their shortcomings and make references where possible to trained mental health professionals. One study showed that some clergy has difficulty identifying emotional distress or suicidality, especially in comparison with other professionals in mental health. [footnoteRef:44] Other scholars have expressed concern about whether clergy can properly recognize people who may pose a risk to others. [footnoteRef:45] Through consciously serving the community’s mental health needs, churches will help to remove the cultural stigma of mental health and substance abuse programs. Research suggests that individuals attending churches who have a positive attitude towards mental health services have more favorable attitudes towards obtaining assistance, especially in minority communities. Definitions of such church-based services could include encouraging community groups to take place inside the church, allowing social workers and other supporting people to make short lectures or weekend workshops in the church, offering adequate counseling services within the church, or hiring a case manager to make service referrals. [44: VanderWaal, Hernandez, and Sandman, The Gatekeepers: Involvement of Christian Clergy in Referrals and Collaboration with Christian Social Workers and Other Helping Professionals.p 30] [45: VanderWaal, Hernandez, and Sandman, The Gatekeepers: Involvement of Christian Clergy in Referrals and Collaboration with Christian Social Workers and Other Helping Professionals.p 30]
While some clergy has expressed a willingness to collaborate with helping professionals, there is a discrepancy between their willingness to refer and referral patterns. Consequently, a more thorough understanding of the factors influencing their willingness to make referrals is important. Besides, greater awareness will lead to the development of programs designed to improve access to the mental health and substance abuse resources that are required. Representatives from Kent County, Michigan, community mental health centers, local clergy, and researchers met in April 2008 to discuss several mutual concerns, including the low number of people receiving mental health and substance abuse treatment, particularly in the Black and Hispanic communities, lack of availability of services and connections to SA and MH treatment in the community. As a result of this meeting, the primary authors, together with representatives of the CMHC and local clergy, developed a survey to assess clergy perceptions of mental health and substance abuse problems in their churches, their actions in the face of mental health or substance abuse challenges in their congregations and their willingness to refer congregations to mental health and substance.
This study concludes that Christian social workers have a special opportunity to provide the clergy and their congregations with qualified, socially informed training and education. Social workers should communicate with the clergy before offering such help and seek their support in designing and delivering curriculum and educational materials. Besides, Christian social workers can strengthen connections with religious leaders by providing additional training in mental health education and collaboration, especially among less educated and minority clergy.
Another important way for Christian social workers to help churches address mental health and substance abuse challenges is to provide these congregations with culturally competent counseling services. Social workers provide most of the professional mental health care, as noted earlier. Christian social workers will continue to look for ways to increase the use of mental health services within the religious community, particularly within ethnic minorities, while churches scan their communities for Christian counselors. Collaboration with the clergy, however, is one way of removing some of the current obstacles to mental health services and increasing the opportunities for culturally competent treatment. Improving these collaborative relationships could go a long way towards ensuring that people with mental health and substance abuse challenges receive the assistance they need in a relationship that values their faith and provides the adequate treatment.
The article The Integral Role of Pastoral Counseling by African American Clergy in Community Mental Health, suggest that little is currently learned for the spiritual practice of African American Church pastors. This research focuses on the study of how pastoral counseling identify and help individuals with problems. The writers interviewed the pastors of nearly all African American churches in a metropolitan area about their pastoral therapy work and their work-related aspects. African American churches prioritize the cure for psychological illnesses (1,2). Much of this healing occurs at liturgical rituals through which participants identify specific psychological symptoms that are erased or replaced with positive feelings. However, very little is known about the softer pastoral counseling ministry performed by African American clergy.
In this research, they describe how African American clergy, including receiving and making referrals, conceptualize, structure and experience their pastoral counseling. Face-to-face interviews were held at the option setting for each participant. The interviews utilized a structured format that included open-ended response opportunities. The interview duration ranged from 45 minutes to six hours; the median interview duration was 90 minutes. The pastors offered demographic statistics about their churches and themselves as well as identifying their structured and continuing education, including training in counseling. Spiritual counseling was defined as counseling of a duration of much than 15 minutes intended to “provide care, counseling, compassion, or counseling primarily concerning emotional, psychological, or moral problems.”
Positive effects of pastoral counseling in African American churches may help to explain a crucial paradox: compared to white persons, black people do poorly inter African Americans, for example, have higher death rates compared to whites from 13 of the 15 leading causes of death in the United States. Further studies are needed to assess whether the situation in New Haven is unique, or whether African American churches in other cities are likewise involved in mental health promotion. When the interaction trend found elsewhere is different, so this will be very interesting to determine the causes of the disparity to promote optimum improvements in the United States.
Additionally, expanding parallels to include the African American clergy in remote areas would be informative. Certainly, there is a need for the viewpoints of church leaders and other outsiders to complement those of the clergy, particularly concerning the outcome. Because the clergy’s role is now known to be big, effectiveness is becoming a crucial issue. Similarly, more needs to be known about a lot of clergy’s pastoral counseling work in both urban and rural settings. Efforts to improve the continuing development available to them would provide a significant contribution to the quality of the services they provide. This takes some ingenuity to identify realistic support structures. Incorporating a clergy intervention explicitly into public mental health contexts is one indication of demonstrated worth. In this regard, responsible bodies including church authorities, seminary officers and foundation boards may all contribute. The results presented here provide a basis and direction for the support of faith-based organizations, both public and private. The increasing pressure on public and private mental health care services may require that the work of secular mental health professionals be integrated with that of their colleagues in the African American clergy. These findings and possibilities emphasize the need to study the African American population’s health-promoting resources including the role of the church. Religious involvement, for example, might support behavior that is more conducive to health. Indirect health benefits can come from church and group involvement. They may help share religious culture between counselor and client. Also, the African American clergy’s ability to make mental health recommendations adds to the resources the African American community has to offer.
The article, Spirituality and Religion in Recovery: Some Current Issues, evidence suggest that symptom-related stress may lead to increased use of religious coping methods for some patients and, over the longer term, reduced severity of the symptoms as demonstrated in fewer hospitalizations. In psychiatric hospitals study, both public faith worship and private spirituality were associated with depressive symptoms that were less intense. Those who attended service regularly also had shorter average stay periods in the hospital and higher life satisfaction compared with less regular or non-attendants. that subjects repeatedly pointed out that religion and spirituality can serve as important recuperation tools.
Faith and spirituality can be described as among the most outstanding sources of assistance to many people served by public mental health and substance abuse services. For example, in a Los Angeles area survey of people diagnosed with severe mental disorders, over 80 percent indicated that they used religious beliefs or behaviors to cope with everyday problems, a percentage greater than that seen in many general population polls, and 65 percent indicated that religion helped deal with their psychiatric symptoms to a moderate or large degree These religious activities were deemed the “most significant things which kept them going for 30 percent of the respondents.
Some recent studies have started to explore the correlations between specific aspects of religious-ness to spirituality and indices of mental health more thoroughly. Patients with a higher frequency of the symptoms and lower overall performance were more likely to use certain religious activities i.e. prayer and reading of the Bible, as part of their coping. Furthermore, these persons who relied on divine therapy more when their conditions deteriorated reported fewer hospitalizations in the previous year.
This article addresses emerging views on faith and religion positions in healing from severe mental health issues. Public views, as well as those of mental health and faith practitioners, are examined, based on a variety of discussion groups and workshops in addition to the published literature. Consumers remember in healing the potentially helping and burdensome functions in religion and spirituality. In the sense of mental health services, experts express both optimism for and frustration with those realms. Key recommendations about the appropriate place of spirituality and religion in psychiatric rehabilitation and related supports emerge from every perspective. These latter studies are more similar to the large body of research that examines the relationships between spirituality and well-being in community samples and among people with medical illness. There is a growing consensus that many aspects of religion and spirituality are favorably linked to welfare metrics. This research addresses links between certain aspects of spirituality and the functioning of mental health, it may provide indirect evidence that is useful in working with people diagnosed with severe, persistent mental disorders.
Findings involving affective disorders may be particularly relevant. For instance, medically ill elderly people who were diagnosed with depressive disorder and found that intrinsic religiousness (following religion’ for its own sake’ rather than providing social or emotional support) predicted a shorter time for remission of depressive symptoms after control of demographic, physical health. Other studies have reported similar relationships between some form of religiousness and fewer symptoms of depression.[footnoteRef:46] Pargament examined the role of religious coping methods in the control of stress. His research shows strong links between positive forms of religious activity and better mental health.[footnoteRef:47] Taking into account demographic factors, such attitudes and beliefs as perceived solidarity with God, seeking spiritual support from Christ or religious communities, and favorable moral views of negative situations were associated with less pain, less depression and anxiety, and more positive effects. Spirituality or religion may be related to important sources of community and social welfare. [46: Fallot, Roger D. “Spirituality and Religion in Recovery: Some Current Issues.” Psychiatric Rehabilitation Journal 30, no. 4 (2007): 261-70. doi:10.2975/30.4.2007.261.270. p 262
] [47: Fallot, Spirituality and Religion in Recovery: Some Current Issues, p 264]
The promoting practices of many religious or spiritual organizations not only have functional and emotional aspects, but the impact of the assistance can also be increased by beliefs that it is justified in a theological or transcendental form. A culture that sees itself as rooted in friendship with the divine, belongs to and seeks acceptance in it, and is often ignored, alienated or stigmatized.[footnoteRef:48] Even if the spiritual experience and values are not directly related to an established religious community, they stress and encourage the development of the fundamental sense of connection with the self, with others, and with the supreme or the sacred. Optimistic coping strategies for some users can lead to negative coping consequences for others, both religious and spiritual. [48: Fallot, Spirituality and Religion in Recovery: Some Current Issues, p 263
]
Prayer or other religious rituals can become compulsive and interfere with everyday overall operations. This article also cites findings of cross-sectional support for this type of adverse effect of religious activity in consumers who are associated with greater impairment of worship and Bible reading. Customer perspectives-based guidelines. The desires and concerns of customers have led to certain specific recommendations on the role of spirituality and religion in the context of mental health services. Firstly, mental health programs, an approach that explicitly incorporates the spiritual dimension of life, should adopt a holistic approach to both assessment and intervention.
