SIMUL: The Journal of St. Paul Lutheran Seminary, Vol. 3, Issue 3 (Spring 2024)

SIMUL

Spring2024

Maintaining Boundaries

TheJournalofSt.PaulLutheranSeminary

SIMUListhejournalofSt.Paul LutheranSeminary.

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Edvuard Munch, “The Scream,“ (1893)

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The viewsexpressedinthe articlesreflectthe author(s) opinionsand arenotnecessarilythe viewsofthe publisherand editor.SIMULcannotguaranteeand accepts noliabilityfor any lossor damageofanykind causedbythe errorsandfor the accuracy ofclaims made bytheauthors.Allrightsreservedand nothingcan be partiallyor inwholebe reprintedor reproduced withoutwrittenconsentfromthe editor.

SIMUL

Volume 3, Iss. 3, Spring 2024 Maintaining Boundaries

EDITOR

Rev. Dr. Dennis R. Di Mauro dennisdimauro@yahoo.com

ADMINSTRATOR

Rev. Jon Jensen jjensen@semlc.org

Administrative Address:

St. Paul Lutheran Seminary P.O. Box 251 Midland, GA 31820

ACADEMICDEAN

Rev. Julie Smith jjensen@semlc.org

Academics/Student Affairs Address:

St. Paul Lutheran Seminary P.O. Box 112 Springfield, MN 56087

BOARDOFDIRECTORS

Chair: Rev. Dr.Erwin Spruth

Rev. Greg Brandvold

Rev. Jon Jensen

Rev. Dr. Mark Menacher

Steve Paula

Rev. Julie Smith

Charles Hunsaker

Rev. Dr. James Cavanah

Rev. Jeff Teeples

TEACHINGFACULTY

Rev. Dr. Marney Fritts

Rev. Dr. Dennis DiMauro

Rev. Julie Smith

Rev. Virgil Thompson

Rev. Dr. Keith Less

Rev. Brad Hales

Rev. Dr. Erwin Spruth

Rev. Steven King

Rev. Dr. Orrey McFarland

Rev. Horacio Castillo (Intl)

Rev. Amanda Olson de Castillo (Intl)

Rev. Dr. Roy Harrisville III

Rev. Dr. HenryCorcoran

Rev. Dr. Mark Menacher

Rev. Randy Freund

Editor’s Note

Welcome to our eleventh issue of SIMUL, the journal of St. Paul Lutheran Seminary. This edition includes a number of insightful articles on maintaining boundaries and protecting mental health in the parish.

In this volume, John Bradosky studies the epidemic of emotional issues that plague our pastors, and he provides some useful tips for avoiding the boundary violations that may result in mental health issues down the road.

Dave Wollan explores the often-excessive workloads of pastors and explains how the LCMC’s LeaderCare Initiative is advising pastors on strategies for avoiding burnout.

Teresa Peters takes a look at how today’s social media environment, and the gender and sexual confusion it promotes, has led to a mental health crisis among our young people. Leveraging her thirty-year experience in youth ministry, she outlines ways to help troubled teens in our churches.

This edition includes a number of insightful articles concerning maintaining boundaries and how to protect mental health in the parish.

Randy Freund takes a theological approach on this topic, noting that boundary issues are often the result of confusion over such doctrines as the creator/creation distinction, the right- and left-hand kingdoms, and the distinction of law and gospel.

Continuing with the mental health focus of this issue, Roland Weisbrot reviews Stephen M. Saunders’ Martin Luther on Mental Health: Practical Advice for Christians Today published

last year by Concordia Publishing House.

What’s Ahead?

Upcoming Issues - Our Summer 2024 issue will review the medieval theologians who set the stage for the Protestant Reformation.

SPLS now offers the Th.D. – We are excited to announce that St. Paul Lutheran Seminary is partnering with Kairos University in Sioux Falls, SD to establish an accredited Doctorate in Theology (Th.D.). The Th.D. is a research degree, preparing candidates for deep theological reflection, discussion, writing, leadership in the church and service towards the community. The goal of the program is to develop leaders in the Lutheran church who are qualified to teach in institutions across the globe, to engage in theological and biblical research to further the preaching of the gospel of Jesus Christ, and to respond with faithfulness to any calling within the church. Those who are accepted into and complete the program will receive all instruction from SPLS professors and will receive an accredited (ATS) degree from Kairos University.

The general area of study of the Th.D. program is in systematic theology. Specializations offered within the degree include, but are not limited to: Reformation studies, evangelical homiletics, and law and gospel dialectics. The sub-disciplines within the areas of specialization are dependent upon the interest of the student provided they have a qualified and

approved mentor. Other general areas of study, such as biblical studies, will be forthcoming. For the full description of the program, go to https://semlc.org/academic-programs/ If you are interested in supporting our effort to produce faithful teachers of Christ’s church, contact Jon Jensen jjensen@semlc.org. All prospective student inquiries can be directed to Dr. Marney Fritts mfritts@semlc.org.

Giving - Please consider making a generous contribution to St. Paul Lutheran Seminary at: https://semlc.org/support-st-paul-lutheran-seminary/.

I hope you enjoy this issue of SIMUL! If you have any questions about the journal or about St. Paul Lutheran Seminary, please shoot me an email at dennisdimauro@yahoo.com

BOUNDARIES AND PASTORAL HEALTH

John Bradosky

I offer this article from my personal experience in lessons learned in my own ministry and from my involvement in walking with other pastors when the forces of chaos have taken a toll on their lives and ministry. It is my prayer that it might also be helpful to you. In my current position serving the NALC, I have been assigned the role of helping both congregations and pastors in the midst of conflict. It is my sincere belief that a number of these situations could be readily resolved or avoided all together if healthy boundaries were in place. It is never too late to implement those boundaries as life and health are found within those parameters.

God Instituted Boundaries

From the very beginning, God created boundaries that brought order out of chaos. He separated the light from the darkness, the land from the sea, the day from the night (Genesis 1). He set boundaries for the Garden of Eden and boundaries for Adam and Eve. It didn’t take long for the first

humans to transgress those boundaries and suffer the consequences of their disobedience through the chaos that followed. Scripture upholds the use of property boundaries as well as boundaries for nations, cities, farms and for the promised land. It cautions us to honor those boundaries and not to remove them.

God laid out His boundaries in the Old Testament when He took a people, made them distinct and then helped them understand who He was, how to relate to Him, and how to have healthy relationships with one another.

God gave us the Ten Commandments not so that He could control us or punish us, but so that we could better know Him and experience His protection. “Think of God’s boundaries like guardrails that go around a winding road and provide us with direction and protection. This protection is so we can have the very best relationships. Behind the boundaries of the Ten Commandments is a God who wants us to experience more abundant living. He longs for us to have the kind of relationship with Him and with one another that is deeper and better than we could ever dream! His commandments are words of love that are life-giving.1

Ever since Adam and Eve crossed that first forbidden boundary, each and every person is now born with an ancestral sin: the propensity to break moral boundaries (Romans 5:12-19). This “original sin” makes every person’s heart deceitful above all things and desperately wicked

Ten Commandments

(Jeremiah 17:9). Scripture uses the word “trespass” (Matthew 6:14; Ephesians 2:1) to depict the nature of our sin. We know what it is to trespass on someone’s property and violate the legal and physical boundaries which are in place. Sin is crossing a divine moral boundary, trespassing or violating our relationship with God and one another.

The Removal of Societal Boundaries

Consider the chaos that has been unleashed in our culture when it has tried to erase every possible boundary that exists for the sake of our emotional “freedom,” causing us to become increasingly enslaved to ourselves. We have replaced the worship of God with the worship of self. Without respect for the sanctity of life, murder and violence abound. Without boundaries for sexuality, sex and all matter of perversity focus on pleasing one’s self. Boundaries of honesty and integrity in business and government are broken, producing countless scams that prey on our neighbors. Joseph Mattera writes, “The intent behind our God-given ability as “co-creators” to subdue the earth and have dominion over it was to create a Godaligned world (Gen. 1:28). Instead, our designs, inventions and creations have become increasingly antithetical to God’s original creative purpose and plan because we continue to cross ancient divine boundaries.”2

Apart from an in-depth analysis of our culture, we need not look farther than our own children or grandchildren to examine human attempts to deal with boundaries. Parents experience this with their children at an early age, the same

propensity to test boundaries and transgress them hoping to avoid any consequences. This is part of our fallen nature. The parent will tell his/her child not to go past the sidewalk because the street is dangerous. The child is told, “There are cars that can hurt you, you are small and they can’t see you.” And yet the child walks down the driveway, stands on the curb, turns to see if Mom and Dad are watching and then with a devilish grin on his face puts one foot in the street. The parent runs toward him as a car approaches without any thought for his/her safety, while the child stands defiant with both feet on the street. No matter how many times you say, “no, no” and explain the reasons for this boundary, it isn’t long before you find that same child right back at the edge of the street looking to see if Mom and Dad are watching. Every parent knows that children need boundaries to be kept safe and it gives a child a great sense of security to know someone is watching... holding them accountable.

Jesus Set Boundaries for Himself and for His Disciples

We see in the life of Jesus a Lord who set boundaries for himself and his disciples. Jesus accepted his own personal limits. Jesus took the time needed to sleep and eat. He took time to relax. He spent time walking and seeking the company of friends. He withdrew from the crowds to spend time alone or with a small group of friends, enjoying those moments that strengthened the relationships with both His Father and His followers.

