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Vol. 70, No. 1 (Summer 2026) - Celebrating America’s Sestercentennial

The Mental Health Crisis for Clergy and Beyond in a Post-COVID Era

Nicole Guzik

It should have served as a warning. When I began as a senior rabbi of a large congregation in 2023, retired members echoed the same message: this is the hardest time in Jewish history to be a religious leader. I laughed it off. The hardest time? Look at the clergy who served during the Shoah. Or consider the clergy who led efforts on behalf of civil rights and/or Soviet Jewry. As the Conservative Movement navigated fundamental halakhic changes—driving on Shabbat, the inclusion of women in liturgy and clergy positions, the acceptance of the LGBTQ+ community in officiating marriages and clergy roles—each of those shifts demanded courage, wisdom, and willing voices to make a difference. How could my own rabbinate come close to what my esteemed predecessors faced head-on?

I am hopeful this article will serve as a map for future clergy and laity, identifying a few of the major challenges current clergy members meet. These challenges have contributed to what I am calling the clergy mental health crisis in a post-COVID-19 era. Perhaps by naming the issues, understanding their mental and emotional impact, and offering some guidance, Jewish clergy and congregations will have a better understanding of what we (clergy serving onward from 2020) undertake daily and how to best address mental health challenges for ourselves and our laity.

In 2025, Atra: Center for Rabbinic Innovation developed a study to identify the causes of a crashing rabbinic pipeline. While 97 percent of the rabbis interviewed found their work immensely rewarding, more than 450 “would-be” rabbis turned away from the rabbinate as a career choice, fearing particular deterrents.1

Practical training, financial constraints, and geographical restraints were itemized as barriers, but burnout was identified as the “silent emergency shaping the present and future of the rabbinate.”2 I posit that the last six years have caused this silent emergency and should be addressed from the angles of mental and emotional health.

I am not alone in my analysis. In 2023, US Surgeon General Vivek Murthy issued a health advisory, and public statement entitled Our Epidemic of Loneliness and Isolation.3 Murthy explains that there are three vital components of social connection: structure, function, and quality. Structure refers to the frequency, variety, and number of our relationships. Function explains the purpose of the relationship and the type of support it provides. Quality determines the positive or negative impact on our lives. There has been a sharp decline in all social connections; from family engagement and companionship to non-household social engagement, people are spending less time with each other. According to the report, in 2020 only 47 percent of Americans claimed membership in a church, synagogue, or mosque—a dip below 50 percent and the first time the figure had reached that point since the question was first posed in survey form. While the percentage of faith-institution membership may be slightly higher in the wake of October 7, clergy are not immune from their own state of loneliness and disconnection, nor from vicariously feeling the pains of congregants suffering from chronic isolation. Murthy recommends that faith-based organizations provide more opportunities for in-person, safe, inclusive gatherings. His final recommendation is that healthy social connection should be modeled by those leading by example. The recommendation seems innocuous: faith leaders should provide more information about social connections, increase the frequency of social connections, and model healthy connections. In other words, faith leaders should create a community center that provides mental health awareness on top of pastoral support, Sabbath and holiday worship services, life-cycle officiating, fundraising guidance, and leadership training. To help provide an antidote to loneliness and isolation for others, faith leaders should become therapists and social-event planners alongside theological experts. Not impossible. But certainly daunting. Crushing, even. Who has the capacity to do it all?

And yet, many clergy have taken on these challenges—willingly and unwillingly. I found a second calling in returning to school in 2019 to train as a marriage and family therapist. This was not in response to the mental health challenges clergy are facing; it just happened that I went back to school at the most fortuitous time. Who knew that a worldwide pandemic would hit in 2020? My degree and my experience at the Maple Center, a sliding-scale therapeutic practice, opened my eyes to the severity of mental illness plaguing our greater community. My clients sat behind screens; due to COVID-19, I never met my clients in person. We discussed everything from fear of COVID to depression, OCD, anxiety, couple distress, family dysfunction, and attachment issues. General loneliness, distraction, and chronic mental paralysis pervaded each conversation. I found myself seeing similar themes within the congregation. We officiated funerals and b’nai mitzvah over Zoom. Imagine trying to comfort the bereaved as I sit behind a screen and as they hold a shovel, placing earth upon a grave. Or offering a mazel tov when the volume is barely working. The uncertainty over when the isolation would cease felt devastating and debilitating. As clergy and therapists, we try to give our clients and congregants hope—to help them find sources of resilience and to have faith in a brighter tomorrow. During COVID, we tried to see clients more often to meet their needs. We created more Zoom content to keep congregants connected. In response to the uptick of unplanned work, the physical and emotional well-being of clergy members plummeted.

