Exploring the Influence and Challenges of Religious Leaders in Shaping Mental Health Among African Immigrants in the US

Background:While research has highlighted the role of religion and spirituality within African immigrant communities, limited studies have explored how religious leaders perceive and address mental health issues. Existing literature focuses on spiritual coping mechanisms or the role of religious institutions in providing support, but the perspectives of religious leaders themselves remain underexplored. This paper aims to fill the gap in understanding religious leaders’ views of mental health, the role of faith in care, and how challenges are addressed in church settings.

Methods:This qualitative study used an inductive approach to explore how Christian religious leaders shape mental health perceptions in African immigrant communities. Five pastors from Midwestern Christian congregations were recruited through personal networks, church associations, and snowball sampling. Semi-structured Zoom interviews (40–60 minutes) explored leaders’ conceptualizations of mental health and the ways their congregations respond to mental health challenges. Interviews were transcribed and analyzed using Braun and Clarke’s six-phase thematic analysis. Ethical procedures included informed consent, confidentiality, pseudonym use, and a $25 gift card for participation. To ensure rigor, expert consultation informed the coding process, and reflexivity was maintained throughout. Excel was used to code transcripts, organize themes, and facilitate systematic analysis.

Preliminary Findings: Three key themes emerged: (1) Spiritual Interpretations of Mental Distress, (2) Stigma and Access Barriers, and (3) Integrating Faith with Mental Health Care. Religious leaders described mental health using both spiritual and psychosocial frameworks—some viewed it through a clinical lens, while others cited spiritual causes such as witchcraft or demonic possession. Stigma was pervasive, with mental illness often perceived as a sign of weakness, sin, or moral failing, contributing to secrecy, denial, and social isolation. Barriers to professional care included financial hardship, fear of judgment, and a lack of cultural resonance with Western-trained providers. Despite these challenges, faith communities were central to support networks. While some leaders adhered to prayer-only models, others embraced dual approaches that included referrals to mental health professionals. Suggested strategies included reframing mental health in less stigmatizing terms (e.g., as stress or life challenges), incorporating psychoeducation into sermons, and building collaborative partnerships with culturally competent providers.

Conclusions and Implications: Religious leaders influence mental health perceptions in African immigrant communities, but stigma, cultural barriers, and limited access to care hinder support. Findings suggest that faith-based education, stronger collaboration between religious leaders and clinicians, and culturally sensitive care models can help. However, the dual role of religious leaders—fostering openness while reinforcing stigma—complicates their influence. Training religious leaders to recognize mental health issues and refer individuals to professionals could bridge this gap. Social workers can facilitate these efforts by providing culturally sensitive support and advocating for policies that address barriers to care. Integrating faith-based approaches with professional care is essential to reduce stigma and improve access to mental health services. This study expands research on mental health within the African diaspora by highlighting the roles of religious leaders. Future research should include non-Christian religious leaders and further explore the role of faith in mental health care.