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ISSN No. 2321-2705 | DOI: 10.51244/IJRSI |Volume XII Issue XI November 2025

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Pastor’s Woundedness in the Adventist Divisions in Sub-Saharan Africa

Mahlon Juma Nyongesa

Adventist University of Africa Ongata Rongai, Nairobi

DOI: https://dx.doi.org/10.51244/IJRSI.2025.12110056

Received: 10 November 2025; Accepted: 20 November 2025; Published: 06 December 2025

ABSTRACT

The study investigated the Pastor’s Woundedness using a quantitative descriptive design on a sample of 304

pastors in the East-Central Africa (ECD), West-Central Africa (WAD), and Southern Africa-Indian Ocean

Divisions (SID) of the Adventist Church. Data from the self-constructed questionnaire was analyzed using

SPSS 27 and SmartPLS 4.0 for statistical treatment. Anchored on grit theory, the results show that the pastors

exhibited a high level of woundedness. The pastors experienced hurt, emotional woundedness, betrayal, abuse

of authority from superiors, have few supportive friends, and still feel the pain. Yet, 82.6% of pastors were

satisfied in ministry. An independent sample t-test conducted to compare the level of Pastor’s Woundedness

aged Below 39 years and Above 40 years old found that although the older pastors had a higher level of

woundedness, the magnitude of the difference was not significant. Pastors experienced hurt, and emotional

abuse. betrayal, abuse of authority, and very few supportive friends to lean on in times of need. In terms of

territories, the results show that the pastors in WAD have a higher level of the Pastor’s Woundedness while

ECD and SID do not differ significantly. Further research would study how woundedness affects spouses and

children of pastors.

Keywords: Pastor’s Woundedness. Stress. Emotional abuse. Adventists.

INTRODUCTION

Pastor’s woundedness is serious emotional, psychological, spiritual, and even physical wounds that are

sustained in the line of duty caused by a Church member or leader acting in a religious capacity. Because

clergy bear the burden of God, religious wounds occurring within the Church family make Church wounds

painful (DeMuth, 2019). While God has called the Church to be a place of healing, hope, and forgiveness

rather than a place of hurt, McCloy (2018) observed that Church wounds are such a prevalent problem that

they alarmingly afflict all denominations in the United States.

In two pastors' conferences conducted in Pasadena, California, a survey (Smedes, 2000) of 1050 pastors

revealed that poor leadership, disagreements with important staff members, a lack of connection with the

Church community, power struggles, the Church council's refusal to mediate disputes, opposition to their

instruction, opposition to their style of leadership or vision, inadequate people skills, disregard for job

requirements, improper relationships, or other transgressions were among the reasons given for the dismissal

and wounds.

Statistics on pastors from denominations around the world demonstrate a similar trend. Over 8,150 ministers

from the Evangelical and Reformed Churches participated in the study (Krejcir, 2016) which revealed that

while 79% of the pastors were personally happier, 54% were overworked, 43% were overstressed, 53% felt

that seminary had not adequately prepared them for the task, 35% battled depression, 12% were belittled, and

90% felt honored to be a pastor. Besides, the results showed that 34% of pastors regularly battled

discouragement, 27% of pastors said they had no one to turn to in a crisis, and 22% of the pastor's wives said

their families were put under unfair pressure by the ministry.

There was a connection between pastors' emotional distress and their intrapersonal issues. Currier et al. (2019)

described how pastors experienced burnout and quit the ministry. Johnson (2019) in consonance with Stone

(2010) discovered that the demands of their ministries caused African American pastors a great deal of stress.

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Heck et al. (2018) found that Seventh-day Adventist pastors in North America reported high levels of financial

stress, time and workload stress, and a lack of social support. In Kenya, Kamau (2018) asserted that Kenyan

pastors of the Full Gospel Church experienced compassion fatigue, a condition frequently experienced by

healthcare professionals because of prolonged exposure to suffering. In addition, these pastors saw roughly

seven patients every day. According to the study, having adequate support can lessen the impact of trauma.

The study recommended that crucial programs for theological education should be included so that pastors can

learn how to debrief and take care of themselves.

The pastor’s wounds have devastating effects on themselves, the immediate family, and the congregants.

