THE IMPACT OF BEHAVIORS UPON BURNOUT

The Impact of Behaviors upon Burnout Among

Parish-Based Clergy

Benjamin R. Doolittle

Published online: 24 October 2008

Blanton-Peale Institute 2008

Abstract

Identifying protective behaviors that may prevent against burnout is important for the longterm

emotional health of individual clergy as well as the wider church. This research

reports findings among 358 parish-based clergy that identifies the prevalence of burnout

and correlates this data with demographic risk factors and protective behaviors. Clergy

who met criteria for burnout were younger, identified themselves as being depressed and

unsatisfied with their spiritual life, and have endured a traumatic church placement. This

research also suggests that having a variety of interests and activities outside of one’s

vocation may protect against burnout. In particular, behaviors that enhance relationships—

such as seeking mentors and attending retreats—as well as pursuing outside activities—

such as regular exercise and scholarly reading—protect against burnout. Further implications

for the wider church are discussed.

Burnout has an important impact upon the professional satisfaction of clergy.

Keywords

Burnout Spirituality Clergy Job satisfaction Ministers

Mental health

Depression

Introduction

Burnout is a common condition among those in the serving professions. The concept of

burnout grew out of research by Maslach et al. in the 1970s who noted a constellation of

symptoms—low sense of personal accomplishment, high emotional exhaustion, and a high

degree of depersonalization (the quality of treating another person as an object) (Maslach

and Leiter

(Maslach and Leiter

one’s job usually results in resolution of symptoms. Burnout has been studied among many

in the helping professions, including primary care physicians (Freeborn

1996). While burnout is tightly correlated with depression (rho = .85, P\.01)1996), an important difference is that burnout is job-related; leaving2001; Winefield

B. R. Doolittle (

Internal Medicine & Pediatrics, Yale University School of Medicine,

PO Box 208030, New Haven, CT 06520-8030, USA

e-mail: benjamin.doolittle@yale.edu

&)

123

J Relig Health (2010) 49:88–95

DOI 10.1007/s10943-008-9217-7

and Anstey

Greenglass

1991), nurses (Catalan et al. 1996), teachers (Friedman 2000; Burke and1993), and social workers (Kadushin and Kulys 1995; Oktay 1992; Evans et al.

2006

emotional demands and job skills. Administrative demands are often significant in the

setting of a significant burden of individual counseling. Also, clergy may feel pressured to

model normative Christian behaviors, scrutinized by their congregations.

At the same time, clergy often have near-total autonomy with great latitude in their

schedule. This freedom, balanced with an encompassing set of emotional and administrative

demands, allow clergy to employ various behaviors to cope with job stress.

Scholarly reading, mentorship, independent bible study, retreats, as well as time out with

family, can be integrated into their regimen. Among clergy, there are few studies that

correlate job burnout with specific behaviors.

Many studies among clergy examine overall job satisfaction amidst stressors in an effort

to understand the burnout syndrome. A study examining clergy for the United Church of

Canada revealed a high level of job satisfaction and personal commitment—80% were

‘‘satisfied with their pastoral charge.’’ Paradoxically, the clergy scored higher on depression

(78th percentile) and stressful symptoms (88

Also, 75% felt that they ‘‘have too much work for one minister to do’’ and 60% ‘‘feel that

they do not have adequate time to think and contemplate their role as a minister’’(United

Church of Canada—Warren Shepell Research Group

This paradox of experiencing high job stress but relatively high job satisfaction is found

in a study that evaluated job stress and burnout among 237 mental health social workers.

About 47% met criteria for a potential psychological disorder based on General Health

Questionnaire-12 score—three times the prevalence of the general population. Yet, 47%

were ‘‘mostly satisfied’’ with their job, 35% were ambivalent, and 19% were dissatisfied.

Feeling undervalued in the workplace, perceived high job demand, lack of support, and

limited decision-making ability were correlated with high prevalence of stress and emotional

exhaustion (Evans et al.

There are only a few studies that correlate coping strategies, burnout, and job satisfaction

among the clergy. A study by Rodgerson and Piedmont (

American Baptist ministers found that clergy who took an approach of ‘‘collaboration’’

with God (i.e., the problem solving process is held jointly with God) or ‘‘deferring’’ to God

(i.e., the problem is deferred completely to God) had a strong correlation against emotional

exhaustion and depersonalization, and positive impact with personal accomplishment. This

is one of the few studies that evaluates

Similarly, a study among Presbyterian ministers, elders, and members showed that

‘‘positive’’ religious coping—such as ‘‘looking to God for strength’’—correlated with

improved well-being. Conversely, ‘‘negative’’ religious coping—such as ‘‘feeling God was

punishing me’’—correlated with worse depressive symptoms. Interestingly, ‘‘positive’’

religious coping strategies had a greater effect on well-being among clergy than among

members, while ‘‘negative’’ coping had a greater impact on depressive symptoms among

clergy than church members. Although statistically significant, these correlations were

weak suggesting other coping strategies might have a stronger impact on emotional stress

(Pargament et al.

