Category: battle

A Deep Crisis of Faith

faith-mental-illness

Church response to the mentally ill

By Peter Andres

Are people of faith with a mental illness different from those who have a physical illness? Much about mental illness still remains a mystery. That’s one of the reasons people are tempted to spiritualize the problem. They hope that the person with mental illness would be able to gain spiritual strength and thus gain victory over the illness.

What remains hard for many to understand is that having a mental illness and being a strong person of faith is no different than having a serious physical illness and being a strong person of faith.

How can church leaders encourage support of people with a mental illness? What does a person with a mental illness need to help him or her feel accepted and part of the congregation? How does the Christian message and experience take on meaning under these circumstances? What exactly is mental illness, anyway?

Marja Bergen, in her book, Riding the Roller Coaster (Northstone, 1999), describes her experiences living with bipolar disorder. She talks about the many important factors that helped make her life with this illness tolerable and manageable. Having a supportive husband, friends, and service systems were critical, but she also acknowledges the importance of a spiritual home.

Her church friends learned to understand her illness and provided spiritual nurture, especially during difficult times. She speaks about friendships which include a common belief as being the most valuable ones she’ll have. But she also admits that she was fortunate in this regard.

Sadly, many people with mental illness who look for spiritual help during difficult times face ignorance, stigma, avoidance, and judgment. The spiritual counsel and prayer these people receive frankly do more harm than good.

Understanding mental illness, even from the professional, scientific perspective, is still very much a work in progress. Schizophrenia and its related disorders, bipolar disorder (also known as manic depression), major depression, panic and obsessive-compulsive disorders, are all considered mental illnesses. It is estimated that between 15 percent to 20 percent of North Americans will, at some time in their lives, experience a mental illness. Most of these will suffer debilitating depression.

Evidence suggests there are probably organic (biochemical) reasons for the illness, or psycho-social origins — or a combination of the two. Treatments that deal with the symptoms include medications, psychotherapy or a blend of both.

What is clear to people working in the field is that the experience of the illness goes far beyond living with the symptoms. While a person who has a physical illness — even cancer — suffers discomfort and anxiety related to the illness, those who have a mental illness suffer from a constellation of additional issues. These all affect their ability to return to wellness. One of them is stigma, both internally and externally imposed. There’s also the loss of self-worth and self-efficacy that might come with a loss of job, friends, marriage and the feelings of being separated from God.

How can the church assist someone in a situation as devastating as this?

1. Church leaders and church members need to know that a mental illness is not the same as a spiritual crisis. Nor is the absence of healing, especially after fervent prayer, a sign of judgment or lack of faith.

2. There should be no judgment about the use of mood altering medications. Medications are commonly needed to treat the bio-chemical causes for the disorder and radically help many keep their symptoms under control.

3. Quality of life for a person suffering from mental illness does not depend on a complete remission from the illness.

What church members need to know is that many experience a recovery which allows them to return to an active and fulfilling life — but still continue to experience times that are difficult. Recovery from mental illness means: the return of a positive sense of self, usually through meaningful endeavour (work, vocation), a circle of meaningful relationships, a place to live that the person can call his or her own, and a spiritual life that feels a reconnection with God.

The recovering person can be experiencing personal brokenness and limitations, yet have valuable gifts to offer to the church community.

Peter Andres is a regional director for MCC Supportive Care Services, a non-profit charitable organization which supports people with disabilities — including people with mental health issues. He can be contacted at peter@mccscs.com.

 

A Singular Coal

OLYMPUS DIGITAL CAMERA A young man had come to a decision. “I will not be attending Church. I need to stand on my feet, and be a Christian my own way.” He was quite adamant about this, and his young wife hadn’t the slightest about what to do. It seems he had grown somewhat hard and coarse over the last few months. He had quit attending services for the last few Sundays.

She had made a discreet call to their pastor; she also prayed for her husband. “What else can I do?” she thought. “We really need to go to church.” She went about her busy morning, washing clothes, and tending the fire. “Somethings are best left in God’s hands” she said to no one in particular.