Approach faith directly; considering the understandings of spirituality and whether religion or spirituality is important for individuals; challenge spiritual or religious history; consider whether and how the consumer would like to have spiritual problems or priorities included in their work. The individualized approach means doctors become aware of the many and complex ways in which religion can work in the lives of people with mental health problems. Faith and religion can vary enormously in different times, contexts, and in dealing with various types of problems and stressors. Faith and spirituality as a muddle. Although many practitioners are very optimistic that spirituality is theoretically an extended and visible component of mental health services, significant issues within mainstream and often critical professionals reoccur. Obviously, given the pervasive mistrust and if not absolute hatred of faith and some psychiatric philosophies, the fears of some clinicians in mental health are not surprising.
Religious with spiritual values both attitudes, taking some respects inherently dysfunctional, illustrate particular neuroses and an inability to face harsh realities or stagnant conflicting convictions. But even clinicians with a more neutral or positive recognition of religion, including differentiated views to this topic, question if spirituality should be given a more prominent position in service delivery. Taking a view of the nature and effect in trauma on the lives of individuals receiving health services, they distinguished between trauma-specific and trauma-information treatment.
The effects of injuries and the recovery process primarily rely on trauma-specific care such as ambulance and medical treatments like EMDR. Similar to these services, trauma-specific programs may solve a wide range of human issues, but their trauma experience makes the programs hospitable, compassionate and helpful for trauma patients. Here is a valuable comparison to religion and spirituality. The report, patterns, and causes of pastoral counseling contact with psychiatric illnesses in the United States. If we are to understand and address these questions, then we can ensure that people with behavioral and drug concerns religious receive appropriate care. One of the few epidemiological researches carried out in mid-1960 of group groups, Gurin and colleagues in 1960 showed that 42 percent of those who seek assistance with emotions were receiving support from clergy members, even more so than those who visited psychiatrists, mental health practitioners or some other occupation. This percentage dropped twenty-five years later in a follow-up report but is also very high (34%). [footnoteRef:49] [49: Philip S. Wang, Patricia A. Berglund, and Ronald C. Kessler, “Patterns and Correlates of Contacting Clergy for Mental Disorders in the United States,” Health Services Research38, no. 2 (2003): pp. 647-673, https://doi.org/10.1111/1475-6773.00138, p.648
]
In the early 1980s, the Epidemiologic Catchment Area (ECA) report found that about 20% of the people seeking mental illness treatment had contact with clergy and other providers of human programs. Particularly in light of growing literature, it is important to consider what mental health services are offered by clergy services. The priestly studies have shown that many individuals have not properly been educated in psycho-pathological understanding and severity and pastoral therapy.[footnoteRef:50] [50: Wang, Berglund, and Kessler, Patterns and Correlates of Contacting Clergy for Mental Disorders in the United States, p.666]
The pastoral ministers spend less than 10 percent of our time on this interpretation and because of their conflicting perceptions.[footnoteRef:51] Past studies suggested that the clergy transfers fewer than 10 percent of those with relational problems to other mental health professionals.[footnoteRef:52] Fewer the efforts to enhance the mental health of the clergy have had a positive impact on the quality of pastoral care and healthcare professionals are still lacking in teamwork.[footnoteRef:53] The findings of this study reflect the clergy’s important role in U.S. mental health services. The results suggest that the use of clergy in the 1960s and 1970s has diminished.[footnoteRef:54] However, the use of the clergy increased in the 1980s and early 1990s, with about one-fifth of those with a mental health condition searching for priests first time. The explanations for the national renaissance after decades of’ secularization’ remain unclear but are related to the increase of religious belief and behavior. Americans and an increasing interest in divine healing. National recent research results also indicate a gradual decrease in outpatient sessions, and a drastic increase in the use of mental health nonpsychiatric professionals and the alternative, self-help and non-traditional types of mental health care. [51: Wang, Berglund, and Kessler, Patterns and Correlates of Contacting Clergy for Mental Disorders in the United States, p.649] [52: Wang, Berglund, and Kessler, Patterns and Correlates of Contacting Clergy for Mental Disorders in the United States, p.649] [53: Wang, Berglund, and Kessler, Patterns and Correlates of Contacting Clergy for Mental Disorders in the United States, p.649] [54: Wang, Berglund, and Kessler, Patterns and Correlates of Contacting Clergy for Mental Disorders in the United States, p.663]
The article titled, Racial Differences in Attitudes Toward Professional Mental Health Care and in the Use of Services, the study of the second section of the National Comorbidity Survey explored the disparities in attitudes towards medical mental health and the use of mental health services. Before using them, it was found that African Americans had a more positive attitude toward these programs than Caucasians but were less likely to use them. [footnoteRef:55] Once used, their views were less positive than those of the whites.[footnoteRef:56] The goal of this research was to resolve this need by examining racial differences in attitudes towards treatment and their connection with MHS in a representative sample of the U.S. population. Based on previous findings, the following hypotheses had to be examined: African Americans generally have fewer positive attitudes toward professional mental health care than the whites; African Americans with a high incidence of depression similar to that of whites have fewer positive attitudes toward such care. [footnoteRef:57] Family income, which reflects economic resources allowing the use of health services, has been clustered at five annual averages.[footnoteRef:58] The distribution of household wealth over household income is more uneven, and variables like ancestry cannot imply a strong positive association of wealth with employment, schooling or profession proved in the stratified data sample.[footnoteRef:59] [55: Chamberlain Diala et al., “Racial Differences in Attitudes toward Professional Mental Health Care and in the Use of Services.,” American Journal of Orthopsychiatry70, no. 4 (October 2000): pp. 455-464, https://doi.org/10.1037/h0087736, p.455)
] [56: Chamberlain Diala et al., Racial Differences in Attitudes toward Professional Mental Health Care and in the Use of Services., p.456 ] [57: Chamberlain Diala et al., Racial Differences in Attitudes toward Professional Mental Health Care and in the Use of Services., p.457 ] [58: Chamberlain Diala et al., Racial Differences in Attitudes toward Professional Mental Health Care and in the Use of Services., p.458 ] [59: Chamberlain Diala et al., Racial Differences in Attitudes toward Professional Mental Health Care and in the Use of Services., p.458 ]
The article, Use of Clergy Services among Individuals Seeking Treatment for Alcohol Use Problems, research explored the frequency and features of people accessing religious treatment with alcohol consumption problems. State epidemiological survey data are given on drug and related conditions. 14.7% of people seeking certain drug-related services (n=1.910) reported using clergy services.[footnoteRef:60] In a multi-variable regression logistic model, Black aged 35–54 years, a lifetime history of alcohol dependency, major depressive disorder and personality disorders were all variables associated with increased service likelihood.[footnoteRef:61] Religious can take advantage with training to identify problems with alcohol use and play a role in making referrals for care. The problem of alcohol use consists of behaviors of overuse such as heavy drinking, binge drinking, and psychiatric conditions operationalized in the Mental Disorder Diagnostic and Statistical Manual.[footnoteRef:62] [60: Bohnert, Amy S. B., Brian E. Perron, Christopher N. Jarman, Michael G. Vaughn, Linda M. Chatters, and Robert Joseph Taylor. “Use of Clergy Services among Individuals Seeking Treatment for Alcohol use Problems.” The American Journal on Addictions 19, no. 4 (2010):345-351.doi:10.1111/j.1521 0391.2010.00050.x. http://ezproxy.liberty.edu/login?url=https://search.ebscohost.com/login.aspx?direct=true&db=mnh&AN=20653642&site=ehost-live&scope=site. p. 345
] [61: Bohnert et al., Use of Clergy Services among Individuals Seeking Treatment for Alcohol use Problems, p.345] [62: Bohnert et al., Use of Clergy Services among Individuals Seeking Treatment for Alcohol use Problems, p.345]
The traditional description of pastoral counseling is psychotherapy conducted by ordained clergy serving as emissaries to particular faith groups.[footnoteRef:63] For example, clergy become pastoral counselors in a mechanism that combined mainstream clerical positions with psychotherapy training, culminating in certification by the American Association of Pastoral Counselors (AAPC) and related clinical credential associations.[footnoteRef:64] Towards the end of the 1990s, this clerical model was met by shifts in culture, spirituality and pastoral therapy practices.[footnoteRef:65] Emerging focus on pastoral theology, which has historically promoted pastoral counseling, has now questioned traditional practices by raising questions of gender, racial and ethnic diversity, internationalization, and the increasingly public presence needed for pastoral theology. [footnoteRef:66]Voices within AAPC raised questions about justice: pastoral therapy defined as an ordained profession omitted many women, gay and lesbian counselors, some who were called to advise but not to ordination, and counselors from different than Christian traditions.[footnoteRef:67] [63: Townsend, Loren. Introduction to Pastoral Counseling. Nashville: Abingdon Press, 2009. p.1] [64: Townsend, Introduction to Pastoral Counseling, 1.] [65: Townsend, Introduction to Pastoral Counseling, 2.] [66: Townsend, Introduction to Pastoral Counseling, 3.] [67: Townsend, Introduction to Pastoral Counseling, 1.]
