It’s been so long since I was involved with the policies of the Witness’s. I just have not kept track of their grandiose wise views, (snicker) concerning this subject. So any input or attachments would be appreciated. I have a nephew who needs treatment but I think his elder father with give him a self- righteous hassle.
What is the Witness view of seeking psychological help and medication?
by Leprechaun 13 Replies latest jw friends
-
-
Mary
Here's a few quotes.....they seem to have lightened up on it a bit which is good, since it's an established fact that Jehovah's Witnesses suffer more than the average joe from mental problems:
"... As a rule, for a Christian to go to a worldly psychiatrist is an admission of defeat. It amounts to 'going down to Egypt for help' - Isaiah 31:1. ...Also, more and more psychiatrists are resorting to hypnosis which is a demonic form of worldly wisdom." (Awake!1960 March 8 p. 27)
Does the Solution Lie with Psychiatrists?
PSYCHOTHERAPY is the art of trying to help mentally or emotionally disturbed persons by listening to their problems, and endeavoring to offer them insight to cope with these problems. Psychiatrists-persons who employ this form of treatment-have increased sevenfold in number in the United States during the past twenty-five years.
The most popular psychiatric approach has been that of Sigmund Freud's psychoanalytical "couch" theory. Its use, however, has been chiefly in the United States. Thus New York city, with nine million inhabitants, has almost a thousand psychoanalysts, whereas Tokyo, with eleven million people, has but three!
The value of psychiatric treatment is by no means universally recognized. In fact, even the director of the United States National Institute for the Psychotherapies recently spoke of the "controversy and frequent disillusionment that currently characterize the field of psychotherapy." Also, psychiatrist Karl Menninger observed: "Nine tenths of people with so called schizophrenia get well without going near a hospital."
In an especially strong indictment, Dr. H. J. Eysenck of the Institute of Psychiatry, University of London, wrote in the Medical Tribune of April 4, 1973, that the result "claimed for different methods of psychotherapy and psychoanalysis was almost exactly that found for spontaneous remission." In other words, according to Eysenck, persons receiving psychiatric help had about the same recovery rate as those receiving no psychiatric treatment at all!
Help Provided
However, it cannot be denied that some persons have received genuine help from psychiatrists. A man in California writes: "The help I received from that kind man was extremely beneficial, and my problem was resolved quickly." Posing the question, "What did this psychiatrist do for me?" he answered: "He listened. He really listened. . . . he helped me to realize that within myself I had the ability to develop self-control."
This disturbed man had a behavioral problem, one that evidenced a serious sexual aberration. But through kindness and encouragement the psychiatrist helped him to correct his weakness. Even extreme cases have responded to such psychiatric treatment. Giving pertinent testimony along this line is a case history described in The Vital Balance, authored by a team headed by Karl Menninger.
The case is that of "Mary Smith," who, at the age of sixty-three, was admitted to a state hospital. Somehow she had gotten the idea that her husband, a kind, gentle, typical farmer, was involved in illegal liquor traffic and that he had repeatedly tried to poison her. So she had attacked him with a hammer while he was sleeping.
She was diagnosed as "disturbed, restless and confused." Six years after her admission she was judged incurably insane. Seven more years passed, and a new doctor came along who took an interest in her. He patiently listened to her strident complaints, sympathized and agreed with her whenever he could. He took walks with her, tactfully helping her to clear up some of her delusions. He had glasses fitted for her, and had the nurse give her things to read, as well as to chat with her.
Gradually the tone of her voice changed, she became helpful in making beds, and was permitted to go walking on the grounds by herself. Soon she was allowed to be away for a few days. Then, at the age of seventy-six, she obtained a position as a practical nurse, caring for an elderly woman. Years later her daughter reported regarding her: "She is an excellent worker, helpful and cooperative . . . one of the best-organized women I ever knew at any age."
Such successes in helping the mentally disturbed point to the type of treatment they especially need. Sir Geoffrey Vickers, as chairman of the Mental Health Research Fund, years ago explained: "By far the most significant discovery of mental science is the power of love to protect and restore the mind."
