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Maintaining healthy behaviors is challenging. Based upon previous reports that in North Carolina (NC), USA, overweight/obese clergy lost weight during a two-year religiously tailored health intervention, we described trajectories of diet, physical activity, and sleep. We investigated whether behavior changes were associated with weight and use of health-promoting theological messages. Improvements were observed in sleep, calorie-dense food intake, and physical activity, with the latter two associated with weight loss. While theological messages were well-retained, their relationship with behaviors depended on the specific message, behavior, and timing. Findings offer insights into weight loss mechanisms, including the role of theological messages in religiously tailored health interventions., (© 2023. The Author(s).)

Objective: Health promotion and health literacy activities within church congregations are not a new concept; however, this has not yet been widely researched in New Zealand. This paper explores the views of Samoan Methodist Church ministers about health-related issues and their role in health promotion and health literacy in their churches., Methods: This was a qualitative research study with Samoan Methodist Church ministers from Auckland, New Zealand. Ten participants were interviewed face-to-face using a semi-structured approach. A general inductive approach for analysis of qualitative data was utilised. Ethics approval was granted by the University of Auckland Human Participants Ethics Committee., Results: All of the church ministers described a holistic view of health and had a sense of responsibility for the holistic wellbeing of their members. Culture was seen as the main barrier to good health. Most of the ministers identified their role in health promotion as being associated with an external health provider., Conclusion: Church ministers are well-respected leaders in the Samoan Church, which helps them play an important role in communicating health-promoting messages and encouraging healthy behaviours. The elders and chiefs are recognised as the cultural leaders in the church; without their support, the cultural barriers to health will be difficult to overcome. Implications for public health: Church ministers are important in health literacy messages and health promotion., (© 2020 The Authors.)

Although there are many studies assessing the influence of religious beliefs on health they do not agree on whether the impact is positive or negative. More so, there is no consensus in the available literature on the definition of fatalism and what it means to individuals. In this phenomenological study we attempt to define what religious fatalism means to people living with diabetes in Khartoum, and how it affects their health beliefs, and how those beliefs affect their sense of coherence and generalized resistance resources, since salutogenesis is the guiding theory in this study. Three Copts and five Sunnis living with diabetes were interviewed, as well as a Coptic clergyman and a Sunni scholar. The semi-structured interviews were recorded and transcribed verbatim for analysis. Thematic network analysis was used to code salient concepts into basic themes, organizing themes and global themes. The empirical findings are thus structured as the three global themes: (1) fatalism and free will; (2) health responsibility; (3) acceptance and coping. Fatalism was defined as events beyond an individual's control where it is then the individual's free will to seek healthy behavior. Thus health responsibility was stressed upon by the participants in this study as well as the clergyman and scholar. There is also the concept of 'God doesn't give one what one cannot handle' that the participants relate to coping and acceptance. This study finds that the meaning of religious fatalism held by participants and religious clergy is not disempowering. The participants believe that they are responsible for their health. The meaning derived from fatalism is related to how they can accept what is beyond their control and cope with their health condition. Religious fatalism contributed to comprehensibility, manageability and meaningfulness in our participants' response to diabetes.

Voices from theology seldom participate in a contemporary conversation on military cultures and identities; this article attempts to stimulate this conversation from such a perspective. The article combines a literature review with narratives of sacrifice from real-life cases. It presents a reflective perspective on the formation of military identities with regard to responsibilities and sacrifices. Forgiveness and atonement are discussed as pathways to cultivate growth which can lessen feelings of guilt and regret.

