Reading these excerpts From a quantitative and qualitative study, describe If they meet the requirements of a Chapter 5 dissertation study. Highlight the positive aspects of each study, and conclude an evaluation with specific recommendations for improvement based on the requirements of a chapter 5 research study.

(Introduction, Summary of Findings - In this discussion, assert that you have answered your research questions, Implications for Practice, Recommendations for Research, Conclusion

Quantitative

Introduction

RSSThisThe purpose of this nonexperimental, quantitative study about aimed to determine the effect between emotional manipulation, gender discrimination, spiritual bullying, and spiritual neglect on outcomes associated with church hurt. The goal of this study was to collectdatafromrespondentsusingaquestionnaire.Thequestionnairewasdisseminated in the Facebook group Church on Sundays, Therapy on Mondays, and data reflected experiences of church hurt in the Black Church. Demographic questions relating to denomination, years of affiliation with the Black Church, and size of the churchwereusedalong withtheRPS,PAEGS,andRSS-Atogatherdataforeachofthe factors. The factor was used to gather data on church-hurt outcomes. I performed this study due to the limited research on understanding how abuse and trauma occurswithintheBlack Church.ThisstudywasnecessaryastheBlackChurchservesas a protective factor for many African Americans and it is important to identify ways to fortify this organization.

Thekeyfindingsofthisstudyrevealedthattherewerenostatisticallysignificant effects between emotional manipulation, gender discrimination, spiritual bullying, and spiritualneglectonchurchhurtoutcomes. Specifically,theresults ofthestudyindicated that respondents did not perceive themselves as victims of church hurt based on their affiliation with the Black Church. In addition, the results suggested that interactions between previously identified factors associated with church hurt did not play a significant role in influencing church hurt outcomes. However, these results may be specific to the study sample and may not represent the overall African American population within the Black Church. In contrast, results of a univariate test demonstrated asignificantindependentrelationshipbetween emotionalmanipulationandchurchhurtas wellasspiritualbullyingandchurchhurt. However,emotionalmanipulationandspiritual bullying werenot statistically significant as main effects when determining the impact on church hurt outcomes along with gender discrimination and spiritual neglect.

InterpretationoftheFindings

Although the study results were not statistically significant, I found additional findings based on participant responses relating to emotional manipulation,genderdiscrimination,spiritualbullying,spiritualneglect,andchurch hurt. Emotional Manipulation

Previous researchers identified the potential for congregants to be manipulated by their leader, further leading to instances of abuse, hurt, betrayal, and toxic relationships (Mahlangu, 2020; McDermott, 2020). In addition, manipulation has created detrimental outcomes forfollowers (Shaw et al., 2020). The results of this study revealed that there is an independent relationship between emotional manipulation and church hurt. However, almost half of the respondents denied experiencing emotional manipulation based on combined responses from the emotional manipulation subscale. Some respondents reported that they slightly agreedto experience emotional manipulation, while only a fewrespondentsreported thatitoccurred continually.Thefindingswereinconsistentwith the literature and may suggest that respondents were unaware that they had been manipulated. Spiritual leaders may use scriptures to justify irrational needs and other methods to take advantage of their congregants (Shaw et al., 2020). The use of spiritual tactics may have made it more difficult for respondents to recognize instances of manipulation.Furthermore,congregantsmaynotknowhowtoaddresstheseissuesonce they recognize it has occurred.

GenderDiscrimination

The Black Church is known for gender discrimination against women (Barber, 2015). Additionally, women have a history of underrepresentation in leadership roles withintheBlackChurch.ThisisparticularlyevidentintheBaptistdenomination(Parker- McCullough, 2020). Most of the participants in the study were women with previous or current affiliation in the COGIC (Pentecostal/Holiness) denomination. There was also a significant representation from women from all three Baptist denominations combined based on the sample.

Responses to the gender discrimination subscales indicated that respondents mostlydisagreedwith experiencinggenderdiscriminationwithintheBlackChurch.This finding was inconsistent with results from previous research on gender discrimination and African American women. Moreover, the outcome of this subscale may reflect traditionalandspiritualviewsonhowwomenperceivetheirroleinleadershipand the church. In some instances, the women in the sample may prefer and be more comfortable assuming a submissive role in the church. Barnes (2016) found that women are likelier to serve as administrators, singers, teachers, and leaders of auxiliaryboardsratherthanpastors.Theirviewsmayalignwiththeresearch andsuggest that women are comfortable fulfilling alternative church roles. Their views mayalsosuggestanabsenceofcontendingforrolesofhigherresponsibilityintheBlack Church.

SpiritualBullying

Spiritual bullying may prevent congregants from embracing and functioning within their own identities. Congregants may also feel pressured to meet their leader's expectations to avoid isolation or removal from the religious institution (Ward, 2011). There was a significant, linear relationship between spiritual bullying and church hurt. Althoughtherewasahigher frequencyofrespondentswhodeniedexperiencingspiritual bullying, a significant number of overall respondents indicated that they experienced spiritual bullying within the Black Church. The spiritual bullying subscale comprised the least number of items and may have accounted for more accurate responses by respondents. The main effect for spiritual bullying was not significant.

However,basedonresponses tothequestionnaire,itwasevidentthatseveralrespondents experienced some level of bullying while affiliated with the Black Church.

SpiritualNeglect

Researchers have found that spiritual neglect can lead to significant pain and rejection(Ward,2011).Itmayalsocauseothercongregantstoturnagainst eachotherand further perpetuate the cycle of abuse, betrayal, and trauma (see Meichenbaum, n.d.) as consistent with aspects of BTT (see Cashwell & Swindle, 2018). Spiritual neglect is even more critical for African Americans in the Black Church because many of them rely on help from clergy and the church before they seek outside resources (Meichenbaum, n.d.). Most respondents agreed to experience spiritual neglect within the Black Church. This

isconsistentwiththeresearch indicatingthatspiritual neglectoccurswithinthereligious context.

ChurchHurt

Church hurt occurs because of religious and spiritual trauma or abuse withinareligiouscontext. Outcomesmayinclude denial,lapsesinmemory,and dissociation. In addition, it may lead to stigmatization, removal, or departure from the religiousorganization(Cashwell&Swindle,2018).Mostrespondentsreported that they rarelyexperienced church hurt or denied experiencing it at all. Reponses to this subscalemaysupporttheresearchindicatingthatindividualswhoexperiencechurch hurt are in denial and unable to recognize outcomes associated with this form of betrayal and trauma. In addition, responses to this subscale may also reflect interests of protecting the Black Church from negative attention.