Jesus Tempted by the Devil

Shortly after his baptism, he resisted the devil’s temptation to break God’s boundaries. Jesus rejected the devil’s suggestions that He turn stones into bread, that he should accept power from Satan (as if it was his to give), or that he should throw himself down from the pinnacle of the temple, tempting God to protect Him. In another memorable passage, Jesus slipped through a crowd intent upon throwing him off a cliff. In many other situations, Jesus had to handle questions from people who were trying to bait him into conflict. He dealt with cynicism and manipulation, always speaking the truth in love. He treated people equally: from the most powerful to those who were powerless, from the most religious to those who were unbelieving, from the wealthiest to the profoundly impoverished. He offered to each grace and truth according to his/her need. Jesus taught his disciples how to create important boundaries in their lives: how to take time for prayer, how to be honest and direct, how to set priorities, how to please God not people, and how to be obedient to God above all.3

Setting your Own Pastoral Boundaries

Pastors will either set healthy boundaries for themselves or others will set boundaries for them. We briefly described what is happening in our culture as boundaries are systematically removed but let me also briefly describe the “clergy culture” resulting from a failure to establish healthy boundaries. A study by the Clergy Health Initiative at Duke Divinity School found that the depression and anxiety rates among clergy

are twice that of the population average. The number of clergy members experiencing both anxiety and depression simultaneously is also more than twice the national average. A number of factors were found to be powerful predictors of depression and anxiety, most notably job stress. Clergy members engage in many stressful activities, including grief counseling, navigating the competing demands of congregants, and delivering a weekly sermon that opens them up to criticism. The strain of these roles is further amplified by having to switch rapidly between them, which other studies have shown only exacerbates these stressful experiences. Furthermore, the study found that pastors' sense of guilt about not doing enough at work was a top predictor of depression, and that doubt about their call to ministry was a top predictor of anxiety. Pastors with less social support those who reported feeling socially isolated were at higher risk for both depression and anxiety.

By contrast, pastors reporting greater satisfaction with their ministry were half as likely to develop depression or anxiety. "Pastors may have created a life for themselves that is so strongly intertwined with their ministry, that their emotional health is dependent on the state of their ministry," said Rae

"Pastors may have created a life for themselves that is so strongly intertwined with their ministry, that their emotional health is dependent on the

state of their ministry,"

Rae Jean ProescholdBell

Jean Proeschold-Bell, the Clergy Health Initiative’s research director, and assistant research professor at the Duke Global Health Institute. "So it's possible that when pastors feel their ministry is going well, they experience

positive emotions potent enough to buffer them from mental distress. Of course, the converse is also true." The rates reflected in this survey represent the percentage of individuals who reported symptoms of depression and anxiety over the previous two weeks. It is probable that a far higher percentage of clergy experience depression or anxiety at some point during a lifetime spent in ministry, Proeschold-Bell said. "It's common for public health professionals to ask pastors to offer health programming to their congregants," said ProescholdBell. "These findings tell us that we need to reverse course and consider how to attend to the mental health of pastors themselves.“4

The result is that pastors are leaving ministry at an alarming rate as a result of the following mental and emotional health issues: burnout, depression, anxiety disorders, compassion fatigue, stress, loneliness, spiritual struggles, substance use disorders, marital and family stress, identity and role confusion, guilt and shame and sleep disorders.

Eighty percent of pastors and eighty-four percent of their spouses feel unqualified and discouraged in their roles. Eight five percent of pastors said their greatest problem is they are sick and tired of dealing with problem people, such as disgruntled elders, deacons, worship leaders, worship teams, board members, and associate pastors.5

Mental health includes emotional, psychological, spiritual, and social well-being. It affects how we think and feel, and how we experience our lives. It is a major factor in our capacity to experience joy in life, work, and relationships. Our mental health determines how we handle stress, relate to others, and

make choices. Positive mental health allows us to realize our full potential, cope effectively with the stresses of life, work productively, and make meaningful contributions to our communities and relationships. Detrimental challenges to mental health affect our thinking, mood, and behavior.

Work-related stress and burnout among clergy members have been the focus of many studies. Some research suggests that burnout results from systemic factors including bureaucracy, poor administrative support, and difficult work conditions—ministry is hard, and getting harder. Other intrapersonal-related factors that exacerbate these conditions include religious idealism, Type-A personality factors, narcissism, and perfectionism.

In addition, one research study found that clergy members more frequently experience guilt related to conflict with their birth families than do other vocations. As a group, pastors also experience social isolation, often extending even to their professional peers.6

Many of these issues can be avoided by setting healthy boundaries and by getting help at the first signs of anxiety, depression and burnout. Here are some of the most important healthy boundaries that pastors need to establish. 1. The first boundary has to do with time, because there is seldom a moment when clergy are not on call. It is critical to set reasonable work hours for

Most clergy members work 40-60 hours per week with 25% working more than 60 hours per week (Pew Research Center 2018). It is imperative to set aside time for family, exercise, healthy eating, recreation and hobbies, and time away with family and friends.

office time, visitation and meetings. Most clergy members work 40-60 hours per week with 25% working more than 60 hours per week (Pew Research Center 2018).7 It is imperative to set aside time for family, exercise, healthy eating, recreation and hobbies, and time away with family and friends. My suggestion is to create a daily, weekly and monthly calendar to ensure that your boundaries are providing a healthy balance for each of your priorities. Discuss and adjust your schedule with your spouse or a trusted friend. Find ways to delegate responsibilities to other clergy members or lay leaders within the congregation. This first boundary must include limiting your time on computers or your cellphone in order to get a break from work so that you can be truly present with family and friends.

2. Emotional boundaries ensure the sanctity of our relationships. Monitoring the time spent with others, the nature of the relationship, the content of discussions and the feelings that accompany them are important items to monitor in every relationship to ensure their health. The ability to talk openly with the other person at the first sign of concern about the healthiness of the relationship is imperative. Decide on a course of action to establish more appropriate boundaries for the relationship.

3. Set limits on your counseling. My suggestion is to limit your counseling to spiritual matters and issues of confession and absolution. Most pastors are not trained as therapists or professional counselors. While I have often held an intake session with those who seek counseling, it was primarily to determine the nature of the presenting issues and to decide on

the best counselors to which I would refer them. I developed a list of the best counselors, therapists, psychologists and psychiatrists in the area and was always willing to make the first contact for the sake of those I was counseling.8

4. Avoid isolation by nurturing healthy friendships, participating in clergy groups, and creating a pastoral support group within the congregation’s structure. A strong sense of being a part of a team is necessary to avoid burnout and excessive anxiety. Ministry is not an individual profession. There are no healthy “lone rangers” in ministry. It is through these boundaries that mutual accountability and professional integrity are maintained.

5. Learn that the language of love includes saying “no.” It is a cowardly form of love that causes us to believe that is easier to give people what they want and just say “yes.” Generally, if you do learn to say “no,” people like you a lot more, and you won’t have to suffer the painful process of dying to self. “At times I have been guilty of thinking that if I can do what someone else asks, or if it is easier for me to do it, or if it would cause pain or hurt for me to say no, or the opportunity is there to help someone, I should say yes. But an opportunity does not always mean I am called by God to do something.” Saying no can be far more loving!9

Spiritual Boundaries

Learn that the language of love includes saying “no.”

While this first set of practical boundaries is certainly not an exhaustive list, it is a good beginning. Perhaps even more important is the second list of spiritual boundaries that

nurture your relationship with Jesus and provide strength for every other relationship in your life.

1. Personal Prayer Life - Beyond prayer groups and intercessory prayer, we each need to take time each day to express our needs and concerns and then listen for God to speak. This becomes an opportunity for communication that strengthens our relationship with Jesus.

2. God’s Word - Perhaps the most important way to listen to our Lord is through the reading, study and reflection on His Word. This spiritual discipline is indispensable for guiding and directing our lives. This daily personal commitment to God’s Word is in addition to time spent in sermon or Bible study preparation.

3. Coaching- Finding the time to be coached and to coach others as Jesus’ faithful followers means sharing the results of our time in prayer and the study of His Word. In this discipleship model we both give and receive. In this way, we participate and model the mission Jesus gave to His Church to be and to make disciples.

4. Family Devotions - We model our relationship with Jesus when we actively disciple family members. Reading and discussing Bible stories is an easy way to help children develop an interest in God’s Word. Praying with and for your children is another important and powerful witness of God’s presence and power.

5. Community Outreach - Developing a presence in the community through involvement beyond the congregation is a healthy way to meet others who may not know Jesus and are not involved with His Church. This action takes us out into the mission field and gives one great opportunities for sharing

Christ’s love and proclaiming the gospel in more personal ways. This socialization beyond the congregation is both a great release and an opportunity to develop relationships that assist in maintaining a positive perspective.

It is important to note that none of these boundaries for spiritual health have to consume vast portions of our time and energy. Most can be accomplished in relatively short periods of time. Although circumstances may require more time occasionally.

Perhaps the most important spiritual boundary is that of constant protection and defense against the gods of the world that constantly attempt to exert influence in our lives and conscript us for their purposes. We live in a world in which people’s lives are either totally consumed in worshiping the gods of money, sex, power, success, education, technology, etc., or they live with the perverted understanding that following these gods, and at the same time following Jesus, is not only possible but desired! It is a way to get along with the world and yet continue the illusion of being faithful to Christ. It is easy for pastors to buy into a perversion of Christian faith when they value the success that comes from giving people what they want but not what they truly need.

The root cause of our attraction to these other gods that compete for our time and attention is the worship of “self.”

The root cause of our attraction to these other gods that compete for our time and attention is the worship of “self.” This is the spiritual battle that began in the Garden of Eden with Adam and Eve, and that continued through Israel’s propensity to worship the gods and goddesses of the cultures that surrounded them. Jesus warned against this love of “self”

as did Paul in his epistles and John in the book of Revelation. The worship of self (in any of its forms present in our culture) leads to self-destruction! While these false gods offer false promises of an abundant life, they consume us as we consume them. That is the very nature and danger of consumerism. When it infiltrates the church, it compromises its mission and ministry. The resulting confusion in the lives of the believers causes chaos in their personal lives and chaos within the organization. These congregations and church bodies honor the world and its gods but not Jesus Christ and His body, the Church. The evidence and the results are all around us and the attractions or temptations of these gods are also within us. While many agree that there are no heresies in the Church only old heresies given new expressions, perhaps there are no new false gods only new manifestations of those old gods at work in our midst. Even as God spoke to His people through the prophets to resist the influence of those other gods by banishing them from their lives, so too in Christ we must do the same.10

It is for this reason that Paul admonishes and encourages us with these words,“Put on the whole armor of God, that you may be able to stand against the schemes of the devil. For we do not wrestle against flesh and blood, but against the rulers, against the authorities, against the cosmic powers over this present darkness, against the spiritual forces of evil (Ephesians 6:11-12). Peter also offers us similar advice, “Be alert and of sober mind. Your enemy the devil prowls around like a roaring lion looking for someone to devour” (1 Peter 5:8). These spiritual forces are real, yet I have met far too many pastors

who deny their existence and power. To live in that denial allows them a place in your life, compromising your faith and ministry.