Clergy can have a negative impact on churches and other individuals when they knowingly or unknowingly attempt to save face, that is, try to protect their standing or reputation. The desire to gain face and the fear of losing face and feeling ashamed will likely permeate clergy's decision-making processes without even being noticed. This study explores the essence of face and face management and the relationship between face management and two characteristics of servant-leadership-awareness and healing-in both Chinese and American churches through the methodology of hermeneutic phenomenology. Prior to this study, to my knowledge, no hermeneutic phenomenological research of face management has been conducted in a church setting. Through a review of the literature, four areas are explored: face and shame, face management, servant-leadership, and face, shame, and face management within the church. This study obtained approval from the Institutional Review Board and informed consent from the participants. Three Chinese and three American Christian ministers were chosen to complete a question sheet and participate in two semi-structured interview sessions. A first cycle of open coding and second cycle of pattern coding were used during data analysis. Face experiences are discussed in light of eight major themes: body, triggers, becoming, face concepts, strategies, emotions, servant-leadership, and the church. Findings from the study help build a servant-leadership and face management model, which can offer an anchored approach for clergy and pastoral counselors to address face and shame and to develop therapeutic interventions.

I propose that an examination of churches with Bowen Family Systems Theory suggests that ineffective handling of anxiety within the church as a system is a main cause of conflicts within congregations. In this paper, by examining two case studies with Bowen Family Systems Theory, I demonstrate that inattention to anxiety within the church as a system is a main cause of conflicts within congregations. I will then propose pastoral strategies to address church conflicts.

Background: The right of euthanasia is the subject of worldwide discussion today, as it is one of the most controversial medical, religious, political, or ethical issues. This study aims to survey the attitudes of Orthodox parishioners toward the euthanasia. Methods: Within the quantitative study, the survey was conducted through a semistructured questionnaire. Respondents were the parishioners of the Orthodox Church. Within the qualitative study, the survey of the experts of the Orthodox Church, in particular the clergy, was conducted. During the survey of the experts, we used the snowball method., Results: The majority of respondents (81%) were aware of euthanasia. The dominant opinion is that euthanasia is " the consent to life termination during the illness, when there is no way out and recovery is impossible" or " a terminally ill person voluntarily decides to end life painlessly." Those who disagree with euthanasia rely on the religious factors (why the church prohibits it). Those who agree with euthanasia action argue the legitimate human rights and free will of person. Most of the respondents (86%) have not heard about euthanasia practices in Georgia. Most of the respondents (71%) knew that the Orthodox Church prohibits euthanasia; 39% of the respondents believe that euthanasia is justified in medical terms., Conclusion: It is advisable to raise public awareness on euthanasia in religious, medical, cultural, social, and legal aspects.

Clergy participating in the Healthy Beginning Initiative (N = 45), a program utilizing church workers to integrate packages of care into church activities, completed a 43-item self-administered questionnaire assessing their attitudes and beliefs about mental disorders and perception of their treatability. A majority believed that drug/alcohol use, stress and genetic inheritance could cause mental illness and that society needed to adopt more tolerant attitude toward people with mental disorders. Clergy with contact with people with mental disorders were more likely to perceive depression as treatable. In conclusion, participants had positive attitudes toward mental disorders with some believing that they are treatable.

A preliminary report is presented by an international project team working on developing a model for a structured and holistic approach to companioning parishioners in the journey of formation in the Christian life. A holistic model involves working in three domains: positive psychology, spirituality, and personal and social ethics. Structure is provided by utilizing four self-assessment instruments to inform the work the pastor and the parishioner do together.

The purpose of the study is to explore the experiences of gay Christians who choose celibacy. Chief milestone events, beliefs and attitudes toward God and faith, as well as participants' experiences of church climate toward gay Christians were assessed through a structured interview. Eight interviews were analyzed, using grounded theory methodology and consensual qualitative analysis to identify several salient themes.

