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Understanding burnout in non-denominational clergy: a social cognitive approach

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Understanding burnout in non-denominational clergy: a social cognitive approach

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Understanding Burnout in Non-denominational Clergy: A Social Cognitive Approach
by
Byron Washington

Rossier School of Education
University of Southern California
A dissertation submitted to the faculty
in partial fulfillment of the requirements for the degree of
Doctor of Education

December 2021

© Copyright by Byron Washington 2021
All Rights Reserved

The Committee for Byron Washington certifies the approval of this Dissertation

Kimberly Hirabayashi
Alison Muraszewski
Patricia Tobey, Committee Chair

Rossier School of Education
University of Southern California
2021

Abstract
The study utilized Bandura’s (1986) social cognitive theory (SCT) and the triadic interplay of
personal, behavioral, and environmental determinants to understand burnout among non-
denominational clergy. This study sought to understand how the clergy’s understanding of
burnout and their environment could be used to mitigate burnout. The study’s participants were
nine non-denominational pastors leading churches in the United States. The participants’ time as
pastors ranged from 2 to 32 years, leading churches with the titles of bishop, overseer, pastor,
and senior pastor. The research focused on process and meaning, how certain factors interacted,
and the participants’ lived experience. The data analysis yielded common themes to understand
the clergy’s experiences leading churches and their understanding of burnout. The study’s
findings indicated that clergy are aware of burnout. However, the reasons for burnout in clergy
have not often been presented from a cognitive perspective. Environmental factors such as their
calling, church expectations, personal convictions, and family all impact the clergy in various
ways and can lead to burnout. The clergy working in tandem with their congregations can
manage these and other environmental factors to mitigate burnout. All clergy are not currently
burned out; however, all clergy can become burned out. The study concludes with
recommendations from the research and literature to address burnout among non-denominational
clergy.
Keywords: burnout, calling, clergy, non-denominational, social cognitive theory, and
work as a calling theory

vi
Dedication
To my family, who supported me through this journey and encouraged me to pursue my dreams.

vii
Acknowledgements
Thank you to everyone who played a role in supporting me in this academic endeavor.
Thank you to my family and friends who helped me through this journey and encouraged me to
stay focused. I sincerely thank my dissertation committee for their feedback, direction, and
support. I would specifically like to thank Dr. Patricia Tobey for her assistance and guidance
during this process and willingness to accommodate my schedule because I was overseas. A
special thanks to the participants who were willing to be a part of this research, to be open and
candid about their experiences so that this work can help assist other pastors.
Thank you to the members of my cohort. The camaraderie and working alongside each of
you was a great experience and encouragement to me in the final stages of writing. Thank you all
for your support and friendship through this process.

viii
Table of Contents
Abstract ........................................................................................................................................... v
Dedication ...................................................................................................................................... vi
Acknowledgements ....................................................................................................................... vii
List of Tables ................................................................................................................................. xi
List of Figures ............................................................................................................................... xii
Chapter One: Overview of the Study .............................................................................................. 1
Statement of Problem .......................................................................................................... 1
Purpose of the Study ........................................................................................................... 3
Significance of the Study and Guiding Questions .............................................................. 3
Overview of Theoretical Framework .................................................................................. 4
Definitions of Terms ........................................................................................................... 5
Organization of the Study ................................................................................................... 6
Chapter Two: Literature Review .................................................................................................... 7
Understanding and Deconstructing Burnout ....................................................................... 7
Burnout in Helping Professionals ..................................................................................... 10
The Role of the Clergy ...................................................................................................... 11
Work as a Calling.............................................................................................................. 12
Burnout in Clergy ............................................................................................................. 15
Compassion Fatigue and Clergy Health ........................................................................... 16
Impact of the Organization on Clergy Burnout ................................................................ 19
Conflicting Roles and Relationships in Clergy ................................................................. 21
Conceptual Framework ..................................................................................................... 23

ix
Motivational Theory ......................................................................................................... 28
Summary ........................................................................................................................... 32
Chapter Three: Methodology ........................................................................................................ 34
Methodological Framework .............................................................................................. 34
Credibility, Trustworthiness, and Positionality ................................................................ 40
Chapter Four: Results and Findings .............................................................................................. 42
Data Analysis .................................................................................................................... 42
Research Questions ........................................................................................................... 42
Participating Stakeholders ................................................................................................ 43
Participant Demographics ................................................................................................. 43
Burnout in Clergy ............................................................................................................. 48
Results Pertaining to Research Question 1 ....................................................................... 50
Results Pertaining to Research Question 2 ....................................................................... 63
Results Pertaining to Research Question 3 ....................................................................... 72
Chapter Four Summary ..................................................................................................... 85
Chapter Five: Discussion .............................................................................................................. 87
Summary of Findings ........................................................................................................ 87
Implications of the Study .................................................................................................. 93
Practice Recommendations ............................................................................................... 94
Assessment ...................................................................................................................... 103
Future Research .............................................................................................................. 103
Limitations and Delimitations ......................................................................................... 104
Conclusions ..................................................................................................................... 106

x
References ................................................................................................................................... 107
Appendix A: Interview Question Protocol ................................................................................. 126
Appendix B: A Priori Codes ....................................................................................................... 128
Appendix C: Research Alignment Matrix .................................................................................. 131
Appendix D: Clergy Burnout Checklist Descriptions ................................................................ 132

List of Tables
Table 1: Summary of Pastoral Titles ..............................................................................................44
Table 2: Summary of Participant Demographics ...........................................................................46
Table 3: Gender Ratio of Participants ............................................................................................47
Table 4: Summary of Participants Age ..........................................................................................47
Table 5: Participants Experience with Burnout .............................................................................49
Table 6: Clergy Burnout Self-Assessment .....................................................................................99
Table 7: Implementation Steps .....................................................................................................101
Appendix B: A Priori Codes ........................................................................................................128
Appendix C: Research Alignment Matrix....................................................................................131

xii
List of Figures
Figure 1: Reciprocal Determination ...............................................................................................24
Figure 2: Linear Model of Clergy Environment ............................................................................27
Figure 3: Condensed Life-Cycle Model ........................................................................................97

1

Chapter One: Overview of the Study
The concept of burnout amongst helping professionals has been a topic of discussion
since the late 1970s (Miner et al., 2010). Schaufeli and Maslach (1993) described burnout as “a
psychological syndrome of emotional exhaustion, depersonalization, and reduced personal
accomplishment that can occur among individuals who work with other people in some
capacity” (p. 20). Studies focused on clergy burnout were less common than those focused on
physicians and other helping professionals; however, the gap is slowly closing (Miner et al.,
2010; Russell, 2014).
Research indicates that most of the population is impacted by the clergy’s work directly
or indirectly. Three out of 5 people will turn to clergy first when dealing with health concerns,
which is an example of their essential role in society (Parker & Martin, 2011). The literature, as
noted, documents the effects of burnout on this population. This study addressed how the lack of
understanding of burnout, competing roles, and environmental factors contribute to clergy
burnout. Since their role is not as static as other helping professionals who train for specialized
roles (Chandler, 2009), the convergence of the factors mentioned above is key to understanding
clergy and how environmental adjustments can reduce the effects of burnout among them.
Statement of Problem
The problem of practice explored is burnout amongst the clergy to identify if
understanding burnout and knowledge of their environment can reduce burnout. Clergy hold a
unique place in society as communities turn to them in moments of crisis or trauma or when
seeking guidance (Noullet et al., 2018; Trihub et al., 2010). They are helping professionals, but
their roles and the requirements for these roles are dynamic (Chandler, 2009). The literature
indicates clergy experience burnout though some argued burnout was a myth (Randall, 2013).
2

The myth was perpetuated by the idea that they were not susceptible to the same environmental
forces as other helping professionals because they are called to the profession due to their
spirituality (Lee & Rosales, 2020). Though clergy are called to serve others’ spiritual needs, they
also experience burnout (Hendron et al., 2011).
Additionally, the role or description for clergy is not easily defined. Unlike other helping
professions, they face expectations and roles that often change (Chandler, 2009). Their job
entails daily seamless movement among roles as leader, religious authority figure, manager,
caregiver, presenter of religious thoughts, and friend (Adams et al., 2017). Their role is dynamic
and is a factor in burnout.
Past and recent studies on this topic focused on determining if an individual or group of
clergy is burned out (Adams et al., 2017; Doolittle, 2010). In attempts to better understand the
relationship between clergy and burnout, the Maslach Burnout Inventory (MBI), or a variation,
was used to determine the extent of burnout (Randall, 2013). Randall’s (2013) study paralleled
the MBI with the Scale of Emotional Exhaustion in Ministry and the Satisfaction in Ministry
Scale to understand the condition of the population and levels of stress.
Meek et al. (2003) noted that clergy are “therapists on-demand” (p. 339). Clergy tend to
assist people in traumatic situations even if not fully versed in the arena (Jacobson et al., 2013).
Helping others outside of a person’s field of expertise is unique to clergy, as nurses would not
routinely do the job of a police officer, and a physician would not do the job of a firefighter.
Rossetti and Rhoades (2013) noted that clergy do not experience the same level of burnout
within the vocation, and some do not burn out. Nonetheless, the literature shows clergy are
experiencing burnout (Barnard & Curry, 2012; Doolittle, 2010), and there has been a slow
change to the structures in churches that are known to create or cause burnout (Terry &
3

Cunningham, 2019). This study sought to understand clergy’s knowledge about burnout and their
environment.
Purpose of the Study
The study’s purpose was to understand burnout among the clergy to identify if
understanding burnout and knowledge of their environment can reduce burnout. Additionally,
the study sought to understand the potential disconnect between understanding burnout and the
environment’s impact.
The role and demands of the clergy are unpredictable. They provided guidance, comfort,
and direction during the COVID-19 pandemic and after the September 11 terrorist attacks
(Greene et al., 2020; Noullet et al., 2018). Thus, how they interpret their environment is a part of
understanding how the environment impacts them. The environment surrounding clergy is multi-
layered (Doolittle, 2010). Organizing the environment using a model, as in this study, provides
the visualization to understand burnout within the participants’ environment. Understanding
burnout and environmental factors affecting them can inform their decision-making. The study
connects research related to clergy to examine whether the information already available could
be used to address a growing concern.
Significance of the Study and Guiding Questions
As research has been conducted on measuring and determining clergy burnout, this study
sought to understand if a clergy’s understanding of burnout and knowledge of their environment
can reduce burnout. When assessing their burnout rates, clergy are comparable to counselors,
social workers, and teachers (Adams et al., 2017). Clergy provide spiritual direction, and
individuals turn to clergy for guidance and direction, especially during traumatic situations
(Adams et al., 2017).
4

The study was designed to understand the relationship between burnout and how clergy
viewed their environment and their understanding of burnout. Understanding the effects of the
environment on burnout can provide context for preparing and supporting those in the vocation.
The more knowledgeable clergy are about burnout, the better they can identify and combat it.
This study’s main questions focus on how clergy understand their environment, their
understanding of burnout, and how other environmental forces contribute to burnout, as
discussed in subsequent chapters. The research questions that guided this study are as follows:
1. How does a clergy’s understanding of burnout affect how he or she responds to it?
2. How do clergy manage negative (or overwhelming) situations related to their work as
spiritual leaders?
3. How do clergy attempt to navigate institutional structures and varying roles that could
potentially lead to burnout?
Overview of Theoretical Framework
The study used social cognitive theory (SCT) to discuss the clergy’s interaction with the
environment and how those interactions influence their behavior, contribute to burnout, and
affect their environment (Bandura, 1986, 2018). The theory’s triadic design was used to
understand the interactions among the clergy, the environment, and resulting behavior (Bandura,
1989). The interaction is not unidirectional, which is discussed later in the study. The model
developed by Bandura (1989) also focuses on an individual’s self-efficacy, the confidence or
belief that they can be successful in a task. Self-efficacy or belief is built internally by four main
determinants: mastery of experiences, vicarious experiences, social persuasion, and emotional
states (Bandura, 1977). These areas provide the basis for a person’s self-efficacy and how they
believe they will perform a task. The person may not always be aware of the effects of these
5

areas on their decisions or motivation. Thus, SCT provides a framework to focus on the
environmental forces impacting a person and how the individual responds to those forces.
Definitions of Terms
• Burnout: Prolonged response to chronic emotional and interpersonal stressors on the job
and by three dimensions of exhaustion, cynicism, and inefficacy (Maslach et al., 2001, p.
397).
• Calling: An inner passion or drive toward a specific arena or a person’s defined purpose
in life, “it is a task set by God with a sense of obligation to work for purposes other than
one’s own” (Christopherson, 1994, p. 219; Dobrow & Tosti-Kharas, 2011; Hall &
Chandler, 2005).
• Clergy: A group ordained to perform clerical or sacerdotal functions in a Christian
church (Merriam-Webster, n.d.-a). The person’s title can vary and is not limited to:
archbishop, apostle, bishop, campus pastor, doctor, elder, lead pastor, overseer, pastor,
preacher, prophet, reverend, or senior pastor.
• Congregation: an organized body of believers in a particular locality (Merriam-Webster,
n.d.-b).
• Non-Denominational: an independent church that does not have an affiliation with a
mainline denomination (Deibert, 2018).
• Physician: Individual who possess the U.S. degree of doctor of medicine (MD), doctor of
osteopathic medicine (DO), or a recognized international equivalent (American Medical
Association, n.d.).
• Protestant: Churches (or individuals) not connected to the Catholic Church (Merriam-
Webster, n.d.-c).
6

Organization of the Study
The study covers five chapters. The first chapter is a review of the problem and provides
context for the problem and its importance. It defines key terms and gives a brief overview of the
theoretical framework used in the study. Chapter Two reviews salient literature that informs and
provides context and a framework for the current study. Chapter Three explains the methodology
used for the research and the rationale for the approach, participants, data collection strategy, and
analysis techniques. Chapter Four will present the data, findings, assessment, and analysis of the
data. Chapter Five will explore the results, inferences, and areas to consider for further research
and note any data trends.

7

Chapter Two: Literature Review
This section will examine key concepts and ideas from the literature connected to burnout
to better understand burnout and its connection to the current study. It will discuss how burnout
among helping professionals has grown and thus led to further research. The study of clergy
burnout is advancing and expanding as more research is conducted (Wells et al., 2012). The
areas to be examined are clergy’s relationship to burnout and the potential for future research.
Understanding and Deconstructing Burnout
Burnout (or burnout syndrome) has been a research topic since the 1970s. Researchers
began to assess the effects of stress and other environmental factors on individuals (Maslach et
al., 1997; Samra, 2018). Moreover, researchers noted that burnout was not relegated to certain
professions or occupations, yet it is seen more often in careers focused on helping others (Adams
et al., 2017). The initial research and portions of the current research focus on measuring
burnout, determining the level or degree of burnout an individual (or group) is enduring
(Angerer, 2003). The Maslach Inventory (MBI) is often used or referenced when discussing
burnout (Knox et al., 2018). The MBI is a triangulation of the main areas associated with
burnout: “emotional exhaustion, depersonalization, and reduced personal accomplishment.” It
utilizes a standard set of questions to determine the level of burnout an individual is experiencing
(Maslach et al., 1997, p. 193). Of these areas, exhaustion is “the most widely reported and the
most thoroughly analyzed,” though to focus on that one area and ignore depersonalization and
reduced personal accomplishment would bias the research (Maslach et al., 2001, p. 403). Other
indexes, inventories, or assessments often use the MBI as a baseline or conjoined with other
derived methodologies when assessing burnout in specific arenas (Carrola et al., 2016; Shaikh et
al., 2019). These indexes serve to determine the level of burnout a person is experiencing and the
8

extent to which burnout affects their professional and personal lives. Burnout, however, is still
widely associated with professions that have higher emotional or relational aspects (Adams et al.,
2017). Schaufeli and Maslach (1993) described burnout as “a psychological syndrome of
emotional exhaustion, depersonalization, and reduced personal accomplishment that can occur
among individuals who work with other people in some capacity” (p. 20). Police officers,
physicians, teachers, and counselors, are often studied related to burnout (Hricová et al., 2020;
McGeary & McGeary, 2012). Clergy are not often included in this group of helping
professionals (Adams et al., 2017).
Burnout was dismissed in some Christian religious circles as if it could not occur in the
profession or was not a part of the clergy’s job (Fichter, 1984; Randall, 2013). The idea that
burnout did not happen to them was that since they had a spiritual vocation from God, they were
not susceptible to the same environmental forces as other helping professionals (Lee & Rosales,
2020). Also, some assumed that stress and frustration were a regular part of ministry work and
not burnout (Fichter, 1984; Randall, 2013). The research focused on clergy burnout has not
emerged as quickly as other helping professionals (Adams et al., 2017). Burnout is not a singular
event; as Grosch and Olsen (2000) asserted, it is a combination of factors that lead to the
condition.
Research related to burnout focused on measuring burnout in a specific group (Randall,
2013). Studies revealed the group’s level of burnout and provided recommendations for why
portions of the group were burned out, and others were not (Barnard & Curry, 2012; Randall,
2013; Trihub et al., 2010). However, few studies offer follow-up research to assess the burned-
out population more thoroughly and longitudinally (Howlett et al., 2015). This apparent lack of
follow-up is, however, understandable. Funding or replicating the same population can be
9

difficult as many studies were conducted by surveying large groups (Barnard & Curry, 2012;
Jacobson et al., 2013; Randall, 2013). Research for this study only provides a snapshot, and it is
not always possible to survey or assess the same population. The literature examined noted that
clergy faced stressors explained as individual forces, not grouped together as part of their
environment (Bledsoe et al., 2013). However, studies that did mention the environment’s
demands did so briefly and did not further the discussion (Lee & Rosales, 2020; Grosch & Olsen,
2000).
Burnout started as a buzzword and became a large body of necessary research
(Halbesleben & Bowler, 2007). However, it is vital to note what burnout is not. It is not chronic
fatigue, dislike, or disdain for a job (Leone et al., 2011). Burnout is when a person has reached a
feeling of hopelessness or being disconnected (Adams et al., 2017). Some studies showed
individuals as burned out, yet they reported high job satisfaction (Doolittle, 2015). The
individuals are burned out but still desire to do the job. Burnout is often the result of operating in
an environment that requires more than a person can provide related to work (Grosch & Olsen,
2000; Pompili, 2006).
Burnout has characteristics of fatigue; however, it is not equal to mental or chronic
fatigue (Huibers et al., 2003). Burnout is examined through the lens of psychology, while chronic
fatigue is considered a medical condition (Leone et al., 2011). Other conditions could impact or
play a role in burnout. By definition, burnout is the effect or result of activities that weigh on the
individual to the point of depletion (Devi, 2011; Teixeira et al., 2013). Burnout can be correlated
with other mental health issues and, if left unaddressed, can lead to other concerns such as
depression, chemical dependency, or poor decision-making (Teixeira et al., 2013; Triolo, 1989).
When the tasks, environment, or professional demands on a person lead to burnout, if not
10

addressed, this can lead to organizational retention issues or more dire concerns of suicide
(Hricová et al., 2020; Neto, 2015).
Burnout in Helping Professionals
Individuals in the helping professions experience burnout (Adams et al., 2017). While
this study did not focus on other helping professionals, it is helpful to see the effects of burnout
and research in professions that parallel clergy. Physicians, nurses, mental health professionals,
and teachers experience burnout, and the conversation is ongoing (Adams et al., 2017; Devi,
2011; Neto, 2015). Not many studies have compared burnout among the clergy to other helping
professionals (Adams et al., 2017). Within the helping profession, many studies have focused on
physicians. During the COVID-19 pandemic, the focus became even greater on medical
professionals who served as the initial point of contact for those affected by that disease (Orrù et
al., 2021). Due to the surge in the number of patients, hospitals had to change staffing models
and utilize change management processes to implement the changes, assess the increased
workload, and attempt to protect the medical staff (Balluck et al., 2020; Wong et al., 2019).
The Association of American Medical Colleges reported that in 2017 there were 892,856
active physicians across all specializations. The term “physician” is a broad category, but nurses,
surgeons, specialists, and general practitioners have been studied at some level related to burnout
(Chen et al., 2018). For this study, a physician is a person in the medical field with a doctor of
medicine (MD) degree or international equivalent (American Medical Association, n.d.).
Rotenstein et al. (2018) assessed physician burnout data and concluded that 67% of all
participants were burned out, and 72% were deemed mentally fatigued. Burnout amongst
physicians can have a ripple effect on the general population and those who require medical
assistance (Triolo, 1989).
11