However, far more powerful than any of these forces is the power and work of the Holy Spirit. Only in Christ and through His power can we “wrestle against” these spiritual forces of evil. I encourage you to pray for insight and spiritual discernment in identifying where these false gods of money, sex, power, success, etc., are attempting to influence you.

Pray against them and change your behaviors by developing healthy boundaries. Sanctification requires boundaries: embrace them, don’t avoid them. In my own life I have realized that boundaries are not just a matter of what you are saying “no” to, but rather what you are saying “yes” to. You are saying yes to Jesus Christ, yes to life, yes to your marriage, your family, your service as a pastor in Christ’s Church, yes to your relationships with others, yes to the Gospel and yes to the Kingdom of Heaven Jesus came to proclaim.11

Know When to Seek Help

If you are developing any symptoms of anxiety or depression like: changes in eating or sleeping patterns, isolation from others or your usual activities, changes in energy levels, feelings of helpless or hopeless, unhealthy patterns of smoking, drinking or drug use, experiencing confusion,

If you are developing any symptoms of anxiety or depression like: changes in eating or sleeping patterns, isolation from others or your usual activities, changes in energy levels, feelings of helpless or hopeless…I encourage you to get help.

forgetfulness, anger, worry, fear, or mood swings that cause problems in relationships, I encourage you to get help. Talk with your spouse or a trusted friend, seek out a professional counselor, psychologist or psychiatrist.12 Pray for protection. Utilize the power of the Holy Spirit to exorcise the spiritual dominion of any other force at work in your life. There is always help and hope in Christ Jesus. No one is beyond that help and hope – regardless of how we may feel. It is never too late to establish or reset healthy boundaries.

Bishop John Bradosky is bishop emeritus of the North American Lutheran Church (NALC)

Footnotes:

1Chip Ingram, “Did You Know God Has Boundaries?” Living On the Edge, July 24, 2019, accessed May 16, 2024, https://livingontheedge.org/2019/07/24/did-you-know-god-hasboundaries/

2Joseph Mattera, “7 Spiritual Consequences from Breaking God’s Boundaries” Charisma, April 26, 2023, accessed May 10, 2024, https://mycharisma.com/propheticrevival/evangelism2/7spiritual-consequences-from-breaking-gods-boundaries/

3Bill Gaultiere, “Jesus Set Boundaries,” Soul Shepherding, accessed May 17, 2024, https://www.soulshepherding.org/jesus-set-boundaries/

4Duke Today Staff, ”Clergy More Likely to Suffer from Depression, Anxiety,” Duke University, August 27, 2013, accessed May 18, 2024, https://today.duke.edu/2013/08/clergydepressionnewsrelease/

5Ibid.

6Israel Galindo, “Addressing Clergy Mental Health” Columbia Theological Seminary, November 17, 2022, accessed May 18, 2024, https://www.ctsnet.edu/addressing-clergy-mental-health/

7Ibid.

8Barney Self, “Six Principles for Boundaries in Pastoral Ministry” January 1, 2014, accessed May 14, 2024, https://www.lifeway.com/en/articles/principles-for-boundaries-in-a-pastors-ministry

9Janel Breitenstein, “Love Says ‘No’: How Boundaries Express True Care,” 2021, accessed May 19, 2024, https://ymi.today/2021/06/love-says-no-how-boundaries-express-true-care/

10Jonathan Cahn, The Return of The Gods (West Chester, Ohio: Frontgate Media, 2024).

11Breitenstein.

12Jean Stinnett, “Psychology and Jesus: Setting Personal Boundaries,” special to the San Angelo Standard-Times, January 21, 2021, accessed May 21,2024, https://www.gosanangelo.com/story/life/faith/2021/01/21/psychology-and-jesus-settingpersonal-boundaries/6660421002

SO WE DO NOT LOSE HEART: MAINTAINING MENTAL HEALTH IN THE PARISH

Dave Wollan

“The major noble lie is there is such a thing as mental illness. There's no such thing as PTSD. There's no such thing as OCD. There's no such thing as ADHD. Those are noble lies to basically give the excuse to, at the end of the day, to medicate people.”1 That was the recent bold declaration of popular evangelical pastor, John MacArthur. MacArthur posits that mental health issues are a result of a sinful nature influenced by negative social agendas and impacted by unresolved experiences. Meanwhile, he asserts, big pharmaceutical companies are taking advantage of the situation in ways that will have consequences on our ability to function well in society. As expected, his comments were met with immediate backlash and critique.

As a pastor, I too have sometimes wondered if we have been too quick to diagnose and prescribe medication for mental health issues. I think it is helpful and necessary to think

theologically, and diagnose spiritually, when it comes to the mental health of our people. That said, I have also been around enough to acknowledge that mental health issues are real issues, and sometimes the God-given gift of medical advancements can aid those struggling mentally. And, of course, pastors are not immune to mental health issues. In fact, due to the isolated nature of the pastoral vocation, coupled with the extreme demands characteristic of it, mental health struggles are a very real issue for ministers of the gospel. This article will explore the mental health landscape among pastors, it’s connection to the demands of the position, and how we might better manage and even steward our mental health.

We Are Afflicted in Every Way

The first session of the LeaderCare initiative offered by the Lutheran Congregations in Mission for Christ (LCMC) was both cathartic and therapeutic. Pastor after pastor expressed feelings of frustration, grief, burnout, and loneliness as we processed our lives in the parish. It was July of 2021, and we were finally emerging from the cloud of the pandemic. We were emotionally spent, exhausted from trying to problem solve our way to normalcy, and disappointed with how long it was taking.

To make matters worse, our facilitators from SOULeader Resources presented some stark statistics:

• Every month, 1,500 pastors leave the parish

• Fifty percent of pastors get divorced

• Eighty percent feel unqualified

• Eighty percent of seminary graduates leave ministry in five years

• Seventy percent fight depression2

SOULeader’s dire statistics reflect what others are saying regarding metal health and burnout among pastors. A survey done by Pew Research found that “the percentage of clergy reporting a diagnosis of depression was 12.7%, far exceeding the most recent estimate of 6.7% of US adults with depression.”3 In a study of seven-year trends among pastors, a Barna survey showed that “65 percent of pastors report feelings of loneliness and isolation,” up from 42 percent seven years prior.4

This is a huge problem. In a vocation that is already struggling with pastoral shortages, and with a wave of retirements on the way, we cannot afford to have the pastors we already have burning out or succumbing to mental health crises. I’d like to suggest a few problem areas that are contributing to the problem.

“Running

the Church”

Author Eugene Peterson is probably best-known for his Bible translation, The Message, but his best works are his books on the pastoral vocation. Peterson cherished the office of pastor, and in his writings, he encourages and challenges pastors to stay true to their call. His wisdom comes from decades in the parish, and a deep knowledge of the scriptures. It also comes from many of his mistakes and struggles.

One particular lesson that always stands out for me is a conversation he had with his daughter, Karen. Peterson had been working hard, trying to keep up with the demands of a young church plant. Here’s how he puts it in his memoir, The Pastor:

I had tried to slow down. I had tried to relax. But I was afraid of failing. I couldn’t help myself. One evening, after supper, Karen she was five years old at the time asked me to read her a story. I said, “I’m sorry, Karen, but I have a meeting tonight.” “This is the twenty-seventh night in a row you have had a meeting.” She had been keeping track, counting…I resigned. I told [the elders] I had tried not to work so hard, but that I didn’t seem to be able to do it.

“And it’s not just Karen. It’s you, too. I haven’t been a pastor to this congregation for six months. I pray in fits and starts. I feel like I’m in a hurry all the time. When I visit or have lunch with you, I’m not listening to you; I am thinking of ways I can get the momentum going again. My sermons are thrown together. I don’t want to live like this, either with you or with my family.”5

Peterson wanted to be a praying pastor, a pastor who reads and studies. He wanted to have time for people. He wanted to lead his people in worship and preach good sermons. He wanted to be an unbusy pastor.

“So what’s stopping you?” the elders asked. Peterson then remembered and repeated an exasperated assessment from a

Eugene Peterson

colleague in ministry, “I’m tired of running this damn church.”6

Strong words, and yet, relatable words! I don’t care how big your church is, it takes a lot to run it! The demands are relentless. Every Sunday morning worship is followed by another Sunday morning worship just seven days later.

Pew Research found that “these obligations result in most clergy working 40-60 hrs. per week, with up to 25% of clergy working more than 60 hrs. per week.”7 Too many pastors are working too many hours. Evening meetings and Bible studies, early morning commitments, and Saturday events (or sermon writing), crowd into a pastor’s family time, or time to rest.

The temptation is to become, as Peterson calls it, a “shopkeeper” of the church. Ministry gives way to maintenance, and the maintenance demands never end. In the thick of it, it is difficult to see the danger of it. Every meeting seems important. It appears things won’t get done unless the pastor does it or is at least highly involved.

To make it even more difficult, these excessive hours might even be what your congregation expects. After all, we’re the professionals. We’re the paid staff. It’s our job to be at the beckon-call of our congregation. So, we schedule meetings for every night of the week. We agree to the appointment on our day off. We take calls late at night. Our family dinner-out is interrupted by a member with a minor crisis. Granted, in a sense, this is all part of the job. But, in reality, this is also the result of poorly understood boundaries by the pastor and the congregation.

Of course, this is just symptomatic of the world we live in. We can stand in the pulpit and beckon to “all who labor and are heavy laden,”8 but we ignore and attempt to push through

our own weariness, our own heavy-ladenness.

Back in July 2021, author Jenny Smith reflected on the experience of pastors coming out of the long, weary pandemic, only to be confronted by fresh challenges:

Then we opened our doors to in-person worship again. We crossed the finish line! We made it! We did a hard thing! Then Instead of collapsing at the finish line in a heap. Instead of drinking water. Instead of resting our aching bodies. Something else happened.

An official-looking race organizer slapped another number on our back and pushed us toward another starting line that mysteriously appeared.

Wait. What?

A second marathon? Right now?

We look down at our blistered aching feet, our hopeful but exhausted heart, our overwhelmed but determined mind, and we take a step forward into life as a gathered community once again.

Why? Because our world doesn't know how to stop.9

It is an act of faith to rest. It is trusting that God, who neither slumbers nor sleeps, will continue to work while we are not.

