West African Churches in the US Congregational Care

Congregational Care in West African Churches in the U.S.

Introduction

Congregational Care can be referred to Church's initiatives in addressing the physical, emotional, and spiritual needs of the sick, older adults, the physically challenged, and people experiencing stress or loss in their lives, among other challenges (Young et al. 2003). They may include activities like visiting communion, hospital calls, funeral ministry, and prayer ministry, to mention a few. At the same time, most African American churches believe in psychological healing problems that mainly occur during liturgical rituals (Obazee, 2018). A process where the church members identify psychological challenges that are replaced by positive feelings.

As a result, in several cases, the African American clergy have to undertake pastoral counseling to help people with psychological challenges that may require counseling (Wango, 2010). As a church leader, the clergies should care for the Church as Jesus did. This is supported by John 21:17, where Jesus asked Peter, “Do you love me?” He said, “Lord, you know all things; you know that I love you. “Jesus said, “Feed my sheep."

Moreover, in Luke 15:4-7, Jesus talked of the parable of the lost sheep, where he said he would leave 99 sheep to find one lost sheep. Therefore, "feed my sheep," as used in this text, means more than just giving food. It is the work of a shepherd who is called to care for the Church, nurture others, feed the lost and believers with spiritual food, and seek the lost "sheep" as you protect those in the Church (Obazee, 2018). Therefore, church leaders are not only under Jesus' care, but God has invited them to shepherd his people.

According to previous studies' findings, African American clergies are involved in clergy work and counseling work. For instance, according to the findings, the African American clergy often exchange referrals of clients needing psychological support with their secular counterparts. In addition, they lead the Church in providing and supporting the elderly with mental health services, general health care, and sex education, among others (Wango, 2010). The positive impacts of the African American pastoral counseling can help explain the irony that black people usually do poorly in terms of physical health compared to their white counterparts; however, they have similar levels of mental.

Therefore, there is a need to support the promotion efforts of mental health by the African American clergy through continuous education and specialized/professional training on congregation care and leadership.

A Need for Congregational Leaders to Seek Professional Training on Congregation Care and Leadership

Following numerous positive programs the African American churches have undertaken to enhance the quality of human life, particularly the mental health of their congregants, it is necessary to provide the church leadership with specialized training to equip them with the necessary knowledge and skills (Wango, 2010). This would further promote the general health of their thousands of congregants who seek counseling from them from time to time.

Besides, with specialized training, the African American church is a place to develop programs that support health promotion and increase health awareness that will improve the health status of African American congregants and the community at large (Obazee, 2018). In the past, African American churches have been known for their political, social, economic, social welfare, and health influence and support for their congregation and communities (Wango, 2010). Moreover, from research findings, African American churches and the community have been initiating activities that promote health by targeting African American congregants within the community (Young et al. 2003). African American church clergies are considered influencers in church-based health promotion programs for their congregation (Obazee, 2018). At the same time, they are usually active from the pulpit preaching and teaching the Bible to address health challenges affecting their Church. It is, therefore, needful to consider specialized training for congregational leadership.

Another interesting perspective of the African American church is the role of female clergies in implementing health-based promotion programs in places of worship. According to pieces of literature, female clergies are said to be able to communicate to the congregants with a sense of care and emotional aspects, an indication of their willingness to extend and share their love to the congregation and the Church (Obazee, 2018). Given specialized training, the perspectives of African American female pastors can be used to inform government health policymakers and program designers on how to hand all the African American church leaders on health promotion programs in their congregations and communities.

Subsequently, World Health Organization (2016) referred to health promotion as permitting people to enhance their control over their health resources. To ensure its realization, black churches and African American Christian faith pastors are critical in finding solutions to health issues affecting African American communities (Young et al. 2003). Among the African American communities, diseases like stroke, diabetes, and high blood pressure are considered prominent compared to other ethnic groups.

