This article is about depression and the help needed for depressed people.

Source: The Monthly Record, 1999. 4 pages.

Loss of Joy in the Christian Life

Depression ought not to feature in the life of a Christian, yet it frequently does.

The following is taken from the leaflet 'The Loss of Joy, recently published by the Public Questions Committee

Joy as a Characteristic of the Christian Lifeโค’๐Ÿ”—

Two questions among others may challenge Christians. One relates to 'feelings': 'How joyful should a Christian be?' the other asks: 'Should a Christian ever suffer from Mental Illness?'

People can accept that illnesses, infections, cancer, heart disease, do happen to Christians and can be within the compass of God's will and purpose. They may, however, believe that to be psychologically ill is not permitted, and the cause is thought to be due to some spiritual failing or other.

Others accept a 'loss of joy' as a mark of 'spirituality': permanent pessimism about assurance in themselves and sometimes others, is entertained. Examination of the record of the New Testament Church will show that one of the diagnostic characteristic of a living faith was joy and thankfulness, despite manifold afflictions within and without. Patience, joy, hope and peace are repeatedly mentioned as gifts received through the Holy Spirit by the people of God. Personalities vary, and this joy will show itself in varying ways in different people. What is its basis? Awareness of forgiveness, a new freedom, an ability to forgive others, a new relationship with God, renewed daily by the Word and Spirit and, through the removal of hindrances in ourselves and others, new relationships of friendship and fellowship. This joy is not necessarily ebullient, but should increase as we move towards the day of Christ's appearing.

If we are not joyful, why not? In many of us the cause lies in partial obedience, and a lack of forgiveness which, combined with resentment and hatred, inhibit the work of grace in our hearts. In some, however, the cause will be a 'clinical depression'. Satan as the 'Deceiver', will try to persuade them that the 'sky is as brass', and that through sin and rebellion they have lost any mercy they have known. 'Loss of Joy' as a lasting experience of change of mood may, therefore, be a signal of developing depression.

It may be useful to look at three states which can produce feelings of depression: Depressive Personality, Spiritual Depression and Clinical Depression.

Depressive Personalityโ†โค’๐Ÿ”—

What is 'Personality'? As individuals move from adolescence into adulthood, personality types become more definable. However, anyone with several children is aware that even little babies vary remarkably in the way they show emotion and relate to other people. Some characteristics will be genetically directed, while others will be patterned by observing parents and others. So we have individuals in adulthood who are open and cheerful, those who are happy-go-lucky and others who are cautious in relationships. Some may be frightened easily, others obsessive and some may be permanently pessimistic like 'Puddleglum' in C.S. Lewis. The wide spectrum of personality type makes up the mix of what we call 'society' and from which the Church is drawn. Two points should be made about personality.

The first is that popular psychology makes assumptions, widely purveyed in books and magazines, which are perniciously damaging to Christians. The theory suggests that personality is largely shaped by pre-birth, birth and early post-birth experiences in the baby. A point of 'crisis' is said to 'set' the personality on fixed lines from then on. It has to be said that this is not 'science' but pure theory from a man who postulated 'No God'. It is extremely mechanical, and excludes the grace of God from both child and parent.

The second point relates to the idea of 'psychological tramlines' which in theory fix personality type immutably into adult life. When however we enter the school of faith and the adventure of fellowship, the new Christian's life can change. The realisation of God's love upon us, together with his faithful promises, can take us from a position of uncertainty about ourselves and our relation with others, to a real perception of ourselves, forgiven and reconciled, looking out with love and interest on others and the world. The local congregation should be a place where personal growth and acceptance can occur. Acceptance should be honest, and yet should encompass a prayerful hope that personalities, damaged by sin, can change. This is not to say that the aim is a 'standard product'; the aim is 'likeness to Christ' and a 'going on to maturity'. It means that 'in encouraging each other' there is a loving base, so that advice is given 'gently', 'as of the Lord'. Personal habits and attitudes arising from deep roots of bitterness can be faced and brought to the Cross and allowed to fall off. Hidden resentments do often stem from childhood fears or anger. They can affect the person's ability to experience love peace, joy, and other fruits of the Spirit. Concealed and often excused in the area of feelings, these 'hatreds' can make their host more vulnerable to depressive illness in later life.

