“I love this work, but it’s killing me”: The unique toll of being a spiritual leader today

Third, Americans’ trust and appreciation for spiritual leaders has declined sharply in recent decades. This may be due to the declining proportion of people involved in religious communities as well as sexual abuse scandals.

The prevalence of traumatic stress

Our research highlights the extent to which spiritual leaders on the front lines of human suffering and conflict must contend with extreme and traumatic stress. This can be particularly the case in communities with fewer resources or in settings such as hospitals and correctional facilities where clergy often serve.

Many years ago, one of us, Steve, was a consultant on a study that examined the well-being of spiritual leaders. I was convinced it was a mistake when nearly a third of the sample scored above the clinical cutoff for symptoms of post-traumatic stress disorder – significantly higher than those seen in post-deployment military personnel. Ultimately, the religious group that commissioned the study did not agree to publish the results.

Since then, our research team at the Danielsen Institute has replicated this finding in a sample of Muslim, Jewish, and Christian leaders. Again, we found that nearly a third of respondents scored above the clinical cutoff for PTSD symptoms related to work stress. Clergy described aggression from congregants and direct exposure to extreme suffering, such as being called to a home during a domestic dispute or immediately after a suicide.

A deeper look at the data

Most of the research to date has focused on what can go wrong with spiritual leaders. We know comparatively little about what works.

Our systematic literature review of 82 empirical studies revealed clear distinctions between factors that increase risk, reduce harm, and increase well-being. However, the absence of particularly stressful experiences does not necessarily mean that clergy and chaplains feel comfortable: experiences of suffering and thriving are not mutually exclusive.

Individual factors can certainly contribute to the risks. For example, female spiritual leaders are at higher risk of burnout and traumatic stress, as are leaders who believe their self-esteem is linked to “success in ministry.” However, our findings showed that congregational and denominational factors are just as influential. For example, many spiritual leaders describe feeling on call 24/7 and experience overwhelming stress from disagreements in the congregation—sometimes with threats to the leader’s financial security or personal safety. In contrast, feeling supported by the congregation can make a positive difference.

Perhaps most surprising is that only 5% of studies have addressed how to help spiritual leaders who get into trouble. And little empirical attention has been paid to prevention: how to proactively train people who are training for these professions.

More than self-care

During the COVID-19 pandemic, our team organized online clergy support groups, with over 250 professionals from around the world participating.

Some struggled with not being seen as “essential staff.” Others took on unprecedented responsibilities, such as trying to be at the bedside of every dying person and using technology to make relatives feel present. Many were torn between their calling to provide care and real fears about infection risks. This provoked painful existential and spiritual questions and even a sense of moral injury: guilt and inner turmoil about how to deal with impossible situations.

In a group that one of us, Laura, was leading, a member joined via Zoom from her hospital bed to share that she had contracted COVID-19. Her labored breathing was clear to see, as was her passionate commitment to this work.

That day’s session was the last she attended, and she died the following week. As we processed the tragic news together and lit a candle in her memory, the group mourned the loss of one of their own.

These conversations highlighted the importance of spiritual leaders having a confidential space where they can receive support and discuss the complexities of their work. Nearly three-quarters of clergy had recently considered leaving the profession, yet 98% described their work as incredibly meaningful. One person put it succinctly: “I love this work, but it’s killing me.”

Members used the space to help each other process the existential, spiritual, and moral stresses of their work. After participating, they reported feeling less burned out, more resilient, and more fulfilled.

Our team has since developed and is currently evaluating CHRYSALIS, an eight-week online program to support the well-being of spiritual leaders. We focus on helping leaders develop their core strengths to succeed – beyond “self-care” – while working to change organizational structures that foster trauma and burnout.

Prevention and response

Our work is part of a larger dialogue between scientists, religious leaders and people who train and support clergy and military chaplains.

For example, Common Table Collaborative fosters collaboration between researchers and those on the front lines. Initiatives like Flourishing in Ministry, Healthy Congregations, and Chaplaincy Innovation Lab provide support for spiritual leaders. And there are training programs to train leaders in trauma-informed care, such as the Khalil Center’s Muslim Mental Health First Responder Training Program.

They are all examining changes that can help clergy and military chaplains succeed and continue to serve the community on the front lines.

(Steven Sandage receives funding from the Peale Foundation. He is a professor of psychology of religion and theology at Boston University. Laura Captari is a clinical psychologist and research psychologist at the Danielsen Institute at Boston University. The views expressed in this commentary do not necessarily reflect the views of Religion News Service.)