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Citation: Liu, Xunqian, and Xiaoqing
Liu. 2024. The Impact of Pastoral Care
on Students’ Religious and
Psychological Well-Being in a
Christian Tradition-Based Residential
Hall in Hong Kong. Religions 15: 1061.
https://doi.org/10.3390/rel15091061
Academic Editors: CharlóCamilleri
and Glen Attard
Received: 27 July 2024
Revised: 21 August 2024
Accepted: 27 August 2024
Published: 31 August 2024
Copyright: © 2024 by the authors.
Licensee MDPI, Basel, Switzerland.
This article is an open access article
distributed under the terms and
conditions of the Creative Commons
Attribution (CC BY) license (https://
creativecommons.org/licenses/by/
4.0/).
religions
Article
The Impact of Pastoral Care on Students’ Religious and
Psychological Well-Being in a Christian Tradition-Based
Residential Hall in Hong Kong
Xunqian Liu 1, * and Xiaoqing Liu 2
1School of Humanities, Shanghai Jiao Tong University, Shanghai 200240, China
2Faculty of Arts, The University of Hong Kong, Hong Kong 999077, China; uid30028173@connect.hku.hk
*Correspondence: lxunqian@sjtu.edu.cn
Abstract: This study investigates the impact of pastoral care on the religious and psychological
well-being of students residing in St. John’s College, a Christian tradition-based residential hall in
Hong Kong. The research employs a mixed-methods approach and comprises two complementary
studies: a quantitative analysis (Study 1) involving 98 participants and a qualitative investigation
(Study 2) with 26 participants. Study 1 utilised the Religious Commitment Inventory-10 (RCI-10) and
the Warwick-Edinburgh Mental Well-being Scale (WEMWBS) to measure religious commitment and
psychological well-being, respectively. Initial findings revealed significant correlations suggesting
that higher levels of religious commitment engender improved psychological well-being. Study 2
explored these relationships further through semi-structured interviews, providing deeper insights
into how pastoral care influences students’ religious practices and mental health. The qualitative data
underscored the nuanced role of pastoral activities in fostering a supportive community atmosphere,
enhancing both personal and communal religious experiences.
Keywords: university; religious education; psychological well-being; residence education
1. Introduction
There is a long history of universities perceiving residences as pivotal in students’
learning processes. As early as the late 13th century, a university residential model known
as the Oxbridge model included provisions for student residences, catering, socializing
activities, and academic support. It emerged from two medieval universities in the UK:
the University of Oxford and the University of Cambridge (Cheng and Chan 2020). From
early on, the University of Hong Kong (HKU) followed the Oxbridge model by requiring
all undergraduate students to live in a hostel. The university believed that doing so
complemented university education regarding character formation and all-round learning
(Cunich 2012).
In 1911, Sir Frederick Lugard, then Governor of Hong Kong, helped establish St. John’s
College in collaboration with the Anglican Church, making it HKU’s first residential hall
(Loong 1952). In the early stages, this Christian missionary college aimed to promote Biblical
doctrine and spread religious beliefs, teaching students to be “good people”, guiding them
towards God as the source of “goodness”, and perceiving Jesus Christ as their role model.
Religious education aims to teach students different faiths, which is crucial for devel-
oping a tolerant society. It traditionally falls into two types: confessional, which focuses
on adherence to a specific religion, and non-confessional, which provides a broader un-
derstanding of various religious beliefs to foster tolerance (Estrada et al. 2019). St. John’s
College aligns predominantly with Christian teachings but upholds the Oxbridge tradition
of embracing a broad spectrum of religious perspectives. It fosters an environment where
Christian students and those interested in Christianity effectively navigate and express
their faith within a dynamic community environment.
Religions 2024,15, 1061. https://doi.org/10.3390/rel15091061 https://www.mdpi.com/journal/religions
Religions 2024,15, 1061 2 of 16
Despite the growing body of literature on religious education in secular universi-
ties (Estrada et al. 2019;Niemi 2018;Rymarz and Cleary 2018), its specific role within
university residence halls remains under-explored. Moreover, one can observe a shift in
research from viewing residences as housing to regarding them as educational environ-
ments (Parameswaran and Bowers 2014). Scholars assert that the benefits of living in a
hall include access to a variety of educational and community programmes that encourage
organic interactions between students (Graham et al. 2018). Additionally, the hall setting
enables students to develop a sense of belonging (Brown et al. 2019). In this context, the
residence hall is ideal for evangelisation and religious education among students.
This study examines the effectiveness of pastoral care, which encompasses both formal
guidance—such as spiritual counselling and religious instruction—and informal Christian
community activities, including fellowship and festival events within the residential hall
setting. The study focuses on three primary research questions:
(1)
How does pastoral care influence resident students’ religious practices?
(2)
How does pastoral care impact these students’ psychological well-being?
(3)
How do students perceive the role of pastoral caregivers and Christian community
practices in their personal and spiritual development?
With this background in place, the study delves into the roles and impacts of pastoral
care on religious and psychological aspects of student life at St. John’s College.
2. Background and Context
2.1. A Brief Note on St. John’s College
The Church Missionary Society founded St. John’s College under the auspices of
the Church of England as part of its evangelical and missionary work through education.
When HKU opened, it offered the first and only hostel available for student accommodation
(Loong 1952). As Bishop R. O. Hall, one of St. John’s earliest advocates, wrote in 1965,
Your concern here on this hillside must be to always ensure that graduate mem-
bers of the University have been infected in their undergraduate days, by the tone,
temper, and practice, of a faculty with a deep and humane concern for mankind.