Rules were adjusted to accommodate exceptions, however, fundamental documents retained a Protestant clerical bias in 2000 states that few university or seminary pastoral counseling programs expected graduates to be ordained or associated with clerical office.[footnoteRef:68] Religious communities and potential clients have been confused about what is “spiritual” about pastoral counseling without specific references to the position established by ordination. The confusion became compounded when skilled educators started practicing in complex social environments. They had to express their particular presence in these new locations, and to define themselves methodologically among a wide range of other practitioners. Spiritual practitioners, unlike other fields, have little scientific basis to support their claim in specific methods, tactics or experiments. Worthington noted about a quarter of a century ago that little is understood about how pastoral therapy varies from therapeutic counseling or benefits clients. Gartner et al argued in a study of the pastoral literature between 1975 and 1984 that pastoral therapy did not develop as a definable discipline because it found empirical research to be negligible. As a result, there is inadequate research to identify interventions or prove effectiveness. Only 55 articles recorded any use of instruments or techniques for empirical research, most of which were of little value due to methodological shortcomings. [68: Townsend, Introduction to Pastoral Counseling, 1.]
The research on clinical psychology shows few scientific papers. Less than half of these have been impacted by technical deficiencies. A decade earlier, Henderson and Gartner noted, in 1991, that “virtually nobody has a structured curriculum for empirical research on pastoral therapy. This has contributed to a” rechercherche void “that means that both ecclesiastical and public structures are indefinitely blocked. Failure to undertake empirical research implies that existing pastoral counsellors do not have clear definitions of clinical methods, can not empirically identify or describe core concepts, have little part in the development of new public care theory and are not exposed to important research in faith and mental health. The research employed a validated hypothesis that identified the pastoral consultants ‘ actions as a qualitative scientific definition, their social environments and experiences as” pastoral “and how they say that they offer a specific contribution to the field of public mental health. The aim was to define the limits of an initial philosophy of pastoral counseling, irrespective of contributions to psychotherapeutic templates. This study was developed with established qualitative methodology (based theory), attention to a multitude of forms of data (interviews, affidavits, interpretive consultations and focus groups), attention to questions of qualitative validity and established coding and the observation of O’Conner et al. (2001) that the greatest amount of qualitative pastoral research lacks methodology. Many results of this study were previously published.
Grounded Theory (GT) is a qualitative research methodology designed to analyze individuals and structures throughout their natural sense. Spiritual therapy had historically been described when emissaries of some religious leaders through psychotherapy by an ordained clergy. For starters, clergy is considered psychiatric counselors by way of a procedure incorporated by the American Spiritual Counsels Association (AAPC) into traditional clerical positions and psychotherapy instruction. This clerical trend experienced shifts in culture, religion and religious counseling in the late 1990s. In the field of contemporary theology, which traditionally promoted theological rehabilitation, the orthodox approaches is questioned by the concerns of sex, race and ethnic diversity. AAPC voices raised concerns about justice: the treatment of a certain number of women, gay and bisexual counselors, non-Christian counselors, not ordination counselors were removed from the concept of an organized service. However, Fundamental papers1 maintained a preference towards the Catholic clergy, since few universities and seminary pastoral therapy services required that students be ordained or elected by 2000. Despite direct links with the agency, Christian groups and prospective customers have not understood what pastoral counseling is. When doctors began to study in complex social environments, confusion became exacerbated. They had to share their own particular knowledge at these different locations and distinguish methodologically from a wide range of other experts. Unlike other topics, pastoral advisors have no scientific basis in support of arguments regarding particular procedures, methods or outcomes. A quarter of a century ago, Worthington recognized that little is understood regarding practical counseling rather than professional advice or helping customers. Gartner et al. stated in a 1975-1984 study of pastoral literature that pastoral therapy was not a certain science, since scientific analysis was thought negligible. No research is carried out to identify or explain improvement protocols in the event of a failure. Only 55 publications study empirical research methods or procedures, most of which were of little interest because of methodological deficiencies. In the clinical therapy literature, there are few scientific papers. Less than half of these were influenced by analytical shortcomings. 10 years earlier, it was discovered that no organization has a systematic empirical research program for pastoral therapy, which contributed to “a science void” that would forever obstruct the circumstances of the Church and the country.
As a testing technique GT will not test existing theories. In alternative, an explanation scheme or an intermediary theory is used to evaluate raw data and to create a gradually systematic, continuous comparison approach. These takes place by: simultaneous data collection and analysis, two-stage data coding processes, comparative methods, memoranda writing aimed at improving empirical analysis, sampling for refining new researchers’ theoretical ideas and incorporation into the theoretical framework. The general principle begins with a limited volume of data from a criteria-based sample. The first evidence for this research came from two sources: interviews from five pastoral advisers and five written statements of pastoral identification with approved AAPC applications.
Applicants are chosen on the basis of competence as medical clinicians AAPC Fellow or Professional associate with active clinical practice. Because the survey goal was to achieve maximum variability, differences in class, age, geographical region and operational position were addressed. Interviews were performed as necessary in the office of professional advisors. This involved major visits to all nine AAPC areas with respondents. The consultation in vivo with pastoral counselors offered valuable historical details on the nature of procedures and structured representations for pastoral counsellors. The moral counsellors ‘ understanding of her or her nature tended to depend on the context of professional practice. Many who served in civic centers or church divisions tended to clearly connect roles.
Community moral practitioners generally described themselves as state license (LMFT, LPC, LCSW or psychologists) and referred to themselves as “economic theologians” who mixed spiritual values with social and professional services. Personal therapists and the most various whose jobs rely on the reimbursement of third parties. Many identified themselves simply as theological advisers, many as state-licensed practitioners concerned with spiritual issues and some as clinicians, without regard to religious or pastoral matters. Another observation was that in areas where religion is of little prevailing cultural importance (North-Eastern, North-West and South-West America), respondents were more inclined to describe themselves as spiritual counselors and philosophical consultants in the workforce and use religious symbols. Several people noted that they are differentiated from other doctors by transparency.
Conversely, throughout regions where religion has a strong cultural meaning, respondents overwhelmingly opposed religious symbols and did not recognize themselves as spiritual or religious unless questioned or affiliated with specific religiosity cultures that provided them with references. A small group in theological leaders saw each other as evangelists who gave unchurched people the light of God. In the sample, pastoral counselors also underpinned the expertise of training in pursuit of psychiatric competence guided by personality. This blurred strong reciprocal connections between practice, development and identity. Training and integrity are deeply integrated into human schooling and service practices.
Community events have a platform on mechanisms of collaboration and recognition. These activities reflect those principles, moral beliefs, ethical standards and requirements for customer service that are part of a consultant’s formal understanding. A number of individuals who have interacted and shared their teaching practice via long-standing relations showed this. Parental counseling requires a therapeutic relationship that is systematic and qualitatively special to many practitioners. The principle expands the reach of the psychological method by focusing on the use of oneself in counselor therapy. Many of those interviewed alluded to “pastoral engagement” as a relationship which stretched beyond clinical experience and served as “the avenue of grace.” The question also drew respondents to the position of the therapist’s integrity or ability to sustain his professional image. The pastoral involvement often explained the execution of religious conferences or extra-session encounters, such as marriages or funerals, hospital visits or home gatherings, in order to solve suicide threats. Two cross-sectional dimensions are required for one side of the study. Everything, including the one mentioned here, is kept. The analysis illustrates the questions posed in a single study by a central scholar.
Reflexivity, a central principle of post-positives studies, calls on scientists to ask whether they are rooted in science and knowledgeable facts and interpretation of a Black, Catholic, seminary, pastoral counselor taught in non-traditional contexts in this situation. The joint consultants and the confirmatory interview lead to the analysis of how my own experience and social status as the primary investigator could influence perception and hypothesis development.
The authors investigated the disparities in Black and White activity and the function of cognitive-affective influences as mediators for these variations. 70 Black students and 66 Caucasian population students completed an updated multidimensional health care locus, a symptom interpretation questionnaire and a demographic comparison. Among White College graduates, medical and social services were used slightly less often, and faith activities were somewhat more available. The scientists have clarified disparity in religious actions by confidence in God’s powers and symptom normalization. The cognitive-affective factors studied did not consider differences of psycho-logical actions. The authors argue that cooperation between mental health and religious services is likely to help Black University students meet their needs. To date, several researchers have sought to understand these differences in the steps to assist in looking for the apparent need and for social and spatial limits as explanatory variables. Nonetheless, insurance-related Black people are far less likely than Whites, who have the same benefits, to have ambulatory mental health care. Programmes that are historically open to supporting ethnic minorities often do not operate in contrast with financial and geographical obstacles. Others suggested that the tendency of Black people to rely on indirect signals and that social institutions hamper their access to mental health services. Although the majority of scholars have tested three different aspects of medical, psychological and religious aid-seeking practices in the current study, they have also examined all three fields to see whether the behavior of both populations varies in their search for help in the three areas. Moreover, the role of cognitive affective factors in understanding these differences has been hardly given much attention following a well-documented disparity in traditional healthcare indicate behaviors between Black and White. Such principles reflect values and ideas for the perceptions of one’s planet. The majority of researchers focused on access obstacles such as financial, geographical, mobility or perceived needs, with no account given to the role of cognitive affective factors in establishing and maintaining the support gap between the two groups. It is especially important to be aware of the function of cognitive affective variables because they are likely related to the cultural and social variations between them. The findings would, in turn, help to develop fiscal, non-service and psychiatric programs to serve the specific needs of Blacks. There have been many potential reasons for high use of healthcare resources in Black mental health, including Black people who prefer to focus on somatic problems than psychiatry, Black people who seem to have more confidence in, and appreciation of, drugs than mental health professionals and derogatory mental stigma. Nonetheless, the role of symptom perception and attitudes towards mental health clinicians was not empirically investigated. Nevertheless, the results of the study did not support a higher incidence of Black mental illness.
Essentially, determining the magnitude of help-searching operations using a self-reporting study with retrospect is less than ideal. As always, the evaluation to activities which require support from the review of the history when various organizations, challenges and restricts the analysis to each organization. With addition to detailed reports, diaries can provide a concise description of these activities.