Black churches are organizations trusted by community members whose congregants look upon them for educational, spiritual, personal counseling, and financial advice. It is critical to understand that leadership is essential in any organization (Wango, 2010). If accorded more specialized training to enhance their leadership ability, institutional leaders like African American churches can help congregants emotionally, physically, and spiritually.

Moreover, most African American church congregants have social challenges like education, marriage, employment, health, and housing (Obazee, 2018). To address some of these social affairs challenges, the Church usually partners with the government agencies to enact health promotion. For example, church-based health promotion programs are essential in African American congregants' lives (Young et al. 2003). Additionally, with accurate and current data on health and health resources, health prevention, education, and promotion programs can be implemented to reduce health disparities in U.S. African American communities.

Also, African American clergies are potential counselors, preachers, mentors, and teachers, qualities that are critical in influencing their congregants (Wango, 2010). Research studies show that African American clergies are generally trusted as God's messengers. They are fulfilling the words of Paul as outlined in 1 Corinthians 9:19-23, “reach out to diverse communities at their point of needs." Therefore, their support for health promotion initiatives can ensure congregants positively respond to health programs like screening and other activities that encourage them to check their health challenges properly (Obazee, 2018).

On the other hand, for a long time, studies have established that a significant proportion of issues congregants bring to their church leaders are associated with psychosomatic, relationship, stress, or psychological responses to different challenges or difficulties in life (Wango, 2010). Whenever people are faced with life challenges for which they require help, advice, or support, they usually seek clergy intervention (Obazee, 2018). For church leaders to respond adequately to such issues, it is worth giving them specialized training, particularly in psychology, since most of the issues are mentally related (Young et al. 2003). Several studies have also found a positive connection between religious spiritualism and improved health, including better mental health and psychological and physical.

In addition, psychotherapists, clinical psychologists, psychiatrists, and counselors meet different clients with firm beliefs in religion and explicitly express spiritual sentiments. It is currently a pearl of conventional wisdom that psychotherapy, pastoral, chaplaincy, psychology, counseling, and psychiatry care provide valuable help and support to many people in different circumstances (Wango, 2010). As a result, many West African church leaders in the United States are willing to take on psychological counseling roles (Obazee, 2018). However, many clergies are not well equipped to handle diverse issues their congregants bring in a counseling session. This is because these African American church leaders do not have professional training and competencies.

Also, within a counseling setting, an individual's spirituality is usually an essential part of the healing process. Studies have found substantial evidence that an individual's religious life is a vital aspect of the development process and can help improve an individual's overall health (Young et al. 2003). Researchers have also established the positive benefits of incorporating spirituality and faith into one's life (Wango, 2010). As a result, counselors are supposed to assess the effect of one's religion and spirituality on his overall well-being and mental health (Obazee, 2018). Therefore, African American church leaders are better placed to provide counseling services to their congregants because they are well equipped to assess religion and spiritual contribution to one's life. Giving them specialized training will therefore be tremendously beneficial to their congregants who look upon them for advice.

Contrary to other racial groups, West African immigrant families depend on spirituality as the source of support whenever confronted with challenges. Though most of them face life stressors, religion and spirituality have contributed to why most of them are psychologically better than would be ordinarily expected (Wango, 2010). To continue receiving quality psychological care, their church leaders need professional training in psychology.

Moreover, during slavery, enslaved people faced many frustrations and pathetic conditions on plantations, though counseling services were not available as therapeutic and support release. The Church was the only primary resource for change and support when faced with life challenges (Wango, 2010). Therefore, it is more likely that the tendency of West African immigrants to seek support from the Church started during slavery and continues today (Obazee, 2018). This explains why African Americans are more likely than other ethnic groups to seek psychological support from their spiritual leaders and less like to consult counselors. This substantiates why church leadership trained in psychology would greatly value the entire congregant and the community at large.