The adrenaline of the COVID years lasted only so long. Now, as we walk through a post-COVID world, the toll has not been reduced. When and how have clergy members processed what the COVID years have done to our mental health? I am inclined to think that while some may be in therapy, most members of the clergy have done very little to repair the emotional wear COVID caused. It is highly doubtful that congregations or other Jewish institutions have invested time and resources for clergy to receive the kind of necessary mental support to navigate the vicarious trauma we have experienced. As we will discuss, the byproducts of COVID—telehealth, a greater reliance on social media, and AI—have added more stressors to our system. While COVID may have slowed our social calendars, to reconnect, synagogue programming calendars are now overflowing. Clergy leaders are tired. We cannot professionally or personally keep up with the demands that Murthy explains are necessary for a lonely nation to heal.

What does burnout look like? American psychologist Herbert Freudenberger defines burnout as a “combination of feeling emotionally exhausted, being drained of compassion towards others, and believing nothing you do makes a difference.”4 Burnout may also come from a sense of comparison. How does the scarcity of resources cause clergy to feel inadequate in what they provide for their parishioners? The ordained priest Callie Swanlund explains, “Both scarcity and comparison seem to reinforce we aren’t good enough, smart enough, attractive enough, wealthy enough, or successful enough, and that we’re somehow deserving of our not-enoughness.”5 In 2008, “8.7% of clergy, compared to 5.5% of US adults, qualified for moderate depression or higher.”6 That statistic was based on a survey of United Methodist Church clergy who identified expectations regarding availability, membership, finances, and congregational evaluation as among the highest stressors of the profession.7 The overlaps with Jewish clergy resonate deeply. The percentages surveyed in 2008, however, do not capture what has emerged in the last six years. While anxiety and depression rates have increased generally—and especially through the COVID years—research points to a person’s prior mental health well-being as the strongest indicator of how a clergy member fared during the global pandemic.

In the Jewish community, COVID is just the beginning. When Jewish clergy evaluate the ongoing forces shaping their mental well-being, the relevant subjects include October 7 and antisemitism, political polarization, and the age of social media. The remainder of this article will explore the psychological impact of each subject and offer some humble recommendations toward a healthier body of Jewish clergy.

October 7 and Antisemitism

My husband and I were installed as senior rabbis of Sinai Temple in 2023—more specifically, October 2023, two weeks after the hideous, tragic, and hateful events of October 7. While hundreds of Israelis were being slaughtered, we watched in horror as hundreds more were taken captive by Hamas, hidden in the torture tunnels of Gaza. The nightmare was just beginning to unfold: a war in Gaza, IDF soldiers dying day and night, congregants wondering what they could do, congregants asking how they could help. Overnight, synagogues became war operations zones—providing supplies to IDF units, raising money for ambulances, and offering Zoom and in-person education programs to keep up to date on the latest developments in Israel.

As the war continues, Jewish clergy have struggled to meet the demands of Israel’s needs while also satiating congregants’ desires to be useful. Moreover, as discussed in the next section, diverse opinions about the war in Gaza, the Israeli government, and Zionism have impacted Jewish clergy members’ emotional and mental state. From feeling conflicted in their own opinions to struggling to hold space for varied opinions within their congregations, it is no wonder clergy have felt a greater sense of burnout.

Dr. Rotem Regev explores a qualitative study focused on the mental health of Canadian Jewish mental health clinicians after October 7.8 She found an uptick in the needs of Jewish clients, while Jewish clinicians were faced with helping their clients even as they navigated similar feelings and emotions themselves. The navigation included fear in the workplace, losing a sense of belonging, worrying about family and friends in Israel, and a reopening of intergenerational trauma. Jews witnessing October 7—especially the vivid images on social media—were reminded of trauma experienced through the Iranian Revolution and the Holocaust. Regev explains that Jewish clinicians “described struggling to focus during sessions, crying between clients, feeling emotionally ‘flooded’ by the material they were hearing, and experiencing vivid reactivation of personal or intergenerational trauma narratives.” While clergy and clinicians differ in their scope of work, the vicarious trauma and countertransference they experience are similar. How many clergy members sat with congregants after October 7, attempting to comfort and embrace, and found themselves later numb or rooted on the couch? Or perhaps the clergy person found themselves emotionally and physically depleted, checking their phone for updates on their own family members while also facing competing priorities like funerals and hospital visits.