LimitationsoftheStudy

A possible limitation of the study may have been associated with the questionnaire. The questionnaire did not include responses from respondents from nondenominational organizations. Although there were 155 qualified participants, 22 respondents did not report affiliation with a specific denomination. Several participants disclosed that they could not complete the survey because they attended a predominantly African American church outside a traditional denomination. Anotherlimitationmayhavebeenrelatedtothenature ofthestudyandthe sensitivityofthe topic. Although potential respondents were informed that the study was anonymous, several participants inquired about thepotential of theiridentity being revealed and how the results would reflect the Black Church. Fears pertaining to perceived identity exposureandstereotypesrelated totheBlackChurchmayhavepreventedparticipants from responding accurately. The narrow focus of the study related to race was also a potential limitation to the study. Two participants did not meet the exclusion criteria due to race although they belonged to a traditional Black Church.

Consideringthestudy's limitations, theresultsmayonly be generalizable to the sample.

An additional limitation involved soliciting participants through a Facebook group. The sample size may have been larger if participants were also recruited from local churches. However, many churches have switched to a virtual platform because of the worldwide pandemic, making it challenging to collect data in person. Another limitation involvedtheitemsonthequestionnaire.Therewereinitially 198participantsubmissions, although only 155 questionnaires were completed. Several surveys were not completed beyond the first few questions or had many missing responses. Also, the limited number of male participants in the study may have been anotherlimitation,although lackofmaleparticipationwasconsistentwiththemakeup of the Black Church, which is comprised primarily of women.

RecommendationsforFurtherResearch

Previous studies recommended that future research focus on examining factors thatpredict churchhurtanddeterminehowpotentialoutcomes specificallyaffectAfrican Americans within the Black Church (Hays, 2015; Pingel & Bauermeister, 2018). In addition, recommendations for further research from previous studies emphasized the importanceofusingaquantitativeapproach. Thisstudyusedaquantitativeapproach, and I investigated factors associated with church hurt to determine the effects on church hurt outcomes.Thisstudyalsohighlightedaspects ofchurchhurtthatwererelevanttoAfrican Americans within the Black Church. The results of this study indicated that the interactions between emotional manipulation, gender discrimination, spiritual bullying, andspiritualneglect did notsignificantly affectchurchhurtoutcomes.Therefore, further research is recommended.

Arecommendationwouldincludecollectingdatafromamorediverse population. This study focused on African Americans from traditional denominations affiliated with the Black Church; however, several respondents were affiliated with a nondenominational Black Church who could have provided relevant insight. It may be valuable to investigate African Americans who attend nondenominational Black Churches in the future. Also, a larger sample would have provided more representation from African Americans affiliated with the Black Church and have led to more conclusive results. Another recommendation for future research is to identify alternative measurestoassessfactors relatedtochurch hurt. Respondentsexpressedthatsomeofthe items were not applicable to them, and they were unsure on how to respond to them, likely contributing to missing data. For instance, they had difficulty applying the questions from the PAEGS in a religious context. Although the questions were adaptable to a religious context, respondents had difficulty relating to the questions to their experiences. Adapting the survey questions may be beneficial in helping respondents to conceptualize the questions better.

Another recommendation may include considerations of how denial may influence responses to the questionnaire and results. Cashwell and Swindle (2018) asserted that denial is an outcomeassociated with church hurt. This is consistent with the research suggesting congregants may have been aware that they were victims of church hurt although they were able to compartmentalize their experiences to remain in the environment. Moreover, they may mentally detach from the trauma or manipulation that occurred and become desensitized. Denial may have also played a key role in the outcome of the statistical significance of the study. On the other hand, respondent views mayhavebeenaccurateasindicated,andtheirexperienceswithintheBlackChurchwere not associated with manipulation.

Implications

Thefindings ofthisstudy haveseveralimplicationsforBlackChurches.Although the results indicated that there was not a statistically significant effect between emotional manipulation, gender discrimination, spiritual bullying, and spiritual neglect on church hurt outcomes, several other important considerations were noted. This study offered awareness of possible factors associated with church hurt that have been previously disregarded or unrecognizable by African Americans attending the Black Church. For example, respondents may have been exposed to some aspects of church hurt yet, struggled to label their encounters or were in denial about being victimized. Recognizing the existence of church hurt is crucial in reduction and prevention. Additionally, the results of this study could be used to educate African Americans within the Black Church on potential signs of church hurt as well. This is particularly important for individualswhosuspectthattheyhaveexperiencedsomeformofmistreatmentalthough they are unable to label it. This study highlighted issues surrounding gender discrimination in the Black Church, as the results hinted at the possibility of a continuation of traditional and some spiritual views held by women pertaining to roles of leadership. Responses related to gender discrimination may provide further insight into a deeper issue relating to how women perceive themselves in leadership roles beyond the Black Church. In addition, many respondents agreed to experience spiritual neglect. Spiritual neglect has been associated withtoxicandnarcissisticleadershiptraitsandmayrepresenttheoccurrence of betrayal in relationships between the leaders and congregants (Cashwell & Swindle, 2018; Ward, 2011). Participant responses may suggest probable implications involving the relational dynamics between African Americans and their leaders within the Black Church. The results also suggested that spiritual neglect is problematic for many African Americans attending the Black Church.

PositiveSocialChange

This study also provides implications forpositive social change. Theresults can beusedtoeducate clergyandleaders onqualitiesthatmaybeusefulinbuildinghealthy and balanced relationships with congregants and reducing occurrences of church hurt.

Specifically,thisstudyhasthepotentialtopromotesocial changebyencouragingleaders in the Black Church to execute influence and charisma healthily while remaining accountable to their congregants. This study can be used to generate dialogue with leaders within the Black Church to identify signs of church hurt while improving the qualityoftheirleadership.Improvementsinleadershipqualityandeducating membersof church hurt will support the Black Church with being a stronger system of support for African Americans.

TheoreticalImplications

BTT was used to explain potential experiences and outcomes associated with church hurt. A major tenant of this theory is betrayal blindness. Betrayal blindness prevents victims of trauma and abuse from identifying it and interferes with their psychological and behavioral responses (Gagnon et al., 2017). It can be used as a self-preservation tactic and may lead to repeat trauma victimization (Zimmerman et al., 2017). This theory can be used to explain the reoccurrence of trauma and abuse, especially for individuals who are unable to recognize that they were victimized or in denial about the existence of church hurt. Based on BTT and respondent responses, severalindividualsexperiencedchurchhurtandwereunable torecognizethatitoccurred. In addition, some individuals may have been guarded about their experiences to protect the reputation of the Black Church. Consequentially, these individuals were more likely to experience several outcomes associated with church hurt and ongoing trauma exposure.

