A Biblical Exploration of Mental Health: Conclusion

 The conclusion to Tom Fairman's series offering a biblical exploration of mental health. 

King David plays the harp 
(by Gerard van Honthorst, 1622)

One day, I received a letter from the Head Teacher of a previous school I had worked at. Within the letter was an envelope containing another letter and a note saying they had been asked to passed this on to me. The second letter was from an ex student. In it, they wrote about how they had been suffering from depression and suicidal tendencies whilst at school. As part of their counselling and recovery, they had been encouraged to write to anyone who had helped them on their journey. I had known a little of what was happening, but was not involved as a tutor or Head of Year, but merely as a classroom teacher. Therefore it was a bit of a shock to receive this. However as I read on, they explained that the fact I had continued to believe in them as a student and in their ability in the subject had provided crucial support for them. A small action for me had had a big effect in their struggle and I never knew until I received this letter.

Some of the stories may have been familiar, but sometimes it is only as we look again and read again familiar stories that we different aspects make themselves known. This is the beauty and alive nature of the Bible. During this exploration through the lens of mental health, there have been a number of threads which have become apparent as we delved deeply into each of these different stories. There are three particular areas that I believe warrant highlighting and offer the richest source of further pondering are triggers, manifestations and ways out.

The various characters throughout this exploration come from a plethora of backgrounds and experiences. There are those who were Godly people (Job, Peter and Elijah), those who were reluctant followers of God (Jonah) and those who may have never been in the full knowledge of God (Judas). There are bold, strong, "masculine" men (Peter, Elijah) and there are those timid, quiet, shy types (Jonah, Job). There are family men (Job) and there are lone wolves (Elijah, Jonah). There are those with lots of people around them (Job, Peter) and those with no-one seemingly close (Elijah, Jonah, Judas). This is surely enough to counter the misconceptions of who could fall victim to a mental health issue and in particular, the idea that those close to God are completely invulnerable to these issues. If it is only this aspect that has been highlighted by this exploration, I believe it would still have been an incredibly powerful message.

However moving on from this, the triggers for these mental health events in these stories may provide more insight into those who we should be seeking to help and looking out for. Suffering through loss of any sort as in Job's situation is an obvious area of vulnerability and one which is catered for through the various charities and support networks that exist throughout the health services. However Jonah and Job indicate that although suffering at any level may be a necessity, it is not sufficient and it is when there is perceived injustice or a sense of anger at a situation that can open a door for the darkness to come in. When they perceive the world not behaving in the way it should behave, their mental health declines and this sense of injustice can exasperate a small amount of suffering that may not be picked up on our radar when looking for some warning signs.

For Peter and Judas, the triggers for their issues are more self inflicted. The sense of shame in their own failings is the initial step on their journeys downwards. Whether there are underlying personality traits that may play into allowing this shame to take hold should not hide the fact that building people up in every aspect of life may be a powerful guard against this. Shame taps into questions regarding our own self worth and the value we place upon ourselves and therefore as parents, friends and colleagues this puts an even greater need on us to help people to understand how much they are loved and valued as a person and not through what they do or achieve.

Elijah's trigger seems to be the most difficult as the events in his life are recurring and he does not seem to be able to live without them. His suffering is cyclical and the pattern is one that he seems to recognise. For Elijah, maybe he can sense when these moods are coming on and knows his own triggers. This means that there is an element of management involved in mental health issues supporting the back dog analogy and giving hope that life can be fruitful and filled with God even when suffering in this way. Another example is Saul who suffered in a similar way with episodes of dark moods and terrors (1 Samuel 16:15). His management strategy was therapy through music, delivered by David (1 Samuel 16:23). However even with all of the previous triggers, a clearer understanding of the situations which create vulnerability to these issues seems to more beneficial than understanding the type of person who is vulnerable.

The second area of threads to draw together are the different manifestations of these issues. The exploration has tried to focus on depression and yet there are variations on how this presented itself. The withdrawal of someone to a lonely, isolated place appears to be a constant in all these situations, but particularly evident in Elijah and Jonah's cases. However it goes further than the physical withdrawal and these stories suggest there is a withdrawal from life as well. Elijah withdrew from food and light itself within the cave and Jonah withdraw from joy and the celebrations of Nineveh. Peter withdrew within a crowd of people, withdrew from his role, withdrew into doing something completely different yet familiar. 

In Job's situation, the withdrawal was from speaking, but deeper than that is was a withdrawal from the other, manifest in not speaking to his friends. The other was also the love of those around him and the love of God. He withdrew from that knowledge and could no longer feel or understand it. Jonah withdrew from this mercy and love as well. These seem to indicate a deeper, more deadly withdrawal that must have been present in Peter and Judas too. As Peter wept bitterly, sad to the core of his being and as Judas was thrown out of the Temple along with his money, their hearts were withdrawing from the love that brings life. This withdrawal is a cold, dark place and the suffering we see in all of these characters can only move us more to want to help those who suffer in this way among us now. 

There is a great amount of strength to be drawn here when we find ourselves or others we love in these various places. To know that some of the greatest, holiest most influential figures in our faith suffered in the same way provides a solidarity and companionship in the darkest of times as well as bringing hope that God walks beside us or carries us in these moments. The Footsteps poem is a wonderful example of this hope and support and seeing these aspects in the familiar stories in the Bible will hopefully do the same.