This study has many risks. However, while the employment rates for participants were similar, they did not control a number of other socio-economic factors. Several socioeconomic status measures will be used for future researchers to calculate discrepancies in help-seeking behavior among ethnic minorities. Of reality, there are all risks and benefits of studying a non-clinical setting. The downside to studying a non-clinical community is that different forms of study do not preselect applicants. The downside is that a non-clinical group requires fewer social welfare standards and therefore differs from a clinical population. Nonetheless, in this study, they noticed a fairly high percentage of students in both groups to have a significant psychological need and a broad range of answers. When researching both therapeutic and non-clinical classes, we have a better understanding of the differences in the actions of help-seekers. Ultimately, retrospectively, it is less than desirable to measure the level of self-reported help-searching behaviors. The assessment of behavior that needs support by evaluating the past of different organizations is, as always, challenging and limits the study to specific institutions. A concise description of these activities may be given in relation to detailed reports. In comparison to earlier studies which did not consider the role of cognative affective variables in behavioral quest group differences, they tried to define multiple possible cognitive-affective variables to explain the help-seeking gap in the current research.
Theological Foundations
Spiritual leadership skills must be acquired to maintain one accord with God if pastoral counseling is profound. Some may wonder, what is the position of the leader? Leadership is one of the most widely viewed but least understood places in the world. “Leadership is the persuasion process through which an individual leads a group to achieve goals shared by a leader. Pastoral counselors are God’s appointed members. The main purpose of shop counselling is to serve God’s intent.
The next base for a spiritual counselor is a disciple Discipleship is Christ’s devotion. Christ exists and must be done. Discipleship is one of Christianity’s fundamental principles, and without it, there is no road. Since Jesus Christ, discipleship is the same as following one’s course. Pastors need to follow God’s direction with faith leadership skills to maintain a relationship with God and ensuring that faith therapy is successful. Some may ask, what is the member’s role? Leadership is one of the world’s most widely regarded but least understood places. “Leadership is the convincing way in which an individual leads a group to attain ideals decided upon by a member.
The next pillar for a spiritual counselor is discipleship. Discipleship is Christ’s commitment. Jesus lives and it is necessary to follow him. Discipleship is one of Christianity’s fundamental principles, and there is no path to follow without it. After Jesus Christ, discipleship is the same as making one’s path. Pastors must follow God’s course from which they are ordained.
Pastoral counseling assists people through a social interdisciplinary practice environment for religious and non-religious concerns, in particular, philosophy and human/sociology. From now on, pastoral psychology research will mentally prepare worship and church gatherings. Pastoral care is generally recognized as history and partnership in which both Parish and religious elements are clearly defined. The representative, who is essentially a member of the government, talks with the Church. In friendship, celestial estimation is a significant issue. Peaceful thinking and encouragement are thus characterized by building a relationship with God and praying. Such two subjects are common religious rituals in the consideration of pastoral care, which affirm the strong experience of this government. Matthew 22:37-39 King James Version (KJV) reads, “ Jesus said unto him, Thou shalt love the Lord thy God with all thy heart, and with all thy soul, and with all thy mind. This is the first and great commandment. And the second is like unto it, Thou shalt love thy neighbour as thyself.” The relationship that is built up in each experience is with the counselor and themself, other individuals, and God.
To perceive the individual in this way, pastoral counselors must be trained to know various methods of counseling. Colossians 1:15 King James Version (KJV) Who is the image of the invisible God, the firstborn of every creature: The pastoral care movement is also a training or education movement that transferred the idea of a charismatic pastoral counselor to a professional and competent one. Exodus 15:26 King James Version (KJV)And said, If thou wilt diligently hearken to the voice of the Lord thy God, and wilt do that which is right in his sight, and wilt give ear to his commandments and keep all His statutes, I will put none of these diseases upon thee, which I have brought upon the Egyptians: for I am the Lord that healeth thee.”
The apostle Paul in this verse sites his own experience or his fellow ministers who were going though affliction. 2 Corinthians 1:4 reads, “Who comforteth us in all our tribulation, that we may be able to comfort them which are in any trouble, by the comfort wherewith we ourselves are comforted of God.” Many troubles and afflictions of the saints in this life, but it is God’s Will to comfort those going through tribulations. 1 Peter 5:2 reads, “Feed the flock of God which is among you, taking the oversight thereof, not by constraint, but willingly; not for filthy lucre, but of a ready mind.” The pastor of the church is regarded as the shepherd, a master of the flock who protects, leads and feeds the flock with the word of God. These duties are performed in ways like preaching, setting a godly example and providing spiritual advice. Although the student community is generally aware of low levels of need and therapeutic assistance, the current results show that 24% of Blacks and 30% of Whites reported symptoms of depression close to or above the average standard of outpatient psychiatrists. There was also heavy use of psychological or social services: 34% of Blacks and 50% of white people registered to receive psychological or social services at least once in the previous year. Religious services were most often used for both races, with 87.1% of Blacks and 74.2% of Whites reporting that they were used at least once in the past year.
The current premise that black college students are more likely than white college students to use religious services is in line with arguments that black religion plays an important role in Black life. Interestingly, in the present study, we have found that religious services are high frequency, but that priest services are relatively low. The context in which the question might have given rise to different answers. Immediately after a set of questions about religious beliefs and the importance of faith, religious services were asked, whereas the question of clerical appointments included other medical and mental health concerns. Blacks appear to use religious services for spiritual or religious purposes, but not to alleviate their distress. This conclusion is supported by the fact that the extent of psychological distress does not affect actions in the current study, particularly religious or clergy. Likewise, research suggest that ethnic minorities, notwithstanding their high religious engagement, tend not to seek religious services when they are distressed.
Flaskerud pointed to psychopharmacology as a culturally inclusive treatment method in 1986, suggesting that medications were a necessary and appropriate care function of certain ethnic minority groups, including African, Hispanic, and Asian populations. The findings of this study do not support the hypothesis surrounding Flaskerud. I did not see any differences in the use of racial groups in psychiatric services, medical services, prescription medications or over – the-counter medicines. Nevertheless, according to Flaskerud, which based on this study a non-clinical population that may have indicated fewer medicinal drugs use
Running head: PASTORAL COUNSELLING ON MENTAL HEALTH 1
PASTORAL COUNSELLING ON MENTAL HEALTH 36
Pastoral Counseling on Mental Health
Student’s Name
Course
Institutional Affiliation
Pastoral Counseling on Mental Health
Chapter 4 Results
4.1 Introduction
In this chapter, the researcher is going to present the results and findings obtained from the research. The primary objective of the study was to find out the effects of pastoral counseling on mental health. The researcher conducted a research survey to obtain the relevant data that was required to achieve the research objective. The data collection tool that was used in this study was a survey questionnaire that contained a total of 21 questions. The design of the questionnaire was in line with the specific objectives of this study. This chapter will present the respondents’ background information, and the findings obtained from the analysis in line with the research objectives.
4.2 Data Analysis
Descriptive statistics were used in the discussion of the findings of the research. The results were explained using percentages. The target respondents of the study were sampled using simple random sampling. However, the primary target sample was that of people who had experienced some form of mental health at a certain point in their lives. The primary criterion for sampling was that the individual participant must have attained the age of 18 years and above.
4.3 Response Rate
Herein the response rate is the total number of people who completed the survey correctly and met the requirements of the researcher. In this study, a total of 106 participants completed the study. Before the survey was conducted, the respondents were taken through the details of the survey before they could give consent or decline. The reason they were chosen to take part in the study was that they were members of the Deliverance Center for all Nations Church and that they were of 18 years and above.
Further, they were informed of the candidate undertaking the research. Additionally, the researcher told the respondents that the objective of the study was to find out whether the church members sought pastoral counseling as a remedy for addressing mental health issues and whether pastoral counseling had a positive impact on the organization. The respondents were made aware that there was no benefit whatsoever of taking part in the research, and it was voluntary. The potential risks that the respondents would experience in the study were made known to them, which were the same risks one would encounter in their daily lives. The participants were informed that the information they gave would be confidential, and no one else will access them apart from the researcher. Possible contacts were availed to the respondents in case they intended to contact a third party regarding the research.
Once the participants had been taken through the details, they were asked whether they were willing to proceed with the survey or skip it. The results are as indicated in table 4.3 below.
Answer Choices
Responses
Yes, please begin the survey.
99.06%
105
No, I would like to exit the survey
0.94%
1
Answered
106
Skipped
0
Table 4.3: The survey response rate table
In Table 4.3above, out of the 106 participants, 105 of them clicked that they were ready to proceed with the survey, which indicated a 99.06% response rate. Only one of them clicked skip the survey but later proceeded to complete it, making the response rate 100%. The response rate was way above the acceptable response rate of 80% in the school of Pharmacy surveys and the 60% response rate acceptable in general surveys (Fincham, 2008). Therefore, since the response rate was within the margin of the acceptable response rate, the results obtained in this survey are reliable and relatively conclusive.
4.4 Personal Information of the Respondents
The researcher intended to understand the personal details of the respondents. However, the respondents were requested to provide personal information that was relevant to the objective of the study.
4.4.1 Respondents Gender
The respondents’ gender was relevant in the study in classifying the results based on gender. The respondents were asked to reveal their gender, and the results are as indicated in the table 4.4.1 below.
What is your gender?
Answer Choices
Responses
Female
84.91%
90
Male
15.09%
16
Answered
106
Skipped
0
Table 4.4.1: A table indicating the respective gender of the respondents.
From the table above, all 106 respondents answered this question. 90 out of the 106 respondents were female, while 16 were male. This data was in tandem with the baseline expectations. It was expected and anticipated that the females would be more than the males. Many studies conducted have shown that women are at a higher risk of developing mental health issues compared to men (KVRGIC et al., 2013; Malhotra & Shah, 2015). The reason why women are more likely to suffer from mental health issues is that they are often exposed to emotional problems and extremely stressful situations (KVRGIC et al., 2013). Therefore, the gender difference in the respondents was the best for reliable and conclusive results.