At the time of this study, the COVID-19 pandemic occurred. The pandemic affected the
health care industry and other helping professionals at a high rate. Research is currently being
conducted to determine the impact of the pandemic on these professions (Caldas et al., 2021).
Due to the large number of individuals affected by the pandemic, healthcare workers could not
take time off or rest (World Health Organization, 2020). Burnout is a product of being
overworked, and many individuals in the healthcare industry and funeral homes were
overworked during the pandemic’s peak (Altimari, 2021; Morgantini et al., 2020).
Medical professionals can experience high demand and excessive stress (Dyrbye et al.,
2014). However, more than the workload, the inability to schedule and organize the day and lack
of resources can cause burnout (Sasangohar et al., 2020). Gregory (2015), in a study of over 100
physicians, found a correlation between the physician’s ability to control their workload (work
environment) and burnout.
These two issues, workload, and resources, are environmental. Clergy also suffered
psychological trauma during the pandemic. Many religious leaders “tend to not prioritize self-
care and often experience work overload, emotional isolation, and the feeling they are
permanently on-call” during times of stress and trauma (Greene et al., 2020, p. S143).
The Role of the Clergy
The role of clergy as a minister, pastor, reverend, bishop, or other religious term denotes
a person who is a leader in their respective Christian faith. Clergy have a job function as those in
other occupations, be it physician, teacher, or police officer. However, they are referred to as
following their calling, an abstract concept (Mckenna, 2015). Dik and Duffy (2009) suggested
that calling could be defined as
12

a transcendent summons, experienced as originating beyond the self, to approach a
particular life role in a manner oriented toward demonstrating or deriving a sense of
purpose or meaningfulness and that holds other-oriented values and goals as primary
sources of motivation. (p. 427)
Calling can be described as “a task set by God with a sense of obligation to work for
purposes other than one’s own” (Christopherson, 1994, p. 219). Literature related to clergy often
discusses calling in some manner. In line with this narrative, if there is a calling, there must be a
caller: God (Davidson & Caddell, 1994). Calling is a nebulous term and can make clergy appear
superhuman. The perception is that they cannot fail because of the calling, or if a failure occurs,
it is because of a deficiency in them individually (Barnard & Curry, 2011). When addressing
clergy, calling is central to the idea that this individual is following after something they feel
cannot be deviated from, though there is an understanding that callings can differ with each
individual (Mckenna, 2015).
Work as a Calling
Clergy often view their work as a calling. Work as a calling theory investigates the
duplicity that a person experiences following a calling (Duffy et al., 2018). Though the
framework is not specific to clergy, it helps address individuals who work with a sense of
purpose or guided direction (Duffy et al., 2018). The theory highlights that those with a calling
can experience negative responses to the call, such as the use of vices or burnout, which was not
a focal point in other literature (Duffy & Dik, 2018).
Calling has also been defined as an inner passion or drive toward a specific arena or a
person’s defined purpose in life (Dobrow & Tosti-Kharas, 2011; Hall & Chandler, 2005). Calling
is a motivational factor. Therefore, individuals are motivated to a specific vocation or lifestyle
13

due to their calling (Conway et al., 2015). There are discussions, as addressed by Duffy et al.
(2012), between “perceiving a calling, [and] living a calling” (p. 50). For this study, however, the
concepts are linked. An individual perceived a call to become a clergy member and is now living
out that call, as callings can be unclear or complex. Clergy wrestle with the idea of calling,
similar to scholars (Clinton et al., 2017). Recently, calling is being re-examined due to cultural
and societal norms (Clinton et al., 2017). Following a calling is not easy and does not always
provide a clear path for the called.
A person can be called, but other societal systems can hinder them from pursuing that
path (Duffy et al., 2018). Being called does not mean that an individual will not face societal
opposition. For example, women can face sexism or biases, as some Christian organizations do
not allow women to hold leadership positions (Hamman, 2010). In this example, these barriers
make it difficult for women to fulfill their calling due to being marginalized. Historically, race
was a barrier, as African Americans were marginalized in predominately White religious
organizations. Thus, many of the predominately African American denominations, such as the
African Methodist Episcopal Church and the African Methodist Episcopal Zion Church, were
formed when African-Americans were restricted from freely worshiping and serving in the
church due to racism (Brown, 2019; Bulthuis, 2019; Newman, 2008). To perceive a call and live
out that calling could be challenging for some depending on cultural norms. Literature related to
calling does not often cover this dilemma that even with a calling, a person can face barriers that
preclude him or her from following the calling. Facing inconveniences, setbacks, or obstructions
to fulfill a calling can affect the individual’s motivation and well-being (Conway et al., 2015). In
a perfect scenario, a person would understand their calling and pursue it without hindrance
(Duffy et al., 2018).
14

A clergy member who can follow his or her calling is said to be very satisfied with their
vocation (Faucett et al., 2013). Mueller and McDuff (2004) acknowledged that it is assumed that
clergy have higher job satisfaction because they are following a calling rather than a career path.
Calling can skew the perception of others, as society believes that clergy ignore factors such as
salary, growth, or stability (McDuff & Mueller, 2000). Mueller and McDuff (2004) contended
that job satisfaction amongst clergy does fluctuate based on environmental conditions. Schleifer
and Chaves (2016) confirmed that they earn less than their peers in comparative fields. Clergy do
not ignore market conditions, and the lack of particular job features can impact their level of
satisfaction (Schleifer & Chaves, 2016). This understanding is beneficial when addressing the
potential for experiencing burnout.
As the literature indicates, calling is a double-edged sword for clergy (Christopherson,
1994; Conway et al., 2015). They are lauded for their ability to follow a calling, yet it creates
conflicts and concerns around their job and expectations. The call’s ambiguity can create
problems in determining how the calling affects their thoughts, professional endeavors, or even
well-being (Christopherson, 1994; Conway et al., 2015). Those who follow a calling are deemed
to be endowed with extraordinary abilities to serve a specific profession. These individuals can
be gifted with certain attributes and draw meaning or significance from a particular job function
(Duffy et al., 2012). An example would be nurses and teachers, whom many believe are called to
those fields because of specific attributes. However, many individuals were drawn to those fields
as a sense of duty, not because of personal attributes (Hirschi, 2011; Wong, 1984).
Calling is central to the clergy and affects each member differently. Calling can be paired
with role identity theory (McCall & Simmons, 1978), as clergy constantly shift their roles,
though the effect of following a calling can often be overlooked (Cardador & Caza, 2012;
15

Hirschi, 2011). Calling can challenge a person’s well-being because of the physical, emotional,
and physiological connection (Conway et al., 2015). Dunbar et al. (2020) agreed that individuals
could face internal struggles and encounter “work-family imbalances, inter-role conflict,
negative physical/psychological effects and emotional labor” when following a calling.
Hendron et al. (2011) affirmed that clergy life can be a “hazardous journey” (p. 221). The
demands of the vocation can stress or frustrate the individual to the degree that they burn out
(Hendron et al., 2011). Calling can serve as a continued motivational factor even for burned-out
people (Barnard & Curry, 2011).
Burnout in Clergy
Fichter’s (1984) paper, “the myth of clergy burnout,” helped to paint the picture that
clergy burnout was over-emphasized, though research suggested otherwise (Francis et al., 2004).
Burnout among the clergy was a disputed concept, as Randall (2013) pointed out until more data
and research were available. Samushonga (2021) stated that burnout in clergy could not be a
myth and provided a theological example pointing to biblical leader Moses and his experiences
with burnout leading the Israelites to the Promise Land. Burnout occurs due to prolonged
exposure to environmental stressors (Grosch & Olsen, 2000; Maslach et al., 2012). It can
manifest in various ways: “feeling spiritually dead, [simply] going through the motions of church
work,” and being emotionally disconnected from the people and environment around them
(Olsen & Grosch, 1991, p. 301).
The role or description for clergy is not easily defined. The job entails moving daily
between roles as a leader, religious authority figure, administrator, caregiver, presenter of holy
thoughts and ideas, and friend seamlessly (Adams et al., 2017). The dynamic nature of the role is
a factor in burnout. A study of 1,050 pastors found that “100% of the pastors surveyed knew of a
16

fellow pastor who had experienced compassion fatigue or burnout, with 90% stating that they
felt fatigued or worn out on a weekly or daily basis” (Krejcir, 2007, p. 1; Sneglar et al., 2017).
Clergy can be located in a large city, a suburban town, or lead two or more congregations in
small rural communities (Francis et al., 2013). Muse et al. (2016) highlighted a 2007 study that
found 13% of clergy in a large Protestant denomination were burned out, and 23% were reported
as dejected. Additionally, 50% of Protestant clergy leave the vocation within 5 years of starting,
and a 2009 study found that 90% of seminary graduates quit before retirement (Muse et al.,
2016).
Chandler (2009) highlighted that clergy “risk burnout because of inordinate ministerial
demands, which may drain their emotional, cognitive, spiritual and physical energy reserves” (p.
273). Clergy are prone to burnout due to the unpredictable nature of the position (Adams et al.,
2017). Chandler (2009) recognized that there is minimal research on the nuances of a clergy’s
life or interactions to understand how to reduce or eliminate burnout. Proeschold-Bell et al.
(2013) acknowledged similar sediments to Chandler (2009). They noted that clergy are often not
examined in burnout or mental health studies even though they are a large labor group in the
United States (Adams et al., 2017).
Compassion Fatigue and Clergy Health
Clergy are “crisis interventionists” (Noullet et al., 2018, p. 1). During societal crises such
as the COVID-19 pandemic or the terrorist attack on September 11, many people turned to them
for support, guidance, and answers (Greene et al., 2020; Hendron et al., 2011). Throughout the
COVID-19 pandemic, much of the focus was on health care workers and mental health
professionals (Caldas et al., 2021). However, clergy who are also helping professionals were not
focused on as much (Greene et al., 2020). They experienced high levels of stress assisting
17

congregants during a time of uncertainty, loss of life, and instability (Greene et al., 2020).
Historically, congregants look to clergy for direction (Adams et al., 2017). During the COVID-
19 pandemic, they faced new dilemmas of keeping churches open or closing them, mask
mandates, supporting particular political action or non-action, and still providing weekly spiritual
guidance (Wright, 2020).
While addressing traumatic experiences, clergy are instrumental in addressing mental
health concerns, as many individuals turn to them during a mental health crisis (Jacobson et al.,
2013). Almost three out of five individuals go to the clergy first when addressing a mental health
issue (Parker & Martin, 2011). They, therefore, can serve as the first line of contact for
addressing mental health in some communities. Mental health can take on many forms and affect
various aspects of a person’s life, and clergy are expected to help parishioners navigate these
situations (Bledsoe et al., 2013). However, they do not always possess professional training for
these scenarios (Jacobson et al., 2013).
Given that clergy are solicited to address multiple issues and concerns, they are not only
susceptible to burnout but can also experience compassion fatigue. Compassion is “an emotional
state in which an individual surrenders to and is moved by the emotional experiences of others”
(Snelger et al., 2017, p. 247). It is important to note that they can experience compassion fatigue,
and it may be helpful if they knew the difference between compassion fatigue and burnout. The
two conditions can mirror each other. Compassion fatigue differs from burnout in that it can
materialize immediately after a traumatic incident where burnout occurs over time (Conrad &
Kellar-Guenther, 2006). Compassion fatigue, initially referred to as secondary traumatic stress
(Figley, 1995), is often seen in individuals who deal with trauma or traumatic situations.
18

When facing traumatic issues, clergy are often the first and sometimes only individuals
people turn to (Hendron et al., 2011). They help congregants manage death, abuse, domestic
violence, infidelity, suicide, and many other traumatic situations (Hendron et al., 2011; Jacobson
et al., 2013). Figley (1995) noted that “there is a cost to caring,” and many clergy will suffer
from compassion fatigue in exchange for assisting congregants who experience tragedy or
trauma (p. 1). They often assist in “highly emotional” work such as “officiating funerals” and
“grief counseling” (Adams et al., 2017, p. 149). Compassion is a limited resource (Snelgar et al.,
2017).
Compassion fatigue and burnout could have similar outcomes, yet a different series of
events precipitate each (Udipi et al., 2008). Burnout is usually a process related to the work a
person is obligated to perform. Compassion fatigue is associated with assisting another person
through a traumatic experience, and exposure to that traumatic incident leads to compassion
fatigue. Udipi et al. (2007) explained that “professionals who experience compassion fatigue feel
overwhelmed, whereas professionals who experience burnout feel overworked” (p. 461). Formal
training related to compassion fatigue could help reduce its prevalence (Noullet et al., 2018). A
study found that more than 75% of military psychologists who received formal training related to
compassion fatigue did not develop it after assisting soldiers through traumatic situations
(Noullet et al., 2018). Compassion fatigue could be a precursor to burnout, but an individual
experiencing compassion fatigue will recover faster than a person who is burned out (Conrad &
Kellar-Guenther, 2006). Clergy are whom people seek out during difficult times. Their work, as
noted above, is mentally and physically demanding, and constant exposure to other people’s
trauma will, over time, affect well-being (Hall, 1997; Hendron et al., 2011; Trihub et al., 2010).
19

Clergy can suffer physical, personal, or mental health challenges due to not addressing
the conditions mentioned previously. These unresolved conditions for a prolonged or extended
time will negatively affect physical health, mental well-being, and their ability to function
effectively (Cutts et al., 2012; Schaefer & Jacobsen, 2009). Clergy well-being and mental health
have not been addressed much in past research, though recently, more research is being done to
address this topic (Trihub et al., 2010). Clergy have to balance preserving the well-being of
parishioners and their well-being. Studies show they face specific health issues, many of which
stem from serving others (Cutts et al., 2012; Walther et al., 2015). They spend almost 20% of the
workweek in counseling sessions and are essentially on-demand assistance (Jacobson et al.,
2013). For most therapists or doctors, individuals have to make appointments and cannot directly
contact the doctor at will. In churches, however, this is not always the case. Depending on the
church’s size, or location, members could have direct access to the pastor (Barnard & Curry,
2012; Parker & Martin, 2011).
However, Lee and Rosales (2020) affirmed that clergy typically have high job
satisfaction despite stress and unpredictability. They are not disgruntled about their profession,
yet their stressors often lead to attrition or becoming burned out (Muse et al., 2016).
Comparatively, they rank or score high on job satisfaction in addition to other stress-related
indicators (Doolittle, 2010).
Impact of the Organization on Clergy Burnout
As clergy lead their congregation, they have many decisions and duties. The size of a
community can cause burnout, and this construct could be unique to the profession.
Approximately 70% of Protestant churches in the U.S. averaged fewer than 100 people in the
congregation, and 45% of Protestant churches have fewer than 50 individuals (Chaves et al.,
20

2020). White Smith (2020) highlighted the lack of empirical research on congregation size and
the effects of leading a small organization on the clergy.
Additionally, smaller congregations in the current culture are not viewed as successful
compared to larger or more popular churches, even though only 2.5% of Protestant churches
have more than 1,000 members (Chaves et al., 2020). If success is defined by size, many U.S.
churches would be viewed as unsuccessful. White Smith (2020) acknowledged this and pointed
to a consumer-driven experience by parishioners that can drain clergy and push them to provide
services or programs greater than the congregation’s organizational and administrative capacity.
Faucett et al. (2013) recognized that clergy are often required to do more than lead a
congregation in religious expressions. They have to manage the wants and needs of members in
the context of culture. As the culture, norms, and expectations change, they must reassess and
readjust. They garner financial support for church operations, and the condition of a church’s
finances are used to determine the institution’s health and stability (Chan et al., 2015;
Proeschold-Bell et al., 2013).
Most churches in America consist of fewer than 100 members creates a dilemma for the
leaders to gain financial support and provide for other congregation needs (Chaves et al., 2020).
Clergy are compelled to accept the current condition or seek ways to grow and increase finances
(Martí & Mulder, 2020). As Martí and Mulder (2020) illustrated, the clergy takes on the role of
marketer, fundraiser, investor, and many other occupations to compete for the success of growth
and size. It is reasonable to wonder about their competency to perform the numerous required
tasks. Since burnout is an outflow of job-related stress or demands, this could indicate that these
individuals are tasked with many obligations outside their competency. Pew Research’s (2014)
religious landscape study found that less than 30% of Protestant church leaders have a 4-year
21

college degree (Pew Research, 2014). This rate suggests that many pastors do not have the
formal education to facilitate these endeavors without outside support or insight.
The lack of formal education does not mean the pastor cannot complete these tasks but
points to the need to educate themselves on the various roles. Role stress is one component that
most clergy have not been adequately informed about, leading to burnout. As these ideas have
been examined independently, clergy are placed in a precarious position of attempting to fulfill a
role that is not consistent and can change rapidly or create varying daily demands (Proeschold-
Bell et al., 2013). As research acknowledges these occupational dynamics, the trend seems to be
slowly shifting to focus more on these elements of the role versus noting that clergy are burned
out (Randall, 2013; Scott & Lovell, 2015).
Conflicting Roles and Relationships in Clergy
The role of the clergy is not singular and constantly changes. Clergy often encounter
interpersonal stressors, including “unrealistic, ambiguous demands and boundary intrusion from
congregants,” in addition to “low personal satisfaction, and even a sense of failure” as the clergy
attempts to manage multiple roles and responsibilities (Bledsoe et al., 2013, p. 27). As Pooler
(2011) noted, role identity theory provides a medium to assess how pastors become frustrated,
exhausted, and open to poor decision-making. Pooler (2011) and Hall (1997) asserted that the
clergy role often supersedes other roles in the individual’s life. These overlapping
responsibilities, coupled with a vocation with few restrictions related to time and day, means
they will often sacrifice in one area to address church issues or concerns. Lee and Iverson-Gilbert
(2003) affirmed a similar idea and highlighted the clergy’s family’s undue stress. If they have a
spouse, then the congregation’s expectations are often levied on the family members.
22

The clergy’s family is expected to operate similarly to the clergy, and the clergy’s work
often restricts and encroaches on the family’s time and space (Wells et al., 2012). A clergy
member’s vocation often competes with family obligations. Their work has very few boundaries,
can be unpredictable, and consumes half of the weekend due to Sunday obligations. One of the
leading complaints raised by spouses is the amount of time consumed by the work (Trihub et al.,
2010). The family is assumed to be perfect and is always on display as the epitome of how a
family should act and interact (Wells et al., 2012). The clergy and family are constantly giving,
yet they often have no close friends within the church. They are isolated and receive minimal
encouragement or support from the congregants, which is an exhausting environment to operate
in (Hall, 1997). This environment adds stress as the families of those in other helping professions
are not on display or intertwined in their work (Hall, 1997). The burden placed on the family is
not always evident to the clergy. Barnard and Curry (2012) asserted that clergy believe God has
called them to do this work, thus “relying upon the grace of God to cover their inadequacies,”
which can be a problematic approach (p. 149). The role can preclude the clergy member from
admitting issues or seeking help when overwhelmed (Clay & Siebert, 2007).
The social space that the clergy operate in encompasses the environment where they
work, and it is difficult to separate these entities. Wells et al. (2012) stated, “Clergy, unlike other
helping professionals, do not adhere to a standard code of ethics that provides or sets guidelines
and rules for dual relationships. Dual relationships are instances wherein a helping professional
and a client [congregant] share multiple roles” (p. 217). For example, a pastor could help an
individual who is divorced, serve on a church board with that person, and be an old high school
friend. There is no set structure or general guidelines for managing these complex relationships.
23

Additionally, clergy risk seeing themselves in a lofty or extraordinary position. Grosch
and Olsen (2000) noted this position of thinking as a “savior or God complex” (p. 622). How
clergy view themselves in this sacred space will denote how they respond in particular situations
(Stets & Burke, 2000). The congregation will look to the clergy as critical authority figures and
could regard them in a parental role depending on the situation (Grosch & Olsen, 2000). Though
thoughts that border on pride and overconfidence would be contrary to the clergy’s belief
system, these ideals are not uncommon and can lead to poor decisions, as affirmed by Grosch
and Olsen (2000). Clergy have the unique role of speaking on behalf of God. That position can
become problematic depending on the clergy and the congregation.
The clergy’s unique role is essential. The literature addressed role identity, burnout, and
calling, yet linking those ideas more succinctly could prove beneficial for understanding the
connection to burnout.
Conceptual Framework
Social cognitive theory (Bandura, 1977) focuses on the triadic interplay of an individual’s
“personal determinants, behavioral determinants, and environmental determinants” (Bandura,
2018, p. 131). These determinants in the model show the interaction between these three areas
and how they each affect the others, though the relationship is not static and unidirectional.
However, a person can be conditioned to a behavior due to constraints or consequences. A clergy
member’s personal conviction or goal will determine their behavior, affecting their environment.
The process does not terminate but continues with each action affecting the other areas until the
action is completed or abandoned. Bandura (1977, 2018) presented through reciprocal
determinism that the individual has control over behavior and the environment through cognitive
actions and forethought about future events.
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Figure 1
Reciprocal Determination

Note. Adapted from “Social Cognitive Theory of Organizational Management,” by R. Wood and
A. Bandura, 1989, The Academy of Management, 14(3), p. 362.
(https://doi.org/10.2307/258173).