(Hall 1965)
St. John’s has a remarkable history; in 1959, the Archbishop of Canterbury,
Geoffrey Fisher (1887–1972), who presided over Queen Elizabeth’s coronation,
visited St. John’s to focus particularly on strengthening international ties with
other Anglican churches. (Webster 2004)
Currently, St. John’s College provides accommodation for HKU students. Its student
body comprises about 200 undergraduates and 100 postgraduates. Resident students
proudly refer to themselves as “St. Johnians”. Constitutionally, the college is a body
corporate founded by a statute—St. John’s College Ordinance (Chapter 1089, Laws of
Hong Kong)—on 27 April 1956. Consequently, unlike other residence halls HKU directly
administers, the college enjoys financial and administrative independence. Its aims, as the
Preamble of St. John’s College Ordinance specifies, are as follows:
The pursuit of virtue and sound learning with faith in God and within the order of
the Anglican Communion; and to this end, to provide accommodation for teachers and
students of all races where they may live, study and worship together; and to promote
extramural activities in Christian learning and service, that the members of the college may
better understand and fulfil their duty to God and their neighbours.
The college features several key facilities, including a dining hall, a library, and the
Chapel of Epiphany. This chapel serves as a space for prayer and reflection for students
and staff. Additionally, it welcomes non-believers to participate in divine worship. The
chapel holds regular prayer services during the term and organises a Bible study group, a
fellowship, and other seasonal activities during Easter and Christmas. While the nearby
local churches usually offer Cantonese services, St. John’s Cathedral provides English and
Mandarin services for non-local students.
Religions 2024,15, 1061 3 of 16
St. John’s College works closely with the Hong Kong Anglican Church (Sheng Kung
Hui, SKH). Apart from the college’s alumni and fellows, its council members include
representatives from the Hong Kong Anglican Church, the vicar of the parish, and the
principals of the Anglican schools. The college considers the Church’s involvement vital to
nurturing and forming the students’ character with Christian values. It currently has two
chaplains: one who works full-time and another who works part-time. They support the
members of the college by listening to their concerns and offering guidance on spiritual
matters and college life.
At St. John’s College, pastoral care includes both formal guidance—provided by
college chaplains through structured counselling, professional advice on life and academic
issues, and assistance with personal or academic challenges—and informal Christian
community activities, such as lectures and festival worship. Additionally, the hall hosts
numerous purely academic and artistic activities, enriching the spiritual and cultural
environment and creating a nurturing religious atmosphere. Participation in these activities
is entirely voluntary. However, the intense competition for on-campus housing in Hong
Kong, driven by the high cost of living off campus, compels students to actively engage
in hall activities to secure continued residency. This residential education system fosters
a deep-seated philosophy of community engagement among students (Ong et al. 2020).
As a result, students at St. John’s College hold the hall traditions in high esteem and
actively participate in their community. On average, each student engages in approximately
two activities per week, totaling at least one hour of engagement during the spring and
autumn semesters.
It is important to note that a significant aspect of pastoral care at St. John’s College
is its emphasis on community building. These programmes foster a sense of belonging,
helping students feel integrated and valued within the university community. Such efforts
are crucial, as they support students’ personal and spiritual growth, thereby enhancing
their overall university experience by creating a supportive and inclusive environment.
2.2. Theoretical Framework
2.2.1. Subjective Well-Being and Its Measurement
In psychological literature, subjective well-being is defined as the overall evaluation
of an individual’s quality of life based on their emotional responses, life satisfaction, and
sense of purpose or meaning (Ryff and Keyes 1995). This concept encompasses both mental
and emotional health, reflecting how individuals perceive and assess their lives in terms
of positivity and fulfillment (Meehan 2020). Subjective well-being is typically measured
using validated scales that assess key aspects such as emotional stability, life satisfaction,
and fulfillment (Hu et al. 2022). These measures are crucial for understanding the general
quality of life and psychological resilience among individuals, particularly in challenging
environments such as higher education.
2.2.2. The Role of Religiosity in Enhancing Well-Being
Religious engagement has been extensively studied in the field of psychology of
religion, with research consistently showing that religiosity enhances coping strategies,
provides social support, and contributes to personal meaning-making. These elements are
essential for psychological resilience, helping individuals manage stress, find purpose, and
maintain emotional stability (Davis and Kiang 2016). Religious practices, such as attending
worship services, engaging in community activities, and personal spiritual practices, have
been linked to improved mental health outcomes, including greater life satisfaction and
lower levels of anxiety and depression (Green and Elliott 2010;Ai et al. 2016).
Numerous studies have demonstrated that religious behaviours or practices are pos-
itively related to various indices of health and well-being. For example, Koenig et al.
(2012) found that religious involvement, including participation in religious services and
community-based religious activities, was significantly protective against emotional disor-
Religions 2024,15, 1061 4 of 16
ders such as depression and substance abuse, while also being positively associated with
well-being, happiness, and a sense of meaning and purpose.
2.2.3. Pastoral Care as a Form of Religious Engagement
Pastoral care, as a specific form of religious engagement within university settings,
plays a pivotal role in shaping students’ well-being by providing both spiritual and emo-
tional support (Sawir et al. 2009). It encompasses a mix of formal guidance, such as spiritual
counselling and religious instruction, and informal Christian community activities, includ-
ing fellowship and community events within residential settings such as St. John’s College.