Background: Spiritual distress is a factor associated with poor outcomes at the end of life. Timely interventions, assessing and meeting spiritual distress, among patients are contained within nationally agreed guidance. Community clergy are well placed to work alongside healthcare professionals and chaplains to meet spiritual needs., Methods: Qualitative interviews among Christian clergy in two South East London boroughs and a self-completed Death Anxiety Questionnaire., Results: Fourteen clergy were interviewed from six Christian denominations. Participants described their experiences of ordination training and how helpful this had been for their work among Christian communities. Respondents were invited to discuss their knowledge of and involvement with palliative care services. Each interviewee also accounted for their understanding of pastoral care and spiritual care and considered whether any differences existed between these terms and, if so, what they were. Overall, clergy lacked any detailed formal training and had little experience of working with or relating to palliative care providers. Recommendations are made to improve educational opportunities and working relationships., Conclusions: Creating opportunities for clergy and palliative care staff to meet and undertake shared training will enhance the quality and level of care for people dying at home who wish to receive spiritual support. Enabling clergy to develop links with local palliative care centres will enhance confidence for both clergy and staff., (© The Author(s) 2016.)

This article addresses two major African-American congregational care needs: (1) helping suffering people to access sustained mental health care, particularly in a large/mega-church; and (2) helping suffering people with multi-layered challenges to access appropriate, skilled care that transcends traditional barriers and is consistent with their faith. One model of congregational care is presented with concrete examples of how cultural, theological, and strategic concerns are discussed, with broad implications for diverse faith communities., (© The Author(s) 2016.)

Religious congregations are uniquely poised to provide programs to support survivors of violence against women; yet little is known regarding the prevalence of such programs. In this study, we used data from three waves of the National Congregation Study (N = 3334) to examine change across time in the presence of a congregational program to support survivors of sexual assault or domestic violence. We also explored results among different Christian religious traditions across time. Given the gendered nature of this violence, we also tested whether the (a) gender of the head clergy (i.e., religious leader), and (b) ability of women to serve in congregational leadership roles predicted the presence of programs. As points of comparison, we also examined the total number of congregational social service programs and food programs in particular. Overall, we found different patterns of change across religious traditions for the different programs. Moreover, clergy gender and the ability of women to serve in leadership roles predicted the presence of different types of programs. Limitations, implications, and directions for future research also are discussed., (© Society for Community Research and Action 2016.)

To inform the development of a combined diabetes prevention and self-management intervention in partnership with church communities, this study sampled African American church leaders and members (N = 44) to qualitatively study religious beliefs and practices, diabetes prevention and self-management behaviors, and related community actions. Prior to commencing the study, internal review board approval was obtained. Although not required, community consent was officially provided by the church pastors. Individual consent was subsequently obtained from eligible community members who expressed an interest in participating in the study. Following a participatory action research approach, the inquiry group method was used. Qualitative data were analyzed with content analysis. Findings revealed Christian worldview, medical distrust and self-management as prominent themes. Findings suggest that diabetes providers address religious orientation in the provision of care with attention to rebuilding trust with the African-American community to improve health outcomes.

The African American church is a community-based organization that is integral to the lives, beliefs, and behaviors of the African American community. Engaging this vital institution as a primary setting for HIV testing and referral would significantly impact the epidemic. The disproportionately high HIV incidence rate among African Americans dictates the national priority for promotion of early and routine HIV testing, and suggests engaging community-based organizations in this endeavor. However, few multilevel HIV testing frameworks have been developed, tested, and evaluated within the African American church. This article proposes one such framework for promoting HIV testing and referral within African American churches. A qualitative study was employed to examine the perceptions, beliefs, knowledge, and behaviors related to understanding involvement in church-based HIV testing. A total of four focus groups with church leaders and four in-depth interviews with pastors, were conducted between November 2012 and June 2013 to identify the constructs most important to supporting Philadelphia churches' involvement in HIV testing, referral, and linkage to care. The data generated from this study were analyzed using a grounded theory approach and used to develop and refine a multilevel framework for identifying factors impacting church-based HIV testing and referral and to ultimately support capacity building among African American churches to promote HIV testing and linkage to care.

This research examined the ways in which vocational interests of United Methodist candidates for ordained ministry are related to Emotional Competence (EC) as measured by Inventory of Religious Activities and Interests (IRAI) ministry interests and 16PF personality scales. Results show two primary clusters of ministry interests that are related to EC. Recommendations include ways that supervisors, mentors, and pastor-staff-parish relations committees can use this information to enable pastors to grow in their EC skills.