Bandura (2006) identified the four main components of human agency: “intentionality,
forethought, self-reactiveness and self-reflectiveness” (pp. 164–165). These areas assist with
understanding how a person arrives at particular actions (or non-actions) and potential factors for
motivation. These four areas are properties connected to the agentic perspective (Bandura,1986,
2006), meaning that people are agents who change the environment or their behavior based on
specific actions. The actions that an individual embarks upon are “a product of reciprocal
interplay of intrapersonal, behavioral, and environmental determinants” (Bandura, 2006, p. 165).
The decisions made by a person contain definitive cognitive steps that become actions or
activities.
25

Intentionality is a combination of planning, communication, and strategy (Bandura,
2006). Before a person can begin an action or activity, they must have the intention, and that
intention often includes plans for those intentions to come to fruition. For the clergy, the concept
of intentions is internal and communal. An individual may have an intention but may need to
work with others to make that intention a reality (Bandura, 2006). The intention is not impulsive
and is often tied to a future vision or goal (Bandura, 2006).
Forethought motivates individuals based on a future goal or outcome. People will choose
certain behaviors that align with or help them reach a goal. The clergy will have intentions and
forethought built into those intentions. These are goals and desired future outcomes. The
thoughts do not control the future, but the visualization of these actions guides behavior, action,
and motivation. The clergy may have to work with the congregation to achieve the goals, and
this will guide them to certain behaviors or motivators to provide direction (Bandura, 2006). The
clergy desires a specific outcome; however, they will continue to reflect on their actions
throughout the process.
Self-reactiveness is the area of self-regulation. The individual sets standards and will
evaluate behavior in relation to them. As there is much planning and forward-thinking, the
person (agent) is also a “self-regulator” (Bandura, 2006, p. 165). The person has to develop
appropriate actions and follow through on those actions. Without execution, the plans will not
occur, and the desired outcome or goal will be hard to obtain. This process links a person’s
“thoughts to action” (Bandura, 2006, p. 165). The clergy would have to enact standards or
actions that align with the goals. This may mean restricting spending or looking at new
opportunities to grow the congregation. The clergy (conjoined to the church) will engage in
26

particular behaviors to move closer to the goals. There are often many routes to the desired goal,
and the clergy has to assess which path is optimal.
Self-reflectiveness is examining actions. A person will compare various actions and
determine which is more favorable by comparing options to each other (Bandura, 2018).
Additionally, this is when an individual will evaluate the current actions and make adjustments if
the intentions of forethought were not correct. This ability to reflect on action “is the most
distinctly human core property of agency” (Bandura, 2006, p. 165). This level of self-awareness
is helpful for the clergy to consider certain decisions versus others’ alternative options. They can
assess the structures around them and determine if adjustments need to occur in their behavior.
Bandura (2006) noted that “environment,” “behavior,” and “outcomes” should not be seen as
“fundamentally different events” depending on the interactions; these can have similar interplay
and correlation (p. 165). Social cognitive theory considers that a person processes the effects of
multiple stimuli and cognitive actions that ultimately determine how that person frames decisions
and choices in their life. Similarly, clergy are navigating their environment with the intent of
reaching the desired outcome for themselves and for the church they are leading.
This study looked at burnout by utilizing SCT to gauge clergy’s awareness of the
environment’s effect on their actions. Bandura (2006) stated that “social systems are a product of
human activity, and societal systems, in turn, help to organize, guide and regulate human affairs”
(p. 165). It was assumed that participants viewed their interaction with the environment linearly,
as seen in Figure 2. That calling, job description, roles, and relationships converge with personal
goals, identity, and ideals. As clergy members attempt to fulfill their duties, they face additional
concerns and attempts to master those lead to burnout.

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Figure 2
Linear Model of Clergy Environment

Note. This figure illustrates a clergy’s interaction with the environment if it were linear. The
movement is unidirectional from left to right. It does not show adjustments in behavior or the
triadic interaction between the individual, environment, and behavior as seen in SCT (Bandura,
1986).

The clergy’s view neglects the continuous interaction of the environment, the individual,
and behavior, which is an essential function of SCT and understanding burnout. An individual’s
perception of the environment is often more important than what is genuinely seen (Gardiner &
Kosmitzki, 2008). Utilizing SCT, the focus was on the clergy and the interplay within the person
as these various forces converge. If a person does not understand or view the impact of the
environment around them accurately, they will trivialize the effect the environment has on them.
Every person has multiple external forces influencing actions or behavior, even if they are not
aware of the forces. The external forces are not separate but interactive and interconnected
28

within the environment. Social cognitive theory examines self-efficacy, focusing on the
individual’s motivation and capacity for positive results. The motivational factors of SCT:
mastery experience, vicarious experience, verbal persuasion, and emotional arousal (Bandura,
1977, 1998) and their connection to self-efficacy were not examined in this study. To better
understand the clergy’s motivation, self-determination theory is used with SCT.
Motivational Theory
Social cognitive theory provides context for decision-making within the environment
around a person and their interactions (behavior) within that space. Motivational theory allows
for a closer look at the individual’s cognitive functions and ideals. Motivational theory can be
incorporated in SCT and positioned with the individual. Leiter and Maslach (2017) noted that a
person’s job occupies a large portion of their life with very few substitutes. Meaning that few
activities or events can substantially address a void that comes from a job deficiency if a person
is not successful in their career. For example, when not able to help an individual, clergy could
feel as if they “let the person down,” which will weigh on them and create additional stress
(Barnard & Curry, 2012, p. 151). This feeling aligns with self-efficacy in that failures or
shortcomings affect a person’s overall motivation and cause them to consider if they can achieve
the desired goal. Motivational theory allows for cognitive conversation about the individual with
a deeper level of metacognition. Pines (1993) noted that “only highly motivated individuals can
burn out” (p. 41). Stressors can affect people who have no motivation; however, “in order to
burn out, one has to first be ‘on fire’” (Pines, 1993, p. 41). Clergy are often highly motivated as
they follow their call and seek to help others; thus, they are susceptible to burnout (Barnard &
Curry, 2012; Snelgar et al., 2017).
29

Self-determination is a part of motivation. Self-determination theory (SDT), as outlined
by Leiter and Maslach (2017), is based on “belonging or relatedness, Autonomy, and
Competence” (p. 370). The theory assists in understanding the internal toll that an individual
could be facing in the work environment, and it is helpful when assessing clergy. There have
been conversations around clergy, burnout, and the causes (Randall, 2013). Still, to the extent
that motivation or SDT have been used to examine their burnout, the number of studies seems
limited. When it comes to motivation, the clergy are a specialized group, and connecting with
others who understand their work could be beneficial.
Relatedness
Ryan and Deci (2000a) explained relatedness as “a sense of belongingness and
connectedness to the persons, group or culture disseminating a goal” (p. 64). Most occupations
occur in environments that involve socializing and engaging others (Leiter & Maslach, 2017).
Clergy, however, do not always have the benefit of working on a team or with other individuals.
Only one person is the figurehead or the primary individual leading the church or organization
(Adams et al., 2017). Congregants could talk with other individuals in their social circles, but the
pastor is consulted for final guidance and insight on critical matters (Parker & Martin, 2011;
Trihub et al., 2010). A 2014 comparative static report from a denomination with approximately
10,000 congregations noted that only 30% of their congregations had another pastoral figure as a
part of the leadership (Presbyterian Mission Agency, 2016). This leadership dynamic suggests
that one person leads most churches, not a team or group. This imbalance in leadership creates an
isolation problem, as clergy do not have the emotional experience of sharing their leadership
journey with another person (Leiter & Maslach, 2017). They will have to connect with other
30

clergy in their area; however, this can be difficult depending on location, denomination, faith
structures, and belief systems (Scott & Lovell, 2015).
Belongingness, which parallels relatedness in SDT, is not often discussed related to
clergy burnout. Belongingness tends to be referenced in terms of isolation. Thus, isolation is seen
as a factor in their burnout, not lack of belongingness, which reduces clergy motivation, leading
to burnout (Doolittle, 2010; Scott & Lovell, 2015; Warner & Carter, 1984). Two reasons to
consider for focusing on isolation and not belongingness, the first relates to calling. Since an
individual is called, it can be assumed that they do not need the motivation to pursue success in
their field. The assumption that clergy do not need motivation is inaccurate as context and
situations can change (Barnard & Curry, 2011; Lee & Rosales, 2020; McKenna et al., 2015).
Secondly, many studies on clergy occur within denominations, which can create a sense
of belonging by default. Denominations have conferences, meetings, and organizational
functions that facilitate interaction with other clergy, fostering connectedness. The work of
Barnard and Curry (2011), Cutts et al. (2011), Walther et al. (2015), Doolittle (2010), and Adams
et al. (2017), and much of the literature reviewed for this study occurred within a denominational
structure. From a research point of view, denominations provide a large population that can be
surveyed, sampled, and assessed, and there are straightforward methods to contact and
communicate with those populations. Non-denominational churches are independent, and there is
no particular method to connect with them as with denominations. Belongingness is a tenet that
could be addressed with clergy, even those in denominations, since being connected can reduce
burnout. Operating as an island is harmful; it is a factor in burnout amongst clergy and
undermines their ability to be fully functional in their work (Lee & Rosales, 2020; Scott &
Lovell, 2015; Warner & Carter, 1984). Isolated leadership is harmful to the individual, especially
31

when working in a demanding environment (Scott & Lovell, 2015). Clergy suffer from burnout
caused by being disconnected and working in a challenging environment. For many of them,
their daily actions are directly connected to the individuals they lead, which can be
unpredictable.
Autonomy
Lack of autonomy can demotivate an individual. Autonomy focuses on “choice,
acknowledgment of feelings, and opportunities for self-direction” (Ryan & Deci, 2000b, p. 70).
When individuals cannot use their skills or make critical decisions related to career or work
balance, it limits autonomy, demotivates, and can lead to burnout (Leiter & Maslach, 2017; Ryan
& Deci, 2000b). Many helping professionals lack autonomy. A person’s autonomy can be
restricted if the job is unpredictable and demanding, making it hard to keep a schedule or plan
actionable items for the day (Lee & Rosales, 2020). The other is when a person is restricted
based on the institution’s structure that monitors and regulates every individual’s actions
(Maslach et al., 2001). Clergy cannot always set or structure their schedule. Clergy’s work is
constant, and they have to attend to the congregation’s needs, which can limit decisions and
cause burnout (Doolittle, 2008; Barnard & Curry, 2011; Hendron et al., 2011). Lack of autonomy
demotivates and leads to burnout. As individuals become frustrated with the demands of the
position and the inability to make decisions, motivation is reduced, and burnout often occurs
(Maslach et al., 2001). As clergy encounter frustration which can reduce their motivation and
self-efficacy, it can cause them to question if they can perform their job well.
Competency
When people feel as if they are not knowledgeable in a specific area, they will lose
motivation. Competency is a person’s “capacity to interact effectively with their environment”
32

(Ryan & Moller, 2017, p. 218). When clergy do not see positive changes in the congregation or
are unable to achieve goals, they can feel less competent because it seems as if the work they are
doing is having no effect (Barnard & Curry, 2012; Pines, 1993). Lack of accomplishment can
diminish their self-efficacy and affect their actions in the future (Bandura, 1977, 1997). Clergy
take on many roles, and they do not always have the formal education or knowledge to align with
the job demands, causing them to question their capacity for the position (Bledsoe et al., 2013).
Lack of results and feelings of inadequacy will reduce motivation and lead to burnout (Bledsoe
et al., 2013). However, not all clergy burn out, and some are motivated by the challenges that
pastoring offers (Lee & Rosales, 2020). Even with those who thrive on challenges, not achieving
goals or having results plateau can cause them to question their ability for position and limit
motivation (Barnard & Curry, 2012; Pines, 1993; Ryan & Moller, 2017). They can lose
motivation when isolated, facing constant unpredictability, and questioning their capacity to
perform their job well. These factors connect to the clergy, and how they respond to these stimuli
can result in burnout.
Summary
Burnout has been studied since the 1970s (Maslach et al., 1997). As the world has
evolved, more focus has been on studying burnout (Leiter & Maslach, 2017). Burnout is what
individuals experience when they are overworked for an extended time. Burnout is progressive
and often occurs over time. Clergy had to initially overcome the myth that they could not or did
not experience burnout. They have high job satisfaction, yet many experience burnout at a high
rate (Faucett et al., 2013).
Social cognitive theory (Bandura, 1986) provides a method for connecting how an
individual’s environment affects them and leads to burnout. The triadic model offers a picture of
33

how forces impact the clergy. They are not always aware of outside forces' impact on them. The
theory conjoined to motivational theory helps understand how a clergy member could have high
job satisfaction yet become demotivated and burned out (Faucett et al., 2013).
This study explored how a clergy’s lack of understanding of burnout and the environment
around them can essentially lead to burnout. The research has found that many know burnout
exists but are not knowledgeable about how or why. Most literature examined if or the extent to
which clergy were burned out. If clergy understood burnout better, it could help reduce or elicit
changes in their environmental structure.

34

Chapter Three: Methodology
This study focused on clergy burnout using SCT to understand the influence of the
environment and whether lack of understanding of the environment and burnout contributed to
burnout. Studies have found that clergy experience burnout, and as their role evolves, clergy will
experience burnout at increased rates (Doolittle, 2010; Scott & Lovell, 2015). The role of clergy
is dynamic and not singular (Bledsoe et al., 2013). No church is the same, and demographics,
locations, and socioeconomic status contributes to different experiences leading a church (Lee &
Rosales, 2020; Scott & Lovell, 2015). This chapter explains the approach, methodology, testing
protocols, demographics, and the studied population.
Methodological Framework
The study was qualitative, utilizing semi-structured interviews and snowball sampling
(Merriam & Tisdell, 2016). The interviewees represented mixed demographics across gender,
age, and race. The interviews were semi-structured to assist with flexibility and the cadence of
the conversation. I asked follow-up questions when necessary for clarity during the interviews.
Participants were recruited through snowball sampling, which allowed for reaching a wider
group of potential participants and reduced bias in the interview answers (Merriam & Tisdell,
2016). Due to snowball sampling, I did not have complete control over the population for the
interviews.
Research Questions
The research questions that guided this study are as follows:
1. How does a clergy’s understanding of burnout affect how he or she responds to it?
2. How do clergy manage negative (or overwhelming) situations related to their work as
spiritual leaders?
35

3. How do clergy attempt to navigate institutional structures and varying roles that could
potentially lead to burnout?
Participating Stakeholders
The title of clergy can be interpreted in multiple ways. This study focused on clergy who
lead a Protestant church in the United States not affiliated with the mainline Protestant
denominations. In particular, the focus was on churches that identify as non-denominational. The
participants were nine individuals who led a Christian church. The individual title for clergy can
change, but the focus was on the individual who is the leader or figurehead for the church. The
population was not restricted by geography but by organizational structure. Non-denominational
churches are outside of a denomination but can work informally with other churches.
The participants led churches in the United States. They had done so for a minimum of
two years, were not part of a denomination, were Protestant, and did not have a personal family
relationship with me.
Sampling Procedures
The sampling was a non-probability sample, using snowball sampling to expand the
interview population (Merriam & Tisdell, 2016). I compiled a list of 10 pastors who had a
professional relationship with me. Six pastors who fit the research criteria were selected for the
initial invitation. Three of them chose to participate in the study and subsequently provided other
pastors to interview. The intent was to have a sample covering areas related to gender, race, age,
and ethnicity. Using interviewees as a medium to identify others for interviews was critical as
some participants were more reserved about their experiences. Interviews were the source of
data. The sample size did not need to be large as in quantitative research, but it needed to provide
enough data to reach a point where the same information or responses are generated (Merriam &
36