When the above information is plotted on a graph, the following figure 4.4.1 was obtained.
Figure 4.4.1: A graph of the gender distribution of the respondents
From the graph above, the percentage of the respondents that were female was 84.91%, while the men were only 15.09%.
4.4.2 Level of Education of the Respondents
The researcher sought to find out the level of education of the respondents to determine the different categories of people the respondents were based on education status. Education level was a crucial statistic in this study because several types of research have indicated that there is a close correlation between education levels and mental health. Higher educational levels lead to advancement in skills and awareness, which reduces the probability of a person to develop mental health issues (Halpern-Manners et al., 2016). The results obtained from the respondents on their levels of education are as indicated in the table 4.4.2 below.
What is your highest level of education?
Answer Choices
Responses
Some high school
21.70%
23
College graduate
32.08%
34
Graduate degree or beyond
26.42%
28
Some postgraduate education
19.81%
21
Answered
106
Skipped
0
Table 4.4.2. A table of the respondents’ levels of education
From the table above, 34 respondents were college graduates, 28 respondents had a graduate degree, 23 of them had some high school education, and the last 21 of them had some postgraduate education. In terms of educational levels, the sample respondents were well distributed, with at least all categories of education levels being represented. When the above information is plotted on a graph, figure 4.4.2 below was obtained.
Figure 4.4.2. A graph of the education levels of the respondents
From the graph above, a majority of the respondents were college graduates who were 32.08% of the total respondents, 26.42% of them had a degree or beyond, 21.07% of them had some high school education. The last 19.81% had some postgraduate education.
4.4.3. Ethical/Racial Background of the Respondents
The racial background of the respondents was essential in this research. The baseline data from various studies have indicated that mental health problems, especially depression, were more prevalent on the racial minorities considered as immigrants in the United States as compared to the native Americans (Budhwani et al., 2014). For example, Black or African Americans comprise 13.2% of the entire US population. Yet, over 16.2% of them, which translates to approximately 6.8 million persons, have been diagnosed with mental health within the past one year (Mental Health America, 2018). Therefore, the racial statistic was crucial in this study. Table 4.4.3 below indicates the various races or ethnic backgrounds of the respondents.
What is your Ethnic/Racial background?
Answer Choices
Responses
American Indian or Alaska Native: A person having origins in any of the
original peoples of North and South America (including Central America), and who maintains tribal affiliation or community attachment.
0.00%
0
Asian: A person having origins in any of the original people of the Far East, Southeast Asia, or the Indian Subcontinent, for example, Cambodia, China, India, Japan, Korea, Malaysia, Pakistan, the Philippine Islands, Thailand, and Vietnam.
0.94%
1
Black or African American: A person having origins in any of the Black racial groups of Africa.
84.91%
90
Native Hawaiian or Other Pacific Islander: A person having origins in any of the
original peoples of Hawaii, Guam, Samoa, or other Pacific Islands.
0.94%
1
Hispanic or Latino: A person of Cuban, Mexican, Puerto Rican, South or Central American, or other Spanish culture or origin, regardless of race
4.72%
5
White: A person having origins in any of the original peoples of Europe, the
The Middle East, or North Africa
5.66%
6
N/A
2.83%
3
Answered
106
Skipped
0
Table 4.4.3 A Table of the different racial backgrounds of the respondents.
From table 4.4.3 above, 90 of the respondents, which comprised a majority of the respondents, were of black or African American origin. Only six respondents were of white descent. Five were Hispanic, or Latino 3 did not know their race or were not ready to disclose it; there was one native Hawaiian or other Pacific Islander, one Asian, and zero American Indian or Alaska Native. The data met the baseline expectations since a majority of the Black or African Americans reported mental problems at some point in their lives as exhibited by different studies and by the Mental Health America.
When the above data was plotted on a graph, the following results in figure 4.4.3 were obtained.
Figure 4.4.3. A figure of the racial background of the respondents
From figure 4.4.3 above, 84.91% of the total respondents were of Black or African American origin. 5.66% were whites, 4.72 were of Hispanic or Latino origin, 2.83% did not reveal their races, 0.94% were of Asian descent, another 0.94 were of Hawaiian or other Pacific Islands origin, and there was no American Indian.
4.5 Findings of the Study
The respondents were of diverse traits, including gender, education level, and from the different racial background. The three features above have been linked to mental health problems by various researchers. Therefore, the researcher intended to find out the respondents had been victims of the same issue. If yes, the researcher wanted to find out further whether they sought help from pastoral counseling.
4.5.1 Victims of Mental Health Issues
The researcher wanted to find out the respondents had been diagnosed with a mental health problem before. The research question used to instigate the responses was whether the respondents had struggled with any mental health problem at their level. The results obtained from this research question are as indicated in table 4.5.1 below.
Have you ever personally struggled with mental illness of any kind?
Answer Choices
Responses
Yes, and it was diagnosed
24.00%
24
Yes, but it was never diagnosed
24.00%
24
No
51.00%
51
N/A
1.00%
1
Answered
100
Skipped
6
Table 4.5.1. A table showing the number of respondents who have ever experienced mental problems.
From the table above, 51 respondents indicated they had never been victims of any mental problem before, 24 respondents stated that they had experienced mental health issues before. Still, they were not diagnosed, and 24 more respondents indicated they experienced mental health issues before, but they were never diagnosed. This question did not apply to one of the respondents. Additionally, six respondents skipped the question and did not provide their answers. In total, 48 respondents out of 106 had experienced a mental health condition before, while only 51 had not. Upon representing the above information on a graph for visualization, the figure 4.5.1 below was obtained.
Figure 4.5.1. A figure of the percentage of respondents that had experienced mental health issues
The results of figure 4.5.1 above indicate 51% of the respondents had not experienced a mental health problem by the time the survey was being conducted. 24% of them had experienced a mental health condition, and it was diagnosed by healthcare personnel. Besides, 24% had experienced a mental health issue before, but it was never diagnosed. The question did not apply to 1% of the respondents.
In total, the percentage of respondents who had experienced a health issue was 48%, while the percentage of the respondents who had never experienced a health issue was 51%. Translating this result into the real-world environment, it could mean that 48 out of 100 Americans have experienced a mental health issue. Since 84.91% of the respondents were black. Converting this value to 100, it becomes 84.94 people of Black or African American origin. When this value is multiplied by 48% (the percentage of respondents who experienced mental health issues before), it translates to 40.77. Therefore, it can be concluded that in every 85 black or African American origin, 41 of them have struggled with mental illness.
4.5.2 Respondents who sought help from a Psychiatrist
Once it was established that some of the respondents had experienced mental health problems at some point, the researcher went ahead to find the next cause of action that was taken by these respondents. The researcher wanted to find out the number of respondents who visited a psychiatrist for help with their mental condition. The following table 4.5.2 shows the results.
Have you ever seen a psychiatrist as a treatment option for your mental health concerns?
Answer Choices
Responses
Yes
22.00%
22
No
69.00%
69
N/A
9.00%
9
Answered
100
Skipped
6
Table 4.5.2. A table showing the number of respondents who visited a psychiatrist for help with their mental health issues.
From table 4.5.2 above, 69 respondents indicated that they did not seek the advice of a psychiatrist. In contrast, 22 of them stated that they sought the help of a psychiatrist regarding their mental health condition. Nine respondents indicated that this question did not apply to them, while the remaining six did not answer the question at all. The above information is represented on the figure 4.5.2 below.
Figure 4.5.2. A figure of the percentage of respondents who visited a psychiatric for help with their mental health condition.
From figure 4.5.2 above, 69% of the respondents indicated that they did not see a psychiatrist as a treatment option for their mental health concern, 22% of the respondents stated that they saw a psychiatrist for their mental health problem. In comparison, 9% indicated that the question did not apply to them. A total of 6 respondents did not answer this question, which makes the total number of respondents on this particular question to be 100. Out of the 100 respondents, 84.91 were of Black or African American origin. Since 22% of respondents saw a psychiatrist for help with their problem, this could mean that a total of 18.68 Blacks or African Americans saw a psychiatrist for help. Therefore, it means that out of 85 Blacks or African Americans, only 19 of them saw a psychiatrist for help.
4.5.3 Respondents who sought help from a psychologist
The researcher wanted to find out the number of respondents who sought help from a psychologist regarding their mental health problems. Table 4.5.3 below represents the number of respondents who sought help from a psychologist.
Have you have seen a psychologist as a treatment option for your mental health concerns?
Answer Choices
Responses
Yes
21.00%
21
No
68.00%
68
N/A
11.00%
11
Answered
100
Skipped
6
Table 4.5.3. A table of the number of respondents who sought help from a psychologist.
From table 4.5.3 above, 100 respondents answered this question, while six respondents did not. The respondents who sought help from a psychologist regarding their mental health condition was 21. Respondents who did not seek the help of a psychologist were 68, while those who indicated that this question did not apply to them was 11. The information was represented in figure 4.5.3 below.
Figure 4.5.3. A figure of the percentage of respondents who visited a psychologist for help with their mental condition.
From figure 4.5.3 above, the total number of respondents was 100 since 6 of them skipped the question. The percentage of respondents who sought the help of a psychologist regarding their mental health condition was 21%. The respondents who did not seek the help of a psychologist regarding their mental health condition were 68%, while 11% of the respondents indicated that this question did not apply to them. Therefore the number of Black or African Americans who sought help from a psychologist regarding their mental health was (11% * 84.91) = 9.3. These statistics indicate that out of 85 Blacks or African Americans, only 9 of them will seek help from a psychologist regarding their mental health.
4.5.4 Types of Mental Health Problems
The researcher wanted to find out the number of respondents who had suffered from various types of mental illness. The results are as indicated in the table 4.5.4 below.