It is an act of faith to rest. It is trusting that God, who neither slumbers nor sleeps, will continue to work while we are not. Acknowledging our finitude is a good thing. We are embodied creatures. We are made in the image of God, but

we are not God. We must be mindful of our limitations. Martin Luther once observed, “A man's life and the health of his organs and the proper condition of his body are gifts of God, the Creator. Therefore, care is to be taken particularly of one's health.”10

We need to learn the art of saying “no.” We need our councils and elders to insist on this and protect it. We need to manage our calendars, and not let our calendars manage us.

But care for our bodies, and our minds, goes well beyond setting good boundaries. We are created for community.

Isolation and Loneliness

Despite working long hours, many of them surrounded by congregation members, pastors often struggle with feelings of isolation and loneliness. The role of spiritual leader and shepherd often precludes pastors from developing supportive friendships within the parish. In addition, the post-ELCA landscape has resulted in pastors being more isolated from other like-minded ministers. Furthermore, pastors living in small towns or rural communities may feel like they live in a fishbowl, which can hinder close connections.

It’s no surprise then, that research done by the Hartford Institute for Religion Research shows that “half of clergy surveyed said they are frequently or often lonely.”11 Not only do pastors feel more and more lonely and isolated, but Barna’s seven-year trend survey also shows that “pastors’ feelings of support from those around them have decreased. In 2015,

Martin Luther

nearly seven in 10 pastors said they frequently felt wellsupported by people close to them. By 2022, that number had shifted lower—while nearly all pastors today (92%) say they feel supported to some extent, just 49 percent say they feel this frequently.”12

I have been fortunate to have, what Eugene Peterson calls, a “Company of Pastors” for over two decades. This group of colleagues in ministry has met every Friday morning at the coffee shop for over twenty years. A lot has changed in that time we were all youth directors in the early 2000s, now most of us are pastors but one thing that has remained consistent is that we support one another. We talk a lot about football, about family life, about church and ministry, and about all the good times and good laughs we’ve had over the years. We’re friends, and even though there is probably a lot of church business and shut-in visitation that could happen during those two hours every Friday morning, I make no apologies for dedicating that time, and I guard it diligently.

In addition to my Friday morning Company of Pastors, I also have been blessed to make strong connections through the LCMC LeaderCare cohort I was able to participate in, and through my Doctor of Ministry program with the Eugene Peterson Center for the Pastoral Imagination at Western Seminary. These further connections of support, encouragement, learning, and comradery have protected me from the all-too-common loneliness and isolation that plagues the pastoral profession.

But many pastors may not have the opportunity to build such pastoral friendships or have opportunities to engage in association or education cohorts. Fortunately, in our technologically connected world, there are other options for

colleague connection. The LCMC has been good about forming pastoral “Life Groups.” These groups, many of which meet virtually, offer connection and support in the pastoral vocation, and may be a lifeline for isolated pastors.

A “Spiritual Life”

Ok, my Lutheran friends, don’t stop reading. I realize that phrases like “spiritual life” and “spiritual disciplines” make us anxious. Spiritual disciplines seem like a slippery slope to works righteousness and self-righteousness. But I want to suggest that attention to the spiritual life, including spiritual disciplines or practices, is not as beneficial for our spiritual well-being as it is for our mental well-being.

Luther, in his typically earthy way, describes the non-legalistic way we are to approach the spiritual life:

We are to lead a spiritual life, but in such a way that also the bodily may enjoy its recreation. This principle applies particularly to those who do hard work or suffer great temptations and are troubled with sleeplessness. These may drink more freely in order to quiet themselves and induce sleep.. Such a person should eat and drink in order to bring body and soul together again. So we are to go on our way down the royal middle, turning neither into Epicureans and dissolute sots nor into sad monks and hypocrites... God hates sadness and loves a joyful and honest heart; for enough are the troubles and the sadness

So we are to go on our way down the royal middle, turning neither into Epicureans and dissolute sots nor into sad monks and hypocrites... (Luther)

which the devil inflicts on men in other respects. Therefore the body is to be accorded its honor and care, but not to the point of making it wanton and indulging it in all sorts of shameful excesses.13

Discipline and attention to our spiritual lives is good, but not at the expense of our bodies and our mental health. And at the same time if properly understood and balanced, spiritual practices will support our mental health.

There is actually scientific proof of this: a study conducted by Michael Liedke found that with just twelve minutes of prayer or worship a day “there is an increase in BPNF, which is a neurotransmitter that helps us grow healthy brain cells … When we worship, gamma waves are created in our brain that can actually help us feel the presence of God.”14

Additionally, Liedke reports that hypoactivation of the amygdala that leads to “measurable decreases in depression, anxiety, chronic pain and even posttraumatic stress have been identified and can be traced back to one daily action, worship.”15 So while Augustine may have been right when he observed that our hearts are restless until they find their rest in God, perhaps these neurophysiologists could add that our minds are unbalanced until they find their balance in God.

Think about your own “spiritual life.” I know that I am in a better head-space when I’ve taken time to be still before the Lord, praying, and reading his word. I know that my week feels incomplete when I miss worship. Worship, prayer, Sabbath, and reading God’s word literally forms us, and conforms us, into Christ. It is as Paul describes in 2 Corinthians 4:16, “So we

do not lose heart. Though our outer self is wasting away, our inner self is being renewed day by day.”

Dr. Kristine Kansiewicz, who has studied mental health trends among pastors, agrees concerning the role of spiritual practices in forming resiliency. She writes, “Additionally, maintaining positive spiritual disciplines that are personal (not just job-related spiritual duties) keeping a weekly Sabbath, connecting with deeper purpose in the work of ministry, and using positive religious coping are all ways that pastors can increase resilience.”16

We don’t have to engage in spiritual practices. Our salvation does not depend on anything we do, and our standing before God cannot improve any more than it is for all who are in Christ Jesus. That said, spiritual practices are for our good, for our benefit. We get to do these things!

So remember the Sabbath (which was made for us!), and rest, it’s good for you! Let the word of God dwell within you. Take it to the Lord in prayer! Hear the word and receive the sacraments. These things are for our good!

Conclusion

To borrow from St. Paul, “What then shall we say to these things? If God is for us, who can be against us?”17 There are a lot of things that seem to be against us these days. Expectations that run us ragged, isolation that leaves us lonely, and a job that can turn freedoms into obligations and chores can decimate our families and destroy our mental health.

St. Paul

But, “in all these things we are more than conquerors through him who loved us.”18

So we do not lose heart. He who called us is faithful.

Pastor Dave Wollan and his wife, Andrea, have four kids and live in Hutchinson, MN, where Dave has served at Faith Lutheran Church since 2001, first as Youth Director, and as pastor since 2013. Dave received his undergraduate degree at the Lutheran Bible Institute of Seattle, his Master of Divinity from the Institute of Lutheran Theology, and recently received his Doctor of Ministry from Western Seminary. Dave loves drinking coffee, watching movies, reading, and holding unrealistically high hopes for the Twins, Timberwolves, and Vikings.

Footnotes:

1Leonardo Blair, “Pastor John Macarthur Says There Is No Such Thing as Mental Illness, Calls PTSD ‘Grief,’” The Christian Post, May 1, 2024, accessed June 3, 2024. https://www.christianpost.com/news/john-macarthur-says-there-is-no-such-thing-as-mentalillness.html.

2“LCMC LeaderCare” (Allenspark, CO, Lutheran Congregation in Mission for Christ, 2021).

3Israel Galindo, “Addressing Clergy Mental Health.” Columbia Theological Seminary, February 23, 2024, accessed on June 5, 2024, https://www.ctsnet.edu/addressing-clergy-mentalhealth/.

4“7-Year Trends: Pastors Feel More Loneliness & Less Support,” Barna Group, July 12, 2023, accessed on June 5, 2024, https://www.barna.com/research/pastor-support-systems/.

5Eugene H. Peterson, The Pastor: A Memoir (New York: HarperCollins, 2014), 277-278.

6Winn Collier, A Burning in My Bones: The Authorized Biography of Eugene H. Peterson (Colorado Springs, CO: WaterBrook, 2022), 149.

7Israel Galindo, “Addressing Clergy Mental Health.”

8Matthew 11:28, The Holy Bible, English Standard Version (Wheaton, IL: Crossway Publishers, 2011). The ESV version is used throughout this paper.

9Jenny Smith, “The Second Marathon: A Thought for Pastors on Walking the New Normal,” Summerlea United, July 14, 2021, accessed on June 6, 2024, https://www.southwestunited.net/news/2021/7/14/the-second-marathon-a-thought-forpastors-on-walking-the-new-normal.

10Martin Luther, compiled by Ewald M. Plass, What Luther Says: An Anthology (St. Louis: Concordia Publishing House, 1986), 787.

11Shari Finnell, “Understanding Wellness and Mental Health among Pastors in 2024,” Faith and Leadership, April 16, 2024, accessed on June 6, 2024, https://faithandleadership.com/understanding-wellness-and-mental-health-among-pastors2024.

12“7-Year Trends: Pastors Feel More Loneliness & Less Support.”

13Luther, 787.

14“Seven Minutes of Worship Every Day Will Change Your Brain,” The Business & Financial Times, March 7, 2022, accessed June6, 2024, https://thebftonline.com/2022/03/06/sevenminutes-of-worship-every-day-will-change-your-brain/.

15Michael Liedke, “Neurophysiological Benefits of Worship,” The Journal of Biblical Foundations of Faith and Learning, 2018, accessed on June 7, 2024, https://knowledge.e.southern.edu/cgi/viewcontent.cgi?article=1063&context=jbffl

16Lindsay Nicolet and Miles Mullin, “The Truth about Pastors and Mental Health Challenges,” ERLC, October 25, 2023, accessed on June 7, 2024, https://erlc.com/resource/the-truth-aboutpastors-and-mental-health-challenges/

17Romans 8:31

18Romans 8:37

MENTAL HEALTH STRUGGLES AFFECTING OUR YOUTH TODAY

Teresa Peters

When asked to write about “mental health struggles affecting our youth today,” I thought, boy this is a huge topic! Today in higher numbers than ever youth are struggling with their mental health. To be blunt, youth in North America are experiencing a mental health epidemic. They are dealing with so many things: anxiety, depression, suicidal thoughts and actions, same-sex attraction, gender ideology, eating disorders, and more.