Tisdell, 2016). Once saturation was reached, enough data was provided to address the research
questions. Nine individuals were interviewed, with one additional person who agreed to be
interviewed but withdrew.
Instrumentation
Social cognitive theory (SCT; Bandura, 1986) was the framework used for this study.
The model helped examine how participants defined burnout and how their understanding of
burnout and their environment could lead to burnout. The model, however, was not designed to
measure burnout. Nine interviews were the source of data. The interview questions addressed
how the participants defined or understood the environment in which they resided and worked.
All clergy do not experience burnout. So, the participants shared observations, not personal
experiences. As the research was qualitative, it assessed what was happening and what it meant
(Creswell, 2014). It was not assumed that one area created more stress than another, but it was
acknowledged that each interaction affected the interviewees. It was assumed that all clergy face
burnout, which is an underlying consideration to the research.
Data Collection
The data collection process was explained to each participant before scheduling an
interview. Individuals identified based on the research criteria were sent an email invitation to
participate in the study. Individuals who agreed to the study were sent a subsequent email with
information for scheduling an interview and a consent form. Individuals were asked to reply to
the email with a date and time based on the information provided. They were asked to sign and
return the consent form prior to the interview. Once the participant confirmed a date and time,
they were provided instructions for the interviews to reduce interruptions, assist with accurate
37

data collection and confidentiality. All interviews we conducted virtually, though participants
were in various areas across the United States.
Location
Interviews were conducted virtually due to the COVID-19 pandemic. Additionally, the
participants were located in various areas, and I was not in proximity to the participants. The
interviews were recorded and conducted via Zoom video conferencing software. I advised the
participant to be in a quiet location, have adequate lighting, stable internet access, and a place
with minimal interruptions. I also abided by the same guidelines. These guidelines assisted with
confidentiality.
Interviews
The interviews were scheduled over 3 months. The participants were each interviewed
separately using Zoom video conferencing software, which also captured a transcription of the
interview for coding and data analysis. Each participant signed a form agreeing to be recorded
and was provided information about how the interview information would be safeguarded for
confidentiality.
Before the interview, after the participant joined the video conferencing room, I
explained the purpose of the interview and answered any questions. I then asked to start the
recording, and upon receiving the participant’s verbal confirmation, I began recording the
interview. Once the interview was completed, I stopped the recording and answered any
additional questions from the participant. After ending the interview, I downloaded the transcript
and confirmed that the transcript was accurate before deleting the video recording from the
Zoom video conferencing cloud portal. The transcript was placed in a password-protected folder
on my password-protected computer. All identifying information was removed from the
38

transcripts. Once coding and the appropriate data analysis were completed, the transcripts were
deleted.
During the 45- to 60-minute interviews, I asked 15 questions (Appendix A). The goal of
the questions was to understand the participant’s experience and understanding of burnout
related to their position as a pastor. Each interview started with the same first question listed in
the interview protocol. I chose the following questions for flow based on the participant’s
response to the first question. All questions were asked of the participants, though the sequence
varied. After the interview, I provided a summary of the participant’s answers and solicited any
additional questions. The participants were asked to identify other potential participants who fit
the criteria for the research and might be willing to participate. Three of the nine participants
were identified through snowball sampling.
Video conferencing did restrict me from observing specific non-verbal cues that would be
more apparent in an in-person interview. I included a closing question that allowed the
participants to provide additional insights or information pertinent to the study’s topic or focus.
Data Analysis
Each interview was recorded via Zoom video conferencing software that allowed for
recording and transcribing them. I reviewed the transcription after each interview to ensure its
accuracy. Each interview was coded to analyze patterns, keywords, or ideals using a variation of
the codes in Appendix B. The interviews’ coding provided the analysis component of the
research; as each interview was coded and organized, it provided data that either supported or
informed my questions (Stuckey, 2015). Coding showed how the research questions interacted
with the theory. As keywords or phrases were seen across multiple interviews, it illuminated the
thoughts, ideas, and connections that the interview generated. These repeated ideas connect with
39

the research questions, providing insight and showing areas where the research could perhaps be
enhanced or furthered.
Ethics, Anonymity, and Confidentiality
I was aware of the study’s impact on the participants and remembered not to view them
as subjects but to recognize and acknowledge their humanity during the interviews (Merriam &
Tisdell, 2016). Since the study dealt with human participants, confidentiality is critical to
protecting the research subjects. The section outlines how I approached research ethics for this
study.
Before each participant agreed to be a research subject, they were provided with detailed
information about the study, the problem of practice, data collection procedures, and how their
interview information would be stored and protected. Each participant was provided with the
eligibility criteria prior to scheduling an interview. I answered questions prior to scheduling an
interview. Each participant was informed that participating in the study was voluntary and that
they could withdraw at any time during the study’s duration, including after the interview
concluded.
I also informed the participants of any risks and the potential implications of those risks.
Once the participant agreed to be interviewed, they signed a consent form agreeing to participate
in the study. I also answered any additional questions prior to starting the interview and received
verbal consent from the participant to start the interview. After the interview, I reiterated that
they could withdraw from the study at any point without penalty.
Pseudonyms were used for each person being interviewed to protect their identity and for
confidentiality. The interviewees were assigned a name and a number for organizational
purposes. After the coding, all recordings were deleted (destroyed) for confidentiality reasons.
40

Credibility, Trustworthiness, and Positionality
As a qualitative study, the results cannot be generalized to all clergy and are intended to
be viewed in relation to this study. For this study, steps were taken to increase the credibility of
the interviews and the process of collecting data. In qualitative research, a specific level of care
must be taken to ensure that the requisite level of rigor has been utilized, different from what is
used in quantitative research (Merriam & Tisdell, 2016). The initial approach to assure the
credibility of the research was the number of interviews to reach a point of saturation for the data
collection process. After seven interviews, I determined that I had reached saturation when no
new themes emerged, and participants began to provide similar burnout themes and experiences
(Saunders et al., 2018). I conducted two additional interviews to ensure saturation. A total of
nine participants were interviewed. Knowing when saturation has been reached and the
appropriate number of participants to interview increases credibility (Merriam & Tisdell, 2016).
A second strategy to increase credibility and trustworthiness is the process of collecting rich data
(Merriam & Tisdell, 2016). I recorded all the interviews, and the video recording software
produced a transcription of each interview that was re-coded and reviewed for accuracy. The
third was a review of the interview protocol by experts to increase the credibility of the interview
process. Members of my dissertation committee reviewed my questions and provided feedback
to assist with structuring questions that addressed the research. The questions were also tested
with colleagues to ensure that the questions were clear and not misleading.
I am a clergy within a non-denominational church. However, I have not pastored a church
or led a congregation. Having supported and provided advice to pastors and served in other
leadership roles in the church, I am aware of pastoral leaders’ challenges. I, however, am an
outsider and relied on participants’ responses, never having experienced burnout as a pastor. My
41

positionality was significant because I had worked with some participants, and they may have
been reluctant to be honest, and transparent.
I have been a member of churches that usually had up to 200 members. However, all of
those churches had additional clergy who supported the pastor. I focused on understanding how
clergy view and define burnout and how burnout has affected their work.

42

Chapter Four: Results and Findings
This study sought to understand burnout among non-denominational clergy through the
use of SCT (Bandura, 1986) and SDT (Leiter & Maslach, 2017). Data were collected following
the protocols outlined in Chapter Three, utilizing video conferencing software to capture the
interviews. The participants were nine pastors who had been in their position ranging from 2
years to 32 years. Participants were selected through a combination of snowball sampling and
convenience sampling. The initial participants were a part of my network, and they
recommended other individuals. This chapter reveals the results from the nine interviews related
to each pastor’s experience with burnout as viewed through SCT and SDT.
Data Analysis
The results in this section came from analyzing the nine interviews, which focused on
how well the participants understood burnout and their experience with burnout. The questions
were intended to understand how pastors understood burnout and their experience with burnout
through the lens of SCT and SDT, focused on how the environment, behavior, and the individual
interact, creating choices that could lead to burnout. The study also sought to understand how the
interplay among a pastor’s various roles can lead to decisions that lead to burnout or
overwhelming situations.
Research Questions
The study took a constructivist approach to analyze the interview data. The constructivist
approach provided a detailed understanding of how pastors understand burnout and their various
roles. I focused on process and meaning, how certain factors interacted, and the participants’
lived experience. This approach allowed me to understand burnout, role conflict, and other
dynamics that pastors endure based on their personal experience. This approach connects back to
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SCT, which focuses on the individual, behavior, and the environment (Bandura, 1986). Three
research questions that guided the data analysis:
1. How does a clergy’s understanding of burnout affect how he or she responds to it?
2. How do clergy manage negative (or overwhelming) situations related to their work as
spiritual leaders?
3. How do clergy attempt to navigate institutional structures and varying roles that could
potentially lead to burnout?
Participating Stakeholders
The interview criteria in this study required that participants be their organizations’ lead
pastors. The church must be within the United States, and the church could not be a part of one
of the large U.S. Protestant denominations. At the time of the interviews, all the individuals fit
the criteria. All were leading churches in the United States and not affiliated with large Protestant
denominations. The total number of congregants in each pastor’s church ranged from thousands
to under 50.
Participant Demographics
The participant's pastoral experiences varied from individuals with a few years of
experience to persons pastoring over two decades. While nine participants is a relatively small
sample given the number of churches and pastors in the United States, the participants
represented various demographics. However, 8 of the 9 participants (88%) self-identified as
African American, and one participant identified as Caucasian. Across the other demographic
categories, the results were mixed.
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Pastoral Titles
Though the roles of pastors are similar specific titles, may denote more responsibilities
depending on the structure of the church organization. The study’s participants included two
bishops (BP), one overseer (OV), four pastors (PT), and two senior pastors (SP), as shown in
Table 1. The church locations were either urban or suburban; none of the pastors self-identified
as leading a church in a rural community.

Table 1
Summary of Pastoral Titles
Pastoral title Number of participants
Bishop (BP) 2
Overseer (OV) 1
Pastor (PT) 4
Senior pastor (SP) 2

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Pastoral Experience
All the participants were leading a church when the research was conducted, and the
amount of time serving as the pastor varied. The years ranged from 2 to 32, with varying degrees
of experience other than leading a church, though that experience was not captured for this
research.
Congregation Size and Location
There was no requirement for the congregation size for this study, but capturing the size
of the congregation provided an opportunity to understand how congregation size could affect
burnout and role identity. The churches had to be in the United States. There was no requirement
on where the churches had to be located geographically within the country. The church
congregation ratio was roughly the same as recently reported (Chaves et al., 2020).
Education Levels and Financial Support
Leading a congregation does require certain characteristics; however, there is no specific
educational requirement to lead or establish a church. The level of education varied across the
participants from bachelor’s to doctorate. There was no requirement for how the clergy derived
financial support. As seen in the chart below, some clergy identify as “full time in ministry,”
while others self-identified as “bi-vocational,” meaning they had a job in addition to leading the
church. Table 2 provides a summary of the data.

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Table 2
Summary of Participant Demographics
Participant Years as
a pastor
Congregation
size
Location Education Financial
support
Pastor Ruth 30 More than 1000 Urban Doctorate Full time
Pastor Daniel 24 101–250 Urban Doctorate Bi-vocational
Pastor Esther 20 50 or less Urban Bachelors Bi-vocational
Pastor Jonah 9 101–250 Urban Doctorate Bi-vocational
Pastor Moses 4 50 or less Urban Bachelors Bi-vocational
Pastor Ezra 8 251–1000 Urban Bachelors Bi-vocational
Pastor David 32 50 or less Suburban Masters Full-time
Pastor Elijah 5 50 or less Urban Bachelors Bi-vocational
Pastor Noah 2 251–1000 Suburban Bachelors Full time

Gender Identities
Of the nine participant’s self-disclosed gender identities, they self-identified as male or
female, as seen in Table 3. There was no predetermined target for gender identity in this study.
The participant’s ratio for gender closely mirrors the overall national average for gender among
religious leaders in the United States (Chaves et al., 2020).

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Table 3
Gender Ratio of Participants
Gender Number of participants
Male 7
Female 2

Age of Participants
The study had no defined age limit or a minimum age for the participants. Age is an
important identifier to understand how the participants managed the various roles they occupy in
their lives. Table 4 shows the age range of the participants. Knowing the participants' age is also
helpful when comparing burnout experiences. However, the variable in many cases were
congregation size and additional roles that the individual held.

Table 4
Summary of Participants Age
Participants’ age Number of participants
Less than 24 0
25–30 0
31–40 2
41–50 3
51–60 1
More than 60 3

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Burnout in Clergy
To better understand how participants understood burnout, the interviews focused on how
they described and internalized experiences of perceived burnout. The interviews also allowed
them to describe reasons for burnout in clergy and how the clergy experience could contribute to
burnout from their perspective. They focused on the activities that occur in the life of the clergy,
also mentioning that there is a spiritual aspect to the work they conduct. Most of the clergy
addressed burnout from daily routines or roles. Each participant had a different experience;
however, all could expound upon their experiences in detail to explain how they understood,
perceived, or personally experienced burnout.
The nine interviews provided different perspectives on burnout in clergy and their
understanding of burnout. Five out of the nine interviewees (56%) experienced burnout
personally, while four (44%) had seen it in colleagues or when they were assisting at a church
before becoming a pastor. For example, Pastor Elijah explained that “there were a few days
where I was almost genuinely ready to throw in the towel” due to environmental constraints and
other issues within the church that were snowballing at that time. Additionally, Pastor David felt
there were times when they believed “they had to keep going.” Both Pastor Elijah and Pastor
David discussed how other clergy or mentors helped them through those times and provided
guidance to reduce the burnout and set boundaries between them and the church work. Pastor
David stated that a fellow pastor said, “Go home at the end of the day. Leave the building and go
home.”
For example, the interviews indicated that pastoral support, as shown in Table 5, could be
a critical factor in why some clergy experienced burnout. Pastor Elijah stated that having an
assistant or one trustworthy person who could share some of the ministerial load would be
49

helpful. The participant added that it is difficult to find somebody who does not have ulterior
motivates who wants to “steal or split the church” for their gain. They meant that there are
persons who claim to be loyal, but they have an agenda to usurp the leader. Pastor Esther and
Pastor Jonah added that even when there is staff or an assistant, people still try to speak directly
to the pastor and do not want the assistant or other ministers even though they can help or handle
certain situations. There may be a linkage between lack of trust and burnout amongst the clergy.
Lack of trust combined with the environment could affect the leader; however, additional
research would need to be conducted to understand the effect of lack of trust on clergy burnout.

Table 5
Participants Experience with Burnout
Participants Experienced burnout Assistant staff
Pastor Ruth No Yes
Pastor Daniel Yes Yes
Pastor Esther Yes No
Pastor Jonah Yes Yes
Pastor Moses No No
Pastor Ezra No Yes
Pastor David Yes No
Pastor Elijah Yes No
Pastor Noah No Yes

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Results Pertaining to Research Question 1
This section displays the findings for Research Question 1, which sought to understand
how a clergy’s understanding of burnout affects how they respond to it. Clergy are not always
aware of how burnout connects to their work as spiritual leaders. From the interview data, four
main themes emerged: definitions of burnout, the effects of calling, complexities of clergy work,
and personal health. Social cognitive theory focuses on the triadic interaction of the individual,
behavior, and environment. These findings focus on the individual (personal determinants) and
how the participants understand the clergy experience, which influences their behavior and the
environment. This section includes a summary of results to explain each interaction and response
based on the research question. The research data show that the participants have similar
experiences; however, they interpret those experiences differently.
Definitions of Burnout
Burnout is a term that was familiar to the participants. How the participant understands
burnout will determine how they respond to stimuli in their environment. Within SCT, the
individual considers future goals and reflects on decision-making. The clergy are aware of
burnout. However, how they understand it will determine their actions towards their goals and
their decisions as leaders of their church. The clergy all provided definitions that helped
understand their view of burnout.
Four out of the nine participants did not personally experience burnout; however, all nine
participants defined burnout and explained their understanding of it. The definitions varied. Each
participant spoke about burnout and how it can affect the clergy’s ability to achieve simple tasks.
Pastor Daniel noted that with burnout, a person “will struggle with the things that normally come
easy to them.” When Pastor Daniel experienced burnout, “it was like I was being pulled and had
51

no control over everything around me.” The participant’s definitions of burnout were grouped by
commonality. There were four common themes among the definitions: overwhelmed, lack of
productivity, feeling empty, and feelings of despair.
Being Overwhelmed
Two of the nine participants (22%) focused on being overwhelmed. Burnout for these
two participants connected to a person having too many responsibilities or roles. The need to
fulfill all obligations overwhelmed them and led to burnout. Pastor David expressed that in
moments of burnout, “you can feel like everybody is demanding from you, and you know that
you are just one person.” Pastor Ruth stated, “Burnout is when a person does not balance their
personal life with their profession and, as a result, becomes a bit overwhelmed.” Pastor David
said, “Burnout can fall into different categories. There is physical burnout. There is spiritual
burnout, and then there is being overwhelmed.”
Lack of Productivity
Three of the nine participants’ (34%) definitions of burnout focused on the person’s
inability to be productive. Pastor Daniel shared a personal experience with burnout and noted,
“Instead of being ahead of deadlines, you are trying just barely to meet them.” Though having
not experienced burnout personally, but being close to people that have been burned out, Pastor
Noah explained, “I consider fatigue being dimmed, but burnout, meaning it is not effective
anymore and it is not sustainable.” Pastor Daniel added,
Burnout is when you are frustrated because you cannot get something done, and you are
the reason why it is not getting done. Burnout is when your creativity is gone, you are up
at the pulpit ready to preach, but you do not have anything to say, and you have been
studying all week.
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Pastor Noah stated,
Burnout would be reaching the point where you are not effectively functional in whatever
you are doing. So, like a candle would burn out. It is no longer giving light, not even to a
point where you are dim, but you are producing no light that is burned out.
Pastor Ezra mentioned,
Burnout is the covering or the oppression of passion. The person’s passion or desire is
there, but there are so many layers covering and masking that passion that the light or the
glow of their passion cannot make it to the surface.
Feeling Empty
Two of the nine participants (22%) explained burnout out from their experiences of
feeling empty. Pastor Moses spoke about his experience seeing other clergy burnout: “Those
guys, they just poured and poured and poured, and nothing was ever poured back into them.”
Pastor Elijah spoke from a personal experience and noted the feeling of wanting to keep going.
However, it felt as if there was no fuel to keep going: “you are literally in a place where you are
trying to pour from an empty cup.” Pastor Moses said, Burnout is when a person has reached the
wall, and they have an empty tank; they have nothing left. The person lacks self-care; they
poured out to others but were never rejuvenated themselves.” Pastor Elijah stated, “Burnout is
being tired and empty. The person has run out of the strength to do what is necessary.”
Feelings of Despair
Two of the nine participants (22%) explained burnout through the lens of despair.
According to their definition, both shared personal experiences and observed other clergy who
were burned out. Pastor Esther shared a time where so much was happening personally and with
the church “it just seemed like all my help was crumbling around me.” They said,
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Burnout is when you totally give up and cannot do it anymore. Everything has gotten so
hectic that you cannot do it anymore. Burnout is when you cannot see how you will get
through things when you get depressed and feel like nothing you are doing matters or
changes things.
Pastor Jonah stated, “Burnout is when you say I can’t take this. I am tapped out; there is nothing
left.”
The findings were distributed across the four common themes, with all nine participants
defining how they understood burnout. The research found that individuals view burnout
differently, and these views can influence how they pursue their work as a pastor.
The Effects of Calling
Calling is personal to the clergy, and each participant described it differently. Calling is a
motivating factor in their work, and it serves as a basis for their decision-making and self-
efficacy, per SCT. The participants all shared that they were leading a church because they were
called and felt they could achieve their desired outcomes as a pastor with God’s help. How the
participants interpret their calling in connection with their understanding of burnout will
determine specific actions or non-actions related to ministry and addressing burnout.
Pastor Ezra shared that calling is about the pastor understanding that God is in control of
the narrative, “but many times I believe as pastors, we get in the way of God, and we try to do it
all and be it all.” The desire to keep going and not give up is not always external but an internal
push. As Pastor Daniel explained: “When you are called, it just will not turn you loose.” That
means that, regardless of what a person may feel, they want to keep going because of their call.
Calling is not easy to compartmentalize, and each participant had to address calling through their
lens and experience. Pastor Elijah shared that, “I knew I was always called to pastor. I knew it
54