“Have you ever been diagnosed by a medical or psychological professional with any of the following conditions?”
Answer Choices
Responses
Anxiety Disorders
26.00%
26
Bipolar Disorder (Manic-Depressive Illness)
4.00%
4
Delusions
1.00%
1
Depression
28.00%
28
Obsessive-compulsive disorder (OCD)
2.00%
2
Post-traumatic stress disorder (PTSD)
9.00%
9
Other
2.00%
2
None
57.00%
57
N/A
4.00%
4
Answered
100
Skipped
6
Table 4.5.4. A table of the different types of mental disorders suffered by the respondents
The researcher intended to find out the number of respondents who experienced different categories of mental health diseases. From the table 4.5.4 above, the total number of respondents who answered this question was 100 after six of the respondents skipped it. Of the 100 respondents, 57 of them indicated that they had not been diagnosed with any mental health problem by a medical or psychological professional. Twenty-eight respondents stated that they had been diagnosed with depression. Twenty-six of them indicated that they had been diagnosed with anxiety disorders. In comparison, 9 respondents had been diagnosed with post-traumatic stress disorder PTSD. Four of them had had bipolar disorder (manic-depressive illness). Two of them had been diagnosed with obsessive-compulsive disorder (OCD), an additional two had suffered other types of mental health illnesses that were not indicated in the table; only one had suffered from delusions. In contrast, 4 of them suggested that this question did not apply to them. The researcher represented this information on a graph for visualization, and the results are as indicated in figure 4.5.4 below.
Figure 4.5.4. shows the respondents who were diagnosed with various mental illnesses by a medical professional or a psychologist.
From figure 4.5.4 above, the total number of respondents who answered this particular question was 100, with six of the skipping it. Out of the 100 respondents, 57% of them indicated they had not been diagnosed with any mental health problem by a medical or a psychological professional. 28% indicated that they had been diagnosed with depression, and 26% indicated that they had been diagnosed with an anxiety disorder. 9% of them had been diagnosed with post-traumatic stress disorder, 4% with bipolar disorder, while another 4% indicated that this question did not apply to them. 2% of them indicated that they had been diagnosed with obsessive-compulsive disorder. In comparison, an additional 2% had been diagnosed with other types of mental health issues apart from the ones mentioned above. It is only 1% of the respondents that had been diagnosed with delusions.
4.5.5 Respondents’ Current Status of Mental Illness
The researcher wanted to find out the current status of the mental illness of each respondent to determine whether they obtained adequate help or not. The results obtained from the respondents are as illustrated in table 4.5.5 below.
“How would you describe your current status with your mental illness?”
Answer Choices
Responses
Very Stable
38.00%
38
Somewhat Stable
42.00%
42
Somewhat Unstable
8.00%
8
Very Unstable
2.00%
2
N/A
10.00%
10
Answered
100
Skipped
6
Table 4.5.5. A table of the current status of the mental illness of the various respondents.
In the table above the total number, the total number of respondents who answered the question were 100 since six of them skipped it. Forty-two of them indicated that their current status of mental illness was somewhat stable. Thirty-eight indicated that they were very stable; ten respondents indicated that this question did not apply to them; eight respondents indicated that they were somewhat unstable. Two indicated that they were very stable. For better visualization, the researcher plotted the above information on a graph, and the results are as indicated in figure 4.5.5 below.
Figure 4.5.5. A figure of the current status of the mental illness of the various respondents.
From figure 4.5.5 above, 42% of the respondents indicated that the current condition of their mental illness was somewhat stable, 38% stated that they were very stable, 10% of them indicated that this question did not apply to them, 8% indicated that they were somewhat stable. The remaining 2% indicated that their current status of mental illness is very stable.
4.5.6 Acute Mental Illness and Ability to Understand Redemption
The researcher intended to find out whether acute mental illness hindered the respondents from understanding redemption. The results of these questions are as indicated in table 4.5.6 below.
“My acute mental illness made/makes it difficult to understand redemption.”
Answer Choices
Responses
Strongly agree
5.00%
5
Agree
10.00%
10
Neither agree nor disagree
20.00%
20
Disagree
16.00%
16
Strongly disagree
20.00%
20
N/A
29.00%
29
Answered
100
Skipped
6
Table 4.5.6. A table of how acute mental illness impacted the respondents’ ability to understand redemption.
In the table 4.5.6 above, the total number of respondents who answered this question was 100 since six of them skipped it. From the 100 respondents, 29 of them indicated that this question did not apply to them; 20 respondents said that they strongly disagree, meaning that their acute mental illness did not make it difficult for them to understand redemption. Another 20 respondents said that they neither agree nor disagree. Sixteen respondents disagreed, indicating that their acute mental illness did not hinder their comprehension of redemption. A total of 10 respondents agreed to say that their acute mental illness made it difficult for them to understand redemption. In comparison, ten respondents strongly agreed that their acute mental illness made it difficult for them to understand redemption. The total number of respondents who claimed that their acute mental illness made it difficult for them to understand redemption was 15. The above information was plotted on the figure 4.5.6 below.
Figure 4.5.6. A figure of how acute mental illness affected the ability of the respondents to understand redemption
From figure 4.5.6 above, 29% of the respondents indicated that the question did not apply to them. 20% of them strongly disagree, and another 20% of them indicated that they neither agree nor disagree, 16% of the respondents disagree, and 10% agreed to indicate that acute mental illness made it difficult for them to understand redemption while 5% strongly agreed. The total percentage of the respondents who agreed that acute mental illness made it difficult for them to understand redemption was 15%, which was a significant percentage.
4.5.7 Acute Mental Illness and Christine Spiritual Success
The researcher wanted to find out whether the respondents believed that Christine, with an acute mental illness, was able to succeed even if the illness was not treated. The results of the respondents are as indicated in table 4.5.7 below.
“I believe a Christian with an acute mental illness can succeed spiritually even if the illness has not been treated.”
Answer Choices
Responses
Strongly agree
14.00%
14
Agree
18.00%
18
Neither agree nor disagree
23.00%
23
Disagree
25.00%
25
Strongly disagree
10.00%
10
Don’t Know
10.00%
10
Answered
100
Skipped
6
Table 4.5.7. A table of the respondents’ belief on acute mental illness and Christine spiritual success.
From the table 4.5.7 above, the total number of respondents was 100 after six respondents skipped the question. Of the 100 respondents, 25 of them disagreed, 23 of them neither agreed nor disagreed, 18 of them agreed, 14 strongly agreed, 10 of them strongly disagreed, another ten respondents were not aware. The total number of respondents who agreed that Christians with an acute mental disability could succeed spiritually even if the illness had not been treated was 32, while those who disagreed were 35. When the above information was represented on a graph, the results were as indicated in figure 4.5.7 below.
Figure 4.5.7. A figure of the respondents’ understanding of whether a Christian with an acute mental illness could succeed spiritually even without treating the disease.
From the table above, 25% of the respondents disagreed, 23% of them neither agreed nor disagreed, while 18% agree, some 4% of the respondents strongly agreed, while 10% of them strongly disagreed while the last 10% were not aware. Therefore, the total percentage of the respondents that agreed that a Christian with an acute mental illness could succeed spiritually even if the disease has not been treated was 32%. In comparison, those who disagreed were 35%. Hence, a majority of the respondents disagreed with this statement, which could infer little faith or absence of adequate evidence to back up the account.
4.5.8. Whether acute mental illness weakened the respondents’ efforts to live like a Christian
The researcher intended to find out whether acute mental illness undermines one’s efforts to live as a Christian. The researcher posed this question to the respondents, and the results obtained are as indicated in the table 4.5.8 below.
“My acute mental illness weakens my efforts to live like a Christian.”
Answer Choices
Responses
Strongly agree
6.00%
6
Agree
8.00%
8
Neither agree nor disagree
15.00%
15
Disagree
26.00%
26
Strongly disagree
17.00%
17
N/A
28.00%
28
Answered
100
Skipped
6
Table 4.5.8 A table of the relationship between acute mental illness and one’s efforts to live like a Christian.
In the table 4.5.8 above, the total number of respondents was 100 since 6 of them skipped the question. When the respondents were asked whether they think that one’s acute mental illness weakened their efforts to live like a Christian, 28 respondents indicated that the question did not apply to them. The number of respondents who disagreed was 26, while 17 strongly disagreed. The number of respondents who neither agreed nor disagreed was 15. The number of respondents who agreed was eight, while those who strongly agreed were 6. The total number of respondents who agreed was 14, while those who disagreed was 43. Therefore, a majority of the respondents disagreed that their acute mental illness weakened their efforts to live like a Christian.
4.5.9. Respondents who sought Pastoral Counselling as a Treatment Option for Mental Health Concerns.
The researcher wanted to find out how many respondents had ever sought pastoral counseling as a treatment option for their mental health problems. The results are as indicated in the table 4.5.9 below.
Have you ever sought pastoral counseling as a treatment option for your mental health concerns?
Answer Choices
Responses
Yes
15.05%
14
No
84.95%
79
Answered
93
Skipped
13
Table 4.5.9. A table of the number of respondents who sought pastoral counseling as a treatment for their mental health concerns.
In the table 4.5.9 above, the total number of respondents who answered the question were 93 while 13 respondents skipped it. Thirteen respondents indicated yes they had sought pastoral advice as a treatment option for their mental health concerns, while 79 of them said no. 14 was a significant number of respondents, even though it was still shallow. When the results were plotted on a graph, figure 4.5.9 below was obtained.
Figure 4.5.9. A figure of the percentage of the respondents who sought pastoral counseling as a treatment option for their acute mental illness.
In the above table, 84.95% of the respondents did not seek pastoral counseling, while 15.05% of the respondents sought pastoral counseling. The results indicate that a majority of the respondents did not seek pastoral counseling for whatsoever reason. However, 15.05 was a significant percentage with the potential to grow.