A study of several hundred clergy by Lee and Iverson-Gilbert (

protestant denominations showed that greater perceived intrusive demands of a congregation

correlated with a lower sense of well-being and life satisfaction, and greater

burnout. Interestingly, the greater impact on well-being was not the frequency of congregational

demands, but rather the minister’s

). However, the clergy represent a unique vocation with a unique set of requiredth percentile) than the general population.2003).2006).1998) among 252religious coping among ministers.2001).2003) across fiveperception of those demands. A negative

J Relig Health (2010) 49:88–95 89

123

interpretation from personal criticism and family criticism significantly lowered a minister’s

sense of well-being. The study also revealed that the greater number of supportive

relationships of a minister—both within and outside of the congregation—correlated with

greater well-being, life satisfaction, and optimism, and lower sense of burnout.

Employing emotional copings strategies, and specific behaviors, that protect against

burnout is important not only for the long-term viability of the minister’s career, but also

the long-term health of the church. Another important study by Randall (

cohort of 340 Anglican priests that higher levels of emotional exhaustion and depersonalization

and lower levels of personal accomplishment correlated closely with a

consideration to leave the ministry.

A study evaluating spirituality, emotional coping strategies, and burnout among

Methodist ministers found that a greater spirituality score – as measured by a validated

instrument—correlated with greater emotional exhaustion and also greater personal

accomplishment. This suggests that, while exhausted, clergy felt a sense of satisfaction to

their work. Specific emotional coping strategies were correlated with protecting against

burnout: strategic planning, active coping, acceptance, and positive reframing (Doolittle

2004) showed in a

2007

While emotional coping strategies and demographic variables have been well studied

among the clergy, specific behaviors have not. Whereas personality types and demographics

are often stable over time (one cannot change one’s gender, for example, or

readily effect marital status), how clergy spend their time is an open, ready opportunity.

Identifying specific behaviors, in addition to emotional coping strategies, is important for

the management of burnout. This paper demonstrates that several specific behaviors are

tightly correlated with—and may be protective against—the burnout syndrome among

parish-based clergy of the New York Annual Conference of the United Methodist Church.

Design, Participants, and Setting

The association of behaviors, burnout, and spiritual attitudes was investigated by inviting

the 358 parish-based clergy of the New York Annual Conference of the United Methodist

Church, the administrative body of a mainline protestant denomination to complete a

survey.

Participation was voluntary and anonymous. All identifying information was stored

separately from the returned responses. Only subjects who fully completed the survey were

included in the final analysis.

The study design and materials were approved by the Human Investigation Committee

of the Yale University School of Medicine.

Survey Instrument

The survey collected demographic data and included two validated instruments: the

Maslach Burnout Inventory (Maslach and Leiter

and Beliefs Scale (SIBS) (Hatch et al.

of behaviors that may impact the burnout syndrome. The survey sought responses

regarding

such as continuing education and having a mentor; and even

how often a minister exercised. These behaviors were identified based on a review of the

literature as well as collaboration with members of the Bishop’s Cabinet of the New York

Annual Conference.

).1996) and the Hatch Spiritual Involvement1998). The survey inquired about a broad rangerelational activities, such as spending time with family; professional activities,physical activities, such as

90 J Relig Health (2010) 49:88–95

123

The Maslach Burnout Inventory (MBI) is a leading instrument in the evaluation of the

burnout syndrome among several human service and helping professions (Maslach and

Leiter

and personal accomplishment. Each item is scored on a 1–5 Likert scale with

standardized cutoffs—high, moderate, and low—for each burnout domain (Maslach and

Leiter

The Spiritual Involvement and Beliefs Scale (SIBS), developed by Robert Hatch in

1998, investigates broad aspects of spirituality resonant with, but not specific to, the

Christian tradition. Many prior studies used attendance at religious services or belief in

God as the primary marker of spirituality (Comstock

et al.

The SIBS consists of 26 questions on a 1–5 ordinal scale (strongly agree, agree, neutral,

disagree, or strongly disagree) that address four distinct aspects of spirituality. The domain

of

1996). A total of 22 items address three domains—emotional exhaustion, depersonalization,1996).1972; Paloutzian 1982; Zuckerman1984).internal beliefs evaluates one’s concept of God and spirituality. External practices

evaluate how often one participates in worship. The domain of

humility and forgiveness

explores the relational qualities of faith, values, and reconciliation.