Research has shown that pastoral care initiatives, such as counselling services, prayer
groups, and meditation sessions, contribute to students’ sense of belonging and community,
which are essential components of psychological well-being (Walker 2022). These activities
not only help students cope with the challenges of university life but also foster personal
growth and self-reflection. By aligning with the students’ personal values and beliefs,
pastoral care provides a framework for students to navigate stress, enhance their coping
mechanisms, and maintain their psychological resilience (Spears and Green 2022).
Moreover, the supportive environment provided by pastoral care, including structured
counselling and community-based activities, reinforces individual and collective well-being.
The therapeutic benefits of pastoral counselling, as discussed by Pargament et al. (2013),
highlight how integrating spiritual dimensions into counselling practices can effectively
address the spiritual needs that contribute to an individual’s overall well-being. These
interventions are particularly effective in managing stress and anxiety, enhancing students’
ability to cope during challenging times, and fostering a supportive community that is
aligned with their personal and collective values (Tsai 2005).
3. Material and Methods
3.1. Research Design
This article’s research is part of a broader study on residential education at the Univer-
sity of Hong Kong (HKU). During extensive interviews concerning residence education,
students spontaneously highlighted St. John’s College’s religious education atmosphere.
They provided detailed narratives to underscore the significant role of pastoral care in
influencing their mental health and religious attitudes. Consequently, the authors focused
on the unexpected theme of the Christian tradition in residence halls that emerged during
the interviews to align with the qualitative research’s openness and flexibility (Patton 2015).
We utilised a mixed-methods exploratory sequential design for this study, beginning
with quantitative research (Study 1) to establish baseline correlations and patterns. We
followed this phase with a qualitative study (Study 2) that delved deeper into the thematic
elements we identified in the initial phase. This methodological approach is illustrated in
Figure 1, which outlines the integrative framework of the mixed-methods process, starting
from hypothesis generation in the quantitative phase through to theory development in
the qualitative phase.
3.2. Ethical Considerations
This study employs a cross-sectional research design targeting St. John’s College
students as survey participants. The authors adhered to all ethical requirements during
the data collection. All research participants had to fill out and return an informed consent
form that emphasised that participation was voluntary and that all information obtained
would be kept strictly confidential and used solely for research purposes.
Notably, the residential halls at the University of Hong Kong, including St. John’s
College, operate on a voluntary, bidirectional selection process, where students apply and
choose their hall. St. John’s College residents may be Christian, non-religious, or follow
other faiths. Some local students from Hong Kong may practice folk religions, which
typically coexist with other religious beliefs without exclusion. Therefore, this study does
not explore how students from different religious backgrounds perceive and interact with
Religions 2024,15, 1061 5 of 16
Christian-focused pastoral care, as conflicts between Christian practices and other religious
beliefs are not prevalent.
Religions 2024, 15, x FOR PEER REVIEW 5 of 16
Figure 1. Mixed-Methods Research Process Diagram.
3.2. Ethical Considerations
This study employs a cross-sectional research design targeting St. John’s College stu-
dents as survey participants. The authors adhered to all ethical requirements during the
data collection. All research participants had to fill out and return an informed consent
form that emphasised that participation was voluntary and that all information obtained
would be kept strictly confidential and used solely for research purposes.
Notably, the residential halls at the University of Hong Kong, including St. John’s
College, operate on a voluntary, bidirectional selection process, where students apply and
choose their hall. St. John’s College residents may be Christian, non-religious, or follow
other faiths. Some local students from Hong Kong may practice folk religions, which typ-
ically coexist with other religious beliefs without exclusion. Therefore, this study does not
explore how students from different religious backgrounds perceive and interact with
Christian-focused pastoral care, as conflicts between Christian practices and other reli-
gious beliefs are not prevalent.
3.3. Study 1 (Quantitative Research)
3.3.1. Measurement Tools
1. Religious Commitment Inventory-10 (RCI-10)
The Religious Commitment Inventory-10 (RCI-10) is a concise assessment tool con-
sisting of ten items designed to gauge an individual’s level of religious commitment. This
assessment utilises a five-point Likert scale ranging from 1 (“Not at all true of me”) to 5
(“Totally true of me”). Koenig et al. (2012) define “religious commitment” as reflecting an
individual’s level of involvement in their religion.
The RCI-10 evaluates two distinct dimensions of religious commitment: in-
trapersonal and interpersonal. Six items cover the intrapersonal component to assess per-
sonal engagement within one’s religious context. For example, a typical item on this scale
is, “I enjoy working in the activities of my religious organisation”. Four items comprise
the interpersonal component and measure the extent of religious socialisation, such as
how much one enjoys spending time with others of the same religious affiliation.
Worthington et al. (2003) and Hu et al. (2022) support RCI-10 as a reliable and valid
measure of religiosity, predominantly within Christian demographics. In the current
study, the reliability values for the intrapersonal and interpersonal subscales were excep-
tionally high, recorded at 0.95 and 0.90, respectively.
2. Warwick-Edinburgh Mental Well-being Scale (WEMWBS)
Figure 1. Mixed-Methods Research Process Diagram.