4.5.10 Respondent’s Pastoral Last Counselling Session
The researcher wanted to find out when the last pastoral counseling session that the respondent had occurred. The results are as indicated in table 4.5.10 below.
If so, when was the last counseling session?
Answer Choices
Responses
One month or less
3.23%
3
Two to six months ago
2.15%
2
Six to Twelve months ago
3.23%
3
More than a year ago
7.53%
7
N/A
83.87%
78
Answered
93
Skipped
13
Table 4.5.10. A table of the last pastoral counseling session
In the table above, the respondents were required to indicate the last time they had a pastoral counseling session aimed at treating their mental illness. In the table, 13 respondents skipped the question while 93 of them answered. Seventy-eight of the respondents indicated that the question did not apply to them. Seven respondents indicated that the last pastoral session they had was over one year back. Three respondents indicated that it was six to twelve months ago, while an additional three indicated that one month or less and the final two respondents indicated that it was two to six months ago. When the above data was plotted on a graph for representing the results are as indicated in figure 4.5.10 below.
Figure 4.5.10. A figure of the last pastoral counseling session attended by the respondents.
From figure 4.5.10 above, the highest percentage- 83.87% of respondents indicated that this question did not apply to them. 7.53% of the respondents stated that it was over one year ago, 3.23% of them indicated that it was six to twelve months ago while an additional 3.23% stated that it was one month or less. The last 2.15% of the respondents indicated that it was two to six months ago.
4.5.11 Respondents Views on the Pastoral Counselling on their Mental illness
The researcher wanted to find out whether the respondents agreed that pastoral counseling sessions were beneficial to the respondents’ treatment plan. The results obtained from the questionnaire are as indicated in the table 4.5.11 below.
Do you agree that pastoral counseling sessions are beneficial in your treatment plan?
Answer Choices
Responses
Strongly agree
12.90%
12
Agree
20.43%
19
Neither agree nor disagree
16.13%
15
Disagree
6.45%
6
Strongly disagree
1.08%
1
N/A
43.01%
40
Answered
93
Skipped
13
Table 4.5.11. A table of the respondents’ opinion on whether pastoral counseling sessions were beneficial to their treatment plan.
In the table 4.5.11 above, the total number of respondents was 93 after 13 respondents decided to skip the question. Forty respondents indicated that the question did not apply to them. Nineteen respondents agreed, while 12 respondents strongly agreed. Fifteen respondents neither agreed nor disagreed. 6 respondents disagreed while one respondent strongly disagreed. The total number of respondents who agreed that pastoral counseling sessions were beneficial to their treatment plans was 31, while those who disagreed were only 7. Therefore, many respondents believe that pastoral counseling was beneficial, and this was promising. The above information was plotted on a graph for visualization; the results were as indicated in the figure 4.5.11 below.
Figure 4.5.11. A figure of the benefit of the pastoral counseling session.
From figure 4.5.11 above, 43.01% of the respondents indicated that the question did not apply to them. 1.08% of them strongly disagreed, and 6.45% of the respondents disagreed. In comparison, 16.13% of the respondents neither agreed nor disagreed. Further, 20.43% of the respondents agreed, while 12.90% of the respondents strongly agreed. The total percentage of the respondents who agreed that pastoral counseling sessions were beneficial in their treatment plan was 33.33%, while those who disagreed was 7.53%. Therefore, a good percentage of the respondents agreed, indicating that pastoral counseling sessions were beneficial.
4.5.12 Pastoral Counselling and Recurrent Struggles in Mental Illness
The researcher wanted to find out whether the respondents underwent recurrent struggles with their mental illness after a pastoral counseling session. The results are as indicated in table 4.5.12 below.
Following the last pastoral counseling session, do you agree that there are recurrent struggles with your mental illness?
Answer Choices
Responses
Strongly agree
3.23%
3
Agree
7.53%
7
Neither agree nor disagree
15.05%
14
Disagree
3.23%
3
Strongly disagree
5.38%
5
N/A
65.59%
61
Answered
93
Skipped
13
Table 4.5.12. A table of whether there were recurrent struggles with mental illness after a pastoral counseling session.
From the table 4.5.12 above, 61 respondents said that the question did not apply to them. Five respondents strongly disagreed, three disagreed, 14 neither agreed nor disagreed, seven respondents agreed while 3 of them strongly agreed. The total number of respondents who agreed was ten, while those who disagreed were 8. When the information was plotted on a graph, figure 4.5.12 below was obtained.
Figure 4.5.12. A figure of the existence of recurrent struggles after a pastoral counseling session.
In the figure above, 65.59% of the respondents indicated that the question did not apply to them. 5.38% of the respondents strongly disagreed, 3.23% of them disagreed, while 15.05% of them neither agreed nor disagreed. Further, 7.53% of the respondents agreed, while 3.23% strongly agreed. The total percentage of respondents who agreed was 10.76%, while those who disagreed was 8.61%.
4.5.13 Pastoral Counselling and improvement of the symptoms of mental health
The researcher wanted to find out whether the symptoms of mental illness of the respondents improved after their last pastoral counseling, and the results are as indicated in the table 4.5.13 below.
Have the symptoms of your mental health impairment improved since your last pastoral counseling session?
Answer Choices
Responses
Strongly agree
2.15%
2
Agree
6.45%
6
Neither agree nor disagree
8.60%
8
Disagree
5.38%
5
Strongly disagree
3.23%
3
N/A
74.19%
69
Answered
93
Skipped
13
Table 4.5.13. A table of improvement of mental health impairment after the pastoral counseling session
In the table 4.5.13 above, 13 respondents skipped the question while 69 of them indicated that the question did not apply to them. Three strongly disagreed, five respondents agreed, while eight respondents neither agreed nor disagreed. Further, six respondents agreed, while two respondents strongly agreed. The total number of respondents who agreed that their symptoms of mental health impairment improved after their last pastoral counseling session was 8, while those who disagreed were also 8. When this information is plotted on a graph, the results are as indicated in figure 4.5.13 below.
Figure 4.5.13. A figure of the respondents’ improvement in their mental health after their last pastoral counseling session.
In figure 4.5.13 above, the total percentage of employees who indicated that the question did not apply to them was 74.19%. 3.23% of the respondents strongly disagreed, 5.38% disagreed, while 8.60% neither agreed nor disagreed. Further, 6.45% of the respondents agreed, while 2.15% of the respondents strongly agreed. The total percentage of the respondents who agreed was that the symptoms of their mental impairment improved after their last pastoral counseling session was 8.60% while those that disagreed was 8.60%.
4.5.14 Respondent’s views on whether others will benefit from pastoral counseling as a treatment option for mental illness.
The researcher wanted to get the respondents’ opinions on whether they agreed that other people would benefit from pastoral counseling as a treatment to their mental health. The results are as indicated in the table 4.5.14 below.
Do you agree others would benefit from pastoral counseling as a treatment option for mental illness?
Answer Choices
Responses
Strongly agree
18.28%
17
Agree
31.18%
29
Neither agree nor disagree
36.56%
34
Disagree
8.60%
8
Strongly disagree
5.38%
5
Answered
93
Skipped
13
Table 4.5.14. A table of the respondents’ views on whether others would benefit from the pastoral counseling session as a treatment for their mental illness.
In the table 4.5.14 above, the number of respondents who skipped the question was 13. 5 respondents strongly disagreed, eight respondents disagreed while 34 respondents neither agreed nor disagreed. Further, 29 respondents agreed, while 17 respondents strongly agreed. The total number of respondents who agreed that other people would benefit from the pastoral counseling sessions as a treatment to their mental illness was 46, while those who disagreed were 13. Therefore, it was clear that pastoral counseling was of benefit. When these results were represented on a graph, the following figure 4.5.14 was obtained.
Figure 4.5.14. A figure of respondents’ views on the benefit of pastoral counseling to other people.
In figure 4.5.14 above, the percentage of respondents who strongly disagreed was 5.38%, 8.60% disagreed, while 36.56% neither agreed nor disagreed. Further, the percentage of respondents who agreed was 31.18%, while those who strongly agreed was 18.28%. The total percentage of respondents who agreed that other people would benefit from the pastoral counseling sessions if they include it as an option of treatment for their mental illness was 49.46%. In comparison, those who disagreed was 13.98%.
4.5.15 Respondents views on the local church regarding mental illness
The researcher wanted to find out the respondents’ views on the local church regarding mental illness. The results are as indicated in the table 4.5.15 below.
“As I have dealt with mental illness, I have found the local church to be”
Answer Choices
Responses
Mostly Supportive
10.75%
10
Somewhat Supportive
17.20%
16
Neither Supportive nor Unsupportive
7.53%
7
Somewhat Unsupportive
4.30%
4
Mostly Unsupportive
2.15%
2
Don’t Know
15.05%
14
N/A
43.01%
40
Answered
93
Skipped
13
Table 4.5.15. A table of the respondents’ opinions of the local church regarding mental illness.
In table 4.5.15 above the total number of respondents who skipped the question was 13, while a total of 40 respondents indicated that the question did not apply to them. Fourteen respondents indicated that they were not aware of it. Two respondents indicated that the church was mostly unsupportive. While four indicated that the local church was somewhat unsupportive. A total of 7 respondents indicated that the local church was neither supportive nor unsupportive; 16 respondents indicated that the local church was somewhat supportive, and the final ten respondents indicated that the local church was mostly supportive. A total of 26 respondents indicated that the church was supportive in as far as mental illness was concerned, while a total of 6 respondents indicated that the local church was unsupportive. When the above data was plotted on a graph for ease of visualization, the figure 4.5.15 below was obtained.
Figure 4.5.15. A figure indicating the respondents’ views of the local church in as far as mental illness is concerned.