That evening was chilly and a fire was banked up quite nicely. The little house was cozy and ready to be “buttoned-up” for the night, when there was a knock on the door. It was the pastor, smiling and holding his hat. “Good evening. dear ones– someone told me you had a nice fire to sit by.”

“Come in, Reverend; please, come and sit,” the young husband said. He was not really enthused by the pastor’s sudden and unannounced visit, but he was polite. Removing his coat, the pastor sat in big wing-backed chair by the fire. He was quiet. No one said a thing. They just watched the flames.

The silence continued for some time; no one saying a word. Suddenly, the pastor popped up and grabbed the black iron poker from its spot by the fireplace. Poking at the sizable bed of coals, he managed to drag a single coal from the fire bed to the hearth. He separated it from the rest of so it burned on its own.

Still, not a word was spoken. Everyone just sat and watched this isolated coal burning on its own. In just a short time this glowing coal had become a dying ember. No one spoke. The pastor guided the once bright coal back into the hottest part of the firebox where it blazed up immediately. “Well, it’s late and I best be going,” said the quiet guest.

“Thank you, Pastor, for everything. We’ll see you Sunday morning.” said the young man.

flourish-bird

25 “And let us not neglect our meeting together, as some people do, but encourage one another, especially now that the day of his return is drawing near.”

Hebrews 10:25, NLT

“The Greek work for church, ecclesia, is made up of a prefix and a root. The prefix is ek – out of. The root is the verb coleo, to call. The church in the New Testament is made up of those who are called out from the world, from darkness, from damnation, from paganism, to become members of the body of Christ.”

   ~R.C. Sproul

aabryscript

Two O’ Clock in the Morning Poetry, #7

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Søren Aabye Kierkegaard (/ˈsɔrən ˈkɪərkəɡɑrd/ or /ˈkɪərkəɡɔr/; Danish: [ˈsɶːɐn ˈkiɐ̯ɡəɡɒːˀ] ( listen)) (5 May 1813 – 11 November 1855) was a Danish philosopher, theologian, poet, social critic, and religious author who is widely considered to be the first existentialist philosopher.[5] He wrote critical texts on organized religion, Christendom, morality, ethics, psychology and philosophy of religion, displaying a fondness for metaphor, irony and parables. Much of his philosophical work deals with the issues of how one lives as a “single individual”, giving priority to concrete human reality over abstract thinking, and highlighting the importance of personal choice and commitment.[6] He was a fierce critic of idealist intellectuals and philosophers of his time, such as Swedenborg,[7] Hegel, Goethe, Fichte, Schelling, Schlegel, and Hans Christian Andersen.

Kierkegaard’s Insight into Creative People

“A poet is an unhappy being whose heart is torn by secret sufferings, but whose lips are so strangely formed that when the sighs and the cries escape them, they sound like beautiful music and then people crowd about the poet and say to him: “Sing for us soon again;” that is as much as to say, “May new sufferings torment your soul.”‘

For a person who gives out creatively means to sweat drops of blood; it is torment that teaches us new words. Pain comes surely as the morning sun rises. There maybe a hint of duplicity as the patron sees the pain– but demands his art, nevertheless.

Søren Kierkegaard

Some of Kierkegaard’s key ideas include the concept of “Truth as Subjectivity“, the knight of faith, the recollection and repetition dichotomy, angst, the infinite qualitative distinction,faith as a passion, and the three stages on life’s way. Kierkegaard’s writings were written in Danish and were initially limited to Scandinavia, but by the turn of the 20th century, his writings were translated into major European languages, such as French and German. By the mid-20th century, his thought exerted a substantial influence on philosophy,[16]theology,[17] and Western culture.[18]

Soren-Kierkegaard-quote“Revelation is marked by mystery, eternal happiness by suffering, the certitude of faith by uncertainty, easiness by difficulty, truth by absurdity; if this is not maintained, then the esthetic and the religious merge in common confusion. … The religious lies in the dialectic of inwardness deepening and therefore, with regard to the conception of God, this means that he himself is moved, is changed. An action in the eternal transforms the individual’s existence.”