Objective: The clergy in sub-Saharan Africa play a major role in the care and pathways to orthodox mental health services of the mentally ill. Their attitudes concerning mental illnesses would influence community mental health intervention efforts. This study aimed to determine the attitudes of clergy towards persons with mental illness., Method: A cross-sectional survey of clergy (n = 107) of the Christian and Muslim faiths was conducted, using a socio-demographic questionnaire and the 40- item Community Attitudes towards Mental Illness (CAMI) scale., Results: Stigmatizing attitudes were evident among members of the clergy surveyed. Most (71.1%) believed the mentally ill were different from other persons, while 68.2% were of the opinion that the mentally ill should be controlled like children. Over 80% of respondents were not comfortable with the idea of the mentally ill living in their vicinity and wanted mental health hospitals situated out of residential areas. Almost half of respondents (45.8%) were uncomfortable with women who were once mentally ill baby-sitting and 63.2% agreed that our mental hospitals seem more like prisons than where the mentally ill can be cared for., Conclusion: Negative attitudes towards the mentally ill were widespread among the clergy sampled. Mental health professionals need to take proactive steps to improve the mental health knowledge of the clergy which may facilitate their roles in the pathway to mental health care.

The effectiveness of faith-based health and wellness interventions is moderated by the attitudes, perceptions, and participation of key leaders within faith-based organizations. This qualitative study examined perceptions about the link between health, spirituality, and religion among a volunteer sample of faith leaders (n = 413) from different denominations. The major themes included: influences on health and wellness promotion and a relationship between spirituality and health. The results indicated that perceptions about the link among health, spirituality, and religion vary among faith leaders, regardless of denomination. Future faith-based interventions should be developed with consideration for denomination as a socially and culturally relevant factor.

Although there have been a handful of studies examining the work of chaplains and prison volunteers in a Western setting, few have endeavored to conduct research into the experiences of religious workers in Asian penitentiaries. To fill this gap, this article reports on exploratory research examining the work of a selected group of religious workers in Hong Kong prisons. A total of 17 religious workers were interviewed: 10 prison chaplains and 7 Buddhist volunteers who paid regular prison visits. Qualitative findings generated from in-depth interviews present three themes: the range of religious activities performed, the importance of religion for the rehabilitation of inmates, and the hope of continued religious support to prisoners after discharge. The significance of this research is that it sheds light on the understudied work of prison chaplains and volunteers in Hong Kong and portrays the difference between the works of the Christian ministry and Buddhist volunteers.

Counselors and psychologists would benefit from a nuanced appreciation of Catholic sexual morality when working with human development issues among those who adhere to Church teaching. This focus is especially so among those preparing for a life of stable celibate chastity. Appreciation of the differences between boys and men and girls and women in the processes of psycho-sexual maturation is important. This article addresses these issues with a focus on celibacy and male psycho-sexual development in young men of Catholic commitment.

Culturally competent health interventions require an understanding of the population's beliefs and the pressures they experience. Research to date on the health-related beliefs and experiences of clergy lacks a comprehensive data-driven model of clergy health. Eleven focus groups with 59 United Methodist Church (UMC) pastors and 29 UMC District Superintendents were conducted in 2008. Participants discussed their conceptualization of health and barriers to, and facilitators of, health promotion. Audiotape transcriptions were coded by two people each and analyzed using grounded theory methodology. A model of health for UMC clergy is proposed that categorizes 42 moderators of health into each of five levels drawn from the Socioecological Framework: Intrapersonal, Interpersonal, Congregational, United Methodist Institutional, and Civic Community. Clergy health is mediated by stress and self-care and coping practices. Implications for future research and clergy health interventions are discussed.

Pastoral work with survivors of domestic violence may reveal theological struggles. Understandings of scripture that reinforce a sense of powerlessness and alienation from God may contribute to an impaired relationship and limit resources for healing. One framework for re-imaging a relationship with God is process theology. This framework was applied to a case study for one survivor. The application resulted in a line of inquiry that may assist survivors in their healing process.