was something that God specifically wanted me to do because of how everything transpired.
However, I did not want to accept pastoring. I avoided it for months.” Pastor Moses shared a
personal experience with calling:
This was not the path that I wanted to go. I was called into ministry when I was in my
teens, but I ignored the call and tried to live my life to, in my mind, make myself
unworthy of ministry. I did not accept my calling to ministry until I was in my 40s. When
I finally said I am not running anymore, it impacted my life significantly.
Even in accepting the call, the participants noted that there can still be internal conflicts
due to wanting to do what they are called to do while knowing that they did not choose to be
called and could be doing something else with their lives. Pastor Jonah understood the call to
ministry but was transparent in realizing that “I could be doing a whole lot of other things with
my time, but God has placed a strong conviction in my heart to where this is something I need to
do.” Pastor Ezra expressed,
I have been called to do this. If I could be honest with you, this was not even the call I
had for me, right? I did not want to be a pastor. I am clear about that with my church. I
was okay working with youth at my other church, but God said, “I require more of you,”
in a clear voice. I listened to God. I made up my mind a long time ago, wherever God
leads me or tells me to do something, I will do it. So, I am here. I did not want to be here,
and the truth be told, I do not want to be here now, but I am here. It is a call.
Focusing on the fact that God is the one who called the participants is significant. The
call to ministry was not from a friend or neighbor. It was a call from the God that they each
believe in and serve. Pastor David simplified it by saying, “I do not think about burnout. I just
55

know that God’s called me, so I just show up.” Pastor Noah furthered the conversation about
serving God and following your call:
I heard a call from the Lord. So, I take that seriously. It is not about people. It is not about
money. It is not about having business acumen and knowing how to make a church
financially successful. It is not about any of that. It is about, am I faithful to the one who
called me? I think that is important. In addition, are you doing it in a manner that is
pleasing to God? That is meaningful to me. That drives what I do. I am not worried about
the people and just doing what they want because they did not call me. I have to answer
to the one who called me. That way of seeing it stays with me all the time and is
ingrained in my mind.
Similarly, Pastor Elijah talked about being called and focusing on God:
When I think about the calling of God on my life to pastor and the doors that God has
opened for me, it makes me much more serious and adamant about making sure that I am
doing what God wants me to do. Whether I am tired, or I am hurting, sore, or
discouraged, I could be sad on the inside, but I push that aside because of the calling on
my life and find a way to compartmentalize my concerns. So, I can preach, teach and
pastor in an authentic way that makes God happy because I know this is the call.
Calling can also be why some pastors keep going and do not stop or give up. Following a
calling and leading a church can be difficult and create moments of personal tension. Pastor
Daniel noted that following a calling can bring a moment of wanting to give up, but the calling
keeps pushing one to go forward:
When you want to stop, it will not let you. When you have every reason on the left-hand
side of the page, why you should quit, and there is only one thing on the other side that
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tells you why you should stay. That is the reality of it. You say to yourself, “I really do
not want to do this anymore.” That thinking may only last for a few minutes, but it is real.
It is tough. It is really tough at that moment because you really try to walk away. You try
to give it up, but you cannot walk away when God calls. You also have to remember that
He is with you.
The married participants explained that their spouse and family are also intertwined in
their calling even though they were not called. Pastor Moses shared that “several individuals who
are married to pastors said to my spouse that when God called me, they called my spouse as
well.” The calling for the family or the spouse is not always the same as the pastor. However, the
family is affected by the pastor’s call. As Pastor Jonah shared,
The calling impacts those around me. Before I got married, I explained to my wife that I
know I have been called to preach, but this calling is more extensive than I even
understand. So, we have to be flexible. We have to be agile. We have to be ready for
whatever God is going to tell us to do so that we can stay together. We sometimes clash.
However, my family is my number one ministry, [and] it starts with me pastoring my
home before I pastor people.
The clergy follow a calling that compels them to continue pastoring and motivating them
in their ministry work. The calling, however, does not reduce the environmental stressors that
clergy face as they lead their church.
Complexities of Clergy Work
Participants shared that within clergy work and leading a church; some complexities can
lead to burnout and affect the leader. The concerns and issues faced by clergy differ from each
church. Though it did not explicitly show in the final data, individuals who led smaller churches
57