The Facts

The statistics are staggering. Research shows that 1 in 6 youth in the US are now experiencing a mental health condition.1 Canada’s numbers are not much different. Between 2009 and 2022, the percentage of youth who reported experiencing “persistent feelings of sadness or hopelessness” rose from 26% to 44%.2 The number of youths experiencing a major depressive episode (MDE) rose from 8.13 % in 2009 to 15% in 2022.4 And according to the CDC, in 2021

30% of female youth and 14% of male youth seriously considered attempting suicide.5

But why are we seeing so many more young people affected today than ever before? While I am not an expert in mental health, I have spent numerous years working with children, youth, and young adults as a parent, a youth leader, and a pastor. The fact is that the world today is a different place. North America is now a post-Christendom society. In contrast to previous generations, we now have social media, which has become an integral part of modern life, connecting people globally. While it offers benefits like communication, self-expression, and community-building, it also poses risks which I will discuss further in this paper.

Then there is the sexual revelation. While many would say this took place in the 1960s or 1970s, I would argue that even a larger sexual revolution has taken place recently with society's acceptance and even encouragement of alternative lifestyles, sexual preferences, and practices that are embraced by our culture and governments. These changes contribute to the deterioration of the nuclear family. In 2015, only 69% of youth were living in a two-parent household, and often one of the parents was not their biological parent, instead the family unit was made up in a variety of ways due to increases in divorce, remarriage, and cohabitation.6 And that percentage has only gone down in recent years. This breakdown of the traditional nuclear family has also placed many parents outside the usual

I have spent numerous years working with children, youth, and young adults - as a parent, a youth leader, and a pastor. The fact is the world today is a different place. North America is now a postChristendom society.

parameters of a church-going lifestyle, which makes them reticent to join a local congregation, thereby devaluing Jesus Christ in their lives and in the lives of their children. These are just the most obvious differences that contribute to the youth mental health crisis.

Social Media

Let’s look first at social media. Social media has risks. Youth who are exposed to social media for more than three hours a day have double the risk of mental health struggles, compared with those who are not.7 The reason for this is that social media changes the way we think, the way we feel, and the way we live, and it does so in largely negative ways.8 Research shows that spending as little as one hour a day on social media reduces overall life satisfaction by 14%.9 The “social” part of social media is not the problem. God made us to be social creatures. The book of Genesis tells us that God Himself said, “It is not good that the man should be alone; I will make him a helper fit for him” (Genesis 2:18 ESV). We are reminded of this in the book of Hebrews when the author writes, “And let us consider how to stir up one another to love and good works, not neglecting to meet together, as is the habit of some, but encouraging one another, and all the more as you see the Day drawing near” (Hebrews 10:23-25 ESV). This clearly shows that our happiness here on earth depends on relationships more than anything else.

Yet, interestingly over the last two generations, there has been a decline of every other kind of socialization, apart from

social media. Fewer people are getting married, volunteering, joining social groups, having people into their homes, and as we know fewer people are involved in church.10 It is next to impossible to encourage each other and stir up one another in love and good works if we are not meeting together.

Part of the problem is that social media has two negative effects. The first is FOMO or the fear of missing out. The fear of missing out is not unique to social media users, it is just that much more prevalent due to the instant gratification aspect of it. When a group of your classmates go to a party and you are not invited, you don’t just hear about it at school on Monday morning, you see photo after photo of them having a great time and, because those photos are available at a click of a button, a person’s FOMO becomes that much stronger.

The second thing that social media creates is a perceived personal self-worth based on comparisons with the curated images of others' lives. Again, this is nothing new, but before the invention of social media, people only had the stories of those they knew personally, or television and magazine articles about those beyond reach, such as celebrities, to compare themselves to. Yet, because they were celebrities, you also knew they were living in a dream world, so to speak. Now, in a matter of minutes, a person can scroll hundreds of posts of “ordinary” people they are barely acquainted with and compare their lives with their perceived impressions others. Paul warns us against this in his second letter to the Corinthians when he tells us that those who compare

Social Media and “FOMO”

themselves to others have no sense, and that if we are to boast we should be boasting of the Lord (2 Corinthians 11).

Fear of missing out and basing one's self-worth on curated images of others’ lives (as exaggerated on social media) harms our young people’s mental well-being. Knowing this, addressing it, and having open and honest conversations about social media, and its pros and cons with our youth, is therefore imperative.

Gender and Sexual Confusion

In my opinion, another thing contributing to the mental health crisis faced by our youth is society's acceptance and encouragement of alternative lifestyles, sexual preferences, and practices which are being embraced by our culture, our governments, and even some church bodies.

In June 1996, Bill C-33 was passed amending the Canadian Human Rights Act to include sexual choice as a prohibited ground for discrimination, and June became “Pride Month” in Canada.11 Then in June of 1999, President Bill Clinton declared June “Pride Month” in the USA.12 In July 2005, Bill C-38 was passed, giving same-sex couples the right to marry across Canada, making it the third country in the world to legalize same-sex marriage.13 Then in June 2015, the Supreme Court made same-sex marriage legal across the United States of America.14 And in 2018 the World Health Organisation ruled that gender incongruence would be classified under sexual health issues, rather than mental disorders.15

All of this is to say that our culture is in a state of confusion, a state of slavery endorsed by its leaders and government. Denise Schick, executive director of Help 4 Families Ministry, writes that “Paul compares our sinful nature, our flesh to a slave (see Romans 6:15-23). Slaves must obey their masters, and our sinful nature naturally obeys our fleshly desires… While cultures change and frequently revise morality codes, the Bible never changes; it stands firm because it is based on God’s immutable, holy character.”16

Communicating with Our Youth

When youth are faced with a distorted understanding of sexuality day in and day out it is no wonder our young people are facing a mental health epidemic. A person doesn’t have a fully developed brain until he is in his late twenties. The constant barrage of mixed messages about sexuality can cause a great deal of stress and anxiety in the lives of our young people. Just as we need to discuss the pros and cons of social media with our youth, we also need to do the same when it comes to sexuality. Beginning as early as six years old, we need to talk about God’s wonderful creation and the powerful gift he has given us in a marriage between one man and one woman. Our young people need to be taught that this gift of sex within a marriage is something to be both celebrated and respected. They need to be taught that God didn’t make a mistake when He created them, that they are children of God knitted together in their mothers’ wombs, fearfully and wonderfully made (Psalm 139). Being grounded in an understanding of God-given sexuality can help

combat the confusion presented by today’s society that in turn can contribute to anxiety, depression, and other mental health disorders.

The church, the body of Christ, can help treat this mental health epidemic. Studies have shown that some aspect of spirituality in one’s life, ranging from being involved in a faith community to prayer, can positively correspond with good mental health. And frequent church attendance also has beneficial outcomes. Looking specifically at mental health, there was a 33% reduction in depression incidents and a lower risk of suicide for those regular attending worship services.17

So, we need to continue to encourage church attendance and involvement among our youth. We need to openly discuss topics such as: the pitfalls of social media, the gift of sex within a Godly marriage, and the importance of a strong nuclear family. We need to help by not ignoring the mental health epidemic that is occurring in our world. It is not just happening outside our church walls, it is affecting Christian youth as well. Many youth in our faith communities are hurting and they need the body of Christ to care for them. We need to face reality, normalize their experiences, and equip our youth. We need to give young people the help they need when they are experiencing mental health issues.

Beginning as early as six years old, we need to talk about God’s wonderful creation and the powerful gift he has given us in a marriage between one man and one woman.

They need to know that Jesus loves them and cares about the things they are dealing with, be that depression, anxiety,

thoughts of suicide, questioning their sexuality or gender, eating disorders, struggles with friends and family, or anything else. Young people need to know that the church, their faith community will stand with them and support them. The church needs to be a mental health friendly space.

Young people today need to know that sharing struggles, anger and/or disappointments, and asking for help makes them stronger, not weaker.

As ministry leaders, we need to take a closer look at how both adult members and leaders interact with the youth of the congregation. Do young people only share their accomplishments, good grades, awards, game-winning home runs, and the like? Or do they also share their challenges, their disappointments, and their failures? Young people today need to know that sharing struggles, anger and/or disappointments, and asking for help makes them stronger, not weaker. We need our churches to be supportive safe places that allow our youth to open up and share honestly about their challenges. We need to train and equip faith mentors and partners with the tools they need to have not just the easy conversions, but the difficult ones as well.

But most importantly, young people in North America, today more than ever before, need to know of the restorative relationship given to them through Jesus Christ and that God will not abandon them.

In the language of the church, we need to catechize our young people so that they will not only know that Jesus loves them and but that He will show up for them.

Calming the Storm

Numerous times in the New Testament we see Jesus sitting

with people amid their anxiety, struggles, and pain. And ultimately Jesus is the one who overcomes. There is no clearer example of this than Jesus calming the storm. In Mark 4, we read of an incident where Jesus and His disciples are together in a boat, “And a great windstorm arose, and the waves were breaking into the boat, so that the boat was already filling” (Mark 4:37 ESV). Jesus was asleep in the stern and the disciples are anxious and fearful. They awake Jesus and He rebukes the wind and says to the sea, “Peace! Be still!” (Mark 4:39 ESV).

This is what our young people need to hear. Jesus can and will calm the storm raging inside them.

Youth need to be taught and catechized so that they know where to find and read passages such as this one so that they can know that Jesus not only calms the storms in their lives, that He does not leave them or forsake them, but that He will also lead them to trust Him more deeply as He does with the disciples when He walks on water, telling His disciples to “Take heart; it is I. Do not be afraid” (Mark 6:50b).

Knowing the scriptures also gives those hurting the knowledge that it is okay to express their grief and sorrow to God. It is okay to lament. The psalms model how we can approach God with the full range of human emotions and experiences, even difficult emotions like anger, doubt, anxiety, and despair. Psalms of lament make up approximately a third of the hundred and fifty psalms. When taught to read the scriptures, young people then have, at their fingertips, prayers that recall a troubling situation where people have sought His intervention or deliverance. By catechizing our youth in the scriptures, they can find these

Jesus Calms the Storm

psalms that teach us not to bottle up our pain but to honestly bring it to God in prayer. They will be assured of God’s comfort and hope amidst their suffering.