Another study came out of Northern California, in which Jews’ mental health was studied before and after October 7.9 The study is clear: stress, anxiety, and depression are all significantly higher for the studied population after October 7. Jewish clergy and clinicians are not immune from these statistics. Instead, Jewish clergy with raised levels of stress, anxiety, and depression must be able to attend to the needs of their flock. But who is attending theirs?

Political Polarization

Jewish clergy are faced with the emotional and mental repercussions of global political polarization. Depending where they live, clergy are asked how they feel about the president, the prime minister, about policy, about how current legislation is informed by Torah values, and they are encouraged to write, speak, and post political opinions online. They are also admonished when they write, speak, and post political opinions online. Congregants are pleased when a clergy member’s opinion matches theirs and disgusted when it does not. If a clergy person decides to be silent, vowing to keep the pulpit free of politics, some congregants are pleased; others feel restless, seeking answers in a Jewish space. Jewish clergy are anxious, attempting to create holy, safe, welcoming spiritual homes without offending one person or another; attempting to keep their jobs and own financial stability intact. At the end of the day, Jewish clergy end up offending someone and go home riddled with worry and tension. In addition, some policy positions and political opinions go directly against our own morals and standards. Our identities may feel attacked, depending on whoever is leading our city, state, nation and/or the State of Israel. Clergy may be facing congregants experiencing political polarization and political anxiety while experiencing the very same issues and symptoms themselves.

Dr. Angelica Soto, in Staying Sane in a Polarized World, explains the psychological impact of constantly managing political anxiety. She writes:

Chronic political anxiety doesn’t just create discomfort—it gradually alters how we process information, make decisions, and interact with others. When the nervous system remains in a prolonged state of threat or vigilance, the brain’s prefrontal cortex (responsible for nuanced thinking, empathy, and long-term planning) becomes less accessible.10

She continues, “Political stress narrows our thinking, and narrow thinking increases our susceptibility to confirmation bias, extreme messaging and tribalism.”11 She encourages all of us to regulate our nervous systems if we ever wish to reengage in healthy “discernment, dialogue and grounded action.”

A study through Barna explains that while 46 percent of clergy experienced depression in 2015, this number rose to 59 percent in 2020.12 Christianity Today lists political polarization entering the church as one of the growing issues facing clergy.13 Clergy are more likely to leave congregations facing internal conflict, with political polarization being one of those conflicts.14 And instead of churches providing ample support during these crises, clergy end up leaving the congregation and the vocation altogether.

A recent study on the impact of political polarization on clergy was conducted with 648 United Methodist pastors in North Carolina.15 The study explains that while some may try to avoid people with politically adverse opinions, this proves impossible in the workplace. Instead of the workplace serving as a place of belonging or safety, the workplace becomes a chronic stressor. For clergy, this is no different. The study noted prominent political mismatches between pastors and their congregations. The severity of the political mismatch often led to extreme occupational distress. It is interesting to note that, in this study, more liberal Protestant clergy felt a greater sense of occupational distress and mismatch than more conservative-leaning Protestant clergy. While it would be irresponsible to draw direct correlations with the Jewish community, one might surmise a similar inference in clergy-congregational political mismatch. A Jewish clergy member with a stronger liberal or conservative leaning than their congregation will likely experience occupational distress and feel a sense of political polarization within their workplace. With extremism on the rise on both the right and left sides of the aisle, it feels impossible for any clergy person today to avoid the mental, emotional, and social ramifications of political polarization—within the congregation and within their personal lives.

Social Media and the Anxious Generation

There are multiple ways to get ahold of me: phone call, text, Facebook message, Instagram message, WhatsApp. For those with X, TikTok, LinkedIn, and Snapchat accounts, I imagine those are other ways of connecting as well. COVID opened up an entirely new world of connection. Zoom is the norm, as is streaming well-produced synagogue services and online programming. In the medical and therapeutic world, telehealth is common, and some practitioners provide services only online. For Jewish clergy, there is a renewed expectation to be available—not just in person, but at all times. With multiple ways of “finding” us, clergy are expected more than ever to be present. There is also an expectation to maintain a social media presence. Who you are on the bimah should extend to your social media following. The online persona has become just as important as the in-person persona. Rabbi-as-influencer is not just trendy; it has become a standard part of the job.

