The Only Army that Shoots its Wounded

anxiety (2)

By Dwight L. Carlson

From an article in Christianity Today, February 9, 1998

The only army that shoots its wounded is the Christian army,” said the speaker, a psychologist who had just returned from an overseas ministry trip among missionaries. He summed up the philosophy of the group he worked with as:

1. We don’t have emotional problems. If any emotional difficulties appear to arise, simply deny having them.

2. If we fail to achieve this first ideal and can’t ignore a problem, strive to keep it from family members and never breathe a word of it outside the family.

3. If both of the first two steps fail, we still don’t seek professional help.

I have been a Christian for 50 years, a physician for 29, and a psychiatrist for 15. Over this time I have observed these same attitudes throughout the church—among lay leaders, pastors, priests, charismatics, fundamentalists, and evangelicals alike. I have also found that many not only deny their problems but are intolerant of those with emotional difficulties.

Many judge that others’ emotional problems are the direct result of personal sin. This is a harmful view. At any one time, up to 15 percent of our population is experiencing significant emotional problems. For them our churches need to be sanctuaries of healing, not places where they must hide their wounds.

THE EMOTIONAL-HEALTH GOSPEL

Several years ago my daughter was battling leukemia. While lying in bed in the hospital, she received a letter, which read in part:

Dear Susan, You do not know me personally, but I have seen you in church many times….I have interceded on your behalf and I know the Lord is going to heal you if you just let Him. Do not let Satan steal your life—do not let religious tradition rob you of what Jesus did on the cross—by His stripes we were healed.

The theology behind this letter reminded me of a bumper sticker I once saw: “Health and Prosperity: Your Divine Right.” The letter writer had bought into a “healing in the atonement” theology that most mainstream evangelicals reject.

According to this traditional faith-healing perspective, Christ’s atonement provides healing for the body and mind just as it offers forgiveness of sins for the soul. The writer meant well, but the letter created tremendous turmoil for my daughter. While evangelicals have largely rejected “health and wealth” preaching—that faithful Christians will always prosper physically and financially—many hold to an insidious variation of that prosperity gospel. I call it the “emotional-health gospel.”

The emotional-health gospel assumes that if you have repented of your sins, prayed correctly, and spent adequate time in God’s Word, you will have a sound mind and be free of emotional problems.

Usually the theology behind the emotional-health gospel does not go so far as to locate emotional healing in the Atonement (though some do) but rather to redefine mental illnesses as “spiritual” or as character problems, which the church or the process of sanctification can handle on its own. The problem is, this is a false gospel, one that needlessly adds to the suffering of those already in turmoil.

This prejudice against those with emotional problems can be seen in churches across the nation on any Sunday morning. We pray publicly for the parishioner with cancer or a heart attack or pneumonia. But rarely will we pray publicly for Mary with severe depression, Charles with incapacitating panic attacks, or the minister’s son with schizophrenia. Our silence subtly conveys that these are not acceptable illnesses for Christians to have.

The emotional-health gospel is also communicated by some of our most listened-to leaders. I heard one national speaker make the point that “At the cross you can be made whole. Isaiah said that ‘through his stripes we are healed’ … not of physical suffering, which one day we will experience; we are healed of emotional and spiritual suffering at the cross of Jesus Christ.” In other words, a victorious Christian will be emotionally healthy. This so-called full gospel, which proclaims that healing of the body and mind is provided for all in the Atonement, casts a cruel judgment on the mentally ill.

shooting
Don’t Shoot the Wounded

Two authors widely read in evangelical circles, John MacArthur and Dave Hunt, also propagate views that, while sincerely held, I fear lead us to shoot our wounded. In his book “Beyond Seduction”, Hunt writes, “The average Christian is not even aware that to consult a psychotherapist is much the same as turning oneself over to the priest of any other rival religion,” and, “There is no such thing as a mental illness; it is either a physical problem in the brain (such as a chemical imbalance or nutritional deficiency) or it is a moral or spiritual problem.”

MacArthur, in “Our Sufficiency in Christ”, presents the thesis that “As Christians, we find complete sufficiency in Christ and his provisions for our needs.” While I agree with his abstract principle, I disagree with how he narrows what are the proper “provisions.” A large portion of the book strongly criticizes psychotherapy as one of the “deadly influences that undermine your spiritual life.” He denounces “so-called Christian psychologists and psychiatrists who testified that the Bible alone does not contain sufficient help to meet people’s deepest personal and emotional needs,” and he asserts, “There is no such thing as a ‘psychological problem’ unrelated to spiritual or physical causes.

God supplies divine resources sufficient to meet all those needs completely.” Physically caused emotional problems, he adds, are rare, and referring to those who seek psychological help, he concludes: “Scripture hasn’t failed them—they’ve failed Scripture.”