Pastors suffer from a multitude of effects from Church wounds. Turrel (2018) confirmed that pastors suffered

from the resentment of strained relationships characterized by anger, rivalry, dissension, hatred, and strife,

among other things. These brawls and their forms result in emotional brokenness, spiritual wounds, hurt,

hatred, or psychological pain that requires emotional healing and, ultimately, healed relationships. Creech

(2014) noted that those who are wounded by Church hurt endure excruciating agony and some speak of

physical suffering. Besides, wounded pastors sometimes demonstrated the same traits as soldiers with Post

Traumatic Stress Disorder (PTSD).

Burchett (2011) opined that most of the pastor's suffering was related to loss: losing identity, normalcy,

relationships, trust, and value. Deep wounds are caused by these spiritually related wounds. These Church

hurts brought to question the pastor’s calling and character. Hunt (2013) claimed that rejection eroded

confidence and damaged one's sense of self.

On family, Turrel (2018) opined that 84 percent of the pastors' spouses and 80 percent of the pastors. Broken

trust, diminished faith, and vulnerability are all consequences of wounds. Without seeking forgiveness and

reconciliation, many followers will keep drifting away from the faith. Besides, 24% of pastors' families were

angry about the Church and how it affected their families while 58% of pastors felt their family was in a "glass

house" and they feared they were not good enough to live up to expectations.

On the effects to congregants, Turrel (2018) affirmed that 37% of unchurched Americans claimed they avoided

Churches because of past bad experiences with Churchgoers and unresolved conflict (Stone, 2010). McCloy

(2018) observed that such issues lead to a decline in Church attendance, membership, and affiliation.

Njagi (2021) observed that in Kenya, about 15% of Kenyans are divorced each year, with 42% of divorces

occurring within the first five years of marriage, 77% occurring between six and ten years, and 23% occurring

after ten years, 20% of Kenyan pastors separate or get divorced. Pastors suffer wounds from divorce or

separation not only by legal issues like child custody and property distribution but also receive a hostile

attitude, rejection, and are seen as social misfits.

Of the Seventh-day Adventist pastors, Heck et al. (2018) found that although pastors in North America used

coping mechanisms, their problems lacked social support. Among the Adventist pastors in Kenya, the wounds

cause emotional damage. They are brought about by anger, ministerial stress, position-seeking, financial

difficulties, personal influence, loneliness, distraction and conflict, and not being able to forgive or be forgiven

(Marambi, 2022).

Although methods for preventing, treating, and recovering from Church trauma and hurt were put forth

(McLaughlin et al., 2024; Krejcir, 2016), the pastors still experienced a lack of true friends and no one to turn

to in times of need. This happens when there is betrayal, unintentional, spiritual neglect, abuse of authority,

withholding privileges, and post-election wounds that directly impact the pastors. The wounds are incurred

when the individual aspirations violate the laid down procedures of elections (Church Manual, 2022).

Members politicize the event, aligning the prevailing leadership to camps, thus, making it difficult for a the

event to free from emotional trauma. Heck et al. (2018) asserted that Seventh-day Adventist pastors in North

America used coping mechanisms such as action-oriented coping, social/emotional coping, passive coping,

and reflective growth/internal change. The writers alluded to a difficulty—a systemic issue that requires

attention on a larger scale than a single pastor. It is a fact that many Adventist conferences are taking proactive

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ISSN No. 2321-2705 | DOI: 10.51244/IJRSI |Volume XII Issue XI November 2025

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Page 638

measures to provide opportunities for their pastors to routinely gather in large groups or small groups to

discuss their problems after realizing the emotional challenges that their pastors confront.

The study on pastors’ issues demonstrated gaps and the necessity for an intervention. Although Amankwa

(2023) indicated methodological and population gaps, he proposed the development of intervention and

support systems to promote pastors' overall well-being. Lee and Fung’s (2023) study had population and

empirical gaps and suggested the creation of a protective mechanism. Wambugu (2013) suggested a

combination of spiritual and psychological treatment, and that pastors should have sufficient training in

managing trauma and professional counseling skills. Leslie et al. (2017) investigated burnout in a sample of

the Church of England clergy and suggested the development of an intervention.

Yet, literature on pastors has dealt with sundry foci, similar research designs such as documentary (Njagi,

2021), and geographical scopes, in America (Heck et al., 2018). There is a dearth of moderated mediation

studies on the pastor’s woundedness in Africa as well as an intervention to care for their mental health in

general and help the pastor deal with woundedness in the line of duty. Besides, Joseph (2015) emphasized the

importance of using positive psychology to assist people reach well-being. Furthermore, Hayes (2017)

proposed a technique for social sciences that not only determines if X influences Y, but also how X exerts its

effect on Y when it does and when it does not. Thus, the study.