HIV/AIDS is spreading more rapidly in black communities than any other in the United States, with black women being 23 times more likely to become infected than any other subgroup in the country. Some African-American churches are becoming involved by creating HIV/AIDS ministries that cater to various needs of local populations. Through an examination of deictic markers, this article analyzes ideologies surrounding HIV/AIDS and the pastor's influence on the HIV/AIDS ministry at College Street Baptist Church.

Recruitment of older adults for clinical research, especially racial/ethnic minorities, is challenging at best. This article reports the author's experience and reviews current literature regarding faith-based methods to recruit older Black and White women for research. Her work and the literature review suggest 10 major recommendations for faith-based recruitment. Recommendations include: Select only faith institutions with religious leaders who actively advocate and collaborate; select key advisors or "insiders" to facilitate and customize the study; use culturally appropriate and age-sensitive recruitment and study materials; use faith institution facilities and promote access; use incentives; increase "face time"; use existing faith groups to encourage peer support; make it a social event and make it fun; provide personal benefit to participation; and customize spirituality. Involvement with faith institutions may be essential to reach groups who have been underrepresented in research., (Copyright 2009, SLACK Incorporated.)

Unlabelled: The HIV/AIDS epidemic continues to have a devastating impact on the black community in the United States. Trusted community institutions within the black community--the Black Church among them--have often been reluctant to respond to the epidemic in a manner commensurate with the scope of the problem. The aim of the current study was to understand the barriers to HIV/AIDS prevention services offered by black churches in a northeastern metropolitan area by surveying the ministers who lead the churches., Methods: The study team constructed a 25-item questionnaire that asked questions about the ministers' and congregational demographics as well as general health and/or HIV/AIDS prevention services offered by the churches. The overall response rate was 82% (N=18)., Results: 83.3% (N=15) of the ministers surveyed reported financial barriers as reason for not providing HIV/AIDS prevention services. A majority of the ministers also perceived HIV/AIDS to be a problem in their communities., Discussion: The resource-related nature of the barriers and the eagerness of the ministers to get more involved suggest that fostering creative partnerships between AIDS service organizations and churches may encourage more churches to offer HIV/AIDS prevention programming in a culturally acceptable manner.

The lack of any consensual definition of forgiveness is a serious weakness in the research literature (McCullough, Pargament, & Thoresen, 2000). As forgiveness is at the core of Christianity, this study returns to the Christian source of the concept to explore the meaning of forgiveness for practicing Christian clergy. Comparisons are made with a general population sample and social science definitions of forgiveness to ensure that a shared meaning of forgiveness is articulated. Anglican and Roman Catholic clergy (N = 209) and a general population sample (N = 159) completed a postal questionnaire about forgiveness. There was agreement on the existence of individual differences in forgiveness. Clergy and the general population perceived reconciliation as necessary for forgiveness while there was no consensus within psychology. The clergy suggest that forgiveness is limitless and that repentance is unnecessary, while the general population suggests that there are limits and that repentance is necessary. Psychological definitions do not conceptualize repentance as necessary for forgiveness, and the question of limits has not been addressed, although, within therapy, the implicit assumption is that forgiveness is limitless.