ClinicalImplications

Therapists who work with individuals from the Black Church should be mindful of views and values that may be salient to this population. Therapists must understand that some individuals may not be willing to separate from the organization eveniftheyhaveexperiencedchurchhurt.Theseindividualsmaynotbeseekinghelpto leave their church or change their religious views and values. However, individuals may desire to use therapy to gain support with living beyond the betrayal that has occurred withintheircurrent environment.CashwellandSwindle(2018)indicatedthatindividuals may experience symptoms comparable to grief after a betrayal experience. Furthermore, the results of the survey may serve as a prediction to the limited number of individuals that will likely seek mental health treatment. Their interest in seeking therapy may be underwhelming, considering their significant reliance on leaders in the Black Church for support (Hays, 2015). Hence, it is critical that therapists have some insight into the dynamics of this population and are culturally sensitive.

Conclusion

Theresults ofthisstudyrevealedthatsomeAfrican Americansexperienceaspects of church hurt within the Black Church. In fact, many respondents held strong views specifically relating to their experiences of spiritual neglect. However, main effects and interactions between emotional manipulation, gender discrimination, spiritual bullying, and spiritual neglect were not found to havea significant effect on church hurt outcomes. It is likely that respondents were unaware that they were victimized or that trauma, betrayal, or abuse occurred within the Black Church. Individuals who were aware of the occurrence of trauma may have been in denial, as posited by BTT (Cashwell & Swindle, 2018). In addition, respondents may hold the church in high regard and refuse to disclose information regarding their traumatic experiences for fear of removal, isolation, stigmatization, or further hurt. It is important to continue to increase awareness surroundingissuesrelated tochurchhurtwithintheBlackChurch. Itisalso importantfor leadersandclergyoftheBlack Churchtobeawareoffactorsassociatedwithchurchhurt and work to reduce and prevent further betrayal, abuse, and trauma to fortify this religious institution.

Qualitative

Introduction

Thischapterbegins withadiscussionofthenature,problem, andpurposeofthis study. It summarizes key findings with description and interpretation and addresses limitations. Implications and recommendations are also discussed with the conclusion of a message that captures the essence of this study. In addition, this chapter ties in the literature from chapter 2, adding credibility and a foundational basis for this study through confirmation, disconfirmation, and knowledge extension study comparisons.

NatureoftheStudy

The nature of this study was a qualitative design with a phenomenological concentrated approach.Thismethodofresearch strategywaschosenbecauseitpermitted an emic perspective. This perspective is borrowed from linguistic training and used to study phenomena in different cultures. Within this study, the culture focused upon was clergyleadershipintheRomanCatholicChurch. Theemicperspectiveonresearchrefers to fully studying one culture with no multicultural attention. The drawback of this perspective was that the study lacked a phenomenon that could be considered common across all cultures.

The phenomenon of interest was the counseling role of clergy leaders in the Catholic church and their shared experience with parishioners who exhibited serious anxiety. Therefore, other religious clergy leaders should be further researched across other cultures(religions or churches). For instance, what isacommoncounseling role for aclergyleaderoftheRomanCatholic Churchmightnotbeacommon counselingrolefor a Hindu Priest. Consequently, it is imperative to study additional cultures and their religiousframeworktocaptureamorecomprehensiveviewpointofanxiety generalized in churches other than the Roman Catholic Church.

The interview with the participants provided the foundation for collecting data anddescribedexperiencesandtheirmeanings.Thiswasspecific togatheringtheessence of the study, which was the experience that each Catholic priest or deacon brought forth and shared in real-time with their own voice during the interview. The next section reiterates the problem that the study addressed with the lack of data in the current literature regarding parishioner anxiety and clergy awareness in the Roman Catholic Church.

ProblemoftheStudy

The problem that this study addressed was that social science research provided minimal data concerning the mental health awareness, knowledge, and training that Roman Catholic clergy leaders use in their profession as priests or deacons in a spiritual counselor job role to counsel parishioners with serious anxiety effectively. In other words, a diminutive amount of research addressed severe anxiety symptoms for the Roman Catholic Church parishioners.Inaddition,very little data was found that specifically addressed Roman Catholic clergy leaders' counseling awareness and competency with anxiety driven by fear or worry as a serious mental health concern throughout the empirical literature.

Anxiety is considered a legitimate concern and mental health problem when its symptomsinterrupt theparishioner'sdailyroutine.Inchapter2,Idescribed indetailhow there were cases of serious anxiety that led to the development of comorbid psychiatric disorders such as depression and/or the abuse of substances. Therefore, it was important to address the discomfort and daily problems that anxiety creates for the parishioner intheRomanCatholic Churchthroughtheeyesofthe clergyleaderintheirroleasahelping professional. In the next segment, I discuss the purpose of this study and how it was addressed throughout the process.

PurposeoftheStudy

This study's purpose was to deepen the level of understanding and awareness of mentalhealth relatedtoanxietythatparishionerssharewith clergyleaders intheCatholic church setting. Specifically, the goal was to explore literacy knowledge and practice viewpointsthroughtheeyesandpersonalaccount ofeachparticipatingclergyleader.The purpose of this study was achieved by addressing the current knowledge gap that exists throughout the literature. Furthermore, familiarity with and consideration of anxiety as a mental health problem discovered from clergy leaders throughout the interviews expressed and revealed themes relevant to clergy levels of knowledge, competency, and training. The naturalistic path that was used created an approach that allowed for deeper understanding of anxiety and the phenomenon of interest to capture the essence of the study that paralleled the dance of expression throughout each firsthand account and shared perspective. The next section contains a concise summation of the key findings.

KeyFindings

Thekeyfindings wentthroughaprocessthatallowed forintellectualizingthedata compiled from interview to transcript, to node, to code, then finally to themes with subcategories. Throughout the analysis, themes were narrowed carefully down from many to 4, with subcategories that directly linked to each of the 3 research questions. In review, the 4 major themes and their subcategories were (a) counseling, with the subcategory of clergy experiences with counseling; (b) mental health, with the subcategory of understanding mental health and differences in secular versus nonsecular counselingservices;(c)anxiety,withthesubcategoryofunderstandingandknowledgeof symptoms; and (d) training, with the subcategory of professional development and needs and preparedness.