Conclusion

To summarize, youth in North America are experiencing a mental health crisis. They are also experiencing a spiritual crisis. They are living in a time very different from that of previous generations. In this post-Christendom society young people experience the risk of social media, they are surrounded by a new sexual revolution, and many live in broken homes which are not involved in church. As such, most do not have a faith grounded in Jesus Christ.

But this does not mean that there is no hope. The body of Christ can help. The church can support our young people with their mental health struggles. We can catechize our youth so that they can see themselves as exactly who they are, children of God, and teach them to seek the love, comfort, and peace that only He can provide.

Footnotes:

1“Kids,” National Alliance on Mental Illness, accessed June 1, 2024. https://www.nami.org/ your-journey/kids-teens-and-young-adults/kids/

2Alice Rice, “Nearly Half of U.S. Teens Report Feeling Sad and Hopeless: What Can Be Done?” PsychCentral, accessed June 2, 2024, https://psychcentral.com/news/teenage-mental-healthpandemic-cdc-report

3Michael Daly, “Prevalence of Depression Among Adolescents in the U.S. From 2009 to 2019: Analysis of Trends by Sex, Race/Ethnicity, and Income,” Journal of Adolescent Health 70 (2022), accessed June 2, 2024, https://www.jahonline.org/article/S1054-139X(21)00443-2/fulltext

4“Youth Data 2022,” Mental Health America, accessed June 1, 2024, https://www.mhanational.org/issues/2022/mental-health-america-youth-data#two

5“Youth Risk Behavior Survey 2011-2021,” Centers for Disease Control, accessed June 1, 2024, https://www.cdc.gov/healthyyouth/data/yrbs/pdf/YRBS_Data-SummaryTrends_Report2023 508.pdf

6“Parenting in America,” Pew Research Center, accessed June 2, 2024, https://www.pewresearch.org/wp-content/uploads/sites/20/2015/12/2015-12-17_parentingin-america_FINAL.pdf

7K.E. Riehm, K.A. Feder, K.N. Tormohlen, et. al., “Associations Between Time Spent Using Social Media and Internalizing and Externalizing Problems Among US Youth,” JAMA Psychiatry 76 no. 12 (2019): 1266–1273

8Chris Martin, Terms of Service - The Real Cost of Social Media. (Nashville: B&H Publishing Group, 2002), 4.

9Emily McDool, Philip Jennifer Roberts and Karl. B Taylor, “Social Media Use and Children's Wellbeing,” IZA Discussion Paper No. 10412, accessed June 3, 2024, http://dx.doi.org/10.2139/ssrn.2886783

10Matthew Lieberman, Social: Why Our Brains are Wired to Connect. (New York: Broadway Books, 2013), 241-247.

11“Pride Month Canada: 13th Century to Present.” Icy Canada - A Product of Icy Tales Ltd., accessed June 3, 2024, https://icycanada.com/pride-month-canada-history-of-pride-incanada/

12William J. Clinton "Proclamation 7203—Gay and Lesbian Pride Month, 1999,” The American Presidency Project, June 11, 1999, accessed June 3, 2024, https://www.presidency.ucsb.edu/documents/proclamation-7203-gay-and-lesbian-pridemonth-1999

13“LGBTQ2 History,” The Canadian Encyclopedia, accessed June 3, 2024, https://www.thecanadianencyclopedia.ca/en/timeline/lgbtq2

14“Same Sex Marriage and the Law,” Encyclopedia Britannica, accessed June 3, 2024, https://www.britannica.com/topic/same-sex-marriage/Same-sex-marriage-and-the-law

15“Transgender no longer recognised as 'disorder' by WHO,” British Broadcasting Company, accessed June 3, 2024, https://www.bbc.com/news/health-48448804

16Denise Shick. Transgender Confusion (Ashland, Kentucky: Help4Families Press, 2016), 83.

17“Spirituality in Serious Illness and Health.” American Medical Association. JAMA Psychiatry 328 no. 2 (2022):184-197.

THEOLOGICAL BOUNDARIES SHAPE ALL OTHERS

Randy Freund

When asked to teach a seminary class entitled, “Maintaining Healthy Boundaries,” my first thoughts went to the more “practical” matters the course was designed to address. These topics included boundaries between congregation and staff, counseling limits and protocol, political/social views and preaching, as well as the importance of keeping boundaries that enable emotional and spiritual health. There was also to be a session on self-care and personal boundaries. The overview of the class stated it this way: in all of life, boundaries are necessary to both protect and free us. Understanding how boundaries best function in church settings is crucial for healthy congregational life and pastoral ministry. We set and maintain boundaries in our congregational settings in order to serve the gospel we are called to share.

However, as someone who argues that there is nothing more “practical” than theology, these important boundaries mentioned above all have theological presuppositions behind them. The class began with three such boundaries, which will serve as the focus of this paper. First, there is the “Creator

and creature” boundary, which is the most important one to establish. Next comes that most important Lutheran distinction between the Right and Left-Hand Kingdoms. And finally, there is the Law/Gospel distinction, which shapes preaching, how we approach the neighbor before us in our callings, how we distinguish between ministry and occupation, and the like.

If our goal is to train, support and raise up pastors and leaders for our time, “pastoral theology” is foundational. Theological boundaries shape all others.

Creator/Creature Boundary

It is significant that the first three chapters of the Bible concentrate on this boundary. These chapters, therefore, provide the lens through which we view all of scripture. The struggle between Creator and creature begins the biblical witness and continues all the way through. There is only one God who is above all else. The creature does not like this arrangement. The upward rebellion is put in motion right away in our human story and continues until the end of time. Genesis 3:1-6 plainly tells how the creature attempts to cross a set boundary. We approach the Creator’s turf. This never ends well. Throughout all of scriptures and in our lives, we see how God must constantly reset this Creator/creature boundary. And with this, we also see our deep need for a Savior to do for us that which we cannot do for ourselves. God deals with our upward rebellion, ultimately, through His Son. If we don’t recognize the deep and

Adam and Eve

persistent need for this fundamental boundary between God and us, then all other boundaries will become a confusing mix and mess. The temptation to “have all knowledge and wisdom and become like God” is a daily and constant temptation that still lurks. God is God. We are not. God set up the world and declares: I will be the Creator, and you be the creature. When this is kept clear, things will go better. When confused or conflated, it does not go well. This surely shapes congregational life and healthy boundaries, for it affects all of life. It also shapes pastoral ministry within the congregation.

Since this is the most important boundary, it seems good to spend a little time in Genesis 3:1-6. Not only is Genesis 3 clear about the Creator/creature distinction, but this is connected to the other key elements of Christian life, such as the nature of sin/temptation and our need for a Savior.

Since in the church, proclaiming the living and risen presence and power of Jesus Christ is the main thing, we must clearly know what this means for life in the congregation. If we understand why the church exists, then everything else is muddled. In Genesis 3:16, the final act of disobedience (eating the forbidden fruit) is often thought of as the original sin. But it comes as the result of many subtle temptations by the serpent. Doubt (“Did God say…?”) is followed by denial, deceit, and desire before the disobedient “crunch” of the fruit comes. This is how sin entered the world, and how it functions, but

The temptation to “have all knowledge and wisdom and become like God” is a daily and constant temptation that still lurks. God is God. We are not. God set up the world and declares: I will be the Creator, and you be the creature.

it is also how sin continues to enter and function. We keep falling into sin because of its deceptive and subtle nature. If we think otherwise, we deceive ourselves (1 John).

Why is this important for our topic? When this most fundamental boundary is neglected, all the other ones are skewed and confused. We should never be surprised at the subtle power of the serpent who still lurks. As Creator, God not only owns the world, but desires to save it. This takes us to that important Lutheran distinction called “Two Kingdoms.”

Right-hand and Left-hand Kingdom Boundaries

How we approach topics like the boundaries between congregation and staff, counseling limits and protocol, political/social views and preaching, and margins needed to enable emotional and spiritual health, has everything to do with how we understand the left and right-hand kingdoms. Starting with that most basic and famous Bible verse (John 3:16) may be a good way to begin. The fact that God so loves the world means that God loves every square inch of the planet. How does this happen? Well, we start with the previous discussion (Creator/creature), but we can also come at it from another angle, namely, the Ten Commandments. We know the first table points to God and the second table points to the neighbor. God is God, who creates and loves His creation, by sending his Son. In the second table, God puts before us our relationship with our neighbors. Together, through both tables of the commandments, as well as through the left-hand and right-hand kingdoms, God so loves the world! How this

happens is seen by the way these two kingdoms are in play at the same time. Knowing which is which becomes an important part of pastoral discernment, boundaries, and distinctions. The two kingdoms are not separate (a boundary in this sense), but they are distinct. Conflating them or confusing them is the “devil’s brew” (Luther).

God loves the world through the power of the gospel. All congregational boundaries must ultimately serve the proclamation of Christ crucified for sinners. The relentless and radical pursuit of the ungodly, rebellious, sinful lot that we are, is the gospel of grace, unconditional love, and forgiveness. There are no limits, and no one is too insignificant to care about or go after (Luke 15). This is the work of the kingdom on the right. It is the work of ministry, the proclamation of the gospel, and the uncompromising declaration of who Jesus is and what he came to do to for sinners.

The two kingdoms are not separate (a boundary in this sense), but they are distinct. Conflating them or confusing them is the “devil’s brew” (Luther)

But God is equally active in the kingdom on the left. God has gifted those called to the secular world to serve and love the neighbor (whether one feels like it or not). Teachers, for example, are to love, serve and teach all the children before them. Doctors don’t get to choose their neighbors (patients) to serve. Truck drivers don’t control or determine the neighbors they will serve through the goods they bring. God accomplishes all this through his design and goodness (John 3:16). Both kingdoms matter! Both are of EQUAL importance. Both are necessary. Both are of God!

When we rank the kingdoms or conflate them in congregational life, we create a confusion of purpose. In some instances, our preaching is formulated to make the gospel more palatable, and so we downplay the law. But then all kinds of compromises and accommodations ensue. Other voices, however, call for stronger and bolder preaching. Surely a reaffirmation of the law is necessary for a time such as ours. But what about the gospel? It is obscured? So, the big question is: How are the two kingdoms being taught in our congregations?