In response to the population, methodological, and knowledge gaps, the study purposed to assess the extent of

the pastor’s woundedness and propose a sustainable ministry intervention among Adventist pastors in Sub-

Saharan Africa using a quantitative descriptive design.

Research Questions

The study aimed to determine the extent of Pastor’s Woundedness in the three Adventist Divisions in Sub-

Sahara Africa. Specifically, the study sought to address the following questions:

1. What is the level of woundedness of the pastors in Sub-Sahara Africa?

2. Is there a significant difference in the level of the Pastor’s woundedness when personal profiles in terms

of age, and territory are considered?

Hypotheses

The study tested this null hypothesis: There is no significant difference in the level of PAWO when personal

profile is considered.

METHODOLOGY

The section highlights the research design, population and sampling technique, personal profile,

instrumentation, data gathering procedures, ethical considerations, and data analysis procedures.

Research Design

This study was a quantitative study specifically employing descriptive and inferential statistics to analyze the

relationships by applying the Partial Least Square Structural Equation Modeling (PLS-SEM-4.0). This research

design attempts to understand the kind of relationships occurring naturally between variables (Hayes, 2018). In

this study, the Pastor’s Woundedness was sought and how it related to personal profiles in terms of age and

territory of work.

Population and Samples and Sampling Techniques

This research involved pastors within the 3 Adventist Church divisions in Africa – East-Central Africa (ECD),

West-Central Africa (WAD), and Southern Africa-Indian Ocean (SID) Divisions. According to the statistical

Report from the Office of Archives, Statistics, and Research (2024), ECD had 3,760, SID had 2,041 and WAD

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had 1,784 ordained and licensed ministers spread across the 38 Unions. The sample taken involved clergy

working as pastors in the district, local Church, Conference and Union department directors, and those

working the chaplaincy facets (Schools, prisons, healthcare, and Disciplined forces).

Purposive sampling was used to select the Unions. The selection criteria for the Unions whose

Conferences/Fields/ Missions to participate included the following: 1/ The entity must have more than 130

ordained pastors, 2/ must be using English as the major language to avoid translations, 3/ must have the

number of ordained pastors greater than licensed ministers. These criteria utilized West Congo Union having 3

entities with 137 ordained pastors, the West Kenya Union Conference with 6 entities having 344 ordained

pastors, and the East Kenya Conference having 11 Conferences/Fields/ Missions with 308 ordained pastors –

all in ECD territory. SID territory will have the Indian Ocean Union with 10 Conferences/Fields/ Missions

having 134 ordained pastors, the Malawi Union with 3 entities with 169 ordained pastors, and the Southern

Africa Union with 8 entities having 202 pastors. WAD territory will have the Northern Ghana Union with 11

entities having 166 ordained ministers. Other Unions include the Eastern Nigeria Union with 16 entities having

155 ordained and the Southern Ghana Union with 12 Conferences/Fields/ Missions having 133 ordained

pastors (Office of Archives, Statistics, and Research, 2024).

The formula for calculating a sample for proportions of populations according to Cochran (1963) who

developed Equation 1 to yield a representative sample for proportions.

This is valid where n

is the sample size, Z2 is the abscissa of the normal curve that cuts off an area α at the

tails (1 - α equals the desired confidence level, e.g., 95%)1, e is the desired level of precision, p is the

estimated proportion of an attribute that is present in the population, and q is 1-p. The value for Z is found in

statistical tables which contain the area under the normal curve.

Given that the total number of ordained pastors is 3736 as of 2015, the sample size will be calculated thus,

n = 385 divided by (1 + (385 – 1) over N

385 divided by ((1 +(384 over 7585))

385 divided by (1+0.0506) = 385 divided by 1.0506)

n = 385 over 1.0506

n = 366 was the targeted sample size

Convenience sampling was used to pick the pastors from the Conferences, Fields, or missions. With a consent

form attached and necessary permits, whoever was willing to respond to an email or WhatsApp message

participated. The participants responded to the online questionnaire on Google Forms. The study had a final

sample size of 304 pastors. By signing, the researcher was mandated to publish the findings.

Personal profile.

This contained variables such as age, sex, and their current workstation.