Thehighlightedresults ofthedataansweredthe3research questionsandfound the following:

RQ1. It was found that Catholic clergy leaders differ in understandinganxietydrivenbyfear or worryasaserious mental illness.

RQ2. Itwasrevealedthat 5ofthe6participantsfelt thattheywere"prepared"or "very prepared" to counsel parishioners coming to them with pervasive anxiety driven by fear and worry.

RQ3. It was discovered that Roman Catholic clergy leaders counsel their parishioners with serious fear-driven anxiety in assorted ways. The counselingdistinctionsrangedfrompraying, listening,andassessingusing fundamental counseling skills to automatic referral to a licensed professional healthcare provider after the initial session together.

Inthefollowing section,Idiscuss detailsoftheinterpretationofthefindings. Ido so with focused attention on data collection that was central to assist with a deepened levelofunderstanding.Toaddadditionallayersofunderstanding,confirming, disconfirming, and extending knowledge concepts were retained in the framing of this work. This encouraged the qualitative research approach throughout data collection and analysis. The process was completed with the help of empirical articles, secondary sources, and ofcourse, narrative transcription atthe heart ofthe raw data.This is discussed in the next section and explained with intention as I refer to linking the works considered throughout the literature review from chapter 2 and make connections.

InterpretationoftheFindings

Interpretation of the findings is included in this section. In qualitative interpretation, researchers seek to answer four questions (a) what is central in the data, (b) why is that significant, (c) what can be learned from the data, and (d) how is that imperativeforresearch?These 4questionsareanswered throughouttheinterpretationof the discussion of the findings. What made this study qualitative in nature was the dependence on answering the questions uniquely based on my interpretive perspective as the researcher. In addition, the non-disturbing natural context played a significant role with raw data and true-to-life narrative collection. The interpretation process was completed through influences that (a) linked ETAS theory, (b) joined the pre-existing anxiety-related evidence, and (c) contextualized the findings of the research.

LiteratureReview: Confirmation,Disconfirmation,andKnowledgeExtension

Theextensiveliteraturereviewexposed acommon threadthatconveyed minimal data collectioncenteredaround Catholic clergy leaders andanxiety awarenesspresented by parishioners in the church. This section compares previously mentioned literature and the connections made to confirmation, disconfirmation, and knowledge extension.

ConfirmationComparison

Confirmability,the final part of trustworthiness, specifies that thereis confidence in this study's alignment traced from the findings and directly developed from data to establishment. More specifically, confirmation is the level of sureness that this study's findings are based on the participants' narratives and words instead of researcher biases. In other words, confirmation substantiates that this study's findings were formed by the participants more than they were by me as the qualitative researcher. The range of understandingisaddressedintheconfirmationcomparisonandconfidenceinthisstudy's alignment.

RQ1. What is the understanding that Catholic clergy have regarding pervasive fear- or worry-driven anxiety-related mental illness? This was key to addressing the confirmationpath.Torecap,thisstudyfound thatRomanCatholic clergyleadersdiffered intheirrangeofunderstandingofanxietyasafear-orworry-drivenmental healthillness.

In the work of Bledsoe and colleagues (2013), clergy participants stated that regarding mental health knowledge, 19%were very knowledgeable, while 77% hadsome knowledge. Bledsoe and colleagues identified knowledge and preparedness as similar concepts.Thiscurrentstudy revealedthat83%oftheparticipantsfeltknowledgeableand very prepared to counsel individuals with severe anxiety, while 17% of the participants didnotfeelprepared tocounselanindividualwithmental healthconcerns consistentwith serious anxiety. It should be kept in mind that the participant pool for the current study was small in comparison to Bledsoe and colleagues' work.

Moranandcolleagues(2005)sampled179 clergyleadersandfoundthatlessthan half had any clinical pastoral education. In addition, clergy reported higher confidence levels when an individual presented with more traditional types of problems such as death or grief. This study revealed the participants' high confidence and comfort level regarding counseling parishioners with anxiety. It is worthwhile to question whether anxiety would be considered by all clergy leaders as well as those from Moran and colleagues' study if anxiety is agreed upon in the clergy community to be a "traditional type of mental health problem." If so, it is reasonable that the level of knowledge,understanding,andcompetence(confidence) wasalsohighforthisstudy due to the notion that anxiety could have been considered a more "traditional problem" for clergy leaders to address in their counseling role. Therefore, this impression could have contributed to the result of higher clergy leader confidence in the counseling role with specific anxiety mental illness symptoms.

Zickar and colleagues (2008) addressed moderators that pertained to the clergy leader job role itself. Moreover, they addressed factors such as work support, organizational commitment,social support,androleoverload. Thetopicoftime constraintsinthe role of Roman Catholic clergy counselor was expressed by 3 of the 6 participants or half of the participants. Five of the participants stated that they worked between more than one congregation. This was evident in the following participant quotation,"Inmyroleasadeacon, andasmuchcouldbebecauseI'mspreadout among three parishes, and it takes time and takes time to get to know the people." A key takeawayisthatprofessionalcollaborationlessensroleburdensplacedonclergy leaders due to time constraints, which aligns to the study conducted by Zickar and colleagues.

Thomas(2012)reported thatteamworkandcommunication,trust, educationlevel, and interprofessional education collaboration all positively affected interprofessional collaboration. This report aligned with this study because the findings concluded that the education levels of the participants who identified as mental health helping professionals in addition to their role as deacon reported, "I would bring my mental health counseling into it," and "we have names of the counseling agencies or other places that I can go to for guidance or help," and "we go out and um find resources, being in the community or medical, whatever it takes to help them," and "I have good mentors from various places in the mental health field," and finally, "I make referrals as much as possible because of time." These comments indicated the significant role external professional (licensed clinicians) and internal collaborators (mentors) have for clergy leader participants in the Roman Catholic Church.

In summary, the references to four empirical works discussed in chapter 2 addressed confirmability and the final part of trustworthiness for this study. The connectionsindicatedalignmentandtracedthatalignmentfromliterature through the key findings in this study with references taken from participant narratives.

Interpretationandalignmentcanalsobeconsideredwhileansweringthe4questions that werebroughtforthearlier.Thefollowingareeachofthepreviouslymentionedfour questions with brief answers:

1. Whatiscentral inthedata?

Thefourthemes thatemergedfromandwerecentraltothedata were(a) counseling, (b) mental health, (c) anxiety, and (d) training.