In his book, Letter to the American Church, Eric Metaxas makes some bold assertions for new ways to be the church. He writes,

“There is no way for any Christian—much less a pastor to parse what he may be ‘allowed’ to say, and certainly not from the pulpit. It can only be God—and our consciences guided by Him that can determine what we should and shouldn’t say. So our total freedom—in and beyond our pulpits—is nonnegotiable. The truth cannot be contained, and certainly not in categories that have been arbitrarily chosen and defined by others. So when did these pernicious ideas come into American churches?”1

So is the assertion of pastoral freedom, guided by God and conscience, the way forward for the Church? Or should we accommodate ourselves to the times?

Eric Metaxas

In a seemingly opposite way, Rod Dreher, in his book, “The Benedict Option: A Strategy for Christians in a PostChristian Nation,” takes us back to the past. Dreher argues that the way forward is the way back—all the way to St. Benedict of Nursia. The sixth-century monk, horrified by the moral chaos following Rome’s fall, retreated to the forest and created a new way of life for Christians. He built enduring communities based on principles of order, hospitality, stability, and prayer. His spiritual centers of hope were strongholds of light throughout the Dark Ages which saved not just Christianity but Western civilization itself.2 Does the church similarly now need to withdraw and regroup, before reengaging?

And yet these varied strategies of bold proclamation, accommodation or withdrawing, haven’t served the church very well. And the problem is often the result of minimizing the importance of right- and left-hand kingdoms and boundaries.

This confusion can filter through congregational life and can unintentionally create unhealth and even anxieties among our members and pastors. Paul Tillich once made a helpful distinction between “conditional anxieties” and “unconditional anxieties.” Conditional anxieties are those that come from the world in which we live. There exist the horrors of child abuse, war, crime, and hunger. Although limited, these are anxieties and conditions about which we can do something. Through action, counseling or engagement, we can make some progress to calm these anxieties. Unconditional anxieties are those which have to do with things beyond us and above us. These

Rod Dreher

are the ones that have to do with God, faith, heaven and hell. Here is where the pastor needs to know his/her task and calling. The unspoken unconditional anxieties have a direct relationship with the conditional anxieties that are evident. Through the law and the gospel, the pastor exposes and calms these anxieties. The pastor must go to the root. He/she must go to the “God question.” This is not to say that the pastor has no part in addressing conditional anxieties, but it is to say that one must know what is primary, and one should not be surprised to discover that when it comes to conditional anxieties of the world, one can only “patch and darn” (Luther).

Law and Gospel Boundaries

All of this takes us to our final theological boundary that shapes all others: the boundary between law and gospel. Simply put, the law is any word or any voice that accuses. While we typically think of the law in terms of Ten Commandments or other biblical laws, it is broader than these and it extends to the infamous rustling leaf in the garden of Eden (Genesis 3), to whatever troubles and binds the conscience, even to traffic signs. As Christians, we tend to refer to the law having particular functions. It kills to make alive. The law is given to keep order, and it drives us to Christ. The law can therefore serve as a protection in emotional decisions or spiritual droughts. It can protect us from our own sin, as well as the sin of others. It brings us to Christ. This work is not

always easily recognized by us or the world. Luther once put it this way,

“Outwardly Christians stumble and fall from time to time. Only weakness and shame appear on the surface, revealing that the Christians are sinners who do that which displeases the world. Then they are regarded as fools, as Cinderellas, as foot mats for the world, as damned, impotent, and worthless people. But this does not matter. In their weakness, sin, folly, and frailty, there abides inwardly and secretly a force and power unrecognizable by the world and hidden from its view, but one which, for all that, carries off the victory; for Christ resides in them and manifest Himself to them (emphasis added).”3

Faith in this Word (as law and gospel) is given to turn the believer to the promise of a word that will not return empty but will accomplish its purposes (Isaiah 55:11).

Again, one might wonder why so much time is spent on theological categories in a publication focused on “maintaining health boundaries.” The answer is that there are real life consequences when foundational theological categories are forgotten, ignored, abandoned, or minimized. It not only creates confusion amongst those we serve, but can also lead to dysfunction, sickness and bound

In [Christian] weakness, sin, folly, and frailty, there abides inwardly and secretly a force and power unrecognizable by the world and hidden from its view, but one which, for all that, carries off the victory; for Christ resides in them and manifest Himself to them (Luther)

consciences. These theological categories affect everything from how we engage the culture to our pastoral care and counseling. We can never abandon distinctions, boundaries and realities of human nature that we know to be true from Genesis 3 on (where we began). Even our founding fathers intuitively seemed to know how this works.4 Although they did not use the label, “sin,” they nevertheless knew how it worked. It is as if they came to Luther’s conclusion that one should not be surprised to discover that one can only “patch and darn.” Indeed, the entire constitutional debate on state’s power versus federal power was an exercise in balancing and keeping at bay the sin that lurks in the individual or in smaller groups, as well as the sin that hides in larger entities. Neither the state nor the federal government is purer (and therefore, given more power) than the other. The powers must be balanced to hold the effects of sin at bay. A careful read of Richard Morris’ “Witnesses at the Creation,” which explores the debate surrounding the creation of the document, reveals a religious understanding of the nature of sin, without ever making that claim or using any theological terms.

The entire constitutional debate on state’s power versus federal power was an exercise in balancing and keeping at bay the sin that lurks in the individual or in smaller groups, as well as the sin that hides in larger entities.

But likewise, we can go from the macro to the micro. When the local church does not understand its role and purpose, and likewise, when the pastor is also confused, it affects tender and urgent pastoral matters. In a most unlikely scene from NBC’s show ER, this becomes painfully clear.

Lying in his hospital bed while is he dying from cancer, a retired police officer confesses to a chaplain his long-held guilt over allowing an innocent man to be framed and executed. He asks, “How can I even hope for forgiveness?” and the chaplain replies, “I think sometimes it’s easier to feel guilty than forgiven.” “Which means what?” “That maybe your guilt over his death has become your reason for living. Maybe you need a new reason to go on.” “I don’t want to ‘go on’” says the dying man. “Can’t you see I’m dying? The only thing that is holding me back is that I’m afraid I’m afraid of what comes next.” “What do you think that is,” the chaplain gently inquires. Growing impatient, the man answers, “You tell me. Is atonement possible? What does God want from me?” After the chaplain replies, “I think it’s up to each one of us to interpret for ourselves what God wants,” the man stares at her in bewilderment. “So people can do anything? They can rape, they can murder, they can steal—all in the name of God and it’s OK?” Growing intense, the dialogue draws to its climax. “No, that’s not what I’m saying,” the chaplain responds. “Then what are you saying? Because all I’m hearing is some New Age, God-is-Love, have-it-yourway crap!...No, I don’t have time for this now.” “You don’t understand,” the chaplain counters. “No,” you don’t understand…I want a real chaplain who believes in a real God and a real hell!” Missing the point of the man’s struggle, the chaplain collects

herself and says in the familiar tone of condescension disguised as understanding, “I hear that you’re frustrated, but you need to ask yourself--” “No, the man interrupts, “I don’t need to ask myself anything. I need answers and all of your questions, and all of your uncertainty is only making things worse.”

With no more to elevate than his tone, she encourages calm. “I know you’re upset,” she begins, provoking his final outburst of frustration: “God, I need someone who will look me in the eye and tell me how to find forgiveness, because I am running out of time!”5

Congregational boundaries are this issue’s topic. Because sin necessitates the need for boundaries and because the forgiveness of sin is the authority given to Christ’s followers, it follows that understanding the importance of the theological task is at the heart of things at the macro and micro level of congregational life. The above story painfully and clearly illustrates the importance of knowing how to answer the call to the neighbor before us. Theological reflection, boundaries and discernment are the keys to this discernment.

Because sin necessitates the need for boundaries and because the forgiveness of sin is the authority given to Christ’s followers, it follows that understanding the importance of the theological task is at the heart of things at the macro and micro level of congregational life.

Conclusion

In all of life, boundaries are necessary to both protect and

free us. Understanding how boundaries best function in church settings is crucial for healthy congregational life and pastoral ministry. We are not only concerned with the administrative, financial, and procedural boundaries of church life, but also the implications for the emotional and spiritual health of our members and pastors. This all begins with clarity regarding the most basic and fundamental boundaries. The “Creator and creature” boundary is the most important one to establish. Next comes that most important Lutheran distinction between the Right-Hand Kingdom and the LeftHand Kingdom. And finally, there is the Law/Gospel distinction, which shapes preaching, how we approach the neighbor before us in our callings, and how we distinguish between ministry and occupation.

Finally, while it is important to see, know and confess our human limits and boundaries that shape our life on earth. In the end, only Christ Jesus can bring life and health to our congregations. Only Jesus can free the sinner and dwell in the conscience. How does He do this? By crossing and obliterating all boundaries set before him: sin, death, and the power of the devil. As creatures, we need to know and retain boundaries. Christ Jesus, thankfully, must cross all boundaries as our Lord and Savior.

Pastor Randy Freund is the Service Coordinator of the Augustana District, Lutheran Congregations in Mission for Christ (LCMC)

Footnotes:

1Eric Metaxas, Letter to The American Church (Washington D.C: Salem Books, 2022), p 9.

2Rod Dreher, The Benedict Option: A Strategy for Christians in a Post-Christian Nation (New York: Sentinel, 2017), xv.

3Barbara Owen, Daily Readings from Luther’s Writing (Minneapolis: Augsburg Fortress, 1987), 286.

4Richard B. Morris, Witnesses At The Creation (New York: Barnes and Noble, 1985), 2-6.

5Michael Horton, Christless Christianity (Grand Rapids, MI: Baker Books, 2008), 36-37

BOOK REVIEWS

Saunders, Stephen M. Martin Luther on Mental Health: Practical Advice for Christians Today. Saint Louis: Concordia Publishing House, 2023.

As anyone in pastoral ministry can attest, mental illness is a significant problem in today’s society. It is so common in fact that “about one in five adults between ages 18-65 will have a mental illness during any given year,” and “the chance of having a mental illness at some point in adulthood is about 46 percent” (pp. 18-19). The statistics for children are, sadly, not much better (p. 24). Dr. Stephen Saunders, a clinical psychologist and psychology professor at Marquette University in Milwaukee, Wisconsin, with decades of experience both in the field and in the academy, has written this book to offer “guidance to pastors, teachers, and laypersons alike in understanding and helping persons with mental health problems” (p. 8).