Table 1 Demographic profile of the respondents

Profile

Variable

Frequency

Percent

Sex

Male

292

96.1

Female

3.9

Age

Below 39 years

106

34.9

Above 40 years

198

65.1

Division

East-Central Africa Division (ECD)

130

42.8

West-Central Africa Division (WAD)

23.7

Southern Africa-Indian Ocean Division (SID)

102

33.6

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Taken CPE

Yes

129

42.4

175

57.6

Current

Workstation

District/ Church Pastor

179

58.9

Director Union/ Conference/ Field

In a Chaplaincy Facet (School, Hospital, Prisons,

Disciplined Forces)

17.1

The results indicated the following. In terms of age, the participants (n=304) distribution indicated that 65.1%

were aged above 40 while 34.9% were below 39 years. In terms of sex, 96.1% were males while 3.9% were

females. In terms of the Division of work, 23.7% are from WAD, 33.6% are SID, and 42.8% hailed from ECD.

In terms of training, 57.6% have not taken CPE while 42.4% have at least one unit of CPE. On CPE, this

finding is contrary to existing data based on the number of pastors from the 3 Divisions (ECD, WAD, and

SID) who have done CPE. ECD has 107 out of 3760 pastors, WAD has 115 out of 1784 pastors, while SID has

80 out of 2041 pastors that have done CPE. In general, out of 7,585 pastors on the continent of Africa, only

302 representing 3.98% have at least one Unit of CPE as of February 2025. Besides, it becomes more

interesting since out of the participants, 42.4% indicated to have done while 57.6% of pastors have not done at

least one Unit of CPE. This phenomenon could be explained by the fact that there’s an ongoing emphasis on

Clinical Pastoral Orientation training on the continent as well as the presence of CPE training at AUA and

Babcock.

As for the current workstation, 58.9% are District/ Church Pastors, 24% are Directors at Union/

Conference/Field/Mission, and 17% are working in Chaplaincy Facets (School, Hospital, Prisons, Disciplined

Forces).

Instrumentation

Self-constructed questionnaire or Pastor’s Woundedness was based on literature. The questionnaires were

subjected to external and internal validation by experts and statistical processes and had good statistical

properties. The instruments' external validation was carried out by three specialists from the Adventist

University of Africa. To verify internal consistency, the Cronbach alpha for each variable in the instrument

was calculated. With SPSS, the Cronbach Alpha was computed. For coefficients to be acceptable, the

Cronbach Alpha at or greater than 0.7 would indicate an acceptable reliability.

Pastor’s Woundedness Scale. This refers to serious emotional, psychological, spiritual, and even physical

wounds sustained while on duty. It can also be caused by a Church member or leader acting in a religious

capacity, and it can include rejection, judgment, manipulation, or broken trust inflicted by religious institutions

or members. This variable had 12 items and had a reliability of Cronbach's alpha of 0.850. This scale had a

good internal consistency.

THEORETICAL FRAMEWORK

The Theory – Grit. To enhance human flourishing regarding daily living, health, and education Joseph (2015)

promoted the idea that positive psychology must be used, now in pastoral ministry. Grit theory is used in the

study. The grit trajectory travels to Angela Duckworth from the thoughts of Galton, Cox, and William James

(Eskreis-Winkler et al., 2015a). Grit, credited to Angela Duckworth (Duckworth et al., 2007), is the ability to

persevere and be passionate about long-term goals. Grit is non-cognitive skills or soft skills to economists

(Bliss & Jacobson, 2020), personality traits to psychologists, and character traits to educators (Dweck et al.,

2014). It’s measured in terms of courage, conscientiousness, excellence, optimism, and resilience.

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It is envisaged that the pastors will have the ability to grow amidst obstacles when circumstances are filled

with failure and are less than ideal (Clark et al., 2019), show tenacity and personal (Duckworth, 2016b)

development, continue to work despite temporary setbacks and maintain effort and interest over years despite

failure, adversity, and plateaus in progress (Nemmi et al., 2016). Besides, they will dedicate effort to build

skills and make them productive (Duckworth, 2016b; Sudina et al., 2021), strive to show excellent moral

character (Dhiman, 2020; Perlis, 2013), and have a growth mindset (Braund et al., 2020; Tewell, 2020).