Besides, West African churches are presently faced with unique challenges, primarily social issues like disproportionately high unemployment rates of African Americans, anxiety, depression, disproportionate rates of physical illness, familial concerns, and financial strains, amongst others (Young et al. 2003). Thus, calling for the need to equip African American church leadership with proper specialized training to address the challenges through spiritual and psychological guidance.

Further, studies have linked west African immigrants in the United States' continued negative attitudes against professional mental health treatment. This is because a number of them still place a stigma on mental challenges and mental health treatment (Wango, 2010). As a result, most of them are less likely to seek treatment for issues related to their mental health. The stigma becomes the block to seeking therapy from the available healthcare centers (Obazee, 2018). Moreover, certain normative beliefs like the notion that attending to professionals is a lack of faith in God creates barriers to admitting help. As a result, the only way to allow these categories of people access good care is to provide professional training to their church leaders whom they trust and can seek help from.

Additionally, providing African American clergies with specialized training about mental illness can equip them to help their congregants overcome some of their misapprehensions (Kujawa-Holbrook & Montagno, 2009). This can further enhance the integration of the African American church clergies and its congregants into mental health programs (Young et al. 2003). Within African American community, the clergy is a highly recognized entity; hence, they can use faith-based approaches to enhance mental health services (Wango, 2010). African American congregants consider clergy better placed to help them than present health care systems. Unfortunately, the clergy may not be equipped with clinical training, diagnostic ability, education, and psychology to handle severe mental issues. However, they can serve as links between psychiatric professionals and people with mental illness (Obazee, 2018). Otherwise, according to research findings, most of the clergy may not be willing to refer their congregant to mental health professionals.

Many African American churches do not recognize professional counselors as a mental health resource. It is also unusual practice to refer church members to seek mental health services from an outside professional therapist (Young et al. 2003). Nevertheless, the absence of a strong relationship between community mental health professionals and the African American churches does not signify that West African immigrant Christians are less or more mentally healthier than the whites (Wango, 2010). Instead, it indicates the current lack of access to proper mental health care, mistrust between African American mental health professionals, and the belief that their relationship with the spiritual divine is enough to achieve their needs (Obazee, 2018). Giving specialized training to African American church leadership may enhance the delivery of mental health services to the congregants.

According to pieces of literature, African American churches traditionally reiterated avoidance of behaviors considered not healthy instead of educating their followers on healthy behaviors. As a result, there is a lack of a strong history between the Church and the encouragement of health-seeking conducts outside of spiritual resources (Wango, 2010). Therefore, even if the Church teaches the members the kind of unhealthy conduct to avoid, like alcohol and drugs, historically, the African American church has not taught its congregants what healthy non-spiritual practices may enhance their well-being. Giving their leaders specialized training can therefore be considered a step towards rallying the Church to embrace non-spiritual practices that can improve their health, particularly mental health.

To educate the therapist, a group of researchers dedicated time to finding the relevance of spirituality in African American lives and establishing the best practices for creating rapport with African Americans in a professional counseling context (Young et al. 2003). When African American clergies are given specialized training, a collaboration between African American church and the professional counseling community is likely to strengthen (Wango, 2010). Enhancement of collaboration between African American churches and the professional counseling community also helps assess and draw conclusions over African Americans' religious beliefs that hinder response to seeking mental health services from professionals.

African American church is not just a typical church for worship. Since its establishment, it has given the majority of its membership a sense of accomplishment they could have probably never attained (Lebacqz & Driskill, 2010). People with menial jobs or enslaved people in the community mostly got leadership positions within the African American church. Shoe shiners could have got an opportunity to be deacons at their local churches (Obazee, 2018). A woman who initially worked as a maid may have the opportunity to lead the Sunday school department at her local Church (Young et al. 2003). African American churches gave their members an opportunity to leadership roles at the Church, an opportunity most of their followers most likely could not have had from the majority of society during the initiation of the African American church.