Spiritual Depressionโ†โค’๐Ÿ”—

Depression is a term which can be applied to a spiritual state in committed Christians. The neglect of personal Bible reading, worship and fellowship, can result in the fading of prayer as a necessary exercise, and the growth of indifference or doubt. Some can be emotionally vulnerable and oppressed without the other symptoms which affect a person suffering from a functional depression. On the other hand, almost without exception, a Christian who is suffering from a 'functional' or 'clinical' depression, complaining of loss of sleep, indecision, early wakening, will also complain of difficulty in prayer and with Bible reading. Very often this state is (self) diagnosed as being due to neglect of spiritual things. Those so affected can sink ever more deeply into a morass of self-affliction and despair to which Satan adds his accusations. They identify their problem as internal, and like Job, 'grieve only for themselves'.

Clinical Depressionโ†โค’๐Ÿ”—

A depressive state is relatively common in adolescence and early adulthood. It occurs occasionally in childhood and often is missed. Experience of depressive symptoms is common in students. Aggravated by social isolation, change of targets and social background, it can vary from mild melancholia to a full-blooded paralysing depression. Childbirth is commonly followed by emotional highs and lows out of which depression can develop. After bereavement type situations, depression can insidiously develop. These may involve the loss of a loved one, but can be linked to the loss of a faculty, an operation, the loss or change of a job. Depression can be aggravated by social stresses such as a change of house, or long term and hopeless unemployment. It can also be linked to an unresolved conflict of a spiritual type, when two targets are entertained in the mind which are ultimately incompatible.

For many, no single devastating cause gives notice that a slide into depression is to commence. A near friend or loved one will have noted only too well the symptoms: the silences, irritability, loss of sensitivity, the emotional flatness of response, preoccupation with detail and lists, the swings of mood and often anxiety. There may be sighing, poor remembering, and very altered sleep. After going to bed tired and certain to sleep long and well, there is an abrupt awakening in the small hours with the mind running at high speed over the 'what ifs' of things needing to be done; then in the morning there is great difficulty in even contemplating a start on the list. If one senses that such an oppression of the mind has begun, what can one do? An increase of exercise may improve the quality of sleep. Planning the use of time to avoid gazing blankly into space, is a counsel of perfection; while attempting to be disciplined by reading or listening, the mind tends insistently to return to analysis of self and to operate the 'muck-rake'. Opening up to a trusted friend is difficult: 'It's just self indulgence,' or 'It's all I deserve.'

Real Help is Availableโ†โค’๐Ÿ”—

Thankfully, God has also revealed help to heal depression. In the writer's experience as a GP, he spent five years in Practice, during which he could identify depression, but had no effective remedy to offer. Then in 1958, the first antidepressive drugs became available. What an exciting time! Having come through a long bout of depression himself with no help, to see others regaining joy, competence and faith in a predictable manner was, and continues to be, a gift of wonder. Since then much more has been discovered. Different treatments suit different people. At times drugs may be ineffective and hospital admission is necessary, but only occasionally. Action to seek help and advice is sensible, and should not be delayed. It is difficult for a sufferer or a friend to assess the course depression may take, or the potential for self-harm. For those involved in study and who become depressed, it is sensible to seek help early, rather than, as so often happens, turn up requesting help two weeks before the exams! There is lag between beginning a course of treatment and the response to it. Some Christians are ashamed at uncovering their illness (weakness) to a doctor who does not share their faith. I would counsel that what is important is to go to a doctor who will listen and is competent and confident in treating depression. Some GPs and Christians are not. If the GP is not willing to listen and to take on advice and treatment, then a referral for psychiatric help should be sought.

Help should also be sought quickly by those unfortunate individuals who not only suffer from depression, but also experience spells of mental overactivity, when the priority of their own thought takes precedence over the thoughts and feelings of others.