or had fewer resources tended to have more significant challenges or complexities as a pastor
versus colleagues who led larger congregations. The complexities from the research focused on
proper fit, longevity, having all the answers, expectations, and too many objectives. The
participants each expressed that leading a church has complexities that can lead to burnout if not
addressed.
Pastor Noah shared that sometimes a person wants to pastor, but pastoring is not the right
place for them. A person may inherit a role as a pastor or be assigned to pastor a church. Even
though they have good intentions, they may not do well in that setting:
Sometimes, people get into pastoral roles, and it is not a good fit for them. They want to
be used in ministry, but they may be better seminary teachers than pastors. I think some
of the guys that I know have even said they were probably a better fit for doing
something other than what they were doing as pastors.
The longevity of ministry was another factor raised. Pastor David noted that individuals
have to decide when to leave the ministry, retire or continue to preach for the duration of their
life:
I know I have to keep going. I know I am not going to retire. It is okay if people do, I
have met people that have retired, and I am not doing it as a self-righteous thing, spiritual
martyrdom, or flagellation by extra hours. I just want to keep going in the gospel. To see
what happens when you preach the word of God. God says he is the resurrection and the
life. So, he is my life. If I am not ministering, I am not fun to be around.
Pastor Daniel, who had been a pastor for over 20 years, addressed longevity in ministry related to
aging. Even in continuing in ministry, a person has to realize that some things have changed:
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When you first took on pastoring, you were younger in your mindset. The spirit is
willing, but your body is not so willing. Your brain says you are still the same person you
were when you started pastoring. Your body says, no, you are not. Now when you get a
little older, if you are honest, you want to go, but I got to slow down now because I know
I am not the same. I think we are in denial. We think that we are the same person we were
when we first started, and we are not. We will not give in; we will not admit it, and we
make everybody else’s lives miserable.
Members of a church can view a pastor in different ways. Some will see the pastor as the
person who has all the answers. Pastor Esther discussed “being pulled in so many directions”
because the church is not homogenous, and each person has a different need or problem. Pastor
Elijah discussed the same idea:
As a pastor, you have a high demand with a low supply. You are in a position where you
are consistently giving and pouring out but do not have the blessing of being poured back
into or even just clearing your mind from what is going on. If I take a whole week off, I
will not get much rest or relaxation. My body is sitting still, but you are still working, you
are still pushing, and your mind is still running concerning the church and church stuff.
Your mind is consistently trying to produce. Your mind is consistently trying to get from
point A to point B in the best way possible. You can be working so hard for the people
that your relationship with God starts suffering, but that is a whole other conversation.
Pastor Moses also expressed caution about the expectations that can be placed on pastors:
From my observations, the pressure of living up to the expectation of being a pastor is
perhaps unique to pastoring and leading a church. When I grew up in the church, the
pastor was a revered individual. I remember my grandmother would prepare the church
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meal on Saturday to take it to church on Sunday. So, after service, I remember playing
outside, and then she called me back in the church, and we would have dinner. It was
always me, her, and the pastor. The pastor would come out of his office, and he would
walk and sit at the table. When he sat at the table, my grandmother had his plate fixed.
Keep in mind that my grandmother was married. She had a husband, but she treated the
pastor like he was deserving of being served. She also had this idea that somehow he was
above other people because he was the pastor. He was sinless and faultless.
Pastoring can focus on too many objectives since the pastor usually does not have a
specific job description and wants to do well in everything. Pastor Ruth said that “being very
focused and passionate about your profession” can lead a person to burnout if not balanced
correctly. Pastor Ezra continued with a similar idea that knowing what a person should be doing
can help reduce the likelihood of burnout in leading a church:
The lack of focus or the lack of understanding of ultimately what God calls us to do can
lead pastors to burnout. I believe that when you understand that God called you, he will
redeem you. He will also give you the necessary resources you need. However, we get in
the way of God when we lose focus. Loss of focus shows up in either of two ways. In my
opinion, it shows up in procrastination, or it shows up in trying to do too much. I believe
that is a deadly combination that will lead to burnout. Procrastination, because you are
forced and rushed to do certain things and then doing too much, is when you do not even
respect your own need for time to rest.
If not managed, the complexities of clergy work can affect the individual’s health and
lead to burnout.
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Personal Health
All participants shared that ministry has the potential to impact their health. How the
clergy understands burnout, calling, and the complexities of ministry can affect their overall
health. Three of the nine participants (33%) did not experience any ministry-related health
issues. Six out of nine participants (67%) noted health concerns. Those who did experience
health issues spoke about stress, increased blood pressure, unknown health issues and health
concerns exacerbated by the demands of ministry. Even when mindful of their health, reducing
the stressors can still be challenging. When asked about the conflict between personal health and
ministry, Pastor Daniel shared,
Goodness. Yes. That is every day. I have actually had to quit a job because my blood
pressure was so high. There was so much going on in the church that something had to
give. My cardiologist almost passed out when I was doing my stress test because my
blood pressure was so high. I was on the treadmill. The cardiologist said, turn the
machine off, turn the machine off! He gave me a chair and said, how do you feel? I said I
felt fine. I can run for miles. He said your blood pressure is currently so high; you should
have had a stroke at this moment. That is when reality hit me that you could be in your
calling, and you could be doing this work for the ministry, but your health has got to
come first.
Similar to that, Pastor Elijah spoke about health concerns coming from pastoring and the
need to monitor health:
There have been instances. The one thing that I am grateful for is that I am at a stage and
at an age where I am still graced enough to push through and make it through. That being
said, I developed high blood pressure due to weight gain, which was actually due to an
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underlying condition that I did not know about. My sleeping patterns have been off and
on due to various other issues. So, when I do not have a good sleeping night, that raises
my blood pressure. I have also started having some issues with my back. So, yes, there
are times where my health and my beliefs have kind of collided. I am doing the best I can
to push through. I cannot do it like I want to, but I am giving it my all.
Since stress and other conditions are not always easy to detect, individuals can often
ignore a severe issue mistaking it for something else. Pastor Esther agreed with Pastor Daniel
about being unaware of the health issues:
It is starting to catch up with me. I have some heart problems now, but I am glad that the
Lord guided me. I kept thinking it was asthma. I was really short of breath, and now I
have to take medication because of my heart, but I thought it was asthma. I was treating
myself, asking the doctor for inhalers. However, I was getting more and more short of
breath. It got so bad that I could not carry stuff from the basement without getting short
of breath and wheezing. [Once that started to happen] I mentioned it to my doctor. She
wanted to do some tests. So, now I am seeing a cardiologist, and I am on medication. I
think it is the church combined with my job that did it.
The participants who experienced health concerns expressed that the challenge is that the
health issues form over time, and it can be unknown. If individuals are not monitoring their
health, they can encounter health issues later in ministry and life. Pastor David spoke about
health concerns occurring over time:
When I was a bit younger, I would drink beverages with a high sugar content. So, I think
I wore out my system, but I was not conscious of doing it or that it would have the effect
that I believe it eventually had. I think a part of it may also be family genetics, but I do
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have a blood sugar condition that I have to monitor. I feel frustrated in my body when I
feel a little bit more tired because I see a lot of things that could be done that are to me
energetic and very positive. I believe in physical healing. I believe Jesus can heal. I do
not dwell on my health too much, I think other people that love me think about it, but it is
not something I am dwelling on.
Participants noted that some things could be done to reduce health issues, from diet to
sleep. However, pastoring has a level of stress that is not reduced easily. Pastor Noah discussed
how a doctor might suggest something, and trying to make it feasible as a pastor is not easy:
Health is a fact. I have had high blood pressure. My doctor told me I need to be taking the
stress off, lowering my sodium, that sort of thing. As a pastor, it can be stressful. It is a
stressful job because you see and experience stuff. One of the challenges is that you do
not necessarily see the outcome of all your work right away. So, you do not know if what
you did or said was right, which can cause stress and mental fatigue.
Similarly, Pastor Jonah acknowledged being very mindful and intentional about focusing
on personal health to avoid burnout and other issues:
Naturally, the more you work, [the more] your body will feel the brunt of what you do.
So, if you are not sleeping, if you are not exercising, if you are not eating right, the busy-
ness of pastoring, the busy-ness of studying the word, [or] preparing to roll out the church
vision. All of those things are going to begin to merge together. So, you feel it all the
time. We have to make a conscious decision to take care of those areas. So, I have been
known for saying, I refuse to let pastoring kill me. I believe it is a poor practice of
discipline, and I do not follow what I see others doing related to poor health choices. I go
and have my annual physical. If something is not right, I schedule an appointment to see
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my doctor. I get at least six hours of sleep every night, and I exercise daily. When these
areas are in conflict and my health and body are not functioning right, I sit down and
recalibrate.
Research Question 1 Summary
Participants explained their experiences and understanding of burnout and how they
viewed burnout within the context of their leadership experience. The motivation for continuing
to function as a pastor is that participants believe they are called to pastor. There are moments of
conflict where individuals may want to give up. However, they continue to be resolute in their
church ministry. Clergy work has complexities and is not like other helping professions. Pastors
often have to focus on multiple areas and address the problems of individuals that span a broad
spectrum. Participants highlighted the need to monitor their health and the health challenges that
some participants encountered related to the demands of ministry and their secular jobs. To
function effectively in pastoring, the individual should be aware of the environment’s effect
(negative and positive) on them.
Results Pertaining to Research Question 2
This section displays the findings for Research Question 2, focused on how clergy
manage overwhelming situations as a pastor. Clergy have to be intentional about managing
overwhelming and negative situations. Clergy who have been pastoring for an extended amount
of time seemed to unintentionally disconnect past burnout experiences with their present
condition of non-burnout. I often asked clarifying questions and viewed their pastoring tenure as
one event, not separate iterations. Two major themes emerged related to Research Question 2:
relationships and barriers to time off. Clergy can benefit from being intentional in their planning
and actions (as noted in SCT) to address these situations and to reduce burnout. The nature of the
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situation may necessitate surrounding themselves with clergy who share the same goals for
leading their church or taking steps to address barriers to their time off. The research findings
indicate that these areas are essential for clergy faced with overwhelming situations and for
mitigating burnout.
Relationships
Relationships and interacting with other individuals is a human characteristic. Eight of
the nine (89%) interviewees discussed how leveraging relationships and talking to specific
people helped address the overwhelming moments when leading a church. The participants
spoke with people who varied from mentors to other spiritual leaders, and the effect was the
same in providing clarity or disconnecting from church for a moment. Pastor Moses discussed
that the people they connect with are not all Christians: “They are not Christians, we are friends
because we have a bond that has transcended the years and time, not because we share the same
beliefs.” Being able to talk with people outside of the church is often helpful. As Pastor Daniel
explained,
I just need someone to talk to, and for so long, in the old [traditional] church, we have
often been told you just got Jesus. That is all you need. Just call on Jesus. Well, you need
Jesus and somebody to talk to, you need Jesus, and you might need a couple of [therapy]
sessions, and then you will be all right. I go outside of the church to get certain things
done. Thank you for your scriptures and your prayer. However, sometimes that is not
what I want to hear. I need someone to talk to me. Pastors do not always have someone to
talk to, so we burn out. An athlete has a coach, a student has a teacher, but when you are
a pastor, the atmosphere is a little thinner, and you do not have as many people that you
can [honestly] talk to and trust.
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Having specific people or a support network when facing trials or being overwhelmed
was a reinterred response from the participants. Pastor Elijah found that no pastor should try to
handle everything on their own and should have somebody to talk with and help them:
So, a few things that I have learned that helps when overwhelmed is that thankfully I
have a couple of pastoral mentors I will reach out to and just say, hey, I need to talk. Or
sometimes, they will reach out and say, hey, is everything all right? Let’s have a
conversation, and we will just talk and try to get me back to a place where I can move
forward and back to being inspired. I had to learn that words of affirmation are very
helpful for me, so I try to surround myself with individuals who can help affirm me in the
work that I am doing, and that usually tends to help quite a bit.
The participants expressed that having a support group or specific people to talk to about
what is happening in their personal life is an intentional action. People come to the leader all the
time, sharing problems and issues. Pastor Moses acknowledges the need to talk to other pastors
since people are constantly coming to him with personal concerns:
You have been in the hospitals praying for people who are sick. However, there is
nobody there who is talking to you about what you are going through. Are you having
problems in your marriage? Are your kids taking you through the wringer, or are you
struggling with something? I found a group of pastors, and we started doing a weekend
conference call. Every weekend we get on the call; we laugh, joke, and talk about stuff
that’s bothering us. Before we end the call, we all pray together to encourage and
strengthen each other. [I consider that] our covenant circle, where we talk, encourage, lift
up and pray for each other. It has been something that I find immeasurable.
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The shape and form of the relationships changed among the participants. Some focused
on secular relationships, and others found spiritual relationships more beneficial. Pastor David
highlighted the benefit of relationships that specifically provide support through prayer:
Well, I had a prayer partner, a great person of faith. I would call them [periodically].
First, I thought I was burdening them because I ended up talking a lot, and they were
older than me. I recently have not been able to have those same conversations due to
changes in their health. However, I enjoy those times in conversation and prayer with
people who love Jesus. So, I guess it was kind of a mutual thing where we would end up
laughing, praising God, and powerful prayer.
Another participant spoke about these support groups outside of the church. Pastor Jonah
spoke about needing to have this group when faced with an unexpected family situation, and
having this group already in place was a lifesaver to him and his family:
I am grateful for my pastor. I am grateful for the mentors, friendships, or brotherhood that
I do have. What these groups have done for me is provide me an opportunity to be very
transparent and authentic around people who have my best interest at heart. They are not
judgmental. We pray together, hold each other accountable, and make sure that we do not
venture off the path God has us on. Every David needs a Nathan. My pastor has been
amazing because the one time that I was ready to quit coupled with burnout and an
unexpected tragic loss in my family. I was at that point. I made up my mind that I was
done, but people like my pastor helped me get through that season.
A thread through each of these participants’ conversations related to how relationships
helped them when they were overwhelmed and to have honest individuals surrounding them.
Whether immediate family or a professional, having an honest and truthful person when the
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participants were overwhelmed provided perspective. Pastor Noah spoke about their spouse
being that person to help them see that something needs to be adjusted or changed:
My spouse is good at speaking the truth that I need to hear, even though I may not want
to hear it. They are good at saying that your team's structure is not there. You need more
support, or you need more help, or you are doing too many things. You are not saying
“no” enough. I can then step back and say, well, even though they are annoying me with
what they keep saying, I know they are right. So, I say, okay, what adjustments can I
make? Do I need to stand up and say, Hey, you know what, I need more help?
Similarly, gaining honest feedback or direction about the amount of work or changes was
valuable to the participants. Pastor Esther emphasized that during moments of feeling burned out
or overwhelmed, having a professional provide honest insight was helpful:
My counselor always talked to me about taking care of myself, taking time to relax, not
taking on too many things unless it is the Lord leading me to do it. I was just doing some
of the stuff because I thought that is what I should be doing, and it was not the Lord; I
was the one doing it. I was letting myself lead me instead of the Lord leading me, and I
had to stop. So, I had to learn to step back and allow people to go through what they have
to go through and just be there for them when necessary, and I think they grow better that
way.
Contrary to most findings, Pastor Ruth did not share the same thoughts as the other eight
participants. Pastor Ruth, when asked about overwhelming situations, did not mention or discuss
support groups or persons that help them when addressing overwhelming situations:
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I have never had to think about an intervention at all. I have never had to step back and
respond to any kind of personal alarm. I have always been a person who has understood
the importance of balance in life.
For participants, relationships are essential and helpful when navigating overwhelming
environments. Whether the relationships are personal, professional, secular, or spiritual, the
majority of the participants affirmed the benefit of these relationships. Even with one participant
not addressing the need, clergy must manage these situations. Pastors also need to provide an
opportunity for themselves to reflect and disconnect from church periodically to help with
managing burnout or overwhelming situations.
Barriers to Time Off
Everyone needs time away from their job or ministry to rest. Time off, vacations, or
sabbaticals are all terms that the participants used to discuss time away from church for resting,
reflecting, and refreshing both spiritually and physically. All participants expressed support and
awareness of the need for time off, though all did not take time off. Three themes emerged from
the research highlighting the barriers for why clergy may not take time off: letting go of control,
modeling, and not realizing the need to vacation. The responses are an example of SCT triadic
interaction. Pastors (the individual) know that time off would be helpful, but barriers in the
environment cause them to modify their behavior and not take a vacation. Jobs outside of church
provide individuals with vacation time or paid time off, and it is beneficial for clergy from a
cognitive perspective to disconnect periodically.
Letting Go of Control
Though many pastors or leaders want to take time away, there are various reasons why
they decide not to take a vacation. Pastor Ruth firmly stated that they “take [vacations] all the
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time on a regular and consistent basis. Always did, always have, and always will.” When asked
about the need for vacations or a sabbatical, Pastor Ezra did not negate the need for time away,
though he acknowledged that sometimes circumstances or letting go is not as simplistic:
I feel strongly about [vacations]. I am not good thus far at taking them because, in my
mind, I believe we are not far enough along. I am just being honest; things would go
haywire if I were not there. That being said, I am convicted. I am getting better at it. It is
a growth opportunity for me and, I am making progress in that area. I believe it is vital
because it models Jesus. Jesus would do ministry then retreat. The need for a vacation is
very much important. Why some may not do it is, once again, it could be insecurities. It
could be a lack of delegation. It could even be for financial reasons.
Conjoined to this is that many people have to make the mental decision to step away,
whether for a short vacation or more extended sabbatical. Pastor Noah shared that the decision to
take time off to address burnout can be a question of control, and past that point, the decision has
to be a joint effort between the leader and the church:
I think control is one issue. Leaving the church to somebody else or others while you are
completely unplugged from it for an amount of time, I think, is frightening to some
people. You are so used to being involved in everything, knowing all the decisions, what
is happening in the church, and people are used to seeing you. I think a big thing is
financial, as the church has to agree that if the pastor takes a sabbatical, this person will
not be “working” for three months, and we are still going to pay them. That does not
always go over well with people. I think that is probably the biggest driver because you
and the church have to partner and understand the importance of you being away.
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Similarly, Pastor Moses expressed similar concerns related to control. Some pastors think
that they should be leading and guiding everything, which can be problematic:
My personal opinion is that too many of my brothers and sisters in pulpit ministry believe
they are more than what they are. I think some pastors believe that they are the only ones
that can preach to their congregation. They think this is my church, this is my
congregation, these are my sheep, and I am their shepherd. [T]hat is not my attitude. I do
not own that building. I do not own that structure. I do not own those people. I am only
here because God chose to use me for this period. They are not mine to control.
Modeling
Some of the participants acknowledged the need for a vacation or a break spoke about
cultural trends, growing up in church and how what they saw as kids and early in ministry
shaped how they viewed vacations or sabbaticals. The idea that the pastor would not be at church
because they were on vacation was not the norm, as some participants recall from their time in
the church. Pastor Elijah explained that the pastor was always in church and, to a fault, modeled
their behavior of not taking vacations:
In my experience growing up, it [was my understanding] that as a preacher and pastor, I
was taught and always saw that your job is to teach and preach, period. There is no such
thing as you take a break. You take a break when God calls you home. When you die,
you can rest. That is your break; that is your reward. Until then, you do everything you
can to push through so that things can get done, and God can still get the glory.
Pastor Jonah spoke about growing up in church and a similar mantra that the pastor of the church
followed:
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I came up in the tradition where the pastors never took a vacation. They were in church
every week to preach. Some of it is a mindset. My mindset has shifted. My mindset has
changed to the point where I believe that we must retreat. There is a term often used in
scripture, “Selah,” that means to pause. So, there are moments where we have to pause,
reflect or step away. So, I believe in vacations.
Not Realizing the Need to Vacation
Participants, in some cases, did not realize the need to get away. It was not based on a
model or a need to control; it was not a priority on their radar. Pastor Daniel spoke candidly
about being in ministry and then becoming a pastor and how the need to get away was so much
greater and was not something that was considered before pastoring:
We are in denial. We do not even realize that the battery is about to die, and we are trying
to get somewhere. When I was ordained, one of the pastors who laid hands on me said,
sometimes, brother, you will have to steal away. I did not understand what that meant. I
was like, what do you mean? And then as I started pastoring and, I said, oh, I see. I see.
So, now I do. I take vacations.
Similarly, Pastor Esther shared that it was not until the first vacation that vacations became a
priority:
The first vacation I went on was 2 or 3 years ago when I took the family to Disney
World. When we went away, I could relax with my family and do nothing. I think it is
important. It was a mental break for me, not worrying about church or work. It is
essential because if I am not at work or church, I am at home, and at home, you do not
relax. So, getting away and getting a break from everything is heaven.
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When the participant takes the break, they notice that the vacation is needed, and it is
something that they should try to incorporate into their life. Pastor David agreed with this and
shared the benefit of going on vacation with consideration for their specific church:
I do not think that is a bad idea at all. That has never been practical for us, but that does
not mean that [pastors] should not get away. We went on a vacation a couple of years
ago. [Much] of our time was spent going out to eat and taking naps because you realize
you don’t know how physically tired you are.
Research Question 2 Summary
The majority of participants emphasized the importance of having people supporting
them. The clergy spoke about having mentors or “sounding boards” that allowed them to “think
out loud,” as well as receive guidance and honest feedback. All nine participants supported the
idea that clergy need to periodically step away from ministry, whether for a short vacation or
extended sabbatical. However, the participants noted various barriers that pastors encounter
when deciding whether to take time off. Disconnecting from ministry allows the pastor to
refocus and reflect on their roles and responsibilities while leading the church.
Results Pertaining to Research Question 3
This section discusses the findings for research question three, which sought to
understand how clergy navigate varying roles and organizational constraints. Clergy occupy
various roles, and the constraints of the organization over time can lead to burnout. Three themes
emerged to address Research Question 3: time constraints, unrealistic expectations, and the
responsibility of trust. The behavior of clergy can be conditioned due to environmental
constraints, as noted in SCT. The clergy may want to make decisions that would reduce burnout.
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However, if there are environmental constraints, the clergy may not make the more favorable
decisions.
Time Constraints
Time is a limited commodity that clergy must navigate to fulfill their ministerial duties.
Clergy occupy many roles and often must reduce time in one area to meet the needs of another
area. The findings from the research revealed that balancing church and family and a secular job
were the main constraints faced by the participants.
Balancing Church and Family
Participants referenced in various ways how time constraints create the additional burden
of managing the church and other activities such as a job or family priorities. Seven of the nine
participants (78%) had family roles. The interchange of roles and the need to priorities those
same roles can lead to internal conflict. Pastor Ruth suggested that a person must be mindful of
the different roles and stated the need “to have a healthy sense of when to focus on what area and
how to keep them in balance” to function well as a spiritual leader. Pastor Ezra spoke about the
need to make sure that family is not neglected and be specific in making sure the order of
priorities does not get shifted:
It is not easy, but we were given a blueprint in scripture. God is first. God is clearly first.
Family is second, and ministry and the church are third. The Bible is clear by saying that
if a man cannot manage or handle the affairs of his own house, how can he manage the
house of God? So, my family is clearly after God and before the church.
The ability to balance family and church is accomplished through communication. Pastor
Moses expressed that individuals have to set boundaries and be aware of the needs of each other
to keep the balance:
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I believe God always comes first, then family, and then church. If God requires
something of me, I will always put God above everything, but I never put church and
church people above my family. [As a family], we talk, spend time together, and I set the
appropriate boundaries that this is family time. People always talk about preacher’s kids
were always the worst because they were always the most neglected. I teach this to the
men in my church. If you cannot shepherd your home, you cannot shepherd a church. I
have to be the leader in my home before claiming to be a leader in the church.
Pastor Noah expressed similar thoughts when asked about priorities and varying roles. As
a pastor putting family first means making critical decisions that everyone may not understand.
Not everyone starts out seeing things in the correct order; however, having family in the right
place is critical:
That is a challenge, not in terms of their priority. [My] wife is my priority, my children,
and my ministry, but I cannot say it was like that when I first started. When I first started,
I had a full-time job, and I was doing ministry. That just takes up a lot of time. However,
when I shifted over, I tried to keep it balanced where my wife is my wife, and I have to
serve and love her first. Then my children and raising children. You have to make those
critical decisions and say, I need to be with my family. I recall a well-known pastor who
told the story that he decided to go and preach at a conference to fill in for another pastor
and neglected his family vacation that was already scheduled to preach at this conference.
He lost his marriage over those types of decisions. I heard that story a while ago, and it
just stuck with me.
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The need to make sure that God, family, and church were in the proper order was
essential and often hinged on God being first. Pastor David expressed that if God is first, then all
the other areas will be in the right place:
I know that Jesus is first. My wife knows who is first for me, and it should be the same
way for her. I will tell you what, unless I am traveling, which is not that frequent, I am
home every night. I believe that putting Jesus first will keep the right spiritual balance.
He does not ask of me more than I can do, but he does ask me to do. It is not about
ignoring my wife either. It is also about being affectionate, a hug, a kiss, just to know I
am thinking of you. So, I know many people have the idea of trying to get balanced and
prioritizing. If I genuinely follow him and know I am doing what he wants me to do, I
have always had to trust that it will be fine between my wife and me and our children.
Bi-vocational
Participants spoke about the need to balance church and their job if they were not full-
time pastors. Six of the nine participants (67%) had a secular job and led a church. Working and
leading a church creates different constraints because a large portion of the participant’s day is
occupied with work, something they cannot move or adjust. Pastor Esther spoke about having to
make sure their work schedule did not conflict with church and having to be upfront with
supervisors about not changing or adjusting their work schedule without conferring with them:
I try to keep my schedule stable at work so it does not interfere with church time. I do not
work Wednesday because it is Bible study. I work Sundays, but evenings. I work the
night shift. So, I tell them I do not want to pick up days or anything like that on the
weekend. I try to keep that work, family, and church separate. However, I do find it
clashing when it comes to studying for sermons and keeping up with educational
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responsibilities related to work. Sometimes, I have to go without sleep to make sure I
spend time with my family. My spouse understands a lot of it. However, young kids do
not understand it. They just want to spend time.
It is not focusing on a particular piece of the puzzle but understanding that many things
are happening simultaneously. Pastor Jonah expressed that managing all the moving parts can be
a lot but is necessary to run the church effectively:
Well, it is like a rollercoaster ride. There are times where the excitement level is so high
where you do not feel burnout because you are operating on adrenaline. My experiences
kind of point to that. The cool thing is that it is a ride that God places us on. We still have
the responsibility of taking care of family and taking care of secular jobs. So, I am bi-
vocational as well. So, I work a secular job and pastor the church, but you also have your
family and children. So, navigating your personal business affairs and leading people
spiritually is a roller coaster ride. [There is] work that goes into making sure [the church
and your family] are ready for what is getting ready to happen. There will be some
unexpected drops along the way, and you have to manage those as well.
Other participants emphasized work, balancing personal relationships, and having more
than one job or running a personal business. When asked about balancing and managing the
various roles, Pastor Elijah discussed having God in the right place but still having to balance
work and other employment:
The best way I could say it is the grace and mercy of God. [In addition to being] a full-
time pastor, I am also the minister of music and choir director at another church. Then, of
course, I work a full-time job while also maintaining my own business. My days are very
structured to where I do not have much time to waste. My evenings are usually long, and
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every day has something on it. There is usually always something going on somewhere
related to the church. So, you want time off.
Vacations or sabbaticals were terms that the participants used to discuss time away from
church for resting, reflecting, and refreshing both spiritually and physically. All participants
expressed support for time off. Jobs outside of church provide individuals with vacation time or
paid time off.
Pastor Daniel spoke about having a full schedule and having the mindset to be present in
those moments. For an individual to function with so much going on personally, with work and
the church, they have to be present in the moment. They cannot allow all the areas to run
together:
Wherever I am, that is the only thing I am thinking about. When I am at work, that is all I
am focused on. I am not thinking about church. I am not thinking about my personal
business. I am not thinking about my family. I am 100% present because I think that is
fair. I have learned that I cannot, and I do not have the capacity to think about everything
at the same time. I prioritize where I am. It does not take away from my faith that I am
not thinking about church when I am not in church. It just means that I am not Superman.
[To be effective], I cannot think about everything simultaneously because it just will not
work. My relationship with the Lord is most important, and that has nothing to do with
the church. When I get in that grave, the church is not being squeezed in there with me.
So, God is first and foremost. Besides that, wherever I am, that is all I am thinking about.
Balancing family and a job can lead to burnout over time if the clergy is not aware.
Balancing multiple roles can affect the clergy’s self-efficacy if they are not doing well in the
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roles. In addition, the pastor has to address the needs of the church members who want to be the
top priority in the pastor’s life.
Unrealistic Expectations
Church members have expectations of their pastor. Church members can think they are
more important than the pastor’s family or job. Managing expectations from church members
about availability and how to run the church can wear on the pastor and lead to burnout.
Available “24/7”
The participants had various stories or examples of how people or church members
expected certain things from the pastor. The expectations were derived from the individual’s
expectations or assumptions about the pastor. Pastor David expressed how people assume that
the pastor will be available or at the church: “They do not call, and they do not check to see my
timing. They just think that I am here all the time, though I do not think it is malicious.” When
asked about unrealistic expectations, Pastor Jonah spoke about how church members expect the
pastor to be available or everywhere at the same time, which was not possible:
[People believe that] the pastor has to answer every call. They believe that the pastor
must be everywhere simultaneously as if he is God. The pastor should do this for me
because I give a certain amount or am this person. The list goes on. Those are just a few,
if you had given me homework to answer that one, I could have come to you with a long
laundry list, but I think you get the point.
Pastor Daniel acknowledged similar expectations that pastors face that are unrealistic and
the disregard for the human side of the pastor:
Let me take out my pen. Let’s see here: pastors should always be available 24/7. The
pastor does not have feelings. I can say whatever I want to the pastor, but he cannot say
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anything back to me. The pastor has more money than I do, so he should give me a loan
or not have to loan it; he can just give it to me. It is more or less people are always
asking, asking, asking. Many people want you to fix things that they do not want to fix
for themselves. People want you to take their mess and clean it up.
Pastor Noah spoke about individuals wanting the pastor to be available or not being
respectful in their conversation. Additionally, they focused on the pastor not needing to be
perfect while performing their duties well:
I am not perfect, and you will make bad decisions from time to time. All great
quarterbacks still throw interceptions. You just cannot throw too many. [Nevertheless],
you will make mistakes well-meaning mistakes trying to do the right thing from time to
time. Sometimes, people think pastors do not have feelings, and they can say whatever
they want or do whatever they want as if it does not impact you, and that is not true. I
think you have to learn how to manage that. You are going to have to take some
stabbings. Though sometimes you think people can be more mindful that pastors have
feelings too. They can consider that. Those are the primary things.
Church members may say they understand that the pastor needs a break; however, their
actions do not align with what they say. Spiritual leaders are constantly going and have to
address the needs of members. Pastor Elijah expressed similar thoughts to Pastor Noah on the
unrealistic expectation that pastors are perfect and can be everything to everyone:
[I had to address] the expectation I would be perfect. [I had to manage] the expectation to
not mess up and always be there. We always have to show up. We always have to be on
point. We have to be everything to all people all the time without getting a break. We
have to know how to shift gears and know what places I need to shift. You have to be all
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of these things to all people at the same time. Then they say you need to break. They say
you need to be honored more, but then when a break comes, you do not get a break when
the time comes to be honored; you are not honored. They want me to give my all in
ministry, and they will not even compensate me with their attendance in church.
I Want It My Way
Participants expressed that people wanted the pastor to do certain things for them, but
they also wanted the church to operate a certain way. They want the pastor to do things the way
they want. Pastor Moses shared that similar to the pastor being available all the time; some
church members only want to hear the pastor preach:
They expect me to preach every Sunday. No matter what, they do not want to hear from
anybody else but me. That is the way they always want it, including my mother, who is a
member of my church. It is unrealistic.
Pastors do not choose the members in their church, and people have their idea of what the
pastor or leader should do. In most cases, as Pastor Esther shared, most people have no regard for
the pastor’s schedule people want what they want:
They know I am at home during the day. Even though I work nights, people do not care
that I work nights. They know that I am home during the day. So, I should not be
unavailable, is what they think. One younger member once said, “you are supposed to be
helping because you are the pastor, and isn’t that what the pastor should do they come
and help their people?” I said no. The only thing I am supposed to do for you as a pastor
is to guide you spiritually, teach you God’s word, and help you live a life that reflects
him.
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Similarly, people unrealistically want things their way, as Pastor Ezra expressed, then
they also ask for contradictory things:
[They want] some of the same stuff. For example, members do not want to be in church
all day. They want to be free to come, worship, have a pleasant experience, and then go
home and have the rest of my day to myself. Okay. This is just one example. However,
then they ask, “Pastor, can we start making announcements?” They want to read all the
announcements in the Sunday service. So, how can you have an efficient service that gets
you out, so you can enjoy the rest of your day, and you want to read all the
announcements? Especially when we already email all the announcements, it does not
make sense to me. I had to work through and still working through some of those
contradictory demands.
The Responsibility of Trust
Church members trust the pastor’s insight, direction, and guidance. Pastors have to be
careful with their words, or they might misguide a church member. Pastors do not have to be
perfect, but they should handle trust carefully and have good character.
Participants spoke passionately about the effect that trust has on them as a leader. People
trust their words, instructions, directions, and insight. Each pastor knows that people trust them,
so they could exploit that trust or use it to ground them and keep them focused. Pastor David
spoke candidly about when people trust spiritual leaders and how that a person can use that trust
for good or for evil:
It is a good thing. I learned a long time ago that flattery is dangerous, but it says, let
another man praise you and not the words of your own mouth. So, when I believe that
people trust me and listen to me, I allow that to put me in the right mindset, and it keeps
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my mind and spirit accountable. I guess you could do two things: You could take
advantage of the person, or you could use that same knowledge to fear God.
The participants discussed how much people believe in what they say and how that
causes them to be very aware of how they respond to questions or situations. Pastor Elijah spoke
about how God encouraged him to be extremely careful in his conversation because the pastor’s
words have the power to influence a person’s decision-making:
[The idea of trust] is something that the Lord has been dealing with me about over the
last year. The Lord definitely increased my awareness that I am in a position of heavy
influence in people’s lives, which causes me to weigh my words before I say them. Some
people feel as if I am so safe in my conversation, like a politician. This is not me trying to
be like a politician. I understand that what I say in certain areas or circles can make or
break a person's situation. It makes me genuinely watch what I say very carefully.
Knowing that people trust a pastor so much can be scary. People can make life-changing
decisions based on what a pastor says, and people can be manipulated, which Pastor Moses noted
is “too dangerous” to take lightly. Pastor Noah expressed a level of reservation about people
trusting the pastor so much; acknowledging that it comes with the position:
That [much trust is] scary. That is really scary. However, when you get into ministry, as a
pastor, you are the decision guy. So, what you say, people take as gospel. So, you do not
have space to think out loud because some people will hear that. They will repeat what
the pastor said, and you were not making a decision. You were thinking out loud, but
they take it as gospel. So, you have to be very careful about what you say, how you say it,
and to whom you say it. So, I realized that I could not say everything. Even though I was
thinking, I could not say it. You have to find the right trusted small circle of people to
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bounce things off of. I am still learning that, and I do not think you ever get past that.
You still have to remind yourself constantly.
Participants expressed that people trust them as pastors, but they are also responsible for
adequately handling information provided to them as pastors. People trust pastors, so they come
to them with issues, concerns, problems, and struggles. Pastor Daniel spoke on trust and the need
to be mindful of the information that is shared with you as a pastor:
[Hearing different things can be] humbling. I hear a lot of stuff. People tell me a lot of
things. It is humbling. It is also scary because you could be a pastor in a church and have
had counseling with someone, and you know exactly how they feel about a specific
person, but you cannot say anything. I am grateful that they shared that with me, and then
once they share it with me, I think the challenging part is what do I do with that
information? Are you just asking me to listen to you? Or do you need advice? I typically
ask you that question. So, now that you shared, what do you want from me? Sometimes
people do not want you to say anything. They just want to get it off their chest and then
walk away.
In discussing how church members and others trust pastors, the participants discussed
how that level of trust causes them to be aware of their actions and be an example to the people
they lead. When speaking about trust, Pastor Ruth stated that “everyone trusts someone in their
life, whether that person is a positive influence or a negative influence, I am and hope to be a
positive influence in people’s lives.” Pastor Ezra spoke about trust as a pastor that people have to
see specific characteristics in a leader before they trust that leader:
I was taught this before becoming a pastor. Now, after being a pastor, I fully understand
it. People buy into the visionary before they buy into the vision. People buy into the
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visionary, and then they will say, well, let me check out his or her ministry and check out
his church. Then once they come to the church, hear a word, or feel something, they can
buy into the vision. I believe we often think of it in the opposite way, which is wrong. We
believe people buy into the vision, then the visionary. I do not. I believe you have to
catch a fish before you can clean a fish. I believe if I walk in integrity, my integrity will
attract people.
In the same way, participants expressed the weight of people trusting the pastor. Pastor Moses
noted the need for the pastor’s life to be an example because of the level of trust that is placed on
them and to not manipulate people because of a personal agenda:
I am very careful about the weight of the position that I am not trying to influence people
to do things because I say this is the way it should be, or this is what I think, especially as
it pertains to politics. They have seen me raise my children and see the type of people
they are. They have experienced me and know me as a man of honesty and integrity. So, I
do not take that lightly because my word means something.
In addition, Pastor Esther expressed that being the pastor is about being an example because
people are looking to you. The pastor may not be perfect. However, they should be able to
present themselves in a light that shines positively to those around them:
I want to make sure that I am living right before the congregation. That I am living by
what I am teaching, I am constantly letting my light shine and trying not to dishonor the
word of God. Sometimes when I am teaching at Bible study, I will say, you all pray for
me. I will talk to them about things in my home and how I handle certain things. I try to
practice what I teach. I try to live by and walk out what I am teaching.
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Research Question 3 Summary
Participants discussed the need to manage their time effectively and the time constraints
they face in ministry. The clergy expounded on the need to balance family and do church work
while also having a full-time job. In addition, clergy faced unrealistic expectations from church
members that had to be addressed or mitigated. Clergy also examined the burden of trust that
they must carry. The church members trust them, and for some of the clergy, it was a humbling
and scary realization.
Chapter Four Summary
Participants discussed their experiences with burnout and defined how they understood
burnout within their own lives and in the context of church and ministry. The definitions of
burnout centered on being overwhelmed, lack of productivity, feeling empty, and thoughts of
despair. These definitions are connected to the conflict that clergy face with their calling. Even
when they may be experiencing burnout symptoms, they continue to push and go forward
because of the call to pastor. Participants discussed the health concerns they have encountered
while pastoring and managing the various roles in their lives. These health concerns caused the
clergy to make adjustments in their ministry activities. However, none have stopped due to their
call to pastor and lead a church.
The participants all spoke about the need to take time off and have a vacation or
sabbatical. However, all did not take those breaks and were honest that they could not leave their
church or, based on the models and examples in the ministry that they followed, vacations were
not an option. Conversely, they all expressed the need to have relationships that helped manage
the burden of pastoring—having the right people around them as pastors was paramount,
especially during difficult personal situations. Finally, time was seen as a significant constraint,
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especially for those pastors who worked a full-time job, led a church, and had a family. The
clergy discussed the weight of church members trusting them and the responsibility of being
careful in their conversations and their instructions. Conversely, they spoke of the burden of
managing unrealistic expectations from those same members who sought out their counsel and
trusted their judgment.