Existential beliefs

explore one’s concept of the ‘‘spiritual forces’’ that influence one’s life. The SIBS is tightly

correlated with other instruments in the literature, but incorporates a broader definition of

spirituality (Hatch et al.

are widely used in the literature to evaluate the complicated, multivariate nature of a

person’s spiritual life.

Analyses

Data from completed questionnaires were entered into a secure Microsoft Excel Database

(Microsoft Corporation

software package (JMP Institute

First, composite scores of the Maslach Burnout Inventory (emotional exhaustion,

depersonalization, personal accomplishment) and the Hatch Spirituality Inventory were

calculated. In the MBI, standardized cutoffs allow participants to be characterized as high,

medium, or low for each burnout domain. For the purposes of generating bivariate likelihood

ratios, those in the ‘‘low’’ and ‘‘medium’’ burnout category were grouped together

and compared with those in the ‘‘high’’ burnout category (high emotional exhaustion, high

depersonalization, and low personal accomplishment). Second, the Student’s

chi-square tests were used to compare the means of Maslach Burnout Inventory categories

with demographic variables and specific coping behaviors. Third, multivariate regression

was employed to control for demographic variables.

1998). The composite SIBS score as well as the distinct domains2000). Statistical analysis was performed using the JMP 4 statistical2001).t-test and the

Results

Of the 358 surveys mailed, 222 (62%) completed all parts.

Table

of the ministers was 52 (

65% were married.

While 13% considered themselves ‘‘burned out’’, 23 % considered themselves

‘‘depressed’’ when asked.

Among the Maslach Burnout domains, 19% were highly emotionally exhausted, 26%

were moderate, and 55% were low; 10% met the cutoff for high depersonalization, 30%

1 shows demographic information for the respondent population. The average age±10) with 18 (±13) years in the ministry; 65% were male and

J Relig Health (2010) 49:88–95 91

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were moderate, and 60% were low; and 43% showed a high sense of personal accomplishment,

46% were medium, and 11% were low.

Table

modeling, demographic variables (age, gender, marital status, children, income, solo

pastorate, income, and ethnicity) had a non-significant impact on the burnout domains.

2 details which behaviors correlate with burnout variables. In multivariate

Table 1

of clergy participants

Male 144 (65%)

Married 180 (81%)

Average age (years) 52

Years in ministry (years) 18

Avg worship attendance 109

Total time in post 5.1

Hours worked per week 51

Solo church 85%

Demographics± 10± 13± 97± 5.6 years± 15

Table 2

High emotional

exhaustion LR

(

High

depersonalization LR

(

Low personal

accomplishment LR

(

1. Past Traumatic Church 10.5*** 2.8 .40

2. Traumatic Church Now 11.9*** 3.4* 1.0

3. Do you feel burned out? 30.6**** 16.0*** 2.2

4. Do you feel depressed? 41.9**** 21.3*** .32

5. Are you satisfied with

your spiritual life?

.0495**** .091*** .095***

6. Exercise 3 times/week? .26* 2.56 .41

7. Regular Bible Study .28 .33* .85

8. Do you have a spiritual

director?

.71 12.82 .06

9. Do you have a mentor? .25* .59 2.9

10. Do you have a mentee? 1.0 1.16 .20*

11. Write for scholarly

journals?

.054 3.03 4.0

12. Regular Counseling 5.2* 4.1* .59

13. Yearly Physical 1.0 .16 1.08

14. Scholarly Reading? .14* .625 .29

15. ‘‘Outside’’ reading? .63 2.78 1.82

16. Continuing Education? 1.06 50 .00

17. Retreat 2 times/year? .20* .09* 2.40

18. Regular Timeout with

Family

.25* .09 .34

19. Regular Time out for

self

.48 .91 .22*

20. Regular outside

activities.

.77 .40 .67

*

92 J Relig Health (2010) 49:88–95

Correlation between burnout axes and self-assessed attitudes and behaviorsP value)P value)P value)P\.05; ** P\.01; *** P\.001; **** P\.0001

123

Discussion

Pastors had good insight in identifying themselves as being burned out. Those pastors who

identified themselves as being ‘‘burned out’’ were 30.6 times (

criteria for high emotional exhaustion, and 16 times (

for high depersonalization. Pastors who self-identified themselves as being depressed were

41 times (

have high depersonalization. Those ministers presently serving a ‘‘traumatic church’’—one

characterized by high stress and conflict—were 11.9 times (

high emotional exhaustion. Interestingly, the effect appears to carry forward. Ministers

who served a traumatic church

high emotional exhaustion, even though they are no longer serving that congregation. The

residual toxic effect of a past traumatic church negatively impacts their present vocation.