How is this ever-present flow of social media and online presence impacting clergy? Carl Addison, with Earthen Vessel Ministries, writes, “The comparison parishioners make with polished and well-funded online services, along with the inevitable comparisons made with other preachers, has created feelings of inadequacy and doubt among many leaders.”16 In a world in which we already suffer from insecurities about whether we are good enough, there is an added level of online comparison. Preachers who are able to produce and edit online materials due to a healthier and more extensive budget may not feel as burdened as preachers with smaller production teams and fewer resources. However, those expected to produce online content feel a greater sense of pressure to produce more and more, essentially co-creating in-person and online communities.

In 2024, a scoping review compiled 114 articles studying social media’s mental health impact on adults.17 A striking 78.6 percent of the studies revealed higher levels of depression, anxiety, mood disturbance, and loneliness. In 2025, 84 percent of US adults were connected to a device for an average of six to seven hours per day.18 The awareness that we are missing notifications and messages because of our ability to be connected in multiple ways compounds the stress we are already experiencing. The lack of sleep compounds anxiety and depression. Our readiness to be available at all times to our congregants is one of the main debilitating factors to our physical and mental health.

Recommendations

With overflowing workloads, clergy may balk at carving out more time for self-help. However, without addressing the mental health challenges of the last six years, the clergy attending to the needs of our congregations will be emotionally depleted and physically ill.

A few modest, humble recommendations from a trained therapist and rabbi in the field:

  • Congregations should invest in therapeutic offerings for their clergy. This may take the form of one-on-one counseling, group processing, or long-term or brief counseling sessions.
  • Clergy unions should provide monthly or bimonthly processing groups with specific topics, such as COVID-processing or navigating October 7. The groups should not be designed to solve issues within congregations. Each group should include a licensed clinician who helps the clergy navigate their own trauma faced while serving as a Jewish leader during this time frame. If possible, groups should take into consideration the age/stage of the clergy person to help determine the best group makeup.
  • While online processing groups may be the only possibility for some clergy (especially in more remote areas of the nation), in-person Jewish clergy gatherings for both social connection and emotional processing are ideal.
  • Sinai Temple has hired a full-time licensed clinician to serve the congregation and, more importantly, the clergy. If a congregation can do so, having a clinician to address mental health stressors for the clergy and staff is a lifesaver. If the cost is too great, perhaps a few congregations can come together to create such a position.
  • Before signing any contract for a congregation, clergy should be clear about how their political alignment or mismatch will inform the future of their mental health. Is this congregation an open tent, welcoming of all political opinions? How do the rabbi’s views differ from those openly stated by the congregation? Is there an expectation to keep politics away from the bimah? Does this expectation align with the rabbi’s desires and goals? These kinds of upfront conversations will help set the path for a healthier relationship between clergy and congregation.

Dr. Angelica Soto reminds us that when we must engage in a political conversation, we should do so without expecting to win an argument. She explains:

Engaging in political dialogue with care doesn’t mean trying to win an argument or convert someone to your way of thinking. It means showing up with a grounded sense of your own values, a willingness to acknowledge the emotional terrain others bring, and the self-regulation to stay present when things get heated. It means protecting your peace without closing your heart and creating space for dialogue without losing yourself in the process.19

  • Clergy should set clear boundaries about how and when congregants can contact them. Understandably, a death in the middle of the night or an emergency deserves immediate attention. However, clergy should set a protocol within the congregation. Do we answer on WhatsApp? Perhaps all congregationally related activities and conversations should be streamlined through email only. There may not be one standard method of communication, but determining the boundaries early may prevent further symptoms of burnout.
  • Does the congregation expect a clergy online presence? This kind of expectation should be well-defined and contained within the timeline of a regular work week. The pressures on clergy to “be perfect” are not new. However, a “perfect” online presence compounds the clergy mental health issue.
  • How often is the clergy person taking sabbaticals, and for how long? Is the duration enough time for the clergy person to feel valued and gain a sense of renewal?
  • Finally, the Jewish community should collaborate with local and national mental health organizations to develop shared language and shared goals. For example, each year, local Federations, synagogues and day schools should come together in partnership with local clinicians and mental health providers to discuss overarching goals for the sound mental health of the Jewish community. These goals should be shared on a national level and revisited twice a year, internally within each institution, regionally and nationally. The biggest challenge will be determining which organization is responsible for such an important endeavor. However, it would make sense for each movement’s union (Rabbinical Assembly/USCJ, URJ, Orthodox Union, etc.) to consider taking on this task.