3.3. Study 1 (Quantitative Research)
3.3.1. Measurement Tools
1. Religious Commitment Inventory-10 (RCI-10)
The Religious Commitment Inventory-10 (RCI-10) is a concise assessment tool con-
sisting of ten items designed to gauge an individual’s level of religious commitment. This
assessment utilises a five-point Likert scale ranging from 1 (“Not at all true of me”) to 5
(“Totally true of me”). Koenig et al. (2012) define “religious commitment” as reflecting an
individual’s level of involvement in their religion.
The RCI-10 evaluates two distinct dimensions of religious commitment: intrapersonal
and interpersonal. Six items cover the intrapersonal component to assess personal en-
gagement within one’s religious context. For example, a typical item on this scale is, “I
enjoy working in the activities of my religious organisation”. Four items comprise the
interpersonal component and measure the extent of religious socialisation, such as how
much one enjoys spending time with others of the same religious affiliation.
Worthington et al. (2003) and Hu et al. (2022) support RCI-10 as a reliable and valid
measure of religiosity, predominantly within Christian demographics. In the current study,
the reliability values for the intrapersonal and interpersonal subscales were exceptionally
high, recorded at 0.95 and 0.90, respectively.
2. Warwick-Edinburgh Mental Well-being Scale (WEMWBS)
The Warwick-Edinburgh Mental Well-being Scale measures psychological well-being.
It comprises a 14-item scale featuring positively worded statements that address the feelings
and functioning aspects of mental well-being. Respondents rate these statements based
on their experiences over the previous two weeks, using a five-point scale that ranges
from “none of the time” to “all of the time” (Clarke et al. 2010). The WEMWBS exhibits a
one-factor structure, and its high internal consistency suggests it reliably measures a single
construct: mental well-being (Taggart et al. 2015). Tennant et al.’s (2007) application of this
scale in research on UK university students dovetails with this study’s University of Hong
Kong context since it is pertinent for assessing students’ mental well-being in a similar
academic setting. Cronbach’s alpha of the scale was 0.87, indicating good internal reliability
(Hunter et al. 2015).
Religions 2024,15, 1061 6 of 16
3.3.2. Procedure
This study collected data using a professional online survey via Google Forms, which
included a demographics questionnaire and two scales. Recipients completed the demo-
graphic questionnaire anonymously. The entire process took about 20 min.
Two steps ensured the fidelity of administrative management. Initially, researchers
contacted the tutor of the residence hall (a role filled by a graduate student from HKU) to
explain the survey in detail, including how it would benefit the students. Subsequently,
the tutor distributed the survey link to the students via WhatsApp groups, as each hall
floor has a group. One hundred and ten students received the survey, and 98 provided
valid responses, yielding a response rate of 89.1%. The distribution of demographic
characteristics such as gender, grade level, and major were relatively even (see Appendix A,
Table A1).
We used SPSS 26.0 for the correlation analysis of related variables. Before conducting
the data analysis, we performed a power analysis to ensure that the sample size was
sufficient to detect statistically significant effects. Given the complexity and potential
variability within the data, this step was crucial. In handling missing data, we employed
listwise deletion, ensuring we analysed only complete cases to maintain the statistical
tests’ integrity.
3.4. Study 2 (Qualitative Research)
3.4.1. Semi-Structured Interview
In the quantitative phase, we observed significant correlations between scores from
the Religious Commitment Inventory-10 (RCI-10) and the Warwick-Edinburgh Mental
Well-being Scale (WEMWBS). They suggested a potential link between students’ religious
commitment and psychological health. However, the RCI-10 and WEMWBS alone could
not isolate the specific effects of pastoral care from other external influences, such as general
psychological health and participation in religious activities outside the residence hall. To
address this limitation, we conducted qualitative interviews that allowed us to delve deeper
into the personal narratives and specific instances where pastoral care directly impacted
students, enriching the context of our statistical data and helping to differentiate the effects
of pastoral care from other external factors.
Open-ended questions facilitated the semi-structured interviews and allowed partici-
pants to articulate their perceptions individually (Creswell 2012). During these interviews,
we explored students’ views on the influence of pastoral care on their religious practices
and mental health. We aimed to uncover the personal narratives underpinning the sta-
tistical data, seeking insights into how and why pastoral care might enhance religious
commitment and psychological well-being.
We recruited the 36 interviewees during the last high-table dinner of the 2023–2024
academic year. As the residence hall recruits new lodgers every academic year, all stu-
dents at this event had lived there for at least one year. The term “high-table dinners”
originally refers to a formal meal in the dining room of a British college, reserved for the
residential master, fellows, and their distinguished guests. This tradition began at Oxford
and Cambridge and has since spread to many colleges and universities in Hong Kong.
These two-hour dinners from March to June 2023 provided ample time for our interviews.
Conducting interviews in such a relaxed dining environment allowed students to express
their views more naturally. During the dinners, we randomly selected interviewees to
avoid bias. Each interview lasted approximately 15 min.
The guide included a mix of open-ended questions, allowing participants to freely
express their thoughts and experiences while ensuring that key areas of interest were
consistently covered across all interviews. The questions were organised to cover the
following areas: “How do you perceive the role of Christian traditions in the hall’s culture
and community life?” “Can you share any experiences where participating in religious
events or discussions has impacted you?” “Have you participated in any religious activities
Religions 2024,15, 1061 7 of 16
or festivals in the hall?” and “Have you sought counseling or guidance from the hall’s tutors
or chaplains? If so, how has this experience influenced your personal or spiritual growth?”
The interview guide was structured to begin with introductory questions to build
rapport, followed by the main thematic questions, and concluded with reflective questions.