Over the last seven years, a major debate has arisen over whether human cloning should remain legal in the United States. Given that this may be the 'first real global and simultaneous news story on biotechnology' (Einsiedel et al., 2002, p.313), nations around the world have struggled with the implications of this newly viable scientific technology, which is often also referred to as somatic cell nuclear transfer. Since the successful cloning of Dolly the sheep in 1997, and with increasing media attention paid to the likelihood of a successful human reproductive clone coupled with research suggesting the medical potential of therapeutic cloning in humans, members of the scientific community and Christian fundamentalist leaders have become increasingly vocal in the debate over U.S. policy decisions regarding human cloning (Wilmut, 2000). Yet despite a surfeit of public opinion polls and widespread opining in the news media on the topic of human cloning, there have been no empirical studies comparing the views of scientists and Christian fundamentalists in this debate (see Evans, 2002a for a recent study of opinion polls assessing religion and attitudes toward cloning). In order to further investigate the values that underlie scientists' and Christian fundamentalist leader's understanding of human cloning, as well as their differential use of language in communicating about this issue, we conducted an open-ended, exploratory survey of practicing scientists in the field of molecular biology and Christian fundamentalist pastors. We then analyzed the responses from this survey using qualitative discourse analysis. While this was not necessarily a representative sample (in quantitative terms, see Gaskell & Bauer, 2000) of each of the groups and the response rate was limited, this approach was informative in identifying both commonalities between the two groups, such as a focus on ethical concerns about reproductive cloning and the use of scientific terminology, as well as significant differences including concerns over 'playing God' for the Christian pastors, focus on therapeutic cloning by scientists, and subtle but informative differences between the two groups in their use of scientific terminology and their interpretations of human cloning as scientific progress.

This article examines the contemporary problem of intimate violence and sexual assault within a larger theoretical and theological context. It does so by tracing two trajectories in theological thinking: first, that suffering is sent from God and requires obedience; and, second, that the roles of men and women are not only specific and hierarchical but must remain so lest society risk moral chaos. It argues that many messages from traditional Christian theology continue to haunt abused women in such a way as to at times facilitate domestic violence. It offers suggestions for transforming common theological interpretations in ways that are empowering for battered women. These recommendations include attempts to emphasize resources within a tradition that may help transform unjust power relations like those in abusive relationships.

This article reports the results of a survey of Canadian Chinese pastors (N 20) regarding their experiences and attitudes related to pastoral counseling. It identifies common concerns encountered during pastoral counseling, as well as key areas of church concerns. Results of the survey indicate that pastoral counseling may be more important than is currently recognized by Chinese pastors, particularly in key areas of marriage, family life, and general relationship issues. The authors discuss possible implications of the survey relative to training and equipping Chinese pastors to engage more in pastoral counseling as an integral part of their parish ministry.

This study uses grounded theory to investigate the cognitive distortions in the self-report statements of 14 clergymen who had sexually abused children. These clergy were residents at an assessment and treatment center for child molesters. The content of the offenders'cognitive distortions was identified and categorized into thematic groups. These categories were found to relate to the various stages of the offending cycle. A tentative model was generated that illustrates the relationship between the categories and the hypothesized sequence of thought facilitating the initiation and maintenance of sexually abusive behavior In addition, a number of cognitive processes were identified as contributing to offenders' beliefs. The study also reveals that the clergymen used their religious role and relationship with God within their distorted beliefs. These beliefs were predominantly concentrated in the areas of giving themselves permission to offend, denial of likelihood of getting caught, reduction of guilt after offending, and maintaining a positive sense of self.

Aims: This paper reports the findings of a qualitative interpretive study that explored how people with disabilities and family members use their spiritual beliefs to establish meaning for disability, and to respond to the challenges of lived experience with disability. The participants' perceptions of the evangelical Christian church's influence on their spiritual experiences related to disability suggest recommendations for improved integration by the church. Applications are drawn for helping professionals and religious leaders who provide holistic care., Background/rationale: Although there is a well-established literature on coping in families with disabled children, little is known about how people use spiritual beliefs to establish meaning for and respond to life with disability. Even less is known about how people with a particular set of shared spiritual beliefs make meaning for lived experience with disability., Design/methods: The author interviewed 30 persons, comprising two major groups: 13 parents of children with mixed developmental disabilities and nine adults with physical disabilities. Predominantly white, the participants lived in a south-western metropolitan area in the United States of America (USA) in 1998., Findings: Trial or difficulty contributed to spiritual challenge, the breaking of self, reliance on God, and strengthened faith in God. The participants chose to live with thankfulness and joy despite difficulties common to experience with disability. The participants' spiritual beliefs stabilized their lives, providing meaning for the experience of disability, assistance with coping and other benefits. The participants' recommendations include increased assistance by the church in promoting theological understanding of disability, and religious support using a continuing model of caring., Conclusions: Although the study design limits the generalizability of the findings, applications can be drawn for helping professionals and religious leaders who provide holistic care