Most clinicians analyzing this article would surmise that the overarching answers to healthy clergy mental health include the following: clear boundaries and expectations and carving out time to address one’s own well-being. Clergy members want to be in congregations. The Atra research conveys that this profession is still one many of us find rewarding and fulfilling. However, between October 7, rising political polarization, and the age of social media and ultra-connectivity, to be a clergy person is beyond mentally and physically draining. A partnership with congregations in addressing their clergy person’s mental health will ultimately lead to a healthier clergy person, and beyond that, God-willing, a healthier congregation.

Rabbi Nicole Guzik, AMFT, is Co-Senior Rabbi, Sinai Temple, Los Angeles, CA.

Bibliography

Addison, Carl. “Clergy Mental Health Crisis.” Earthen Vessel Ministries, November 7, 2023. https://carladdison.com/2023/11/07/clergy-mental-health-crisis/.

Atra: Center for Rabbinic Innovation. From Calling to Career: Mapping the Current State and Future of Rabbinic Leadership. 2025. https://atrarabbis.org/wp-content/uploads/From-Calling-to-Career-Mapping-the-Current-State-and-Future-of-Rabbinic-Leadership.pdf.

Atra: Center for Rabbinic Innovation. Rabbinic Pipeline: Executive Summary. 2025. https://atrarabbis.org/wp-content/uploads/Rabbinic-Pipeline-Executive-Summary-Final.pdf.

Barna Group. “Pastors’ Thoughts on Suicide and Self-Harm.” Accessed April 26, 2026. https://www.barna.com/research/pastors-thoughts-suicide-self-harm/.

Hasan, M. K. “Meta-Stress in the Digital Age: How Social Media and Constant Connectivity Create New Layers of Stress.” Annals of Medicine and Surgery 87, no. 9 (June 23, 2025): 5364–5367. https://doi.org/10.1097/MS9.0000000000003515.

Hibel, Lauren C., Mor Sigal, and Yael Teff-Seker. “Mental Health in Californian Jews before and after October 7, 2023.” Psychological Trauma: Theory, Research, Practice, and Policy 17, no. 7 (2025): 1556–1563. https://doi.org/10.1037/tra0002011.

Koh, Geraldine Kaijun, Jenna Qing Yun Ow Yong, Andrew Ren Yi B. Lee, Brendan Shao Yang Ong, Chun En Yau, Cyrus S. H. Ho, and Yong Shian Goh. “Social Media Use and Its Impact on Adults’ Mental Health and Well-Being: A Scoping Review.” Worldviews on Evidence-Based Nursing 21, no. 4 (August 2024): 345–394. https://doi.org/10.1111/wvn.12727.

MacInnis, Adam. “The Mental Health Crisis Ministers Struggle to Talk About.” Christianity Today, April 2025. https://www.christianitytoday.com/2025/04/ministers-mental-health-crisis-struggle/.

Murthy, Vivek H. Our Epidemic of Loneliness and Isolation: The U.S. Surgeon General’s Advisory on the Healing Effects of Social Connection and Community. Washington, DC: U.S. Department of Health and Human Services, 2023. https://www.hhs.gov/sites/default/files/surgeon-general-social-connection-advisory.pdf.

Proeschold-Bell, Rae Jean, and Jason Byassee. Faithful and Fractured: Responding to the Clergy Health Crisis. Baker Academic, 2018.

Regev, Rotem. “Compounded Traumatic Reality among Jewish Mental Health Practitioners in the Diaspora Post-October 7: An Exploratory Qualitative Study.” Journal of Human Behavior in the Social Environment (2025): 1–19. https://doi.org/10.1080/10911359.2025.2586515.

Soto, Angelica. Staying Sane in a Polarized World. Angelica Family Wellness, 2025.