Identifying a ‘‘traumatic church’’ experience early and intervening with a mentor or possibly

professional counselor may have an impact in the on-going emotional health of

clergy. Indeed, participating in regular counseling correlated with a high degree of emotional

exhaustion (LR 5.2,

finding suggests that ministers have self-identified their emotional exhaustion and have

appropriately sought help.

Yet, interestingly, the domain of personal accomplishment had no correlation with selfidentification

as being depressed, burned out, or having a traumatic church. Self-identified

satisfaction with one’s spiritual life was a very powerful predictor for not suffering

emotional exhaustion, depersonalization, or low personal accomplishment. Clergy satisfied

with their spiritual life were 1/20th (

Efforts to enhance a clergy’s spiritual life may have important implications for their overall

job satisfaction.

In general, several behaviors had a markedly greater impact on emotional exhaustion

than on depersonalization and personal accomplishment. There are a few important features

of the landscape of behaviors and burnout among clergy. First, ministers able to

exercise three times a week were one-fourth (LR 0.25,

emotional exhaustion. Also, having a mentor (LR 0.25,

reading (LR 0.14,

associated with lower emotional exhaustion scores. Those behaviors associated with lower

depersonalization were engaging in a regular bible study (LR 0.28,

retreat at least twice a year (LR 0.09,

Those behaviors associated with protecting against a

were being a mentor to another person (LR 0.20,

time out for oneself (LR 0.22,

retreats, mentors—outside of their role of minister—may protect against emotional

exhaustion.

Taken in sum, a pattern emerges among those behaviors which may protect against

burnout: balance and variety. Indeed, in multivariate modeling, the specific behaviors,

along with the SIBS score, account for 62% of the variance for emotional exhaustion

(

for personal accomplishment. In contrast, demographic variables had a non-significant

impact on burnout.

Burnout may be influenced by one’s ability to establish healthy boundaries and timemanagement

skills. Clergy who create the space to engage in outside activities may also

have the ability and the emotional capacity to disengage from their ministerial demands,

P\.0001) as likely to meetP\.0001) as likely to meet criteriaP\.0001) as likely to have high emotional exhaustion and 21 times as likely toP\.0001) as likely to havein the past were 10.5 times (P\.0001) as likely to haveP\.05) and great depersonalization (LR 4.1, P\.05). ThisP\.0001) as likely to suffer emotional exhaustion.P\.05) as likely not to have highP\.05), engaging in scholarlyP\.01), and going on a retreat twice a year (LR 0.20, P\.05) wereP\.05), going on aP\.001).low sense of personal accomplishmentP\.05), and taking regularP\0.05) Having a rich network of relationships, family,P\.0001), 42% of the variance for depersonalization (P\.0001), and 42% (P\.0001)

J Relig Health (2010) 49:88–95 93

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thereby re-energizing themselves. They may pour themselves out for their congregations,

but then re-energize by engaging with the outside activities. These outside activities likely

support and sustain their sense of call. Fostering healthy relationships at home, for

example, models healthy relationships at church. Engaging in scholarly reading deepens

one’s intellectual framework for ministry. Fostering a mentoring relationship provides

support for the on-going emotional demands of ministry. In sum, these outside behaviors

do not detract from a clergy’s call, but rather supports the call to ministry.

While many behaviors had a strong correlation with the burnout domain, it is equally

important that many behaviors did not. Continuing education activities, outside reading,

and writing for scholarly journals did not seem to impact burnout. This is likely due to the

homogeneity of responses for those items. Most people pursue outside activities and

reading, and very few write for scholarly journals.

There are two main weaknesses to this study. First, this study correlates data, but does

not imply causation. While one may infer, for example, that semi-annual retreats may

prevent emotional exhaustion, this may not necessarily be true. The correlation between

counseling and emotional exhaustion, for example, suggests a selection bias: burned out

pastors would be more likely to seek counseling in an attempt to cope. Counseling,

unlikely, causes emotional exhaustion.

Second, this study examines specific behaviors but leaves many other aspects unexamined.

A prior study evaluated emotional coping strategies that revealed active coping,

positive reframing, planning, and acceptance to be protective against burnout variables

(Doolittle

chronic physical illness, satisfaction with marriage, etc. This study evaluated

behaviors that may be readily implemented, but these behaviors themselves may only be

markers of stronger moral value systems and emotional strength.

Nonetheless, the implications of this study are important. First, it may be more

important for a church governing body to enhance ‘‘relational’’ activities, such as convening

a retreat, rather than explicitly ‘‘educational’’ ones. Second, if a church is identified

as a ‘‘traumatic church’’ marked by strife and conflict, assertive intervention by denominational

leaders to mitigate the ongoing conflict is merited. Third, affirming a ‘‘balance and

variety’’ model of personal growth may protect against burnout, strengthening the health of

the clergy and, by extension, the church.

2007). Yet, there are many factors that may impact emotional health: friendships,

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