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Chapter Five: Discussion
Clergy have the responsibility of helping individuals navigate various stages of their life.
Clergy provide guidance and spiritual instruction and provide counsel to those they lead. Burnout
is not unique to clergy and is prevalent amongst people who help or work directly with people.
Helping professionals such as clergy are prone to burnout due to the nature of their work.
Burnout in the clergy is not a new concept. Clergy often report high burnout rates and equally
high rates of job satisfaction (Faucett et al., 2013). Clergy believe they are called to the work
they do, and their call is the motivating force behind the decisions clergy make when addressing
burnout or other areas of concern. Even when faced with health concerns, clergy will continue to
perform their daily tasks or spiritual rudiments because many view their calling as the most vital
factor to follow—studies on burnout related to clergy focus on if the clergy or the pastor is
burned out. However, if clergy do not understand what burnout is and what it is not, then a pastor
or leader could be burned out and not even know it. Therefore, the need to educate, explain and
provide examples of burnout in the clergy is a need that could provide insight and guidance to
church leaders to avoid or mitigate burnout in the future.
Summary of Findings
The research findings emerged from the use of three theoretical frameworks for the
analysis. First, SCT’s triadic design was used to understand the clergy’s interactions, the
environment, and resulting behavior (Bandura, 1986, 2018). Second, work as a calling focused
on the conflict of following a calling and the potential for adverse outcomes due to following that
call (Duffy & Dik, 2018). Third, SDT addressed the clergy’s need for belonging, autonomy, and
the competency to follow the call and fulfill the duties of a spiritual leader (Leiter & Maslach,
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2017). These three frameworks assisted with understanding how the clergy’s environment and
experiences contribute to burnout.
Research Question 1 focused on examining how the clergy defined and understood
burnout and how their understanding could lead to actions that produce burnout. Four themes
emerged from the interview data. The first is the definitions of burnout as expressed by each
participant. The participants each provided their definition of burnout and how they understood it
related to their work as spiritual leaders. The definitions were grouped into four subcategories:
being overwhelmed, lack of productivity, feeling empty and feeling despair. In turn, each
participant explained their personal experience with burnout and how they arrived at their
definition. Though all participants defined burnout, none provided a clinical definition based on
the literature. However, all the definitions pointed to a person being in a position that requires
more than the person can provide. This notion is consistent with the literature on burnout. Grosch
and Olsen (2000) and Pompili (2006) discussed that burnout results from a person operating in
an environment demanding or requiring more than a person can provide. The focus is on the
work. In this study, the participants discussed burnout and how the work of clergy can require
more than the person can physically produce. The participants gave examples of burnout,
whether in their personal life or having viewed it in the life of another clergy, how the person
gave, served, or operated in their ministerial capacity until the constant demands of ministry
became more than they could handle.
The second theme concentrated on the effects of what clergy refer to as their calling. The
participants all noted that they were leading a church because of a calling. They all knew they
were called and had perceived that they would be doing some form of church ministry. They
could not ignore the calling, and even when they did, they still ended up coming back to the
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original unction of ministry. Duffy et al. (2018) found that persons who follow a calling can
encounter negative responses resulting in burnout or other poor choices. Since the call compels
those following it, it is hard for them to disconnect from it even if they felt burned out, as the
participants explained. Following their ministerial call was not always straightforward, and the
participants discussed the choices that often had to be made to continue following the call.
Participants described the complexities of clergy work as the basis for the third theme
related to this research question. The pastor is in high demand as the church leader, and people
often only want to speak with or work directly with the pastor. Participants spoke about
individuals’ expectations about their pastor and how expectations of perfection or never making
a mistake can become stressful for some church leaders. Participants also talked about making
sure to stay focused on their calling, as church members and other people, through their
expectations, may try to shift the boundaries. However, the pastor needs to be mindful not to
overextend themselves and allow people to be responsible for their decisions. Hendron et al.
(2011) pointed to this notion that if clergy are not mindful of demands and overextend their
ministry boundaries, they will stress and frustrate themselves to the point of burnout.
The fourth theme explored the participant’s health in relation to their work as clergy and
burnout. Participants spoke about personally experiencing or seeing colleagues who endured
personal health issues related to their work as a pastor. High blood pressure, diabetes, sleep
disorders, medication, and heart issues were some of the points raised by the pastors. The
participants had to navigate their health in relation to pastoring and make changes or adjustments
to manage their health better. For the participants to do so, they had to be honest about their
health concerns and mitigate the stress. Participants changed jobs, adjusted diets, were placed on
medication, and acquired professional counselors to assist them in managing the complexities of
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leading a church. Studies found that clergy often face health issues specifically related to their
work as spiritual leaders (Cutts et al., 2011; Walther et al., 2014).
Research Question 2 focused on how clergy managed negative or overwhelming
situations while leading their church. The first theme was the benefit of relationships.
Relationships served as a way to help manage all the responsibilities that the participants had to
address. The key was understanding that these relationships were necessary and beneficial. The
relationships, whether family, friend, colleague, or mentor, allowed the participant to be honest
about their feelings, receive guidance and direction, encouragement, and even loving
admonitions about keeping a healthy balance in their life. Relationships allowed the individual to
be human without the title of clergy or pastor, which was helpful to the participants. These
relationships support the research that encouragement and feedback help increase self-efficacy in
the individuals and be helpful as people pursue specific desired outcomes (Bandura, 1977). The
desire for these participants to be connected is a motivational factor and assists with reducing
isolation which can lead to burnout, as the research indicates (Lee & Rosales, 2020; Scott &
Lovell, 2014; Warner & Carter, 1984).
The relationships also created a sense of belonging, which connects to relatedness in self-
determination theory (Ryan & Deci, 2000a). Leiter and Maslach (2017) note that most
occupations happen in socialized settings, though clergy do not always have the option of
working on a team. Pastors are seen as the sole figurehead of the organization, even if there are
supporting staff and ministers. The research shows that clergy embraced these socialized settings
and acknowledged the benefit of having a group to connect with, supporting past research. As
past research indicated, isolation or disconnectedness is a factor in burnout (Scott & Lovell,
2014, Doolittle, 2010). Clergy acknowledged that these connections positively impacted their
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motivation, emotions, and even self-efficacy. The clergy had to make an effort to create these
groups because, as non-denominational churches, many do not have an extensive network of
other pastors or clergy by which they can connect. If the pastors were in a denomination by
default, they would be connected to other clergy in their area, region, or jurisdiction. Each of the
participants spoke about how these key relationships help to reduce burnout.
The second theme was the need for clergy to take time off, such as a vacation or
sabbatical. The pastors spoke in support of clergy taking a sabbatical or vacation consistently.
Even though vacations or time off were seen positively, it did not mean that each pastor took
vacations. There was conversation around control and not having the right people or persons to
leave in charge while the pastor was on vacation. Some of the pastors did not take vacations
because the pastors they were modeling did not take vacations. The research found that modeling
can effectively build self-efficacy and persuade individuals’ positive or negative actions
(Bandura, 1977). Also, when pastors acknowledged the need to take a vacation, though
environmental factors caused them not to take a vacation, it is an example of triadic interaction
(Bandura, 1986). The benefit of a vacation is not always understood until the participant takes
time off. Making the time to take the vacation allowed some participants to benefit from time off
and now make it a scheduled event.
Research Question 3 examined how clergy navigate institutional structures and varying
roles that lead to burnout. Three themes emerged from the interview data and focused on roles.
As the participants did not focus on institutional structures, the roles tended to cause more
burnout. The first was addressing the time constraints that clergy face. Balancing family or a
full-time job and still conducting ministry can be a burden. The clergy had to be mindful to
ensure that their work did not consume their family or personal time. Participants emphasized the
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need for their relations with God to be first and then their family second. The church, for most
participants, did not supersede their family commitments. Additionally, some of the participants
had to manage a full-time job. Working and doing ministry created an even more significant time
constraint that forced the clergy to manage their time strictly.
Secondly, the clergy had to address unrealistic expectations. Participants explained the
expectation of congregants that the pastor should be available “24/7.” Pastors spoke about how
people think that the pastor can be everywhere and disregard the pastor’s feelings. Pastors are
only one person and serve their church’s needs and need personal time, which parishioners
sometimes ignore. When conjoined to the first theme about time constraints, unrealistic
expectations create a lack of autonomy for pastors. Pastors cannot make specific choices because
of their schedule demands, and that lack of self-direction can lead to burnout (Ryan & Deci,
2000b). Clergy work is constant, and when there is a lack of flexibility in decision making or
expectations are placed on the pastor over time, it can demotivate and lead to burnout (Maslach,
Schaufeli, & Leiter, 2001). The pastors suggested that many people want everything catered to
them. For example, people want only the pastor to preach every Sunday and do not want guests
or associate ministers. This finding is consistent with the literature on the conflicting roles
amongst the clergy, the need to navigate demands from parishioners, and the constant
encroachment on their time from those they lead at the church (Bledsoe et al., 2013).
The third theme concentrated on trust. Clergy explained that having people trust what you
say and even make critical decisions based on their instruction was humbling and scary. The
participants spoke about the need to be responsible with people’s trust and not use it for
manipulation. The pastors expressed the need to choose their words carefully and not make
statements without thorough reflection because those words can help or harm the listener who
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trusts them. They also spoke about character and integrity and the need to be an example to those
they lead. The literature points to church members revere the clergy, look to them for advice, and
often view them in parental roles (Grosch & Olsen, 2000). The clergy noted caution when
addressing complex issues with individuals in the church for fear of providing the wrong
guidance. These interactions could lead to competency issues if the clergy feels they cannot
correctly handle these situations or if their guidance consistently yields negative results over time
(Bandura, 1977, 1997; Ryan & Moller, 2017). The clergy had to manage these expectations as
people see them as speaking on behalf of God and thus trust every word they say in most
instances (Grosch & Olsen, 2000).
Implications of the Study
The findings from this study may help non-denominational churches become more
understanding of burnout to reduce it amongst clergy. Church leaders and members have a
responsibility to understand the work that goes into being a spiritual leader. They must know the
expectations, roles, balancing priorities, decisions, and personal time necessary for a pastor to
not burnout and function at the highest capacity as a leader in their church. Leading a church
comes with many challenges, and the risk for burnout is high. It is a perilous journey for some
pastors if church leaders and members do not understand the risks associated with pastoring
(Chandler, 2009; Hendron et al., 2011). There is also a need for church members and leaders to
work in tandem to produce a spiritual environment that is productive and healthy for both the
members and the pastor.
In addition, there needs to be an increase in educational resources for clergy to
understand burnout. Clergy are aware of burnout and the need for self-care; however, there needs
to be an increased effort to explain the environmental components of pastoring that could lead to
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burnout. Clergy are also faced with constraints (lack of resources or staffing) that may preclude
them from specific actions to reduce burnout. Alternative measures need to be presented that
clergy can use to reduce burnout that may not require financial resources or take them away from
their weekly church responsibilities.
Practice Recommendations
Churches have the opportunity to address how clergy understand burnout and how
aspects of the clergy’s environment can lead to increase stress or burnout. Since non-
denominational churches are independent, no particular location or organization connects all the
non-denominational churches. There are intersection points that many clergy engage that would
provide opportunities to inform clergy and provide insight into understanding burnout. In
addition, partnerships with smaller church organizations and Christian media and content
providers are a method for better awareness of the definition of burnout and for addressing
burnout in non-denominational clergy.
Increase Awareness of Burnout in Clergy
The first recommendation would be to increase awareness of burnout among clergy and
define burnout appropriately so that they know what burnout is and what it is not. To increase
awareness, partnering with seminaries, Christian content providers, and prominent Christian
organizations in an awareness campaign would be one method of raising awareness. Non-
denominational clergy are not uniform in their connections, so a mixed approach would be
needed to reach a larger clergy population. October is clergy appreciation month. Though not
explicitly focused on pastors, many churches recognize their pastors or leaders during this time.
October would be an ideal time to connect with Christian content and media providers and use
nudge theory (Thaler & Sunstein, 2008) to encourage a better understanding of clergy burnout.
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Nudge theory uses positive reinforcement and indirect suggestion to produce outcomes (Thaler
& Sunstein, 2008). Nudges could be used for clergy and members to think about burnout and the
implication of not addressing it. This theory also uses past data to show how inaction led to
specific consequences. Nudges could be a beneficial and non-intrusive way for moving
organizations and individuals toward awareness about burnout. For churches who desire to make
changes within their organization, a process improvement and change management plan would
be helpful.
Training on Pastoral Self-Care Should Be Comprehensive
Secondly, there is a need to ensure that teaching or training related to self-care covers the
cognitive elements that lead to burnout in pastors. Self-care training should at the minimal cover:
belongingness (relatedness), self-care benefits the church, intentional time management, and
vacations. As the research showed, pastors benefit from being connected to people who provide
verbal and emotional support, constructive feedback, and affirm their work. Self-care needs to
emphasize the need for clergy to belong and how relatedness is a motivational factor that can
help reduce burnout (Ryan & Deci, 2000a; Leiter & Maslach, 2017). Clergy are each different.
So, one approach to relatedness will not work. However, being connected to a weekly prayer
group, a monthly self-care session, or making sure to spend time with friends are all options that
should be emphasized and encouraged to reduce burnout. Self-care should also not be presented
as an individualistic activity. Self-care allows the pastor to lead more effectively, resulting in a
healthier experience for the pastor and congregation (Samushonga, 2021). Self-care should
address the importance and priority of managing personal, ministry, and, if applicable, work and
family time (Wells et al., 2012). The research indicates that lack of autonomy can create stress,
frustration, and reduced motivation, leading to burnout (Maslach, Schaufeli & Leiter, 2001;
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Leiter & Maslach, 2017; Ryan & Deci, 2000b). Lastly, there should be instruction on the need
for clergy to vacation. The clergy in this study acknowledged the benefits of being away from
the church. It provides an opportunity for self-reflection (Bandura, 2018) and removes them from
the physical environment and stressors of the church. Case et al. (2019) notes that clergy need to
communicate with their congregation about vacations and have days (Sabbaths) that the
congregation understands are non-working days. Clergy and congregation have to work in
tandem to reduce burnout in the pastor so they can function effectively in their position as the
spiritual leader.
Burnout Inventory and Process Improvement
For churches that desire specific changes, a more detailed process is needed. Using a
business process re-engineering approach would be helpful (Kissflow, 2021). The business
process re-engineering model provides steps that the organization can follow to streamline the
process, assist with goal setting, and developing a timeline. The process is flexible and can be
adapted to most organizations that desire to change their operations or organizational structure.
Before any changes can be made, an organization must assess its current condition.
Burnout Assessment (“As-Is” Phase)
To determine the organization's current condition, the clergy would use an assessment
instrument to identify areas for potential improvement. In this case, the clergy would utilize a
burnout assessment checklist derived from this research to identify areas to be examined for
burnout. The assessment would occur in the As-Is phase identifying the current condition of the
clergy. Then the clergy would move to the To-Be phase, which outlines the final product and the
changes needed to reach that final condition. The implementation phase encapsulates the change
management process for communicating the pending changes and building organizational
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motivation before the actual process of change and implementing new processes. The final stage
is to assess if the changes were appropriately implemented, and they will be monitored over a
period to make sure the organization does not regress. Figure 3 below shows a condensed version
of the model.