In figure 4.5.15 above, 43.01% of the respondents indicated that the question did not apply to them. 15.05% stated that they were not aware of it. 2.15% of the respondents indicated that the church was mostly unsupportive. 4.30 indicated that it was somewhat unsupportive. 7.53% of the respondents indicated that the church was neither supportive nor unsupportive. Further, 17.20% of the respondents indicated that the church was somewhat supportive, while 10.75% of the respondents indicated that the church was mostly supportive. The total percentage of the respondents who indicated that the church was supportive in combating mental illness was 27.95%. In comparison, 6.45% of the respondents believed that the local church was unsupportive in as far as mental illness is concerned.
4.5.16 Whether Pastoral Counselling helped the Respondents think through and leave out their faith in mental illness context.
The researcher intended to find out whether pastoral counseling sessions have helped the respondents live out their faith in the context of mental illness. The results obtained are as recorded in table 4.5.16 below.
Counseling sessions with my pastor haves explicitly helped me think through and live out my faith in the context of my mental illness.”
Answer Choices
Responses
Strongly agree
8.60%
8
Agree
7.53%
7
Neither agree nor disagree
11.83%
11
Disagree
1.08%
1
Strongly disagree
0.00%
0
Don’t Know
7.53%
7
N/A
63.44%
59
Answered
93
Skipped
13
Table 4.5.16. A table of whether the pastoral counseling sessions have helped the respondents to live out their faith in mental illness context.
In the table 4.5.16 above, a total of 13 respondents skipped the question. Fifty-nine respondents indicated that the issue did not apply to them. Seven respondents indicated that they did not know while none of them strongly disagreed. Only one respondent disagreed, and 11 neither agreed nor disagreed. Further, seven respondents agreed, while eight strongly agreed. The total number of respondents who agreed that pastoral counseling sessions helped them live out their faith in as far as mental illness was concerned was 15 respondents, while only one respondent disagreed. When the results were plotted on a graph for visualization, the figure 4.5.16 below was obtained.
Figure 4.5.16. A figure of whether the pastoral counseling sessions have helped the respondents live out their faith in as far as mental illness is concerned.
In table 4.5.16 above, 63.44% of the total respondents indicated that this question did not apply to them, 7.53% said they did not know while none of the respondents strongly disagreed. 1.08% of the respondents disagreed, while 11.83% of the respondents neither agreed nor disagreed. Further, 7.53% of the respondents agreed, while 8.60% of the respondents strongly agreed. The total percentage of respondents who agreed that the pastoral counseling sessions helped them live out their faith in as far as mental illness is concerned was 16.13%, while those who disagreed was only 1.08%.
4.5.17 Respondents perception of the areas where local churches assist people with acute mental illnesses
The researcher wanted to find out whether the local church helped people with critical mental illness in any way. The results obtained are as indicated in the table 4.5.17 below.
Free Response: May select multiple answers: Do you believe local churches should
assist individuals with acute mental illness in any of the following areas?”
Answer Choices
Responses
Help families find local resources for support and dealing with the illness
78.49%
73
Talk about it openly so that the topic is not so taboo
72.04%
67
Improve people’s understanding of what mental illness is and what to expect
69.89%
65
Increase awareness of how prevalent mental illness is today
68.82%
64
Provide training for the church to understand mental illness
65.59%
61
Offer topical seminars on depression or anxiety
58.06%
54
Have a counselor on staff skilled in mental illness
66.67%
62
Don’t know
7.53%
7
Other (please specify)
1
Answered
93
Skipped
13
Table 4.5.17. A table of the respondents’ opinion on whether the local church assisted people with mental illness in any way.
In table 4.5.17 above, the number of respondents who skipped this question was 13, while seven more respondents indicated that they did not know. One respondent indicated others but did not specify. Sixty-two respondents indicated that the local church should have a counselor on staff who is skilled in mental illness, which translated to 66.67% of the respondents. Fifty-four respondents who are 58.06% of the total respondents indicated that the local church should offer seminars with topics on anxiety and depression. Sixty-one respondents who are 65.59% of the total respondents, stated that the local church should provide pieces of training to the congregation on mental illness. Sixty-four respondents, which translates to 68.82% of the respondents, stated that the church should increase awareness of the prevalence of mental illness. Sixty-five respondents, which translates to 69.89% of the respondents, indicated that the local church should help people understand mental illness and what they should expect. Sixty-seven respondents, which translates to 72.04% of the total respondents, indicated that the church should talk about mental illness openly. The final 73 respondents, which indicates 78.49% of all the respondents, indicated that the church should help families obtain resources to deal with mental illness. Graph 4.5.17 below helps in the visualization of the above information.
Figure 4.5.17 below illustrates the respective percentage of the respondents on the respective ways through which the church can help people with mental illness.
Have you ever personally struggled with mental illness of any kind?
Responses
Yes, and it was diagnosed Yes, but it was never diagnosed No N/A 0.24 0.24 0.51 0.01
Have you ever seen a psychiatrist as a treatment option for your mental health concerns?
Responses
Yes No N/A 0.22 0.69 0.09
Have you have seen a psychologist as a treatment option for your mental health concerns?
Responses
Yes No N/A 0.21 0.68 0.11
“Have you ever been diagnosed by a medical or psychological professional with any of the following conditions?”
Responses
Anxiety Disorders Bipolar Disorder (Manic-Depressive Illness) Delusions Depression Obsessive-compulsive disorder (OCD) Post-traumatic stress disorder (PTSD) Other None N/A 0.26 0.04 0.01 0.28000000000000003 0.02 0.09 0.02 0.56999999999999995 0.04
“How would you describe your current status with your mental illness?”
Responses
Very Stable Somewhat Stable Somewhat Unstable Very Unstable N/A 0.38 0.42 0.08 0.02 0.1
“My acute mental illness made/makes it difficult to understand redemption.”
Responses
Strongly agree Agree Neither agree nor disagree Disagree Strongly disagree N/A 0.05 0.1 0.2 0.16 0.2 0.28999999999999998
“I believe a Christian with an acute mental illness can succeed spiritually even if the illness has not been treated.”
Responses
Strongly agree Agree Neither agree nor disagree Disagree Strongly disagree Don’t Know 0.14000000000000001 0.18 0.23 0.25 0.1 0.1
Have you ever sought pastoral counseling as a treatment option for your mental health concerns?
Responses
Yes No 0.15049999999999999 0.84950000000000003
If so, when was the last counseling session?
Responses
One month or less Two to six months ago Six to Twelve months ago More than a year ago N/A 3.2300000000000002E-2 2.1499999999999998E-2 3.2300000000000002E-2 7.5300000000000006E-2 0.8387
Do you agree that pastoral counseling sessions are beneficial in your treatment plan?
Responses
Strongly agree Agree Neither agree nor disagree Disagree Strongly disagree N/A 0.129 0.20430000000000001 0.1613 6.4500000000000002E-2 1.0800000000000001E-2 0.43009999999999998
Following the last pastoral counseling session, do you agree that there are recurrent struggles with your mental illness?
Responses
Strongly agree Agree Neither agree nor disagree Disagree Strongly disagree N/A 3.2300000000000002E-2 7.5300000000000006E-2 0.15049999999999999 3.2300000000000002E-2 5.3800000000000001E-2 0.65590000000000004
Have the symptoms of your mental health impairment improved since your last pastoral counseling session?
Responses
Strongly agree Agree Neither agree nor disagree Disagree Strongly disagree N/A 2.1499999999999998E-2 6.4500000000000002E-2 8.5999999999999993E-2 5.3800000000000001E-2 3.2300000000000002E-2 0.7419
Do you agree others would benefit from pastoral counseling as a treatment option for mental illness?
Responses
Strongly agree Agree Neither agree nor disagree Disagree Strongly disagree 0.18279999999999999 0.31180000000000002 0.36559999999999998 8.5999999999999993E-2 5.3800000000000001E-2
“As I have dealt with mental illness, I have found the local church to be”
Responses
Mostly Supporti ve Somewhat Supportive Neither Supportive nor Unsupportive Somewhat Unsupportive Mostly Unsupportive Don’t Know N/A 0.1075 0.17199999999999999 7.5300000000000006E-2 4.2999999999999997E-2 2.1499999999999998E-2 0.15049999999999999 0.43009999999999998
Counseling sessions with my pastor haves explicitly helped me think through and live out my faith in the context of my mental illness.”
Responses
Strongly agree Agree Neither agree nor disagree Disagree Strongly disagree Don’t Know N/A 8.5999999999999993E-2 7.5300000000000006E-2 0.1183 1.0800000000000001E-2 0 7.5300000000000006E-2 0.63439999999999996
Free Response: May select multiple answers: Do you believe local churches should assist individuals with acute mental illness in any of the following areas?”
Responses
Help families find local resources for support and dealing with the illness Talk about it openly so that the topic is not so taboo Improve people’s understanding of what mental illness is and what to expect Increase awareness of how prevalent mental illness is today Provide training for the church to understand mental illness Offer topical seminars on depression or anxiety Have a counselor on staff skilled in mental illness Don’t know 0.78489999999999993 0.72040000000000004 0.69889999999999997 0.68819999999999992 0.65590000000000004 0.5806 0.66670000000000007 7.5300000000000006E-2
What is your gender?
Responses
Female Male 0.84909999999999997 0.15090000000000001
What is your highest level of education?
Responses
Some high school College graduate Graduate degree or beyond Some post-graduate education 0.217 0.32079999999999997 0.26419999999999999 0.1981
What is your Ethnic/Racial background?
Responses
American Indian/Alaska Native: Asian Black/African American Hawaiian/Pacific Islanders Hispanic/Latino White N/A 0 9.3999999999999986E-3 0.84909999999999997 9.3999999999999986E-3 4.7199999999999999E-2 5.6599999999999998E-2 2.8299999999999999E-2