The authors observe that Clinical Pastoral Education (CPE) developed out of a Protestant setting. Much of its thinking and writing therefore is heavily laden with Christian orientation and terminology. Sharing a general theological framework, most Christians read these words and think of the same- or similar-ideas. However, Jews neither start with nor share the same theological beliefs. Jewish students perpetually ask themselves, "If the premise isn't true for me, can the conclusion still contain meaning?" Sometimes yes, sometimes no. Often, the resulting conflict leaves Jewish students feeling alienated from their CPE supervisors and peers. Few CPE supervisors realize that although everyone is reading the same material there are (at least) two "nations" present that are processing it differently. This article, by two National Association of Jewish Chaplains (NAJC) Board-Certified Rabbis, presents twelve key points about Judaism and Jewish thought to help non-Jewish CPE supervisors and chaplains in their work with Jewish supervisees and patients (residents, et al.).

Purpose: To investigate the attitudes and beliefs of clergy from African-American churches towards sexuality education and the provision of sexuality education in their churches., Methods: A pilot study was designed to survey a convenience sample of clergy leaders from African-American churches about their young adolescent members. The survey asked about priority health topics, prevalence of sexual and drug risk behavior and the clergy's desire for health education programs. The churches were located in a county (1990 population approximately 200,000, 40% African-American) in the southeastern United States., Results: The respondents' highest priority issues were drugs, violence, HIV/AIDS, pregnancy and alcohol. Many (76%) had discussed one or more of these issues in church. All respondents wanted additional health seminars for their adolescents, though some clergy (30%) excluded some sexual topics (i.e., anal sex, bisexuality, homosexuality, masturbation, oral sex). Only 6% would make condoms available in their churches, but all would allow contraceptive education., Conclusions: Many African-American churches are open to including sexuality education among their health education offerings for young adolescents. The church should be considered as a potential forum for providing comprehensive sexuality education for African-American adolescents.

A small but growing literature recognizes the varied roles that clergy play in identifying and addressing mental health needs in their congregations. Although the role of the clergy in mental health services delivery has not been studied extensively, a few investigations have attempted a systematic examination of this area. This article examines the research, highlighting available information with regard to the process by which mental health needs are identified and addressed by faith communities. Areas and issues where additional information is needed also are discussed. Other topics addressed include client characteristics and factors associated with the use of ministers for personal problems, the role of ministers in mental health services delivery, factors related to the development of church-based programs and service delivery systems, and models that link churches and formal services agencies. A concluding section describes barriers to and constraints against effective partnerships between churches, formal services agencies, and the broader practice of social work.

This study explored health-related and organizational religious activities in an Appalachian community and identified cultural issues in the development of religion-health partnerships. Partnerships between religious groups and health providers are a channel for health promotion efforts to vulnerable populations and must be approached from the culture of the community. An ethnographic, exploratory study of health-related and organizational activities in nonmainline religious groups yielded the use of prayer requests, anointing, testimonial, and denominational links as potential health resources. Organizational decisions were by congregational consensus and theological interpretation. The communal setting of worship as an informal resource to a community of believers, especially the vulnerable, was a viable model for religion-health partnerships in central Appalachia. Implications for nursing practice, education, and research also are addressed.

Multivariate analyses of variance indicated that both religious affiliation and education in counseling of 44 Episcopal and 51 Catholic clergy had over-all effects on their scores on the Mental Health Values Questionnaire. In separate univariate analyses, significant effects were found on six of eight mental health value subscales. On all subscales in which significant interactions occurred, much of the variance was found among the clergy who were least well educated in counseling. As education in counseling increased, perceptions of mental health values became more consistent between affiliations. Mental health values of clergy were similar to those of a sample of psychotherapists, with Self-acceptance and Good Interpersonal Relations being the highest scored values for both groups.