It has been Grit-S has been administered in education and the military (Duckworth, 2016b), medicine, science,

and competitive sports (Maddi et al., 2012), to collegiate students (Muenks et al., 2017; Akos & Kretchmar,

2017), in sports (Crane et al., 2020) in engineering, healthcare (Hodge et al., 2018; Schimschal et al., 2020). In

all tests, it has demonstrated internal consistency, test-retest stability, and convergent and discriminant validity

(Duckworth & Quinn, 2009).

Ethical Considerations

Given that the respondents were from a homogenous population, approval from the University’s Ethics

Review Board was secured, and then from Kenya’s National Commission for Science Technology and

Innovation (NACOSTI). A consent form to request permission to participate in the study was embedded in the

online Google Forms. It made clear to participants that this was a voluntary activity. They were guaranteed the

freedom to exit after reading the consent form or whenever they so wanted. Confidentiality and anonymity of

participants were ensured. A participant who experienced emotional disruptions during data collection was

assured of online psychological first aid as well as free counseling sessions by the principal investigators who

have CPE skills, being a Supervisor of Clinical Pastoral Education.

RESULTS AND DISCUSSION

This section presents the meaning and implications of the results of all the questions. The findings in the tables

below foster a better understanding of the study.

Table 2 The Pastor’s Level of Woundedness

Sub-variable

Scaled

Respon

Verbal

Interpretation

While on duty in my ministry,

1. I have been hurt while in service

3.21

.875

Agree

High

2. I have been betrayed in my ministry

2.88

.950

Agree

High

3. I have been emotionally abused

2.90

.903

Agree

High

4. I have a problem receiving forgiveness

1.99

.747

Disagre

Low

5. I have suffered abuse of authority from my superiors

2.77

.978

Agree

High

6. I have been physically abused while on duty

2.01

.890

Disagre

Low

7. I have been the target of defamatory remarks during the Church

election period

2.35

.977

Disagre

Low

8. I feel my pain has not been taken seriously by those who care

2.58

.890

Agree

High

9. I have very few supportive friends to lean on in times of need

2.76

.892

Agree

High

10. I need skills to deal with emotional woundedness

3.15

.787

Agree

High

11. Given choice, I would not serve my current Church position

1.97

.920

Disagre

Low

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12. I have emotional baggage to offset

2.46

.816

Disagre

Low

Pastor’s Woundedness

2.58

.545

Agree

High

Scoring system: 4:00 – 3.50= Strongly Agree=Very High; 3.49 – 2.50= Agree=High; 2.49 -1.50=Disagree=

Low; 1.49 – 1.00= Strongly Disagree=Very low.

The descriptive results indicate that while in ministry, 83.9% of the pastors have experienced woundedness,

69.4% have experienced betrayal, and 38.8% experienced defamatory remarks during the Church election

period. Moreover, 65.4% of the pastors have very few supportive friends to lean on in times of need while

46.4% said had emotional baggage to offset. On dealing with woundedness, 84.2% acknowledged their need

for skills to deal with their emotional woundedness. Despite the challenges, 78.3% said they would continue

serving their current Church positions.

On Pastor’s Woundedness, the results from participants (N=304), demonstrate that the pastors’ level of

woundedness was high. In descending order, the pastor’s woundedness was high for ‘I have been hurt while in

service’ (M = 3.21, SD = .875), ‘I need skills to deal with emotional woundedness, (M = 3.15, SD = .787), ‘I

have been emotionally abused’ (M = 2.90, SD = .903), ‘I have been betrayed in my ministry’ (M = 2.88, SD =

.950), ‘I have suffered abuse of authority from my superiors’ (M = 2.77, SD = .978), ‘I have very few

supportive friends to lean on in times of need’ (M = 2.76, SD = .892), ‘I feel my pain has not been taken

seriously by those who care’ (M = 2.58, SD = .890). The results mean that pastors carry unresolved emotional

woundedness, often linked to experiences of betrayal, hierarchical abuse, and insufficient social support.

The findings are in concinnity with the literature. Woundedness is such an alarming and prevalent problem that

afflicts denominations not only in the United States (McCloy, 2018) but also Seventh-day Adventist pastors in

North America (Heck et al., 2018) and in Kenya. The causes of emotional woundedness among Adventist

pastors included anger, ministerial stress, position-seeking, loneliness, distraction, and conflict (Marambi,

2022). Besides, Turrel (2018) confirmed that pastors suffered from the resentment of strained relationships

characterized by anger, rivalry, dissension, hatred, and strife, among other things. These brawls and their forms

result in emotional brokenness, spiritual wounds, hurt, hatred, or psychological pain that require emotional

healing and, ultimately, healed relationships. Creech (2014) noted that those who are wounded by church hurt

endure excruciating agony and some speak of physical suffering.