Additionally, follow-up questions such as “Could you elaborate on that experience?” or
“What do you think led to that outcome?” were used to probe deeper into responses as
needed, ensuring a comprehensive exploration of each participant’s experience.
3.4.2. Data Analysis
We subjected the data we collected from the interviews to qualitative content analysis
in line with the theoretical propositions of Graneheim and Lundman (2004), who indicated
that qualitative content analysis may reach the level of interpretation reflected in themes
that answer the question “How” and are “a thread of underlying meaning”.
The following six steps informed the entire analysis (Graneheim and Lundman 2004):
(1)
Reading the transcribed interviews multiple times to understand the entirety of the
interview’s content;
(2)
Extracting texts concerning religious education experiences into one text to create a
unit of analysis;
(3)
Dividing the text into meaning units that we subsequently condensed;
(4)
Abstracting the condensed meaning units and labelling them using a code;
(5)
Discussing and reflecting on the meaning units with codes to achieve consensus
regarding the codes’ classification;
(6)
Formulating themes to reflect the latent constructs of categories.
We ensured that the interpretation of qualitative data remains grounded in the data
and avoids researcher bias from Study 1. We undertook the procedures of conducting
interviews, data analysis, and reporting and interpreting the obtained results in consultation
with an independent researcher uninvolved in any of the steps of the present investigation
(Nowell et al. 2017).
To enhance the credibility and reliability of the qualitative data collection and anal-
ysis, interview transcript coding was conducted by multiple coders to ensure intercoder
reliability (Miles et al. 2019). Both authors of this study independently analysed a subset
of transcripts and then discussed their coding choices to reconcile differences and refine
the coding scheme. Additionally, the study employed reflexive journalling throughout
the data collection and analysis phases. Researchers maintained detailed records of their
observations, reflections, and decisions made during these processes (Creswell 2012), al-
lowing for critical reflection on potential biases and assumptions that could influence the
interpretation of the data.
4. Results
4.1. Study 1
4.1.1. Correlation Analysis Results
The researchers performed descriptive statistical analyses to understand the distribu-
tion of responses on each scale the study utilised. A summary of the means and standard de-
viations for the Religious Commitment Inventory-10 (RCI-10) and the Warwick-Edinburgh
Mental Well-being Scale (WEMWBS) appears in Table 1. For detailed descriptive statistics
of the RCI-10, see Table A2; data for the WEMWBS can be found in Table A3.
Further analysis involved exploring the relationship between the scales using Pear-
son’s correlation coefficient.
The results presented in Table 2reveal a statistically significant positive correlation,
with a correlation coefficient (r) of 0.585 and a p-value of less than 0.001. This substantial
correlation indicates a strong association between higher levels of religious commitment
and enhanced psychological well-being among students. These initial quantitative findings
provide a foundation for the more detailed qualitative research discussed in subsequent sec-
Religions 2024,15, 1061 8 of 16
tions, which explores how pastoral care and other contextual factors within the residential
hall may influence or modify the impact of religious commitment on student well-being.
Table 1. Mean and Standard Deviation of RCI-10 and WEMWBS Scores. (calculated on a 5-point
Likert scale).
Scale Mean SD
Religious Commitment Inventory-10 3.17 0.91
Warwick-Edinburgh Mental Well-being Scale scores 3.51 0.71
Table 2. Pearson Correlation Analysis.
Sum Variable 1 Sum Variable 2 Correlation Coefficient p
RCI-10 WEMWBS r= 0.585 p< 0.001
4.1.2. Regression Analysis Results
We conducted a regression analysis using the summed scores from RCI-10
dimensions—Intrapersonal and Interpersonal—and WEMWBS to investigate the influ-
ence of religious commitment on psychological well-being. The WEMWBS score, which
serves as the dependent variable, has a Cronbach’s
α
of 0.92 and reflects overall psycholog-
ical well-being. The Intrapersonal and Interpersonal scores from the RCI-10, both of which
are sum variables, serve as independent variables. The Cronbach’s
α
values are 0.86 for
Intrapersonal and 0.80 for Interpersonal.
The analysis shown in Table 3reveals that both dimensions of religious commitment
significantly predict psychological well-being. The coefficients indicate a positive relation-
ship, with the interpersonal dimension exhibiting a stronger effect on the WEMWBS scores
than the intrapersonal dimension. This result suggests that personal religious practices
and social interactions within the religious community are crucial in enhancing students’
mental health.
Table 3. Regression Analysis of RCI-10 Dimensions on WEMWBS.
Variable Beta
Std. Error
t-Value p-Value 95% Confidence Interval
Constant 0.886 0.301 2.945 0.004 [0.289, 1.482]
Intrapersonal 0.311 0.062 5.045 <0.001 [0.189, 0.434]
Interpersonal 0.458 0.058 7.873 <0.001 [0.343, 0.573]
The regression model accounted for approximately 48.1% of the variance in psycholog-
ical well-being (R-squared = 0.481), highlighting religious engagement’s significant role in
students’ lives. The statistical significance of the model (F-statistic: 44.02, Prob (F-statistic):
2.95 ×10−14) reinforces the findings’ reliability.
These results corroborate the hypothesis that higher levels of religious commitment,
encompassing personal engagement and communal interactions, are linked to St. John’s
College students’ improved psychological well-being. This analysis underscores the impor-
tance of pastoral care and a holistic approach that integrates individual and social–religious
experiences in fostering a supportive environment that contributes positively to university
students’ mental health.