1. Why isthatsignificant?

Thethemesweresignificantbecause theyansweredtheresearchquestionsand were in alignment based on interview questions and empirical data from previous studies.

1. Whatcanbelearned fromthedata?

Thedataindicated thatadditionaltraining andawarenessofmentalhealth issues, specifically anxiety for parishioners in the church, were of key importance.

1. Howisthatimperativeforresearch?

Thisisimportant forfutureresearch becauselearningmore regardinganxiety inthe churchopenslinesofcommunicationbetween bothdomainsofsecular and non secular counseling professionals.

The subsequent section expresses lack of alignment or disconfirmation based on thefindingsandtheoriginal beliefthat increasedunderstandingandawarenessofanxiety as a serious mental health illness will bridge the gap between religious and nonreligious counseling service roles. In addition, the belief that open communication between secular and nonsecular counseling worlds provides increased benefits for the parishionerseekingreligious counselastheirfirstlineofanxiety symptomdefense isof key importance to this research paradigm.

DisconfirmationComparison

Disconfirmationisbasedonnonconfidenceinthestudy alignmentandshows lack of alignment from the findings to data and establishment. It indicates that evidence conclusively establishes that a belief is not true.

RQ2. To what degree do Catholic clergy feel prepared to counsel parishioners comingtothemwithpervasivefear-orworry-drivenanxiety-relatedmentalillness? This was studied in the disconfirmation context. The answer to the research question revealed that 5 of the 6 participants felt that they were "prepared" or "very prepared" to counsel parishioners coming to them with pervasive anxiety driven byfearand worry. However, it wasimportanttoinspectthealignment tounderstandalllayersofthisstudy findings. Though it was evident that most ofthe participants felt "prepared" or "very prepared" to counsel an anxious parishioner, the dilemma considered with this research question was inthenotionofwhat preparednessmeanttotheindividual.Toaddressdisconfirmation,I researched the meaning of the word preparedusing three different online media (a) Macmillan dictionary, (b) Lexico-Oxford English dictionary, and (c) Dictionary.com. In the Macmillan dictionary, there were 3 definitions and 3 synonyms used for the word.

Lexico-Oxford English dictionary showed two uses of the word in sentences with 22 synonyms.Finally,Dictionary.com had3definitionsand20similarwords.This exercise's point was to disclosethateveryindividualbroughttheiruniqueself as they answered the interview questions. Thus, when a question such as that listed above was asked with a single highlighted word for prepare, it was important to assume that eachparticipant hadtheir individualizedmeaningforthewordandtherefore,theirlevelof preparedness was measured differently than for other participants in this study.

There was no conclusive evidence from the literature review in chapter 2 that convincingly established that the original belief for this study was not true. Findings showed that increased awareness and training would benefit the parishioner as well as benefit the lines of communication in the secular and nonsecular counseling domains. The key findings added to the confirmation that this study was needed. The results provided knowledgeextension and hope for professional communicationsin the future. Thenextsectioncompares literaturefromchapter 2withalignmenttothethird research question and knowledge extension comparisons.

KnowledgeExtensionComparison

Knowledge extension was linked to RQ3. What strategies do Catholic Clergy describe they use with a seriously anxious parishioner? In addition, the interview questionsthatrevealed datacenteredaround trainingandeducationwereincludedinthis comparison. The findings revealed that Roman Catholic clergy leaders counsel parishioners in a variety of different ways and at varied levels. For instance, Roman Catholic clergy leaders expressed that they "pray," and"actively listen," and use "open-ended questions", or utilize other "basic 101 counseling skills," while others sharedthat they, "immediately refer the parishioner to a licensed mental health professional."

To address the need for knowledge extension, McHale (2004) sought tounderstandthecounselingperspectiveofsuccessinthetherapy room.Aswasthesame outcome in comparison to this study revealed that there were different levels of education and training. In addition, McHale (2004) shared that there were skills that added to the counseling role such as (a) active listening, (b) communication, (c) self-knowledge,and(d)knowing referralservices. Thesesamespecificskillswerealsofound throughout thetranscripts for this study and tied to one of the 4majorthemes previously brought forth.

OpenshawandHarr(2009)sharedtheneedformental health professionals.

Their study also revealed major points that paralleled this study's findings.First,clergy wasactivelyinvolved inhelpingindividualswithmentalhealth issues. Thisstudyalsofoundthat 5 outofthe6participantswere activelyinvolvedincounseling their parishioners in the Roman Catholic Church setting. Another point from Openshaw and Harr (2009) was that clergy responded to the mental health problems based on competencylevels.Thisstudyrevealed that 5ofthe6Roman CatholicClergyleaders felt confident and competent to counsel parishioners with anxiety-related mental health issues. Meanwhile, 1 of the 6 participants stated that because of time constraints, resources, and lack of comfort, he automatically referred his parishioners to licensed mental health professionals. The next section discusses the analysis of theoretical and contextual frameworks as attention is referred to the numerous transforming stages of analysis this study went through.

AnalysisofTheoreticalandContextualFrameworksIntroduction

Analysisstrategiesincludedtransformingstagesasdescribed inchapter 4.

Analysisapproachesstartedwith(a)macro-pictureandlistedthemes thatemerged from thedata,(b)identifyingtherepeatedphrases, sentences,andwords, (c)reducingthedatato manageableformsthatincludednodes,codes,themeswithsubcategories, (d)sorted through data with the guidance of NVivo software, (e) charted through pen to paper medium, (f) used continuous reading and hearing the data repetitively, (g) attached working blocks of texts on the printed transcript, grouped, looked at clusters, blocked text, and usedconcept mapping. Allthesestrategiesadded significantlyto the process of simplifying the predetermined categories versus the categories that naturally emerged from the data. The subsequent sections discuss the key findings as they relate to the ETAS theory and the phenomenological conceptual framework.

EvolutionaryThreatAssessmentSystemsTheory

Paul MacLean and other evolutionary theorists like Flannelly and colleagues (2007) encouraged theoretical alignment with this study. This was done with attention paid to psychiatric symptoms that anxiety creates and basis in the human brain. To review,thetriunebrainconcept wasfundamentallyusedtoexplain psychiatricsymptoms rooted in evolutionary means. For instance, attention was paid to basic responses like fight or flight. MacLean (2003) believed that research needed to be moved in the brain work direction once he established the connection that anxiety-related symptoms could not be clarified by bodily causes and coined the term Evolutionary Psychiatry.