Moreover, Johnson (2019) in consonance with Stone (2010) opined that the demands of their ministries caused

African American pastors a great deal of stress with 84 percent of the pastors' spouses and 80 percent of the

pastors themselves suffering from depression. Although methods for preventing, treating, and recovering from

Church trauma and hurt were put forth by Aten and Annan (2024), the pastors still believed they had no true

friends and no one to turn to in times of need especially when there is betrayal and post-election wounds that

directly impact the pastors. 27 % of the Evangelical and Reformed Church pastors said they had no one to turn

to in a crisis (Krejcir, 2016).

Differences in Pastor’s Woundedness (PAWO) When Personal Profile is concerned

The table presented in this part answers the research question: Does the level of Pastors’ Woundedness differ

when the personal profile in terms of territory and age is concerned?

The Differences of Pastor’s Woundedness When Territory is concerned

The table presents the results of PAWO across the different territories in Sub-Sahara Africa namely East-

Central Africa (ECD), West-Central Africa (WAD), and Southern Africa-Indian Ocean Divisions (SID). The

results show that the pastors in WAD have higher PAWO (M =2.6644, SD = .4630) while ECD (M =2.5474,

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SD = .5758) and SID (M = 2.5809, SD = .5588) did not differ significantly. In general, the pastors in Sub-

Sahara Africa have a high level of woundedness in ministry.

Table 3 One-Way ANOVA Results on PAWO across the Territory

Territory

Sig.

East-Central Africa Division

2.6763

.2541

2.129

.121

Southern Africa-Indian Ocean Division

2.6137

.1991

West-Central Africa Division

2.6439

.2245

The ANOVA results suggest that PAWO across the Divisions differ significantly (F

301

= 1.072, p  .05. Since

the Levene Statistic is not significant, equal variance was not assumed. To check for individual differences

between groups, post-hoc comparisons using Dunnett’s T3 was selected. The test indicated that the mean score

for ECD pastors (M =2.5474, SD = .5758) was not significantly different from Pastors of SID (M = 2.5809,

SD = .5588). However, the pastors in WAD (M =2.6644, SD = .4630) had a significant difference compared to

other territories. The mean differences were not significant at the 0.05 level. The hypothesis that there is no

difference in PAWO across the different territories in Sub-Sahara Africa (ECD, WAD, and SID) is supported

The Differences in Pastor’s Woundedness Considering Age

The table presents the results of the research question: Is there a significant difference in the level of Pastor’s

Woundedness personal profile in terms of age?

Table 4 T-test results Comparing Ages Below 39 years and Above 40 years old on Pastor’s Woundedness

Levene's

Test for

Equality

Variances

t-test for Equality of Means

Sig.

(2-

tailed

)

Mean

Differenc

Std. Error

Differenc

95%

Confidence

Interval of the

Difference

Mea

Lowe

Uppe

Pastor’s

Woundednes

Belo

w 39

years

old

2.52

.53

.84

.35

1.35

.175

-.0891

.0655

.2181

.0399

Abov

e 40

years

old

2.61

.54

An independent sample t-test was conducted to compare the level of Pastor’s Woundedness aged Below 39

years and Above 40 years old. There were no significant differences t(302), = -1.359, p = .175) in the scores

with the mean score for ages Below 39 years (M = 2.528, SD =.535) lower than Above 40 years (M = 2.617,

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SD = .549). The magnitude of the difference in the means (mean difference = -.0891, 95% CI: -.2181 to .0399)

was not significant. Hence, the hypothesis that there is no significant difference in the level of Pastor’s

Woundedness when age is considered is supported.

This means that regardless of age, pastors experienced serious emotional, psychological, spiritual, and even

physical wounds sustained while on duty. It can also be caused by a Church member or leader acting in a

religious capacity. Pastors experienced hurt, emotional abuse, betrayal, abuse of authority, and very few

supportive friends to lean on in times of need.

Wambugu (2013) suggested that to combine spirituality and psychological treatment, pastors should have

sufficient training in managing trauma and professional counseling skills.