The findings from this regression analysis provide a robust quantitative foundation to
argue that pastoral interventions are vital components of educational settings, particularly
in residences where religious activities markedly influence students.
Religions 2024,15, 1061 9 of 16
4.2. Study 2
The interview results fell into three subthemes: interest in and fondness for Christianity,
respect for Christian traditions, and spiritual growth and personal development (see
Table 4).
Table 4. Thematic coding framework (n = 26).
Subtheme Open Codes Definition
Interest in and Fondness
for Christianity
Interest in religious activities
This theme captures the students’ initial and developing interest in
Christianity through engagement in various religious activities and
exposure to Christian practices and symbols within the hall.
Positive reception of
Christianity
Respect for Christian
Traditions
Respect for religious practices This theme reflects how students, regardless of their personal
religious beliefs, respect Christian traditions and rituals as integral
parts of the hall’s culture and community life.
Non-Christian engagement
Community and belonging
Spiritual Growth and
Personal Development
Personal reflection
This theme explores how religious counselling and participation in
religious events contribute to students’ personal growth and
spiritual development.
Counselling with religious
integration
4.2.1. Interest in and Fondness for Christianity
Most respondents answered positively about their experiences with Christianity, in-
cluding religious involvement in fellowships, religious festivals, community participation,
and counselling services. All names mentioned are pseudonyms to protect the identities of
the interviewees.
In the 26 interviews, nearly half of the students expressed interest in Christianity, the
Bible, or the hall’s religious activities (n = 17). The hall distributes pamphlets to encourage
students to participate in such activities. Moreover, one can observe elements associated
with Christianity throughout the dormitory, especially at the building’s entrance, and each
floor boasts constantly updated posters of religious activities. Many students reported
receiving background information about Christianity through their living experiences
(n = 21).
Some students reported that the hall’s religious activities and rituals were extremely
formal and complicated (n = 6), but the rituals made them feel the solemnity of Christianity.
One student said,
In some folk religions in Taiwan, if you tell someone that you believe in this
religion, you go to worship it and then you easily become a follower of that
religion. However, judging by the hall’s activities, Christianity is not that simple.
You must go to church and be formally baptised and promise the Lord to serve
him forever. Therefore, Christianity is more systematic and respectful. If I’m
going to be a Christian in the future, I also need to be well prepared. (Seakay,
female student, 23)
Sheau Wei from Malaysia mentioned that the Biblical phrases on the pamphlets
captured her interest, and she found them beautiful to read. She said, “Our [Bible study
group’s] hope is that together we can ‘pursue righteousness, faith, love [and] peace with
those who call on the Lord out of a pure heart’” (2 Timothy 2:22). She described the hall
staff as extremely kind and gracious, probably due to the Christian influence, and believed
that Bible teachings can lead people towards goodness and help them develop good morals.
Another student commented on the staff’s hospitality: “They are all very nice people.
With their companionship and support, I overcame many difficulties, both in my life and
research” (Lau, female student, 24).
Some students said that the most significant impact of hostel life was community
service, which entailed helping older people in the surrounding areas (n = 4). One stu-
dent explained,
Religions 2024,15, 1061 10 of 16
After I started graduate school, I was very confused about what else to do except
research. As the master told us, serving the community is about practising the
Christian spirit of “serving people” and “benefitting mankind”, which had a
huge impact on me. (Mok, male student, 21)
The students added that while other halls also require students to participate in com-
munity service, St. John’s has a unique interpretation of service: practising the Spirit of
Christ. This interpretation increased their favourable impressions of the hall’s religious ac-
tivities.
Overall, the residence hall’s broad Christian culture, rituals, and atmosphere positively
impacted the students’ religious perceptions.
4.2.2. Showing Respect for Christian Traditions
Several students interpreted Christianity as a feature or symbol of the hall (n = 18).
They supported its Christian element to connect with residents in the community. Many
associated their positive experiences in the hall with religious festivals, such as Easter and
Christmas (n = 16). Representative views included the following:
Every residence hall has a theme in our university—either serving the community
or protecting the environment—and the theme of our hall is apparently Chris-
tianity. Even if I am not a Christian, this [sic] can be used as an element of the
hall, as a sense of belonging. I believe not just me; many of us see here as our
second home. (Alex, male, 23)
I think Gospel Nights are a fun way to get all members involved. It’s not only a
chance to bring new faces to visit the Chapel of Epiphany but also a fun time to
get to know people in the community. (Ng, female student, 20)
Several students reported that although they were not considering converting to
Christianity, they understood the enthusiasm for the hall’s promotion of religion. Moreover,
they tried to maintain a good relationship with the master and the hall staff (n = 15). One
student, Chu, said he bowed his head during the prayer session at the orientation party. He
interpreted the act as a sign of respect for the hall’s tradition and the exquisitely prepared
orientation party:
I needed to respect the tradition of the hall, so I did it their way. My high school, a
public school in South Africa, also had prayer sessions before meals. Muslim and
Hindu students chose to ignore this. But I thought I should respect the tradition
of the school, so I cooperated with my eyes closed and my head down, as if I
were praying. Participating in prayer also brings me closer to the other people in
the hall.
Chu’s words are consistent with Shillitoe and Strhan’s (2020) findings that non-
religious students may use prayer as a communicative tool in a religious community.