This was part of Kierkegaard’s theory of “indirect communication.” He wrote:

“No anonymous author can more slyly hide himself, and no maieutic can more carefully recede from a direct relation than God can. He is in the creation, everywhere in the creation, but he is not there directly, and only when the single individual turns inward into himself (consequently only in the inwardness of self-activity) does he become aware and capable of seeing God.” Concluding Unscientific Postscript, Hong 1992 p. 243

Despite everything people ought to have learned about my maieutic carefulness, in addition to proceeding slowly and continually letting it seem as if I knew nothing more, not the next thing — now on the occasion of my new upbuilding discourses they will probably bawl out that I do not know what comes next, that I know nothing about sociality. You fools! Yet on the other hand I owe it to myself to confess before God that in a certain sense there is some truth in it, only not as men understand it — namely, that when I have first presented one aspect sharply, then I affirm the other even more strongly. Now I have my theme of the next book. It will be called: Works of Love. Journals of Soren Kierkegaard VIII 1A4 ~~source, Wikipedia

Soren-Kierkegaard_Design-Crush

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Two O’ Clock in the Morning Poetry, #6


Max Ehrmann (1872-1945)
Max Ehrmann
(1872-1945)

Go placidly amid the noise and haste, and remember what peace there may be in silence. As far as possible, without surrender, be on good terms with all persons. Speak your truth quietly and clearly; and listen to others, even to the dull and ignorant; they too have their story. Avoid loud and aggressive persons; they are vexations to the spirit. If you compare yourself with others, you may become vain or bitter, for always there will be greater and lesser persons than yourself.

Enjoy your achievements as well as your plans. Keep interested in your own career, however humble, it’s a real possession in the changing fortunes of time. Exercise caution in your business affairs, for the world is full of trickery. But let this not blind you to what virtue there is; many persons strive for high ideals, and everywhere life is full of heroism. Be yourself. Especially do not feign affection. Neither be cynical about love; for in the face of all aridity and disenchantment, it is as perennial as the shamgrass. Take kindly the counsel of the years, gracefully surrendering the things of youth. Nurture strength of spirit to shield you in sudden misfortune.

But do not distress yourself with dark imaginings. Many fears are born of fatigue and loneliness. Beyond a wholesome discipline, be gentle with yourself. You are a child of the universe no less than the trees and the stars; you have a right to be here. And whether or not it is clear to you, no doubt the universe is unfolding as it should. Therefore be at peace with God, whatever you conceive him to be. And whatever your labors and aspirations, in the noisy confusion of life, keep peace in your soul. With all its sham, drudgery and broken dreams, it is still a beautiful world. Be cheerful. Strive to be happy.

–Desiderata, Max Ehrmann 1927 
n
Max Ehrmann (September 26, 1872 – September 9, 1945) was an American writer, poet, and attorney from Terre Haute, Indiana, widely known for his 1927 prose poem “Desiderata” (Latin: “things desired”). He often wrote on spiritual themes.

Ehrmann was awarded Doctor of Letters honorary degree from DePauw University in about 1937.[6] He was also elected to the Delta Tau Delta Distinguished Service Chapter, the fraternity’s highest alumni award.[3]

Max_Ehrmann_statueEhrmann died in 1945. He is buried in Highland Lawn Cemetery in Terre Haute, Indiana. In 2010 the city honored Ehrmann with a life-size bronze statue by sculptor Bill Wolfe. He is depicted sitting on a downtown bench, pen in hand, with a notebook in his lap. “Desiderata” is engraved on a plaque that resides next to the statue and lines from the poem are embedded in the walkway. The sculpture is in the collection of Art Spaces, Inc. – Wabash Valley Outdoor Sculpture Collection.[7]

Ehrmann returned to his hometown of Terre Haute, Indiana in 1898 to practice law. He was a deputy state’s attorney in Vigo County, Indiana for two years. Subsequently, he worked in his family’s meatpacking business and in the overalls manufacturing industry. At age 40, Ehrmann left the business to write. At age 54, he wrote Desiderata, which achieved fame only after his death. –from Wikipedia
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