These have several effects on pastor education as well as administrative procedures, policies, and structures. A

course that helps pastors with emotional catharsis and debriefing would be encouraging. Pastors would have

the chance to voluntarily disclose their anxieties and emotional burdens in a clinical setting under supervision.

Clinical Pastoral Education (CPE) is the best choice.

SUMMARY, CONCLUSIONS, AND RECOMMENDATIONS

This section presents the meaning and implications of the results of all the questions. The findings in the tables

below foster a better understanding of the study.

Summary of Findings. In general, the pastors in the three Divisions namely ECD, WAD, SID exhibited a

high level of woundedness. While in ministry, 83.9% of the pastors have experienced woundedness, 69.4%

have experienced betrayal, and 38.8% experienced defamatory remarks during the Church election period.

Moreover, 65.4% of the pastors have very few supportive friends to lean on in times of need while 46.4% said

had emotional baggage to offset. On dealing with woundedness, 84.2% acknowledged their need for skills to

deal with their emotional woundedness.

The pastors experience hurt, emotional woundedness, betrayal, and suffer abuse of authority from superiors,

have few supportive friends, and still feel the pain. Despite the challenges, 78.3% said they would continue

serving their current Church positions. The results found that there was no significant difference in the level of

Pastor’s Woundedness when age is considered.

Concerning the utility of the theoretical framework, the new model affirms the use of positive psychology

domains in curbing Woundedness. Unlike previous research, positive psychology accentuates positive aspects

of human strengths. It is utilized in the three scientific disciplines—philosophy, sociology, and psychology—

and emphasizes good aspects and people's well-being are at the center of this strategy.

CONCLUSIONS

Based on the results, the study concludes that the pastors in ECD, WAD, and SID experience serious

emotional, psychological, spiritual, and even physical wounds that are sustained in the line of duty caused by a

Church member or leader acting in a religious capacity. Besides, 8 out of 10 pastors have experienced

emotional wounds, 6 out of 10 have experienced betrayal, 3 out of 10 have experienced defamatory remarks

during the Church election, and 6 out of 10 do not have supportive friends to lean on in times of need. Four out

of ten have emotional baggage to offset. Eight out of ten acknowledged the need for skills to deal with their

emotional woundedness. Despite the challenges, 7 out of 10 are willing to continue serving their current

Church positions.

Moreover, the study concludes that in terms of age, there is no significant difference in the level of

woundedness. A pastor aged below 64 years and working either in ECD, WAD, or SID, predisposes them to

high levels of pastor’s woundedness.

Concerning the utility of the theoretical framework, the new model affirms the use of positive psychology

domains in curbing Woundedness. Unlike previous research, positive psychology accentuates positive aspects

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of human strengths. It is utilized in the three scientific disciplines—philosophy, sociology, and psychology—

and emphasizes the good aspects and people's well-being are at the center of this strategy. The creation of a

protective mechanism that combines spiritual and psychological treatment such as managing trauma and

professional counseling skills should suffice for pastors.

RECOMMENDATIONS

Given that 8 out of 10 pastors have experienced emotional wounds, 6 out of 10 have experienced betrayal, 3

out of 10 have experienced defamatory remarks during the Church election, 6 out of 10 do not have supportive

friends to lean on in times of need, and 4 out of 10 have emotional baggage to offset, and 8 out of 10

acknowledged the need for skills to deal with their emotional woundedness; and given that pastors exhibited a

high level of awareness of Clinical Pastoral Education; the study recommends to the leadership that he pastors

in the three Divisions namely ECD, WAD, and SID to undergo Clinical Pastoral Education training.

CPE as Panacea of Pastor’s Woundedness.

CPE is an interfaith professional education program. Students engage with people who are experiencing a

crisis under supervision as part of a practice-based learning program and professional theological education. Its

history provided by Hirschmann et al. (2022) points to its founding to Rev. Anton Boisen, in June 1925 with

the dual goals of providing improved patient care and supervising the clergyman's training.

Besides, CPE’s textbook is the Living Human Document whose mantra as A Health Minister, Health Ministry

makes the centerpiece of the training. Falk (2023) pointed out that CPE improves the ability to manage

emotions. CPE promotes self-reflection, helps people become more conscious of their identities as ministers

and how their beliefs, values, presumptions, strengths, and shortcomings affect the pastoral and spiritual care

they provide.

According to Szilagyi et al. (2024), CPE develops confidence, reflective practice, listening and attending skills,

diversity in chaplaincy care, and spiritual assessment. The gains of CPE include chaplaincy capabilities,

emotional intelligence, and self-efficacy. CPE model has numerous advantages and effectiveness.