A PLACE FOR PROFESSIONALS

When adherents of the emotional-health gospel say that every human problem is spiritual at root, they are undeniably right. Just as Adam’s fall in the garden was spiritual in nature, so in a very true sense the answer to every human problem—whether a broken leg or a burdened heart—is to be found in the redeeming work of Christ on the cross. The disease and corruption process set into motion by the Fall affected not only our physical bodies but our emotions as well, and we are just beginning to comprehend the many ways our bodies and minds have been affected by original sin and our fallen nature. Yet the issue is not whether our emotional problems are spiritual or not—all are, at some level—but how best to treat people experiencing these problems.

Many followers of the emotional-health gospel make the point that the church is, or at least should be, the expert in spiritual counseling, and I agree. Appropriate spiritual counseling will resolve issues such as salvation, forgiveness, personal morality, God’s will, the scriptural perspective on divorce, and more. It can also help some emotional difficulties. But many emotional or mental illnesses require more than a church support network can offer.

I know it sounds unscriptural to say that some individuals need more than the church can offer—but if my car needs the transmission replaced, do I expect the church to do it? Or if I break my leg, do I consult my pastor about it? For some reason, when it comes to emotional needs, we think the church should be able to meet them all. It can’t, and it isn’t supposed to.

This is why the emotional-health gospel can do so much harm. People who need help are prevented from seeking it and often made to feel shame for having the problem. Thankfully, more and more people in the Christian community are beginning to realize that some people need this extra help. If professionals and church leaders can recognize the value of each other’s roles, we will make progress in helping the wounded. Forty percent of all individuals who need emotional help seek it first from the church, and some of these will need to be referred to mental-health professionals.

Church leaders should get to know Christian therapists in their communities so they can knowledgeably refer people with persistent emotional problems.

cropped-christiangraffiti1.jpg

Assurance of Salvation for the Mentally Ill

”So you have not received a spirit that makes you fearful slaves. Instead, you received God’s Spirit when he adopted you as his own children. Now we call him, “Abba, Father.” 16 For his Spirit joins with our spirit to affirm that we are God’s children. 17 And since we are his children, we are his heirs.”

Romans 8:14-17, NLT

As mentally ill Christians, we are often a mixture of good and bad things regarding our faith.

  • The Good: we don’t have to be convinced of our sin.  We live in a broken world, and we’re pretty sure that we have formidable issues. We’re needy.
  • The Bad: our consistency fluctuates from day-to-day. We never know what our state of mind will be. Some of us have problems socially that hinders us. Attendance at our local church is hard.

From one day to the next many of us struggle. The existence of this ‘flightiness’ is painfully evident. And it is hard to maintain anything, much less spiritual things. But I believe that the Holy Spirit not only makes an allowance but even pours out extra grace on the afflicted believer. The Lord loves His misfits.

But we must put no confidence in our flesh. We do bounce around; our salvation is not of our own doing. We must seriously commit to the promises in the Word of God.

faith-train

The engine must pull the other cars. We must look to the promises of God (the Bible) to stay on track. Both faith and feelings must come behind the engine. Some struggle a great deal because they are led by their feelings. Confusion will follow if we get the proper order mixed up.

  1. First facts (the Bible),
  2. then faith,
  3. and finally feelings.

The Word of God is our only safety. Even our faith is to be connected to the promises of God. For those with a disability, we are to link up to promises that God has made to us. When you encounter the truth we’re to hook up through our faith to them.

Read the Word: Psalms or the Gospels. I also draw much strength in the Book of Romans, chapter 5 through 8, especially.

We have been adopted by the Holy Spirit as sons and daughters. We are deeply loved by God Himself. He has gone and made us ‘heirs’ without any of our effort at all (Romans 8:14-17). These are examples of taking up the promises by faith. We are a people in need of stability. What God gives us is His own constancy. Read the Word, fresh just for you.

 “And because of his glory and excellence, he has given us great and precious promises. These are the promises that enable you to share his divine nature and escape the world’s corruption caused by human desires.”

2 Peter 1:4, NLT

“In the darkest of nights cling to the assurance that God loves you, that He always has advice for you, a path that you can tread and a solution to your problem–and you will experience that which you believe. God never disappoints anyone who places his trust in Him.”

 Basilea Schlink

bry-signat (1)

cropped-christiangraffiti1.jpg

How Does Your Church See Mental Illness?

Going my way?
This should supply direction and dialogue on the issues faced by every church member. It is a great opportunity we have been given— to minister to every person in the Body of Christ. —Bryan
by Ken Camp, Associated Baptist Press  —

Living with depression — or any other form of mental illness — is like viewing life “through a glass darkly,” according to Jessy Grondin, a student in Vanderbilt University’s Divinity School. “It distorts how you see things.”

