Personal and historical observations of mental illness from a christian perspective.
If one reads the Gospels and analyzes the healings that Jesus did, approximately a third involved what is now classified as some form of mental illness. That was a large part of His ministry.
The Gospels were written over two thousand years ago and the mental health statistics have hardly changed. The Canadian Mental Health Association has calculated that 21.3% of Canadians will have a mental health issue in their lifetime.1 It is an important topic for the christian community to address.
What exactly is mental illness and how to deal with it from within a christian framework is a difficult question to answer. Some say it is a demon, others, only biological, and most simply ignore the subject. A large majority of ministers refer the mentally ill to skilled practitioners.
The interplay of faith, demons, and mental illness is a subject that is obscure and hard to nail down. There is so little, if any, good literature from a faith perspective on the subject. There is yet to be seen a history of the doctrine of mental illness from the inception of the church until now. If there are some graduate students from a faith perspective looking for a thesis subject, consider this one.
Pierre Gilbert’s Demons, Lies and Shadows is one of the few books that addresses the definition and nature of the subject, but is not a full framework. There are also books such as the American Exorcist by Michael Cuneo, or, Ronald Howard’s Charismania. Cuneo’s book is polemical in nature against most current practices, and does not build a Christian framework. I have not read Charismania but it appears to be polemical as well.
Mental Disorders and Spiritual Healing comes closest to building a christian doctrine for mental illness. Unfortunately, it dwells on the historical aspect of mental illness in the Eastern Church and does not show a religious progression to modern practices.
The ancients didn’t understand the body chemistry as we do today either and many conditions they would ascribe to demons can now be scientifically understood. The ancients wouldn’t have any knowledge about cancer, especially brain cancer. The effects of brain cancer are far reaching and effect a large range of mental capacities. It can cause once stable people to become impulsive. Some can become compulsive liars, others can turn angry and violent, some can inflict self-harm or punish others, and many more. The same type of conditions can happen after someone sustains a concussion – most likely through a car accident or through a contact sport, or falling and hitting their head.
Nor would the ancients have understood epilepsy, whose seizures cause people to fall to the floor and violently shake.
Strokes can cause changes in moods and personalities. For example I heard the story about an esteemed person and positive contributor in a nearby community. One night, while sleeping, he woke up and started angrily shouting and screaming at his wife. This never abated. Afterwards, he would scream and shout at every person he met for no apparent reason. He was out of his wits. It was found that he suffered a stroke which effected this part of the brain. The concept of strokes wouldn’t have been understood by the ancients either and this sudden change in condition would likely have been subscribed to demons.
Neither would the ancients have understood the chemical effects of substance abuse. In the case of fetal alcohol spectrum disorder this may have hardly existed because their conservative religious environments did not allow women to imbibe. But let us entertain in some epochs of european and christian history that it did. This is an irreversible brain condition due to mother’s intake of alcohol, usually excessive, during the child’s gestation period in the womb. The physical effects would likely have caused the ancients to believe this was demonic.
These people are not demon possessed, not even close. Our understanding of the body is still in the pioneer range. There is so much more to learn. What differentiates a physical malady from a spiritual one? I don’t know.
Antiquity did not have human environmental contributors either like leaded gasoline. This was a hidden epidemic that some attributed to higher rate of violence, ADHD, and lowered intelligence. Since the legislated removal of lead in gas, these figures have declined. How many man-made chemicals are affecting our brain functions, moods, and temperaments? We don’t know, and it is a far more complex situation. We wish the simple solution of casting out a demon could solve it.
There are those who think they are struggling with depression but have lifeskill problems – they don’t know how to problem solve or properly communicate and this leads to all sorts of expressions and behavioral patterns. But then there are others who struggle with depression and it can be traced to an environmental or physical factor. Some are born in a geographic area where the ground does not contain enough iodine, and this is known to cause cognitive impairment. Others suffer through malnutrition, which can also have severe consequences on emotional and intellectual development. Some can be born with slight impairments with body chemistry, or have undeveloped or interrupted parts of the brain from birth which regular medicine cannot detect and is expressed in some form of mental illness. It can be hardly recognizable with some and others it can be severe.
What if a doctor examines a person with a psychological condition such as clinical depression, bi-polar disorder, borderline personality, etc., and finds no known physical cause? Do these have situations any association with the spiritual realm? This is a loaded question, which may not be the right one to ask. There is no properly designed christian framework that can answer.
The ministry of Jesus demonstrates a sensitivity in this area and He did heal people who had mental issues. So how can we transfer this spiritual discipline to today’s mental health challenges? Here are a few examples from a few of my own experiences that demonstrate the tension.