Furthermore,theworkofFlannellyandcolleagues(2017)extendedMacLean'sworkand established the idea that evolution of the brain allows people to participate in more flexible response to the tests we encounter for survival as human beings.

In relation to this study, anxiety was viewed as a fear-and worry-based responseto evolutionary hard-wiring. Apparent in the transcript, the narratives provided examples wherethisidea was inpartevident ofminimaltraining andeducationorinthecounseling role itself with parishioners who exhibited problematic somatic symptoms from anxiety. All 6 of the participants in this study discussed their experiences and understanding of anxiety and related symptoms as a fear- or worry-driven response for the parishioners they served in the counseling role capacity. The following excerpts illustrated this, "...with worry and anxiety that they can have physical symptoms or perhaps her heart racing or sweaty palms, um, upset stomach or other kinds of physical symptoms that are related to their anxiety and that the brain producing chemicals are for either flight, fight, or freeze," and "I've seen a lot of people that they you know they have, you know, stomach problems or it almost appears hypochondriac in a sense...and they worry so much about things they can't control. "

The analysis and interpretation of the findings in the context of the ETAS theory suggested that the primitive processes described as flexibility in response of the choices fight, flight, or freeze used for survival might have indicated a positive impact or an uplifting approach to lessen symptoms. The uplifting impact was described in the following excerpt, "well, when it is not disproportional like in 2020, you know, for disproportionately anxious parishioners.Forexample, aboutCOVIDoraboutthe outcome ofthe election, you know the things that just respond withthe magnitude...I am glad to spend time with them" and "...prayer and peace at a pace that is um comfortable for them and listen" and "I am the calm for them" and "I can relate because I am a dad anda Deacon,andIammarried,andthatdynamic canreallyhelp them"and"Sometimes they are just scared and need someone and I am there for them and help with that transition and fear." Noteworthy is that the transition or shift that was spoken of from the narratives wasthekeytotheupliftingeffect throughprayer,listening,andbeingthesoundingboard that clergy leaders provided for the parishioner with severe anxiety. The next section discusses the phenomenological conceptual framework of this study with an emphasis of interpretation and analysis through the narratives that exemplified and aligned this study's findings.

ConceptualFramework: Phenomenology

Theconceptualframework usedforthisstudywasa phenomenologythatinformed, influenced, and connected the research questions, interview questions, empirical literature, and data into alignment based on narratives and individual perceptions.

Moreover, the core of the experience related to the phenomenon of interest echoed the counseling role of the clergy leader in the Catholic Church and their shared experience with a parishioner with serious anxiety. The interpretation provided an open advantage thatdeepenedlevelofunderstandingofclergyexperiencealongsidepersonalexperience commonalities such as shared faith and the desire to help others in a counseling role.

AccordingtoGiorgi(2009)andVagle(2018)keyelements fromthedatagained through narratives produced psychological meaning and application. For instance, assumptionsandopenness tochangeaccompaniedthisstudydesign. Anexampleofthis lied in the fact that all the participants interviewed with the telephone option and the choices could have been based on comfortability with the current global health crisis COVID-19 pandemic repercussions. Additionally, atthe time of data collection, theCDC guidelinesvaried regionallyand that differed based on wherethe participant resided. The global pandemic created a unique challenge to interview comfortability and data collection and as such required an openness to change and assumptions that all participants would have chosen the option of a face-to-face interview in the absence of the global pandemic. Noteworthy was that half of the participants discussed parishioner anxieties related to the global pandemic in direct relation of the topics (a) mass attendance,(b)participatinginconfession,(c)presidentialelection stress,(d)technology, and (e) social isolation from loved ones.

Psychological meaning and application were addressed in the following narratives,"...mosttimestheyneedtowork throughthepsychologicalandanxietylevel" and "they needto know that youare goingto help them inthe process" and "they need to have an understanding of the lives the people are living" and "make sure that people are okay and they may need to get sent to folks who understand the latest on issues and that, they know man, I hurt just like someone else." These narratives provided evidence that psychological meaning was given to parishioners when the clergy leader helped to uncoverthehurt,pain,androotoftheanxiety. Thismighthavebenefitedtheparishioner-clergy relationship and counseling role application as well when shared pain was a point intheconversation.Forinstance,the sharedanxietiesthatthestressfulevent oftheglobal pandemic brought forth to all people at the time of this study such as the required isolation from family and friends. Another application is shown when clergy leaders narrated the need to provide safety for the parishioner with whom they are counseling in that moment. Moreover, interpretation and analysis of the findings in the context of the conceptual framework indicated that application and psychological meaning vary with the combination of a parishioner, anxiety triggering event and level of competency the clergyleaderhaswiththetopicpresentedtothem.Central tothisideaisthatbyusingthe phenomenological approach as a guide, the interpretation of the data although doeshave researcher bias embedded also has an openness to change and flexibility based on the context of data collection and analyses. The summary for this section is next and will briefly cover an overview that was outlined throughout the interpretation ofthe findings.

Summary

In summary, the analysis and interpretation of the contextual and theoretical framework suggested that fear and worry are fixed in the primitive brain and due to survival, an individual has flexibility in their choices of response such as fight, flight, or freeze. Additionally, interpretation and application with a willingness to adapt were imperative to the phenomenological framing for this study. The confirmation, disconfirmation, and knowledge extension sections addressed alignment based on previous studies, which aligned key findings to narration excerpts. The findings of this study do not surpass the narrative data, key findings, and interpretations nor the scope of this study. The lived and shared experiences of each narrative andthe naturalcontext are represented as well as the confirmation that there is alignment that naturally emerged throughthemeswithsubcategoriesfromthedata.Thescopeorthespecificaspectofthis study included mental health knowledge, competency, and awareness and was included in shared experience of training, education, and current counseling role. The scope and angle were chosen for this study because of the gap in the literature regardingthelackofRomanCatholic clergyleaderrepresentation.Thestudy's boundaries kept the scope of this study balanced as it limited participants to include those that were Roman Catholic clergy leaders with the current job role as Priest or Deacon. The limitations this study encountered is described in the subsequent section and the connection to trustworthiness with special attention paid to each of the following: dependability, credibility, confirmability, and transferability is addressed.