Like one in four Americans, Grondin wrestles with mental illness, having struggled with severe bouts of depression since her elementary-school days. Depression is one of the most common types of mental illness, along with bipolar disorder, another mood-altering malady. Other forms of mental illness include schizophrenia and disorders related to anxiety, eating, substance abuse and attention deficit/hyperactivity.

Like many Americans with mental illness, Grondin and her family looked to the church for help. And she found the response generally less-than-helpful. “When I was in the ninth grade and hospitalized for depression, only a couple of people even visited me, and that was kind of awkward. I guess they didn’t know what to say,” said Grondin, who grew up in a Southern Baptist church in Alabama.

Generally, most Christians she knew dealt with her mood disorder by ignoring it, she said. “It was just nonexistent, like it never happened,” she said. “They never acknowledged it.” When she was an adolescent, many church members just thought of her as a troublemaker, not a person dealing with an illness, she recalled.

A few who acknowledged her diagnosed mood disorder responded with comments Grondin still finds hurtful. “When dealing with people in the church … some see mental illness as a weakness — a sign you don’t have enough faith,” she said. “They said: ‘It’s a problem of the heart. You need to straighten things out with God.’ They make depression out to be a sin, because you don’t have the joy in your life a Christian is supposed to have.”

A Baylor University study revealed that among Christians who approached their local church for help in response to a personal or family member’s diagnosed mental illness, more than 30 percent were told by a minister that they or their loved one did not really have a mental illness. And 57 percent of the Christians who were told by a minister that they were not mentally ill quit taking their medication.

That troubles neuroscientist Matthew Stanford. “It’s not a sin to be sick,” he insists. Stanford, professor of psychology and neuroscience and director of the doctoral program in psychology at Baylor, acknowledges religion’s longstanding tense relationship with behavioral science. And he believes that conflict destroys lives. “Men and women with diagnosed mental illness are told they need to pray more and turn from their sin. Mental illness is equated with demon possession, weak faith and generational sin,”

Stanford writes in his recently released book, Grace for the Afflicted. “The underlying cause of this stain on the church is a lack of knowledge, both of basic brain function and of scriptural truth.” As an evangelical Christian who attends Antioch Community Church in Waco, Texas, Stanford understands underlying reasons why many Christians view psychology and psychiatry with suspicion. “When it comes to the behavioral sciences, many of the early fathers were no friends of religion. That’s certainly true of Freud and Jung,” he noted in an interview.

Many conservative Christians also believe the behavioral sciences tend to justify sin, he added, pointing particularly to homosexual behavior. In 1973, the American Psychiatric Association famously removed homosexuality from its revised edition of its Diagnostic and Statistical Manual of Mental Disorders. As a theologically conservative Christian, Stanford stressed that scripture, not the Diagnostic and Statistical Manual, constitutes the highest authority.

But that doesn’t mean the Bible is an encyclopedia of knowledge in all areas, and all people benefit from scientific insights into brain chemistry and the interplay of biological and environmental factors that shape personality. Furthermore, while he does not presume to diagnose with certainty cases of mental illness millennia after the fact, Stanford believes biblical figures — Job, King Saul of Israel and King Nebuchadnezzar of Babylon, among others — demonstrated symptoms of some types of mental illness. “Mental disorders do not discriminate according to faith,” he said.

Regardless of their feelings about some psychological or psychiatric approaches, Christians need to recognize mental illnesses are genuine disorders that originate in faulty biological processes, Stanford insisted. “It’s appropriate for Christians to be careful about approaches to treatment, but they need to understand these are real people dealing with real suffering,” he said. Richard Brake, director of counseling and psychological services for Texas Baptist Child & Family Services, agrees. “The personal connection is important. Church leaders need to be open to the idea that there are some real mental-health issues in their congregation,” Brake said.

Ministers often have training in pastoral counseling to help people successfully work through normal grief after a loss, but may lack the expertise to recognize persistent mental-health problems stemming from deeper life issues or biochemical imbalances, he noted. Internet resources are available through national mental-health organizations and associations of Christian mental-health providers. But the best way to learn about available mental health treatment — and to determine whether ministers would be comfortable referring people to them — is through personal contact, Brake and Stanford agreed. “Get to know counselors in the community,” Brake suggested. “Find out how they work, what their belief systems are and how they integrate them into their practices.”

Mental-health providers include school counselors and case managers with state agencies, as well as psychiatrists and psychologists in private practice or associated with secular or faith-related treatment facilities, he noted. Stanford and Brake emphasized the vital importance of making referrals to qualified mental-health professionals, but they also stressed the role of churches in creating a supportive and spiritually nurturing environment for people with mental-health disorders. Mental illness does not illustrate lack of faith, but it does have spiritual effects, they agreed. “Research indicates people with an active faith life who are involved in congregational life get through these problems more smoothly,” Brake said.