According to Hirschmann et al. (2023), CPE employs the clinical way of learning - focusing on ideas, feelings,

and internal processes to improve students' ability to be mindful. CPE’s clinical method of learning—Action,

Reflection, and New Action— as the foundation, enhances personal growth through self-awareness and self-

reflection. It fosters an understanding of Pastoral Competence (function and skills, as well as knowledge of

theology and behavioral sciences), Pastoral Formation (personal and pastoral identity issues), and Pastoral

Specialization (specific area of competence and knowledge).

Given that the literature (Amankwa, 2023; Heck et al., 2018; Lee & Fung, 2023; McLaughlin et al., 2024;

Wambugu, 2013) indicated the need for interventions, support systems, with a combination of spiritual and

psychological for preventing and recovering from Church trauma and hurt of pastors, the study recommends

Clinical Pastoral Education as the best buffer and panacea for pastor’s woundedness.

Congregations can offer social support to the pastors. For leadership, invest in mentorship and coaching where

pastors receive guidance from experienced mentors or professional coaches. Prioritize mental health issues of

pastors and offer emotional intelligence and stress management techniques. The leadership to provide access to

professional counselling services just as the medical check-ups for pastors. A budget for and connect pastors

with confidential third-party licensed Christian counselors or therapists to offer specialized and unbiased

support. Some pastors require forced and mandatory rest, annual leaves, and Sabbaticals by the conference

administration that cares and is sensitive. During emotive meetings and Church elections, let the experts would

be availed to deal with those who lose the elective positions, who become emotionally wounded.

Best of all, Clinical Pastoral Education is key. First let CPE be a must-do training for all seminarians in Sub-

Saharan Africa. Secondly, Ministerial Secretaries at all Church levels to experience at least a Unit of CPE and

further create and operationalize protective mechanisms that combine spiritual and psychological treatment to

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deal with pastoral issues. Thirdly, let CPE be a requirement for ordination. Fourthly, ministerial credential and

ministerial license pastors that have a chaplaincy facet in their areas of jurisdiction to experience a week-long

Clinical Pastoral Orientation as an enhancement tool for ministry. Fifth, all ordained ministers transitioning

from the local Church to any facet of chaplaincy require a unit of full-time CPE.

Fifth, a pastor transitioning from parish/district ministry or seminary to a chaplaincy facet to undergo a week-

long orientation exercise as part of continuous professional development. Sixth, an ordained pastor

transitioning from any Church entity – the local Church, a Conference, a Union, and even the Division – into a

chaplaincy facet to have a Unit of CPE. Finally, Chaplaincy directors at these levels - Conference, Union, and

even Division, and Chaplains working in Category C and G Universities and hospitals – to be Board Certified

and ecclesiastically endorsed.

The paper has limitations. First, the educational level of the pastors was not considered. It would have brought

new dimensions in the study. Secondly, the socio-political conditions of pastors inevitably shaped their lived

experiences. Constant exposure to insecurity, traumatic community events, and chronic social stress could

have influenced the emotional states of the pastors in the West Congo Union Mission and some parts of

Nigeria. Thirdly, there is gender disparity. It should be known that the Adventist Church is generally male

dominated. Fourthly, in terms of generalization, the study is context specific. However, the wounds are

occupationally incurred. The pastors share the same socio-economic, political, and ethnic challenges. Often,

the seminaries do not have adequate preparation to deal with emotional woundedness. The study’s findings

stem from the undervaluation of pastoral care in addressing pastor’s personal emotional issues. Fifth, the self-

reported data increases the risk of bias.

Future studies would integrate cultural, administrative, and geopolitical realities to better the interpretation of

woundedness among the pastors. This can include leadership dynamics, social instability, and regional

pressures – such as seen in DR Congo research – that contribute to emotional strain. The study recommends

the incorporation of qualitative interviews to capture lived experiences around stigma, marital stress, and

vulnerability. Moreover, recommended are culturally anchored mental-health interventions, pastoral support

structures, and training programs designed to prevent long-term emotional and relational harm. Furthermore, it

would be interesting to study how the pastor’s family is affected by woundedness. Variables as Adverse

Childhood Experiences, Psychological well-being, grit, emotional intelligence, and social intelligence would

make another study using a moderated mediation model.

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