Limitationsof theStudy

The constraints of this study were impacted by the global pandemic (COVID-19) whenallsixoftheparticipantselected telephoneinterviewsoveranyoftheotheravailable options. A limitation lies in difficulty of replicating the phenomenological framework. The goal was met to explore meaning and gain understanding from the Roman Catholic clergy leader viewpoint. The patterns that emerged were consistent with intricacy and analysis proved to be time consuming. Other limitations incorporated thresholds that were outside of my control and included specifictime clergy leadersspent individually in the counseling role which varied among each participant. In addition, the broadrangeofmentalhealth competency,education,and trainingwereaddedboundaries.

The global pandemic (COVID-19) played a role in restrictive comfortability for the face-to-face interview option. The reasonable problem and gap in the literature was expandeduponthroughthe consistencyofdataandthematicinterpretation. Eachperson has a unique sense of interpretation and was considered during analysis for this study. In termsofresearcherbiasthemethods, coreconstructs,andconceptsthatwere developed would vary for future researchers. A repetitive researcher review addressed these limitations along with chair and committee examination and feedback. The goals of honoringtheinterviewquestionsandtheneedsoftheparticipantsweremet.Thismeant staying true to the data regardless of the outcome whether it proved significant or not significant to bridging religious or non-religious counseling services within the Church setting. The next section discusses limitations to trustworthiness as truth is addressed along with consideration of the four necessary components.

Trustworthiness

Trustworthiness in qualitative research is the truth value and the boundaries or restrictiveness of the study were those that impacted or influenced the interpretation of keyfindings.Trustworthinessduringthisresearch processincludedfourcomponents:(a) dependability, (b) credibility, (c) confirmability, and (d) transferability. Each of the four components were limited in some way for this study.

Dependabilitywasconstrainedbecausethedatabeingcollected directlyanswered each research question. In other words, there was not much additional effort from the participants or going off each specific topic.

Credibilitywaslimitedbythestrategiestoaccommodate.Forinstance,member checkingandtriangulationwasrestrictedbecause Iwastheonlyonethatreviewedeach transcription for accuracy.

Confirmabilityhadtheboundary thatincludedthenotiontherecouldbemore continued examination and clarification of the interpretation of the findings.

Transferability was restricted because the experiences that were shared from the participantsrepresented onlysomeofthe regionsinamidwesternstateandthedegreesto which each clergy's knowledge, competency, and training levels embodied a small number of clergy leadership in the Roman Catholic Church. The next section includes a summary of the areas discussed in this section.

Summary

In summary, this section began with discussion of the nature of the study, phenomenon of interest, problem, and purpose. The next paragraph reviewed the four major themes and key findings followed by highlighted answers to the three research questions. The interpretation of the findings with four questions included (a) what is centralinthedata;(2)whyisthatsignificant;(b)whatcanbelearned fromthedata,and;

(c) how is it imperative for research? Confirmation, disconfirmation, and knowledge extension comparisons were examined by tying chapter two literature reviews as well as narrative samples. Analysis of theoretical and contextual frameworks along with the interpretation of the findings was also examined. Finally, the study's limitations with trustworthiness issuesandthefourcomponents wereverbalized.Thefollowingsection discussesrecommendations.Itaddressesthepotentialofalargersamplebenefit andface- to face interview style as well and the depth that was added to this study throughfirsthand narratives.

Recommendations

The recommendations address some of the next steps in the research.Itbearsinmindthatscienceiscontinuouslybuiltbyaddingtotheempiricalwork ofoneanother. Thisstudyhadbothstrengths andlimitations,andeachoftheseareasare the focus while the discussion is framed around thoughts for upcoming researchers and scholars.

Strengths

Future recommendations might consider addressing a larger Roman Catholic clergy leader participant population. This is a consideration because this study had a small sample size, and the sample was based regionally in a midwestern state in the United States, creating regional boundaries. If replicated, other states and/or countries shouldbeconsideredtocompare/contrasttheexperiencesthatRomanCatholic clergy leaders shared throughout this study's interview experience.

The strength in this study was the experiences that were shared through firsthand accountandnarration aswellasdirectdiscussionofthetopicofanxiety andawarenessin the Roman Catholic Church. In addition, the telephone interview provided comfort for the interviewee during a time of comfort with the current global pandemic (COVID-19) concerns and social distancing requirements. To add greater depth and dimension, the suggestion for further research would include specified definitions of preparedness or the levels of this concept. Experience indicating how much actual counseling experience each Roman Catholic clergy leader reported to have in their role as a spiritual counselor with parishioners might also be worthy ofconsideration for future replication.

Limitations

Limitations in this study were the small sample size and interview through the telephone option. The recommendation to remedy this would be to increase the sample size of Roman Catholic clergyleader participants asmentioned earlier,but inaddition to that conduct the interviews in a face-to-face format. The face-to-face interview format might provide room for interviewer/interviewee conversation expansion whereas the telephone interview may have created a more framed approach where the interviewees weremoreboxedintodirectlyansweringtheinterviewquestions becausetherewasnota face-to-face connection. The next section will discuss the implications by addressing positive social change at the appropriate level of interest as well as practice recommendations.

Implications

This section will discuss implications as they relate to positive social change, describetheoreticalandpractical implicationsandrecommendationsforpractice.It features social implications and how this work could be realistically utilized.

In terms of theoretical implications, this theory based on logic from of an informed deduction of the work of Paul MacLean and continuously resulted with anticipated outcome through the work of Flannelly and colleagues (2008). This study used the theoretical backdrop of the ETAS theory which tied evolutionary psychiatric symptoms of anxiety, religiousbeliefs, and mental health. The theoretical implications confirmed the ETAS theory that flexible responses to anxiety contribute and may increasefearandworrywatchfulnesswhichhelpsrecognize harm.Thenarrativesfrom this study showed through mention of adaptable options Roman Catholic clergy leaders shared experiences where parishioners use options like fight, flight, or freeze responses and as a result are left with severe psychiatric symptoms rooted from anxiety. The narratives provide psychosomatic examples of responses such as sweaty palm, stomach ache, headache, or increased heart rate. The key findings align with this theory and confirm that the theory aligns with the idea that religious counsel haduplifting benefits fortheparishionerexperiencingseverepsychosomaticsymptoms resulting from severe anxiety.