Swanlund, Callie. From Weary to Wholehearted: A Restorative Resource for Overcoming Clergy Burnout. Church Publishing Incorporated, 2024.

Tevington, Patricia, et al. Clergy Discontentment Patterns Report. COVID Religion Research Initiative, 2024. https://www.covidreligionresearch.org/wp-content/uploads/2024/03/Clergy_Discontentment_Patterns_Report-compressed_2.pdf.

  1. 1 Atra: Center for Rabbinic Innovation, From Calling to Career: Mapping the Current State and Future of Rabbinic Leadership (2025), https://atrarabbis.org/wp-content/uploads/From-Calling-to-Career-Mapping-the-Current-State-and-Future-of-Rabbinic-Leadership.pdf.

  2. 2 Atra: Center for Rabbinic Innovation, Rabbinic Pipeline: Executive Summary (2025), https://atrarabbis.org/wp-content/uploads/Rabbinic-Pipeline-Executive-Summary-Final.pdf.

  3. 3 Vivek H. Murthy, Our Epidemic of Loneliness and Isolation: The U.S. Surgeon General’s Advisory on the Healing Effects of Social Connection and Community (U.S. Department of Health and Human Services, 2023), https://www.hhs.gov/sites/default/files/surgeon-general-social-connection-advisory.pdf.

  4. 4 Herbert Freudenberger, quoted in Callie Swanlund, From Weary to Wholehearted: A Restorative Resource for Overcoming Clergy Burnout (Church Publishing Incorporated, 2024).

  5. 5 Swanlund, From Weary to Wholehearted, 84.

  6. 6 Rae Jean Proeschold-Bell and Jason Byassee, Faithful and Fractured: Responding to the Clergy Health Crisis (Baker Academic, 2018), 37.

  7. 7 Proeschold-Bell and Byassee, Faithful and Fractured, 9.

  8. 8 Rotem Regev, “Compounded Traumatic Reality among Jewish Mental Health Practitioners in the Diaspora Post-October 7: An Exploratory Qualitative Study,” Journal of Human Behavior in the Social Environment (2025): 1–19, https://doi.org/10.1080/10911359.2025.2586515.

  9. 9 Lauren C. Hibel, Mor Sigal, and Yael Teff-Seker, “Mental Health in Californian Jews before and after October 7, 2023,” Psychological Trauma: Theory, Research, Practice, and Policy 17, no. 7 (2025): 1556–1563, https://doi.org/10.1037/tra0002011.

  10. 10 Angelica Soto, Staying Sane in a Polarized World (Angelica Family Wellness, 2025), 27.

  11. 11 Soto, Staying Sane in a Polarized World, 27.

  12. 12 Barna Group, “Pastors’ Thoughts on Suicide and Self-Harm,” accessed April 26, 2026, https://www.barna.com/research/pastors-thoughts-suicide-self-harm/.

  13. 13 Adam MacInnis, “The Mental Health Crisis Ministers Struggle to Talk About,” Christianity Today, April 2025, https://www.christianitytoday.com/2025/04/ministers-mental-health-crisis-struggle/.

  14. 14 Patricia Tevington et al., Clergy Discontentment Patterns Report (COVID Religion Research Initiative, 2024), https://www.covidreligionresearch.org/wp-content/uploads/2024/03/Clergy_Discontentment_Patterns_Report-compressed_2.pdf.

  15. 15 Clergy Discontentment Patterns Report.

  16. 16 Carl Addison, “Clergy Mental Health Crisis,” Earthen Vessel Ministries, November 7, 2023, https://carladdison.com/2023/11/07/clergy-mental-health-crisis/.

  17. 17 Geraldine Kaijun Koh et al., “Social Media Use and Its Impact on Adults’ Mental Health and Well-Being: A Scoping Review,” Worldviews on Evidence-Based Nursing 21, no. 4 (August 2024): 345–394, https://doi.org/10.1111/wvn.12727.

  18. 18 M. K. Hasan, “Meta-Stress in the Digital Age: How Social Media and Constant Connectivity Create New Layers of Stress,” Annals of Medicine and Surgery 87, no. 9 (June 23, 2025): 5364–5367, https://doi.org/10.1097/MS9.0000000000003515.

  19. 19 Soto, Staying Sane in a Polarized World, 129.