In other words, some students strive not to offend the master or chaplains of the residen-
tial hall.
Ethan, from mainland China, claimed he initially joined the fellowship out of curiosity.
The tutor knew that he understood (but could not speak) Cantonese. However, he worried
he could not partake in discussions, so he advocated for communicating in English sup-
plemented by Mandarin. Ethan felt well cared for and welcomed, stating the following:
“Even if I do not believe in Christianity at the moment, I think I will have a good opinion of
Christianity for the rest of my life”.
A few students remarked that the hall was merely a place to live (n = 11). They noted
St. John’s College’s strong Christian atmosphere and respected this tradition, but it had
little influence on them (n = 8). These students often had a lot of homework and were
less likely to participate in the activities. Researchers attribute such findings to residential
experiences becoming less immersive. Living in the hall no longer guarantees pervasive
peer communication and interactions. Instead, ubiquitous social media makes it much
Religions 2024,15, 1061 11 of 16
easier to interact with friends on the outside, suggesting that students living in a residence
might not rely as heavily on those in their domestic environment for social interactions
(Parameswaran and Bowers 2014).
4.2.3. Spiritual Growth and Personal Development
Significantly, the interviews revealed students’ experiences with counselling services
incorporating religious interventions. The residential tutors at St. John’s College dedicate
themselves to guiding students through their daily challenges and integrating spirituality
and religion into their counselling practices. Previous research supports the comforting
effect of religious counselling (Barnett and Johnson 2011). One student shared her personal
experience with spiritual counselling:
The residence tutor comforted me about my academic issues by quoting the
Bible: “God clothes the grass in the field, which is alive today but tomorrow is
thrown into the fire. Thus, you can be even more sure that God will clothe you.
Don’t have so little faith!” [Matthew 6:30] This [sic] made me feel relieved. (Irene,
female student, 20)
Irene’s testimony that scripture alleviated her academic concerns underscores the
pastoral approach and illustrates the profound personal impact such practices have on
students grappling with everyday stresses. Another student reflected on the peace and
clarity he gained from participating in worship services:
Participating in the worship services and fellowship here brought me a sense of
inner peace and satisfaction. After each event, I felt I had a clearer understanding
and direction for my life and future. (Jacob, male student, 23)
Together, these narratives highlight how spiritual growth and personal development
play essential roles within the context of residential life at St. John’s. They reveal how reli-
giously infused environments can powerfully catalyse significant personal transformation,
enriching the students’ educational journey and overall well-being.
5. Discussion
This study highlights the significant role that pastoral care plays in enhancing both
the religious and psychological well-being of students at St. John’s College. The observed
positive correlations between religious commitment and psychological well-being under-
score the profound benefits that engagement in structured religious activities can have
on students’ mental health. This finding aligns with previous research suggesting that
spiritual engagement enhances coping strategies, providing individuals with a crucial sense
of purpose and community during their university years (Musa 2015;Davis and Kiang
2016).
Moreover, the notable impact of interpersonal religious commitment emphasises the
importance of community and shared experiences in spiritual practices. This suggests that
universities should proactively foster strong community networks through their pastoral
care programmes, recognizing these networks as vital for enhancing student well-being. At
St. John’s College, the pervasive presence of Christian symbols, structured environments
for worship and fellowship, and the integration of spiritual practices into daily routines
collectively create an environment that bolsters spiritual and emotional well-being.
The study reinforces the crucial role of pastoral care in supporting mental health,
echoing extensive research that demonstrates the positive correlation between religious
involvement and psychological well-being (Hoogeveen et al. 2022;Tsomokos and Dunbar
2023;Garssen et al. 2020). The provision of counselling services by pastoral care pro-
grammes is particularly vital in addressing the mental health challenges often encountered
in higher education settings. For instance, the integration of pastoral counselling at Tai-
wan’s Chang Jung Christian University, situated within the East Asian cultural sphere,
effectively supports the spiritual and emotional health of its students, serving as a model
for similar initiatives (Tsai 2005).
Religions 2024,15, 1061 12 of 16
Furthermore, regular participation in worship and fellowship activities has been
described as especially fulfilling, providing students with a sense of peace and contentment.
As Dar and Iqbal (2019) suggest, religious commitment can significantly influence a person’s
sense of meaning in life, which in turn affects their well-being. Students reported feeling
more centered and directed in their personal lives following these activities, underscoring
the powerful impact of ritualistic practices on mental clarity and emotional stability.
Pastoral care is essential for the holistic development of students, addressing not only
their academic needs but also their emotional and spiritual well-being (Cowie 2022). This
approach helps higher education institutions foster a more supportive and nurturing envi-
ronment, which is crucial for a community that respects and celebrates religious diversity.
In terms of practical implications, the findings of this study suggest that universities
would benefit from developing pastoral care programmes tailored to the diverse cultural
and religious backgrounds of their student populations. By fostering an inclusive en-
vironment that respects and nurtures students’ varied spiritual needs, universities can
enhance overall well-being and strengthen students’ sense of belonging. This underscores
the importance of holistic residential life planning that extends beyond academic support
to include spiritual and emotional care.
In summary, the role of pastoral care at St. John’s College is integral to both spiritual
engagement and psychological support, enriching the religious and emotional dimensions
of the students’ college experience. This integrated support system not only nurtures
a well-rounded and supportive community but also resonates deeply with the college’s
Christian values.