From the outset, Saunders states that “this book primarily focuses on Luther’s kind, compassionate, prescient advice to those experiencing emotional distress” (p. 7). He then makes the bold assertion that based on Luther’s writings and letters, it could be argued that Luther was utilizing a proto-version of what modern psychotherapists call “cognitive therapy” and “behaviour therapy” (pp. 7-8). Cognitive therapy, as its name suggests, relates to human thought; and behavior therapy

deals with tackling patterns of human behavior. According to Saunders, through therapy contemporary “mental health professionals utilize the strategies Luther utilized: normalization and depersonalization” (p. 80). The process of normalizing a mental health issue requires empathy for those in distress, whereas the process of “depersonalization is making foreign something afflicting” the person experiencing a mental health problem (p. 80). Saunders offers solid evidence that Luther was engaging in both practices in his pastoral care letters.

Saunders believes, like Luther, that it is crucially important that Christians, especially pastors and other church leaders, do their best to address the issue of mental illness and reduce the stigma surrounding it (p. 39). This is because even the most faithful Christians are not immune to mental health issues (p. 59). Saunders then goes on to detail a common misconception among Christians “that mental health problems are due to sin, lack of faith, or punishment from God,” beliefs he identifies as “scurrilous falsehoods and outright heresies” which are the product of theologies of glory (p. 39).

Saunders emphasizes emphatically that “Luther openly acknowledged struggles with emotional turmoil, including that he experienced depression…

Saunders emphasizes emphatically that “Luther openly acknowledged struggles with emotional turmoil, including that he experienced depression,” and that Luther’s decades of personal experiences with mental health problems helped him to advise others (pp. 49, 51). Beyond this, Saunders even goes as far as claiming that Luther’s “psychological insights closely paralleled his theological insight. In other words, Luther’s theology was his psychology” (p. 52). This is a contentious

claim; regardless, Saunders rightly states earlier in the text that “you and your church can offer comfort and consolation to those with mental illness and their loved ones. The church does not flinch from sickness and sorrow…. The Church preaches Christ crucified for all” (p. 40).

Having set the stage, Saunders gets to what in my estimation is the core of his book and the most salient portion for pastors engaging in pastoral care, that is, the phenomenon of Anfechtung—a German word, with no true English equivalent, which encapsulates a profound psycho-spiritual experience of “doubt, turmoil, pang, tremor, panic, despair, desolation, and desperation” (p. 57). According to Saunders, “because they are so closely connected, many authors make a mistake in not distinguishing Luther’s mental health problems from his Anfechtung. But they are distinct, in him and in us. In the same way that physical and mental health are mutually influenced, contributing to each other, Anfechtung and mental health problems greatly influence each other” (pp. 51-52). This is especially true considering our created tripartite ontology body, mind, and soul—as humans (cf. 1 Thessalonians 5:23).

Saunders spills much ink trying to emphasize the difference between a mental health issue and Anfechtung, parsing out the fact that one requires a psychotherapist and the other a pastor (pp. 59-60). He then laments that there has been a shift from pastoral care (focused on the soul) to pastoral counseling (focused on the mind) an evolution he, rightly in my opinion, sees as a degradation (pp. 53-54). As Saunders puts it, “instead of pointing the way to salvation, today’s pastoral training tends

Christian Counseling

Instead

to focus on the pastor’s role as a companion on one’s spiritual journey rather than as a caretaker of souls…. pastoral care has increasingly attempted to mimic secular counseling and help persons in emotional distress” (p. 56). Having also witnessed this phenomenon, I must agree with Saunders here: pastoral care is a species of proclamation, not another mystical/metaphysical form of psychotherapy.

I have only two critiques of Saunders’ book. First, some of his claims about Luther’s approach to mental health err on the side of anachronism. Although there are similarities between Luther’s approach and many modern psychotherapeutic theories, conflating them in the way Saunders does makes the historian in me uncomfortable. Second, the book is light on practical pastoral care. As noted above, Saunders rightly goes to great lengths to highlight the difference between mental health issues and spiritual issues, particularly in the case of Anfechtung (p. 61). Despite this, however, he offers only a few short words about the pastoral care of persons with Anfechtung and then spends the rest of the book explaining how the various psychological aspects of Anfechtung can be treated with modern psychotherapy (pp. 64-66). Yes, this book is about mental health, not pastoral care, but I would have liked to see Saunders point to some solid pastoral care resources for dealing with Anfechtung, rather than seemingly muddling the distinction between pastoral care and clinical counseling he worked so hard to differentiate. This likely stems

of pointing the way to salvation, today’s pastoral training tends to focus on the pastor’s role as a companion on one’s spiritual journey rather than as a caretaker of soulsSaunders

from Saunders’ sometimes blurry distinction between thought and belief, exhibited most clearly when he claims that “what people think has big implications in matters of life and death, both temporal and eternal” (p. 76 ). Here I must disagree on a technicality: although thought is a part of belief, it is not ultimately our thoughts which save us, but our faith in Christ. Overall, I think what Saunders offers in this book is an excellent introduction to the very pertinent topic of mental health. This book is accessible for readers of various educational levels and is full of very practical explanations and suggestions for interacting with persons with mental health problems, particularly the content of the last four chapters. I therefore heartily recommend this book as an introductory resource for clergy and laypersons alike.

Rev. Roland Weisbrot is the Lead Pastor of Victory Lutheran Church (CALC/LCMC) in Medicine Hat, AB, and serves as the Chair of the Canadian Association of Lutheran Congregations (CALC) Theological Committee.

Image Credits

(Pages 1, 3 and 67) “The Scream,” by Edvard Munch, 1893, oil, pastel, cardboard, tempera, National Gallery, Oslo, Norway, Public Domain, Source: Wikiart, https://www.wikiart.org/en/edvard-munch

(Page 8) “Tablet with Ten Commandments,” Civic Center Park, Denver, Colorado, USA, Licensed under Creative Commons CC0 1.0 Universal Public Domain Dedication, Source: Wikimedia, https://commons.wikimedia.org/wiki/File:Ten_Commandments_-_Civic_Center_Park__DSC01371.jpg

(Page 10) “The Temptation of Jesus,” by Rembrandt van Rijn, between 1640 and 1642, Public Domain, Source: Wikimedia, https://commons.wikimedia.org/wiki/File:Rembrandt_Temptation_of_Christ_Sketch_3.jpg

(Page 23) “Leadercare Initiative,” Source: Lutheran Congregations in Mission for Christ, http://lcmc.net/leadercare

(Page 28) “Martin Luther,” Lucas Cranach the Elder, 1528, Public Domain, Source: Wikimedia Commons, https://en.wikipedia.org/wiki/Martin_Luther#/media/File:Lucas_Cranach_d.%C3%84.__Martin_Luther,_1528_(Veste_Coburg).jpg

(Page 32) “St. Paul,” Peter Paul Rubens, c. 1611, Prado, Madrid, oil on canvas, Public Domain, Source: Wikimedia Commons, https://en.wikipedia.org/wiki/Paul_the_Apostle#/media/File:Rubens_apostel_paulus_grt.jpg

(Page 38) “Woman Texting While Eating While Using Laptop,” 28 June 2012, CC by 2.0, Source: Wikimedia, https://en.wikipedia.org/wiki/Fear_of_missing_out#/media/File:Woman_texting_while_eating _while_using_laptop.jpg

(Page 40) “World Health Organization headquarters, Geneva, north and west sides.” by I. Yann, CC BY-SA 3.0, Source: Wikimedia, https://upload.wikimedia.org/wikipedia/commons/6/60/World_Health_Organisation_headqua rters%2C_Geneva%2C_north_and_west_sides_2007.jpg

(Page 43) “Christ in the Storm on the Lake of Galilee,” by Rembrandt, 1633, oil on canvas, stolen from the Isabelle Stewart Gardner Museum in 1990, Public Domain, Source: Wikipedia, https://en.wikipedia.org/wiki/Calming_the_storm#/media/File:Rembrandt_Christ_in_the_Stor m_on_the_Lake_of_Galilee.jpg

(Page 51) “Eric Metaxas at Socrates in the City,” by Jon Macapodi, 2022, CC BY-SA 4.0 Source: Wikipedia, https://en.wikipedia.org/wiki/Eric_Metaxas#/media/File:Eric_Metaxas_at_Socrates_in_the_Cit y.jpg

(Page 52) “Rod Dreher at the Danube Institute,” by Elekes Andor, Budapest, CC BY-SA 4.0, Source: Wikipedia, https://commons.wikimedia.org/wiki/File:Rod_Dreher_(cropped).jpg#/media/File:Rod_Dreher_ (cropped).jpg

(Page 53) Paul Tillich, from http://hindsfoot.org/dubtill.html, Fair Use, Source: Wikipedia, https://en.wikipedia.org/wiki/Paul_Tillich#/media/File:Paul_Tillich.jpg

(Page 62) “Untitled Bible Image,” by Andy Quezada, Licensed under the Unsplash+ License, Source: Unsplash, https://unsplash.com/photos/a-man-sitting-in-a-chair-reading-a-book-5xjglFap-Y

We are to lead a spiritual life, but in such a way that also the bodily may enjoy its recreation. This principle applies particularly to those who do hard work or suffer great temptations and are troubled with sleeplessness. These may drink more freely in order to quiet themselves and induce sleep… Such a person should eat and drink in order to bring body and soul together again. So, we are to go on our way down the royal middle, turning neither into Epicureans and dissolute sots nor into sad monks and hypocrites... God hates sadness and loves a joyful and honest heart; for enough are the troubles and the sadness which the devil inflicts on men in other respects. Therefore, the body is to be accorded its honor and care, but not to the point of making it wanton and indulging it in all sorts of shameful excesses. (Luther)

Into this holy, magnificent, joyous, gracious priesthood the sow of the devil, the pope, has fallen with his snout, which he not only defiles but wholly destroys and suppresses, and he has erected another, his own priesthood, cobbled together from all pagan priesthoods, as a stew of all abominations…The clerics he calls his pastorate (geistlichen), among whom he wants to be the highest priest and prince, which he alone thereby makes spiritual (geistlich) by shearing [tonsuring], smearing [anointing] their fingers with oil, and requiring them to wear long garments, and purports to imprint an indelible character on their souls, which is nothing other than the character of the Beast in Revelation 13. (Martin Luther)