Practical implications are the result that transpires when a specific event occurs.In this study the practical implications related to the real outcomes and the alignment or logical association between both the event and the result. One of the participants discussed thisnotion ashe shared that most of the parishioners thatcame to see himhave what he classified as "disproportional awareness that creates a magnitude of anxiety for that person." For purpose of practical application and to deepen and add dimensionto the level of understating, it is key to highlight that parishioners seeking religious counsel mightneedguidancewithclarificationofproportionalanddisproportionalthoughts tothe event that has created their anxiety or fear-and-worry level to increase. Understandingthis notion of 'acceptable proportionality to events' could decrease the unpleasantness that severe anxiety psychiatric symptoms bring forth for the individual suffering.

Scientificreasonandrationalecanbeapplied inprofessionalsettings aswellaspersonal situations. The subsequent section will discuss the potential impact for positive social change at the individual, organizational, and societal levels.

PositiveSocialChange

Positivesocialchange isdefinedbyanychange fastorslowwhere thereissome type of adjustment that occurs and results in a beneficial outcome for the individual, organization, or the global community/society at large. Positive social change on the sociological levelindicates the variations that take place during humaninteractions and interrelationships.Positive socialchangecanbe obviousinasocietalsocial systemorit can be small change within a small group. For the purpose of this study, positive social change is noted as a worldwide change due to the global pandemic that forced rapid change upon the participants as well as the parishioners with whom Roman Catholic clergy leaders were counseling. However, anxiety driven by fear and worry do change social relations with respect to naturalness and openness. Greater and necessary innovations will be slowed or hindered.

PotentialImpact: IndividualandSocietalLevels

Attheindividuallevel,positivesocial changefromthisstudyresulted fromthe adaptability participants expressed to thisresearcher during the interview process. The telephone interviewoptionfortheparticipantsprovidedcomfortandcapacityto participate in this study that provided insight into the Roman Catholic clergy leaders point of view.

Attheorganizationallevel,positivesocial changefromthisstudyresulted from granting mental health literacy and competency outlined from firsthand experiences of the participants at the religious level. This study also provided education and training overviewandawareness ofmentalhealthregardinganxiety fromthoseparticipants considered throughout the literature as first line of defense for parishioners.

Atthesocietal levelpositivesocial changeresulted fromlooking throughthelens of levels of physical contact. Physical contact is foundational of human society and the changewiththeglobalpandemic likelyaffectedthisstudy datacollectionmedium. From a positive perspective, mental health and religious counseling societies as a whole, were pressured to honor the increase in behavioral health uncertainties as well as anxiety-related issues with the help of innovative services like telehealth to continue to counsel people struggling.

ImplicationsandStudyBoundaries

Theimplicationsforsocialchangedidnotexceedtheboundariesforthisstudy.

Toaccommodatetheglobalpandemic(COVID-19)restrictionsandguidelines, additional guidelines and options were put into place to honor well-being for all involved in this study. This format included two additional options to the interview plan data collection process other than the single face-to-face option originally. The supplementary interview options that included: Zoom video conference or telephone interview was put into place to address comfortability and ease of flexibility to change that had to accompany this study's data collection process. The next section will briefly address recommendations for practical application.

PracticeRecommendations

Practical applicationwasmentionedearlier asitwassetupintheimplications section of this paper and discussed the importance of the key findings. However, to address practical recommendations the confirmation of specific actions and application will be discussed. It is noteworthy first to recap one of the goals of this study which was to build upon the previous work of other scientists in the fields of psychology and religion. To address practical application the therapeutic process for counseling individuals with severe anxiety and related psychosomatic symptoms should be mentioned. A wide range of literature acknowledgesand promotes treatment manuals, books, tools, strategies, and theories that provide helpful contribution when counseling an individual presenting with severe anxiety. However, as the literature in Chapter 2 describes there are individuals who turn to faith-based leaders for assistance with their anxiety-ignited problems as their first form of defense. In other words, the religious parishioner, the Roman Catholic clergy leader provides varied functions in the parishioner-clergy relationship and so it is essential to keep in mind that the counseling role may not be a singular role. The counseling role may become inclusive for the parishioner-clergy relationship thereby trust and rapport may have previously formed a deeperlevelofestablishment.Apracticalrecommendationistounderstandinclusionasa potential part of clergy-parishioner counseling relationship. For the nonreligious counselor rapport and trust may take longer or greater effort on the part of the secular counselor. Likewise, through the narrative one of the participants described the importance of having the awareness and knowing when, "Clergy need to stay in their lane." This application was meant to indicate the need for self-awareness and self- competencyand necessity to counsel ata level of competence. In the secular domainthis application means to stay within your scope of practice.

Insummary,therecommendationsforpracticeandimplicationsforthisstudyare discussed through positive social change that addresses practical and theoretical implications. Additionally, individual, organizational, and societal implications are examined with clarification that implications for social change did not exceed the study boundaries. The next section finalizes this paper with conclusion that addresses the take home message that captures the key essence of this study.

Conclusion

Theconclusionforthisstudy willrecapandlinkeachofthemainsections inthis final chapter that highlighted each takeaway from the interpretation of the findings, limitations of the study, recommendations, and implications.

Interpreting the findings through a qualitative lens sought to answer four questions: what is central in the data, why is that significant, what can be learned from the data, and how is that imperative for research? Moreover, the interpretation processwas framed by linking ETAStheory, articulatingreligiousand psychological related evidence that exists throughout current literature and contextualizingthefindings throughthecomponentsthatencompasstrustworthiness.

Limitationsofthestudysuggestedthatconstraintsmayhavebeenimpactedbythe global pandemic (COVID-19) social distancing requirements at the time of datacollection as well as participant comfortability levels.

Recommendations of the study suggested that future research may choose to incorporatealargersamplesizeaswellasinterviewsintheface-to-faceformat.This formatoptionmaygiveadifferentdynamic thatcouldpromote interviewdialogue enhancement and conversation expansion among the participants. Implications of the study suggested that positive social change can be in the formation of a major change at the societal level or a minor change at the individual level. All change whether minimal or grand in nature is worthy of study impact and that transformation can impress upon the scientific community in a large-or small-scale way. The recommendations for practice and implications were talked about when positive social changeaddressed the practical and theoreticalimplications such as primitive brain responseflexibilityintheETAStheoryorinthephenomenologicalframeworkwherethe narratives spoke directly for this study's data.

Finally, the essence of the study message will be conveyed as the final wrap-upinthischapterandnotesthateventhough psychologyandreligion areseparatefields, one can assist the other as they both desire helping individuals that struggle with mental health issues related to serious anxiety.

The essenceoftheStudyMessage

This qualitative study completed sev