6. Conclusions
This study employed a mixed-methods approach to explore the impact of pastoral
care on St. John’s College students’ religious and psychological well-being. The quan-
titative analysis revealed a statistically significant positive correlation between religious
commitment, as measured by the Religious Commitment Inventory-10 (RCI-10), and psy-
chological well-being, as assessed by the Warwick-Edinburgh Mental Well-being Scale
(WEMWBS). These findings indicate that higher levels of religious engagement predict
improved mental health among students. Furthermore, the regression analysis underscored
that both intrapersonal and interpersonal dimensions of religious commitment significantly
contribute to students’ psychological well-being, with the interpersonal aspect exerting a
more substantial influence.
Qualitatively, students reported that pastoral care and religious activities at St. John’s
College significantly fostered their spiritual growth and personal development. Many
participants noted that their involvement in religious practices comforted them, facilitated
deeper community connections, and enhanced their reflection. Collectively, these findings
illustrate the profound impact of integrated pastoral care on fostering a supportive educa-
tional environment that promotes spiritual and psychological health, thereby enhancing
the overall university experience for students at St. John’s College.
This study recognises several limitations. Firstly, the small sample size results from
the residential hall’s capacity, accommodating fewer than 200 students. Additionally, the
high turnover rate among residents further complicated efforts to expand the participant
pool. Secondly, we confined the research to a single residential hall, which may not fully
capture the diversity of experiences and impacts of pastoral care across different student
demographics. Future studies would benefit from broader case studies to explore these
aspects more comprehensively. Thirdly, using a cross-sectional study design enabled us to
examine correlations and mechanisms of action among variables but did not allow us to
determine causal relationships. Longitudinal intervention experiments will be necessary in
the future to investigate these causal relationships further.
Future research could build on the findings of this study by exploring how the broader
application of pastoral care, as defined in different cultural and religious contexts, impacts
student well-being. Specifically, longitudinal studies could investigate the long-term
Religions 2024,15, 1061 13 of 16
effects of pastoral care on students’ spiritual and psychological development. Additionally,
examining potential moderating factors, such as cultural background, social support, or
gender, could provide insights into how these variables influence the strength or direction
of the observed relationships.
Author Contributions: Conceptualization, X.L. (Xunqian Liu); methodology, X.L. (Xunqian Liu);
software, X.L. (Xiaoqing Liu); formal analysis, X.L. (Xiaoqing Liu).; resources, X.L. (Xiaoqing Liu);
writing—original draft preparation, X.L. (Xunqian Liu); writing—review and editing, X.L. (Xunqian
Liu). All authors have read and agreed to the published version of the manuscript.
Funding: This work has been supported by The National Social Science Fund of China, grant number
22CDJ003.
Institutional Review Board Statement: Ethical review and approval for this study were waived by
the Human Science and Technology Ethics Review Committee of Shanghai Jiao Tong University, in
accordance with their guidelines.
Informed Consent Statement: Informed consent was obtained from all subjects involved in the study.
Data Availability Statement: The original contributions presented in the study are included in the
article, and further inquiries can be directed to the corresponding author.
Conflicts of Interest: The authors declare no conflict of interest.
Appendix A
Table A1. The Distribution of Participants by Demographic Data (n = 89).
N/Percentage
University Class Level
First year 37(41.6%)
Second year 30(33.7%)
Third year 22(24.7%)
Gender
Male 41(46.1%)
Female 47(53.9%)
Academic discipline
Social science 47(52.8%)
Science 36(40.4%)
Humanities 6(6.74%)
Table A2. Descriptive Statistics of RCI-10.
Items Mean SD
1 I often read books and magazines about my faith. 3.40 1.02
2 I make financial contributions to my religious organization. * 2.38 0.88
3 I spend time trying to grow in understanding of my faith. 4.58 0.83
4Religion is especially important to me because it answers many
questions about the meaning of life. 4.14 0.83
5 My religious beliefs lie behind my whole approach to life. 2.85 1.22
6 I enjoy spending time with others of my religious affiliation. * 2.86 0.54
7 Religious beliefs influence all my dealings in life. 1.56 0.89
Religions 2024,15, 1061 14 of 16
Table A2. Cont.
Items Mean SD
8It is important to me to spend periods of time in private religious
thought and reflection. 4.23 0.92
9 I enjoy working in the activities of my religious organization. * 3.37 1.23
10 I keep well informed about my local religious group and have some
influence in its decisions. * 2.33 0.73
The four items marked with * represent Interpersonal Religious Commitment, while the six items that are
unmarked pertain to Intrapersonal Religious Commitment.
Table A3. Descriptive Statistics of WEMWBS.
Items Mean SD
1 I’ve been feeling optimistic about the future. 3.99 0.89
2 I’ve been feeling useful. 3.73 0.66
3 I’ve been feeling relaxed. 3.55 0.57
4 I’ve been feeling interested in other people. 2.47 0.82
5 I’ve had energy to spare. 2.17 0.67
6 I’ve been dealing with problems well. 3.43 0.52
7 I’ve been thinking clearly. 3.05 0.54
8 I’ve been feeling good about myself. 4.34 0.48
9 I’ve been feeling close to other people. 3.87 0.73
10 I’ve been feeling confident. 3.13 0.88
11 I’ve been able to make up my own mind about things. 4.73 0.67
12 I’ve been feeling loved. 4.31 0.99
13 I’ve been interested in new things. 3.61 0.65
14 I’ve been feeling cheerful. 2.75 0.68
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