The triggers and manifestations presented in this exploration seem to only provide part of the story and the final chapters of these stories are the main threads that should be pulled and woven together to move forward. For each of these characters the way out has a unique look that is reflective of their different stories. One person's heart needs to be ministered to in a different way to another, just as each person is unique in their own existence. However there appears to be three areas of similarity that may offer some hope, guidance and warrant further attention: a new focus, ministry of another and pouring out of the soul. 

When these moments occur, the focus of our minds eye turns inwards and our heart's energy is all directed towards itself. It is a tiring, negativity whirlpool that draws its strength from the echo chamber it is in. Therefore as our gaze shifts back outwards, there is potential for healing to come in. For Elijah this came in the form of a widow and her son starving in the famine. For Job, it was a focus on God's nature rather than the injustice of his situation. For Peter, Jesus gave him a new mission, a new job, to go out and feed his sheep. Each of these examples seem to indicate being given a shift in our focus allows us to find some light and bring some healing into these situations.

In these dark moments when we withdraw, we are searching for loneliness in a way to try to numb the pain. Darkness by its nature creates loneliness and prevents us seeing what is around us. Within this exploration, it seems that to dispel the darkness, the loneliness needs to be broken. For Elijah, he was drawn out of the loneliness of the cave by a small, still voice spoken quietly as an invitation to meet with God. For Job the loud voices of his friends were the start of the process that allowed him to find the voice of God. Their presence throughout his silence would have also provided a rock to give him the strength to start to speak. For Jonah, the dialogue with God only began when God raised and then destroyed the caster-oil plant. For Peter, his friend called to him as he floated aimlessly, trying to hide.

These interventions of an other break through the wall of withdrawal from the other. They are all done in different ways and in different moments; a small voice, a shouted greeting, a presence waiting by our side. However they are all a powerful ministry of healing for these characters. As a counter example, the intervention of Judas's others were to increase the rejection and withdrawal, thus potentially denying him a way out. All of these seem to indicate the need of an other to minister to us in these dark times and suggest we need to be proactive in ensuring we have others in our lives who can be there for us. 

These interventions are no means a silver bullet and should not be undertaken from a position of authority or judgement as shown by Job's friends initial suggestions. However the interventions appear to be a necessary part of the process and need to be handled with love when the time is right. A "right" reaching out at the wrong time may do more harm than good, so careful, loving attentiveness seems to be needed as a pre-requisite as is true in any ministry. 

The final thread that links all of this exploration is the beauty and power of dialogue and listening. Each of our characters needed to be heard and to speak out their pain, their fears and their deepest feelings. Elijah was asked directly " Why are you hiding?", Job needed no invitation, Peter and Jonah were expertly led through loving questioning. They all needed to speak and not be spoken to, but to be listened to. They need to be heard, to feel the deep touch of another as deep cries out to deep. They were withdrawing from this intimacy and so it appears with a beautiful symmetry that this provides the greatest healing for them.

This need to dialogue and pour out our hearts is evident through so much of the contemporary literature and professional practice in dealing with these issues today and so it is encouraging and unsurprising to see this is the major part of the biblical journeys. The beauty and wisdom of these biblical accounts is that the nature of this outpouring does not have to be correct. Job's ranting was against God, Peter's exasperation was evident as he responded to Jesus and Elijah's honesty was clear to see. The Psalms, often attributed to King David who experienced this suffering when serving King Saul, are full of this honest, deep outpouring and it is through this outpouring that David finds so much of his own healing and ways of dealing with these issues.

Therefore it appears we need to learn how to pour out our souls, how to get in touch with the depths of our feelings, with our true self. We need to learn that this outflow brings healing by allowing the grace to inflow. We need to find an other with whom we can share this intimacy, this touch of true love. We need to create space and time for this to be achieved as much as we find space for our physical health or our spiritual health. These beautiful, sacred moments in this exploration highlight this need and offer us a challenge that we all need to meet, not just for ourselves, but for those we love.

The triggers, manifestations and ways out provided in this Biblical exploration offer us so much comfort and hope. To know when we suffer in these ways, we are not suffering alone. We are accompanied by some of the greatest and inspirational figures of our faith, who walk beside us and provide us with hope that there is light at the end of the tunnel. It also shows us that these issues are not something to be ashamed of, but something that has happened before and will happen again to holy people as well as ourselves. 

I hope this also has provided some of the language that is needed in a Christian context to express those deepest feelings of our souls and to highlight the need to express these as a healthy way out of dark moments. There is no need to suffer and persevere alone and we should no longer be expected to. It has highlighted the incredible work that is being done, but also the need for more of this dialogue. I pray we can take up the challenge to create space for each other and truly listen to each other and further develop our understanding of these issues, for although we may never know the impact we have had on those in our lives, we always make an impact.

How long, Yahweh, will you forget me? For ever?

How long will you turn away your face from me?

How long must I nurse rebellion in my soul, sorrow in my heart day and night?

How long is the enemy to domineer over me?

Look down, answer me, Yahweh my God!

Give light to my eyes or I shall fall into the sleep of death.

As for me, I trust in your faithful love, Yahweh.

Let my heart delight in your saving help,

let me sing to Yaheweh for his generosity to me,

let me sing to the name of Yahweh the Most High!

David, Psalm 13:1-3,5