“No matter how much you pray, it won’t make any difference. You left her for too long before bringing her in and the illness has progressed.” This was a psychiatrist’s response to us bringing Susannah* in a completely deluded state. She had transformed from a bubbly waitress one day into a serious form of psychosis the next. When it first began, her husband called a number of people including myself to assist in this situation. We came and prayed, exorcized, and then prayed some more. Things happened but nothing that permanently altered the situation to the better. There was also the natural hope that time and rest would do restorative work. Over a short period of a few days, it was clear neither worked. Out of fear of her potentially hurting herself or someone else, she was taken by ambulance to a nearby hospital where she was evaluated by the psychiatrist and immediately admitted.
After staying a number of months in a hospital, and having received post-psychiatric help, the woman returned to her old self. The modern medical solution was the most beneficial.
Then there was Bill. Bill was staying at the Salvation Army emergency shelter for men in Winnipeg. A place where I was employed as a residential care worker. Bill had been standing vertically in one position for over two days. He hardly blinked or moved. The modern word for this describes him as in a catatonic state. Given his uncertain past, and the potential for violence, police were called to escort him to the hospital. In the meantime, I prayed with him. He didn’t move nor blink throughout the whole prayer, but a tear began to trickle down his left eye. The prayer had penetrated his innermost being. Something happened. I do not know what, but it was significant. Shortly afterward, the police took him away. I don’t know whatever resulted with Bill. I am sure medical intervention helped significantly.
It is not unusual to attend a hyper-Charismatic Church and see people prayed over for an emotional condition. Some who are prayed for scream out loudly, fall to the floor and convulse. What these screams, falling, and convulsions are, I do not know. Nor do I understand what the long-term emotional results from this are. There appears to be some temporary relief, but nothing permanent.
The ritual implies at the outset that the person is bad and needs to be expunged of some sort of evil. For people suffering from depression, who often struggle with an inner voice that says, “I am not good enough” in the first place, this may give an initial temporary high, but in the long-run increase negative tendencies and inhibit full recovery.
The simple prayer formula for addressing mental illness could make people with emotional scars more skeptical. If they come to a minister or lay leader looking for emotional healing, and leave unchanged, they are turned-off from religion because of unmet expectations.
Exorcisms may be re-victimizing the already victimized. For example, a portion of mental illness can be traced back to sexual abuse. This may be a minority in the mental health community but I have frequently come across many people deeply impacted by such an injustice. The pain, loss, and anger are sometimes so intense that it detaches a person from certain types or all of reality. Some hyper-charismatic or -pentecostal persons may mistake these expressions to be demon influenced and attempt to rectify the situation through exorcism. By doing so, they have twice-shamed the person and intensified the conflict raging inside. The evil circumstances and the perpetrator that influenced their specific situation are left untouched and the injustice is further reinforced. In these situations, these people do not need an exorcism, they are need of long-term affirmation and loving support in a healthy and stable environment.
There are occasions where prayer, if used correctly can liberate a person from the depths of injustice, but if prayer is improperly used, it can significantly do more harm than good.
On the other hand, the church often does get it right. Take George Munsden* for example, who has Tourette’s syndrome. For whatever reason, this syndrome caused George not only to have the tics and involuntary flailing of the arms, but also could swear full paragraphs, and frequently produce the middle finger. I knew George from his residency at the Salvation Army and discovered that he was a decent man. He attended Calvary Temple — one of the largest and oldest pentecostal churches in Winnipeg. He sat on the first bench on the balcony, muttering curse words, involuntary flailing his arms, and often producing the middle finger while the preacher spoke. But no one seemed surprised nor were taken aback. The security didn’t even take a second glance. It was just George.
One must be cautious too and not reject the supernatural world entirely. Something does occur that is beyond the normal in some circumstances but it is like playing with fire. Used improperly and in ignorance, it can damage people emotionally. One must always keep in mind what is best for the person at hand.
There is no current answer to this tension, but let me conjecture for a moment. When people were brought or came before Jesus seeking emotional healing, was He really doing an exorcism, or was the narrator describing it as a demonic episode because he couldn’t think of another explanation and this was the default for anything that cannot be explained? Jesus healed, didn’t take the time to reveal how He did it, and left it for our own imaginations to examine. Perhaps, He knew that the person had brain cancer, a stroke, fetal alcohol, or so many other conditions, and healed this malady. We couldn’t rationalize the phenomenon, so we simply ascribed it to being a demon – a word denoting something we don’t understand and out of our realm. This is far from a satisfactory solution and I am probably revising history to fit in our modern paradigm, but it is the best explanation yet.
When I see someone now with a serious emotional condition needing intervention, an exorcism prayer is no longer used — though oft tempted. I now treat them like George, or refer them to a medical institution or specialist. When the day comes when there is more information on mental illness from a christian framework, then I may change my position.■
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