Churches cannot “fix” people with mental illness, but they can offer support to help them cope. “The church has a tremendous role to play. Research shows the benefits of a religious social support system,” Stanford said. They stressed the importance of creating a climate of unconditional love and acceptance for mentally ill people in church — a need Grondin echoed. “There needs to be an unconditional sense of community and relationships,” she said. She emphasized the importance of establishing relationships that may not be reciprocally satisfying all the time.

People with mental-health issues may not be as responsive or appreciative as some Christians would like them to be, she noted. “Others need to take the initiative and keep the relationship established. People don’t realize how hard it can be (for a person with a mood disorder) to summon the courage just to get out of bed,” Grondin said. Christians who seek to reach out to people with mental illness need to recognize “they are not able to see things clearly, and it’s not their fault,” Grondin added.

Mostly, Christians need to offer acceptance to people with mental illness — even if they don’t fully understand, she insisted. “Just be present. Offer support and love,” Grondin concluded. “You won’t always know what to say. Just speak words of support into a life of serious struggles. That means more than anything.”

(EDITOR’S NOTE — Camp is managing editor of the Texas Baptist Standard.)
 

A great book:

“Grace for the Afflicted: A Clinical and Biblical Perspective on Mental Illness” [Paperback] can be found at www.Amazon.com, by Matthew S. Stanford Ph.D

*******

For more information: National Alliance on Mental Illness (800) 950-6264 Anxiety Disorders Association of America (240) 485-1001  Depression & Bipolar Support Alliance (800) 826-3632  American Association of Christian Counselors (800) 526-8673 Stephen Ministries (314) 428-2600

 

cropped-christiangraffiti1 (1)

Quarantined, for His Purposes

 

quarantine

Quarantines are a real possibility, even in this day. A quarantine is imposed when disease is contagious enough that it would harm a society: Measles, Smallpox, and the recent Ebola Virus  are just a few physical diseases where strict isolation must be imposed. It can be severe— an epidemic, with desperate consequences if not adhered to; in some rare cases, the use of deadly force have been authorized to maintain a quarantine until the disease is no longer communicable.

This may surprise you, but there are examples of ‘quarantines’ in the Bible. The term ‘unclean’ was used for ‘leprosy.’ Those afflicted must isolate themselves; they had to ‘announce’ their presence when in contact with society. Lepers lived in groups away from the general populace, as a result of their disease.

In Paul’s epistle to the Corinthian he addresses another kind of ‘quarantine.’ The situation was dire; the church had advocated a Christian living with his father’s wife.

“I have already passed judgment on this man in the name of the Lord Jesus. You must call a meeting of the church. I will be present with you in spirit, and so will the power of our Lord Jesus. Then you must throw this man out and hand him over to Satan so that his sinful nature will be destroyed and he himself will be saved on the day the Lord returns.”

1 Corinthians 5:3-5, NLT

Understanding the Principal of Usefulness

20 “Now in a large house there are not only gold and silver vessels, but also vessels of wood and of earthenware, and some to honor and some to dishonor.”

2 Timothy 2:20, NASB

Found in God’s pantry is full of pots and pans of various uses.  Paul writes Timothy about the ‘large house’ which is the Church inclusive. Look around Timothy, there are gold ones, and there are silver ones. They have a noble purpose fitting for such a great house. These are the ones the guests will use; they befit the significance of the Lord himself. These vessels have great value for they are made of precious metals.

There are vessels of a different category. These are the ones made of wood, and of clay. These are part of the household, make no mistake about it. But their use is one of function, they’re utilized in common and ignoble ways. (A clay ‘bed-pan’ perhaps?!)

21 “Therefore, if anyone cleanses himself from these things, he will be a vessel for honor, sanctified, useful to the Master, prepared for every good work.”

2 Timothy 2:21

Paul, the author of New Testament doctrine of grace emphasizes the place of personal holiness. We are to ‘cleanse’ ourselves to become a vessel of honor. There is good news here:

  • All are vessels in the Father’s house. Each of us belong to Him. He alone determines their use.
  • Things are not yet in their final state. Change in status can be experienced. In God’s economy, clay pots can become ‘golden.’ Silver can become ‘wood.’

Some sin is contagious. It affects other believers and the Church becomes compromised by my sin. And then sometimes we are quarantined by the Holy Spirit until the contagion passes. This spiritual disease must not be permitted.

I have experienced this several times in my own discipleship. These are not pleasant times but there is no condemnation. I’m still His servant, His love for me stays outrageously constant. He has never turned away a sinning child who repents of their sin.

“Yes, I am His servant, but I must wait out in the hall. I haven’t been faithful. So I sit in His waiting room, waiting for His call. This is for my good. And my Father knows what is best.” 

bry-signat (1)

cropped-christiangraffiti1.jpg