Figure 3
Condensed Process Improvement Model

Note. Adapted from Business Model for Process Improvement, by M. Cousins, 2021, para. 12.
Triaster. Copyright 2021 by Triaster Ltd. (https://blog.triaster.co.uk/blog/as-is-to-be-essential-
business-model-process-improvement)

Process
Improvement/
Implementation
(To-Be)
Assessment
(Monitoring /
Evaluation)
Clergy Burnout
Self -
Assessment
(As-Is)
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The burnout assessment checklist does not determine if the clergy member is burned out.
The checklist is designed to identify areas the clergy should be aware of that could lead to
burnout. Unlike other assessments, the focus is not on the burnout level of the individual. For
example, the MBI utilizes a standard set of questions to determine the level of burnout an
individual is experiencing (Maslach et al., 1997). In the As-Is phase utilizing the burnout
checklist, the clergy identifies areas of concern, and the checklist provides guidance. The need
for change within a church structure often starts with the leader. Once areas for change are
identified, the clergy can utilize a change management plan to address concerns based on the
self-assessment.
Areas marked “no” on the checklist are areas that the clergy can look to reduce or address
stressors in their environment. The intent is to point the clergy to look at the environment and
understand potential changes to address burnout. However, the clergy may identify areas of
concern that they cannot currently address. Knowing the areas of potential concerns allows the
clergy to be mindful of where changes could be made and look for opportunities in the future to
reduce their workload and still be impactful and follow their call. Table 6 is the Clergy Self-
Assessment Checklist derived from the results of this research. Explanations for each of the
questions are in Appendix D.

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Table 6
Clergy Burnout Self-Assessment
Clergy self-assessment checklist
1 Do I know the clinical definition of burnout?
2 If I become burned out, do I have a support system to help me reduce the
stressors?
3 If I wanted to take a vacation or sabbatical, am I in a position to do it?
4 Have I spoken to the leaders in my church about burnout in pastors?
5 Do I have resources available to help if I encounter burnout?
6 Do I have appropriate boundaries to separate my personal life, family (if
applicable), and the church?
7 Is my health suffering because of the work I am doing with my church?
8 Are there other people I can involve to assist with the work?
9 Are there programs in the church that can be reorganized, and the church still be
effective in ministry?
10 Do we have the administrative capacity (human capital) to do all the ministry
activities we are currently providing?
11 Do I have reliable help?
12 Am I being honest with myself about how I am feeling about the work of
ministry?
13 Am I more focused on people's expectations instead of following God and my
call?

Implementation (“To-Be” Phase) and Change Management
Once the clergy has identified areas for change, they will begin their change management
process. A change management plan is needed to implement changes in the areas identified by
the assessment. Clergy have to self-advocate since individuals outside their position may not
understand their environmental context and particular stressors. There are many change
management plans, and the checklist can be used in conjunction with the best change
management process for the organization. The ADKAR model (Prosci, 2021) has been used by
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hospital systems to address staffing needs during the COVID-19 pandemic and changes to a
health care system’s organizational structure (Balluck et al., 2020; Wong et al., 2019). The
model is agile and was used on hospitals of varying sizes and could be used on churches in the
same manner. The ADKAR model provides a series of steps to understand initiating change and
conveying the need to change to their church. The ADKAR model is a robust change
management system; however, the model will not be used in its entirety for this process. The five
change management components of the model will be used to guide the change management
process for this recommendation. The ADKAR models five areas: awareness, desire, knowledge,
ability, and reinforcement are the main points for initiating the changes identified by the clergy
(Prosci, 2021). Table 7 provides an adaptation of the model.

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Table 7
Implementation Steps
Implementation steps Application of implementation steps
Awareness Bring awareness to the church or leaders of the need for change
within the organization.

Desire Cultivating the intrinsic motivation, desire, and support to
initiate the change.

Knowledge Providing the organization with the knowledge and information
for how to make the change.

Ability Allowing the church to have access to the necessary tools, to
know how to demonstrate the changes implemented.

Reinforcement The continued reinforcement and reminders ensure that the
changes become the norm and people do not revert to actions
before the change occurred.

Note. Adapted from The Prosci ADKAR Model: Why It Works by Prosci, 2021.
(https://www.prosci.com/resources/articles/why-the-adkar-model-works)

Awareness. The clergy use this step to explain the why. The pastor should meet with
their leadership team or those who lead the church to discuss, explain, and raise the needed
awareness for why the changes identified by the assessment need to occur. Based on how many
changes are noted in the self-assessment, they can determine the most important ones and
develop a timeline. Note that this stage is crucial in the change process. If the organizational
leaders and church members do not understand why these changes are being made and their
benefit, it will be hard to make lasting changes that can reduce the effects of burnout.
Desire. Focuses on the individuals in the organization or the “who.” This step fosters the
desire for the church leaders and members to support the change. Even if the pastor wants to
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change certain activities, the congregation has to decide to support the change. If the church has
no desire to change and is not willing to support the change, the pastor will have a hard time or
impossible task of reducing burnout and stressors in their environment.
Knowledge. This step is where the knowledge needed for the change is conveyed to the
organization and leaders. Knowledge dissemination should not occur before awareness and
desire, or the information can be easily lost or ignored. This component explains how to change,
how to adjust within the organization, and not lose impact. This step should also include
knowledge about what skills may need to be acquired or behaviors that need to be changed. In
managing change, organizations need to know how to change, what processes or programs will
be adjusted, and what the individuals within the organization need to do differently to absorb
future changes. The stakeholders need to understand the change process to understand the roles
or parts they are responsible for in the change initiative. For the pastor, it is essential that
members, not just leaders, know how to change. If the organization knows that change is needed
and desires to change, however, if there is a knowledge gap, the change will not occur.
Ability. This step is necessary for conveying the change and putting it into practice. The
stakeholders need to know and implement the changes within the church at the appropriate
program levels. The pastor or the church will have to make sure the individuals have access to
the tools or resources to build their capacity to implement change. This stage may require
coaching, external consultants, or additional direction. Change within an organization does not
always require the acquisition of new skills. However, resources or tools are always beneficial,
along with instruction for building the capacity of the stakeholders.
Reinforcement. The final step in this change management process is to bolster the
change so that individuals or portions of the organization do not regress to past actions or habits.
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Depending on the changes, individuals may view the changes as too complex or unintentionally
revert to past actions. The pastor and leaders must continue reinforcing the changes verbally or
through other communication channels to ensure that the changes are not lost. The pastor has to
keep the momentum going, or the change could quickly disappear, and the organization has
returned to its past operating status.
Assessment
Once the change management process has been completed, there should be follow-up,
monitoring, and assessing the change’s overall impact. For this process, a survey can be used to
gather information from stakeholders about the change. Various online user-friendly survey
platforms can be used to gauge the effect of the change and its overall impact on the
organization. The survey would ask questions about the change, the implementation process, the
change management experience, and suggestions for the future. These responses would be the
data that is analyzed to determine if the change had the desired impact and gaps that would still
need to be addressed.
Future Research
This research focused on non-denominational clergy who lead a church within the United
States. There are three research recommendations.
The first is to expand the research to focus on the intersectionality of burnout and gender.
The research did not focus specifically on whether burnout affected females and males
differently. It is understood that clergy experience burnout. However, this study’s approach
could be used to determine if female and male clergy experience burnout differently to further
the research.
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Second, this study did not account for race. The participants were primarily African
American (88%), with the remaining participants being Caucasian (11%). The research would
benefit from understanding whether race affects the burnout experience. There is research about
burnout and race, though not much focused on non-denominational clergy as it relates to
understanding burnout and the experiential component. The current research focused on whether
participants were burned out and not on their understanding of burnout and the effects of specific
environmental areas.
Third, this study did not examine the motivational factors of SCT. Examining the
clergy’s calling and ministerial experience through the lens of the motivational factors of SCT
could provide additional understanding of burnout in clergy. Based on this research, “calling” is
often the impetus for why individuals decide to become pastors. It would be beneficial to see
how much clergy know about these motivational factors and the connection to burnout.
Finally, the last research recommendation focuses on the global pandemic’s effect on the
clergy. This population faced challenges and new stressors added to their environment that they
had not encountered before. They did not have a point of reference for handling the pandemic.
Churches had to change from meeting in person to various video platforms or outdoor venues.
These changes had an impact on clergy that would benefit further research.
Limitations and Delimitations
The interviewees were all non-denominational and were not members of any of the
mainline Protestant denominations in the United States. The study did not look at differences in
burnout and stressors for individuals associated with a denomination. Non-denominational
churches are structurally different from churches affiliated with a denomination, and those
differences can influence how clergy are affected by burnout. Non-denominational churches are
105

not uniform, so there are differences in clergy responsibilities, expectations, and outcomes. The
research focused on the United States. Countries vary regarding clergy, so the findings may not
be replicable outside the United States.
The research was conducted at a specific time during a global pandemic that impacted
how churches operate, function, and connect with their members. There were a few
considerations that generated challenges for recruiting participants. One is that there may have
been a reluctance to add another item to their busy schedule. While several participants stated the
desire to participate, their schedules never manifested the time for the interviews. In addition,
they may not have wanted to discuss times when they were burned out or disclose their personal
experiences. Also, all pastors do not experience burnout. Those that have not experienced
burnout may have assumed that they could not participate in the study. These are not confirmed,
though they could be considered for possible research.
Reaching out to pastors was arduous because the churches are independent, and there was
no way to promote the research to a large group of churches at once. The inability to effectively
reach a large group may have yielded a smaller turnout than perhaps using social media to recruit
participants for the study. Interaction between churches for conferences or other events was
limited due to the pandemic. There may have also been an unwillingness to participate due to the
use of the title “Non-denominational,” which was used more broadly than most conventional
pastors may be used to. That may have caused some individuals to not respond to inquiries about
participating.
The interview protocol did not elicit the expected responses related to motivational
factors within SCT. During the coding process, I noted that the responses to the questions did not
provide enough data related to the motivational factors within SCT. I did not have an opportunity
106

for follow-up questions to address the misalignment of the interview protocol related to the
motivational factors in SCT.
Also, all pastors do not experience burnout. This research showed that some of the
pastors interviewed did not experience burnout.
There was also the possibility of Zoom fatigue. Pastors and churches connected online for
their services, meetings, and conferences, so individuals may have been burned out from Zoom.
Individuals may have had reservations about participating in a recorded virtual interview about a
personal topic.
Conclusions
Clergy are an intricate part of communities within the United States. People turn to
pastors during times of stress, trouble, confusion, and distress. Clergy come from many
backgrounds, reformations, and church structures. They are not similarly equipped or have the
same training and education related to burnout, leading a church, and working with people.
There should be greater awareness and emphasis on understanding burnout, not solely self-care.
Clergy need to understand the environmental constraints and the effects of varying components
on navigating and mitigating burnout. Seminaries and other training institutions are responsible
for their curriculum to encourage and educate their learners on the challenges in ministry from a
social cognitive, and motivational lens, so clergy can better understand the effects of their calling
and its relation to ministry. It is time to further our research to better support and provide
materials to assist with changes and adjustments that reduce burnout in clergy. Clergy who
understand burnout are better equipped to meet the needs of the people they lead.

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Appendix A: Interview Question Protocol
Thank you for volunteering to be interviewed as a part of my study. The interview should take
approximately an hour to complete. Before starting the interview, I will provide you will a short
overview of the study and address any of your questions about the study and your participation. I
am currently a doctoral student at the University of Southern California, and I will be conducting
interviews with non-denominational clergy as a part of my study. My questions are centered on
clergy’s understanding of burnout and how clergy understand their environment.

I function as a researcher, and my questions and observations are not critiques or determinations
of you as a clergy member. I will be using pseudonyms for each person interviewed and using
guidelines related to anonymity to protect the privacy of the individuals who are interviewed. I
can inform you of the findings once the study is complete. Do you have any questions before we
get started? If you do not have any additional questions, may I start the interview?

Initial questions are related to demographics.

Age
Gender
Ethnicity / Nationality
Years as a pastor
Location of Church (urban, rural, suburban)
Location within the United States (Northeast, Southeast, Midwest, Southwest, or West.)
Relationship status (married, single, divorced, widow, or engaged)
Highest level of education completed
Seminary training (Y/N)

Main Interview Questions

1. What has your experience (if any) been with burnout as a non-denominational clergy?
2. How would you define burnout?
3. In your understanding or experience, what is it about the work of clergy that may lead to
burnout?
4. How would you define your “environment?”
5. If you have ever felt overwhelmed, what steps (interventions or techniques) did you take
to reduce that feeling?
127

6. What resources are available for non-denominational clergy who may feel overwhelmed
or burned out?
7. What are the main roles you occupy in your life? How do you prioritize and manage them
with respect to being a clergy member?
8. What are some unrealistic expectations that non-denominational clergy face from those
they lead, and how do you address those?
9. It is often said that clergy are called to the work they do - what does that mean to you,
and how does that calling impact your work and decisions as a clergy?
10. People believe what you say and trust you; what does that mean, and how does that affect
you?
11. Do your beliefs and your health ever come into conflict?
12. As a non-denominational pastor how what effect (if any) does your calling have on your
relationships?
13. How do you feel about sabbaticals/vacations, and why do only some clergy take them or
see them as necessary?
14. Most unhelpful advice you received (or advice you wish you did not follow) as a clergy
related to your calling and avocation?
15. Anything else to add that I missed or you think would be important or a point to ask or
clarify?

128

Appendix B: A Priori Codes
Appendix B: A Priori Codes
Burnout
Depersonalization
Fatigue
Exhaustion
Work hours
Unpredictable
Overworked
Covid-19
Depression
Isolation
Humanity
Satisfaction
Loneliness
Autonomy
Absent
Rest
Suicide
Leaving
Big Picture
Guilt
Shame
Outlet
Compassion fatigue

Grief counseling
Funerals
Death
Problems
Community
Overwhelmed
Crisis
Caring
Regroup
God
Environmental forces

Extended family
Media
Peers
Politics
Congregation
Culture
Laws and regulations
129

Calling
Roles
Trust
Relationships
Code of Conduct
Assistance
Prioritization
Congregation
Expectations
Competency
Income
Confidentiality
Demands
God Complex
Friends
Job Satisfaction
Stress
Health
Self-Care

Intervention
Sabbatical
Talk with other clergy
Time
Counseling
Therapist
Exercise
Diet
Mediation
Prayer
Work schedule
Hobbies
Mentor
Strength from God
Family conflicts
Arguments
Family events
Activities
Vacations
Upset
Spouse
Boundaries
Separation
Divorce
130

Family conflicts
Time
Church
Priorities
Counseling
Clergy health and wellness

Blood pressure
Sleeping
Eating
Weight
Mental health
Habits
Unhealthy

131

Appendix C: Research Alignment Matrix
Appendix C: Research Alignment Matrix
Research question Theoretical framework Interview questions
How does a clergy’s
understanding of burnout
affect how he or she
responds to it?
Work as a calling theory
(Duffy et al., 2018)

Social cognitive theory
(Bandura, 1977)
1–4, 9, 11, 12, 14
How do clergy manage
negative (or
overwhelming) situations
related to their work as
spiritual leaders?
Self-determination theory
(Deci & Ryan, 1985)

Social cognitive theory
(Bandura, 1977)
5–6, 13
How do clergy attempt to
navigate institutional
structures and varying
roles that could
potentially lead to
burnout?
Social cognitive theory
(Bandura, 1977)

Identity theory
(McCall & Simmons,
1978)
7–8, 10

132

Appendix D: Clergy Burnout Checklist Descriptions
The following statements provide explanations and context for the questions on the
Clergy Burnout Self-Assessment. After utilizing the definitions, if the individual is unsure, they
can skip the question or select what they believe to be the best answer based on how they
understand the question.
1. The clinical definition of burnout based on the World Health Organization (2019, p.1) is:
Burnout is a syndrome conceptualized as resulting from chronic workplace stress that has
not been successfully managed. It is characterized by three dimensions:
• feelings of energy depletion or exhaustion;
• increased mental distance from one’s job, or feelings of negativism or cynicism
related to one's job; and
• reduced professional efficacy.
2. “Support systems” would be individuals or organizations that allow the clergy to freely
discuss their current feelings of burnout and provide honest feedback, verbal
encouragement, and positive affirmation to the clergy.
3. Research shows the vacations or time away from the church are beneficial to the clergy
and assist with refocusing and refreshing. The question focuses on whether the clergy
have the ministerial, financial and congregational support to leave the church and take a
vacation. If the clergy has not considered a vacation, they can answer N/A or assess their
current condition based on the parameters.
4. Addressing burnout in clergy is a tandem effort between the pastor and the congregation.
The clergy should explain and discuss with church leaders about pastoral burnout.
133

5. Resource materials would be (but not limited to) books, research articles, or podcasts that
provide methods and techniques for addressing burnout. Resources could also mean a
counselor or therapist with whom the clergy can talk when needed.
6. The clergy has time specifically designed for family or personal life. The clergy turns off
their cell phone after a particular hour, or the clergy has guidelines for when to call after
hours related to emergencies.
7. The clergy encountered increased or exacerbated medical issues due to the stress of
leading a church. Medical issues could be (but are not limited to) an increase in blood
pressure, inability to sleep well, digestive issues, or the need for prescription medication.
8. The clergy has staff or individuals who can assist with specific activities, such as leading
bible study, preaching on certain Sundays, doing administrative tasks, making hospital
visits, or community outreach.
9. There are programs in the church that require substantial resources or personnel that
could potentially be reorganized without losing impact. For example, partnering with
another church to do community outreach or consolidating events are ways of
reorganizing.
10. Administrative capacity: Are there enough capable individuals (volunteers) to administer
and adequately oversee the ministry activities currently being provided.
11. The clergy has staff or volunteers that are trustworthy, diligent, punctual, and dependable.
The clergy does not have to micromanage everything, and they can delegate
responsibilities, and those activities will be completed correctly.
12. The clergy is saying all the right things externally; however, internally, they feel another
way.
134

13. The clergy is focused more on the congregation than their spiritual experience of
following and serving God. The demands of the congregation have become more
significant than the clergy’s relationship with God.

Abstract (if available)

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Asset Metadata

Creator Washington, Byron (author)

Core Title Understanding burnout in non-denominational clergy: a social cognitive approach

School Rossier School of Education

Degree Doctor of Education

Degree Program Organizational Change and Leadership (On Line)

Degree Conferral Date 2021-12

Publication Date 12/13/2021

Defense Date 12/10/2021

Publisher University of Southern California (original), University of Southern California. Libraries (digital)

Tag Burnout,calling,Christian,Clergy,OAI-PMH Harvest,Pastors,Protestant,social cognitive theory

Format application/pdf (imt)

Language English

Contributor Electronically uploaded by the author (provenance)

Advisor Tobey, Patricia (committee chair), Hirabayashi, Kimberly (committee member), Muraszewski, Alison (committee member)

Creator Email byron.washington@gmail.com,byronwas@usc.edu

Permanent Link (DOI) https://doi.org/10.25549/usctheses-oUC18367066

Unique identifier UC18367066

Legacy Identifier etd-Washington-10299

Document Type Dissertation

Format application/pdf (imt)

Rights Washington, Byron

Type texts

Source 20211216-wayne-usctheses-batch-904-nissen (batch), University of Southern California (contributing entity), University of Southern California Dissertations and Theses (collection)

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Repository Name University of Southern California Digital Library

Repository Location USC Digital Library, University of Southern California, University Park Campus MC 2810, 3434 South Grand Avenue, 2nd Floor, Los Angeles, California 90089-2810, USA

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