Rediscovery of Joyโ†โค’๐Ÿ”—

As improvement occurs, there is a place for not rushing into big lifestyle changes until living routines are again well established. Changes of job, house, or even a holiday abroad may set the unstable mind swinging again, if undertaken too quickly. As improvement develops, there is opportunity for fellowship to come into its own in a practical way. Going to church may initially be very daunting, but faithful friendship, regular sensitive visiting can prove a great blessing. Company for walks, the loan of a dog later to support walking alone, restarting activities, just sitting, perhaps listening together to music or tapes with regularity, can be important. Initially the visitor may help by being unobtrusive, then, as improvement appears, giving encouragement and finally allowing the convalescent to make suggestions. First ventures are often helped by companionship: the first visit to church (which might be one where the convalescent is not known), or the first shopping outing are big hurdles.

Later in convalescence there is a place for facing underlying causes. These may include priorities in time, the quality of relationships, too full a schedule, the place of regular interests and hobbies, general fitness and spiritual health. Treatment should continue, under supervision of course, long after symptoms have gone. It takes some time for body and brain to work again together as one.

The person who has recovered from depression may thereafter be able to help others. 'Bear ye one another's burdens', (Galatians ch 6 v 20). This means that recovery can be greeted with thankfulness. The experience is not concealed and suppressed. To be able truly to say to someone, 'I know how you feelโ€ฆ' may be the first step in another's recovery.

How Does this Distortion of the Function of the Brain Come About?โ†โค’๐Ÿ”—

Truly we are fearfully and wonderfully made. Compressed within our brain weighing three ponds, there is an operation of cells and linking fibres which exceeds in complexity and that by many times, any computer that has ever been built. This not only controls our living processes and growth, but enables us to know other people, discuss philosophy, absorb new concepts, invent, and, strangest mystery of all, it is involved in our knowing God.

The brain is active through all our waking day in scanning the environment in a protective and inquisitive way. Information taken in, whether unconsciously through the feet and skin, or through the eyes and ears, is being continually evaluated by referral to previously learned experience.

A process goes on continuously in the wakeful mind whereby stimuli are linked to data retained in memory. One could imagine a type of 'reception area' where feelings, queries and ideas are referred to the appropriate memory area in a fraction of a second.

However, in depression, the electrochemical interaction which is used to analyse the stimulus and to link it to the appropriate memory area is disrupted. The process operates, but at a very reduced rate. What should be through and clear in a millisecond may hang on, completely obstructing that line for minutes or hours. Unevaluated material builds up as a queue. Its presence affects our confidence, even our usual perception of ourselves and increases anxiety. It may cause restlessness or root us to the spot.

The distant or occasional observer may not notice much. The sufferer however, goes round running scared that some challenge or request will uncover the totally 'false' appearance, and allow the 'nakedness' of their soul to be laid bare. Business and family problems tend to be shelved; self-reproach and guilt are common. Habits which were previously regular and helpful, such as prayer and Bible reading may become well-nigh impossible.

Scripture is still relevant. In the experiences and words of Job, some of the Psalmists and the Prophets, we discover that they also have experienced mental oppression, fear and confusion. I have found it helpful to consider the experience of our Lord in His time on the Cross. There He wittingly and willingly went through the whole gamut of the pain of the depressed as he submitted Himself to isolation, rebuke and punishment, even into the abyss of death for our sakes. When in depression, we come to our Saviour with fragmented and inarticulate prayer, we come to a Great High Priest who does know our state. The emotions which we suffer and seek to conceal are well known to Him. He understands our grief and pain. The Psalms, almost without exception ending in hope, were a blessing to Him, and should be to us also. He walks alongside us in that 'Slough of Despond'. He understands totally. He waits for us as we are delivered, to welcome us into a life regiven to joy and to service. Before us, the hope of glory.

Add new comment

(If you're a human, don't change the following field)
Your first name.
(If you're a human, don't change the following field)
Your first name.

Plain text

  • No HTML tags allowed.
  • Web page addresses and e-mail addresses turn into links automatically.
  • Lines and paragraphs break automatically.