Again, the earlier African American churches conducted secret church forums attended by enslaved people outside the watchful eye of the overseer. Alternatively, the church services could be conducted within plantations where the enslaved people worked upon the approval of their masters (Wango, 2010). Due to such humble beginnings, some enslaved people, particularly African Americans, started church denominations. At the same time, other freedmen and formerly enslaved people teamed with the white denominations, which allowed the establishment of the Black Church (Brock, 2020). In addition, some African Americans were okay to be church members where the clergy was a Caucasian male (Young et al. 2003). These different groups accumulatively constituted the initiation of the African American church, which rapidly established itself as the center of African American community.

The African American church was mainly with the social welfare of the African American community. Since its initiation, the Church has willingly attended to its membership needs making it one of the consistent organizations on social service available for the African American community from its inception (Wango, 2010). The Church helped its members address various needs like medical, educational, familial, and financial concerns. Several African American community members could not have survived the harshness of their history were it not for the support of African American church (Obazee, 2018). An overwhelming majority of the African American communities depended on the Church as the only source of support they had. The then governments also made no attempts to offer African American members any form of social support or help.

Rather than African American church's positive impact on the black community, there is proof of a positive connection between the well-being of African Americans and their engagement in African American church activities (Young et al. 2003). Consequently, African American religious practices in the community have been associated with decreased incarceration rates, tobacco use, reduced harmful effects of health problems, decreased alcohol consumption, and reduced adverse effects of stress.

Due to the integration of spirituality, well-being, and religion within the African American church, a counseling model should be established for and within the church community members (Brock, 2020). Such models can provide an alternative service to the rigid traditional models of offering services to religious African Americans that still propagate an estranged relationship between religious institutions and mental health (Wango, 2010). Provision of specialized training to African American clergies can be one such model to enhance counseling among church members.

According to previous studies' findings, African American clergies are involved not only in clergy work but also in counseling work (Obazee, 2018). For instance, according to the findings, the African American clergy often exchange referrals of clients needing psychological support with their secular counterparts. In addition, they lead the Church in providing and supporting the elderly with mental health services, general health care, and sex education, among others. The positive impacts of the African American pastoral counseling can help explain the irony that black people usually do poorly in terms of physical health compared to their white counterparts; however, they have similar mental levels.

Studies have linked west African immigrants in the United States' continued negative attitudes against professional mental health treatment. This is because a number of them still place a stigma on mental challenges and mental health treatment (Wango, 2010). As a result, most of them are less likely to seek treatment for issues related to their mental health. The stigma becomes the block to seeking therapy from the available healthcare centers (Young et al. 2003). Moreover, certain normative beliefs like the notion that attending to professionals is a lack of faith in God creates barriers to admitting help (Obazee, 2018). As a result, the only way to allow these categories of people access good care is to provide professional training to their church leaders whom they trust and can seek help from.

Also, within a counseling setting, an individual's spirituality is usually an essential part of the healing process. Studies have found substantial evidence that an individual's religious life is a vital aspect of the development process and can help improve an individual's overall health. Researchers have also established the positive benefits of incorporating spirituality and faith into one's life (Young et al. 2003). As a result, counselors are supposed to assess the effect of one's religion and spirituality on his overall well-being and mental health. Therefore, African American church leaders are better placed to provide counseling services to their congregants because they are well equipped to assess religion and spiritual contribution to one's life. Giving them specialized training will therefore be tremendously beneficial to their congregants who look upon them for advice.

Besides, some African Americans consider mental health counseling “antispiritual." They believe that only God can provide anything that one may need. Therefore, looking for something outside the confines of the Church was considered refusing God’s power (Wango, 2010). As a result, African Americans would seek family members or spiritual leaders’ guidance in case one has mental challenges (Obazee, 2018). The African American community in its entirety does not believe in therapy effectiveness. The estrangement between religious African Americans and the professional counseling community has been heightened by believing that one should only find help from a religious or spiritual representative of God (Bidwell, 2004). Providing professional training to African American clergies, who are one of the religious representatives of God, will give African American members a reason to seek professional healthcare from within the confines of their Church.