Yes, love, kindness, patience and understanding are now generally recognized as vital in the successful treatment of mental patients. Yet, as noted earlier, psychiatrists often fail to help patients recover. Is there some fundamental reason why?
Basic Failure in Approach
It has well been observed that people need to know the reason for their existence, what purpose there is to life, so as to have strength to endure in the face of tragedy. But are psychiatrists best able to provide this? Can they help people to answer the basic questions about which they wonder, such as: "Why am I here?" "What is life all about?" "What destiny awaits me?"
The truth is that, not any human, but only the Creator of humankind, Almighty God, can provide sound, satisfying answers to these questions. And he has done so for our hope and comfort in his Word the Bible. But how do psychiatrists generally feel about God?
A 1970 survey indicates how. Of the psychiatrists interviewed, 55 percent said that they considered belief in God to be "infantile," and "incongruous with reality."
What an unreasonable, illogical conclusion! For think: How else can we explain the origin of life if we leave out the existence of a supreme God? Or what about love-from where does this marvelous quality come that is so vital to mental health? Only the Bible's explanation is both reasonable and logical. And its explanation is that a supreme, loving Creator is responsible. (Ps. 36:9; 1 John 4: 8-11) Prominent men of science, who were by no means "infantile," have expressed belief in such a God.
Science Digest says of one of these: "Most historians of science would declare at once that Isaac Newton was the greatest scientific mind the world has ever seen." And in his masterpiece, Principia, Newton said: "From his true dominion it follows that the true God is a living, intelligent, and powerful Being; and, from his other perfections, that he is supreme, or most perfect. He is eternal and infinite, omnipotent and omniscient."
The basic failure of worldly psychiatrists is that generally they do not look to this true God for wisdom and guidance in treating the emotionally and mentally disturbed. And undoubtedly one of the consequences of their attitude is that they themselves have the highest suicide rate among all those in the medical specialities! Regarding this, one of their own number says: ‘Until psychiatrists have the lowest rate, all their teachings are subject to suspicion.'-Journal of the American Medical Association.
Further Effects of Basic Failure
Failing to recognize the sound instruction of God's Word, psychiatrists seldom apply love in a balanced way. For example, in one case a father who was unable to wean his teen-age son away from drugs sent him to a psychiatrist. With what results? The father wound up $2,000 poorer and the son had not changed in the slightest.
The father wanted to help his son. However, neither he nor the psychiatrist appreciated the teaching of God's Word, namely, that firm, yet kind, discipline is a vital part of the exercise of love. (Heb. 12:6-9; Prov. 23:13, 14) Finally, listening to sound counsel, the father ordered his son out of the house until he was willing to go to a drug rehabilitation center. Later the son told his father: "You know, when you and Mom threw me out, that's when I knew you really wanted to help me." The son is now cured.
The general failure of psychiatrists to appreciate God and his teachings on morality has resulted in great harm's being done. As an example, the Long Island Press carried the front page heading: "Sodomy Ring Smashed. Group charged with sexually abusing youths." The article said: "Four men-including an internationally known child psychiatrist . . . were arraigned yesterday on sodomy, sexual abuse and conspiracy charges involving adolescents."
While this may be an isolated case, the incidents of male psychiatrists having sexual relations with women patients are not. Thus one Christian woman went to a psychiatrist for help because of her frustration in her marital relations with her husband. He told her that she had three choices: Try to get her husband to see a psychiatrist; get a divorce; or have an extramarital affair with a "boyfriend," and he volunteered to serve as her "boyfriend."
Then there was the psychiatrist who was sued because, as reported in the New York Daily News: "He prescribed sexual relations with himself as therapy and then charged for the ‘treatments.'" Another psychiatrist was sued for $1,250,000 damages in the Supreme Court of the State of New York because he forced his patient to have sex relations with him under the guise of psychiatric treatment. In fact, one psychiatrist wrote a book recommending that psychiatrists be "sexually available to the patient, but not ‘insistent.'" He called the book The Love Treatment.
Two clinicians who run America's leading sex clinic said that a large proportion of eight hundred patients they treated admitted to having had sex relations with their psychiatrists or counselors. While some of these reports may be mere fantasies, wishful thinking or bragging, one of the doctors observed: "If only 25% of these specific reports are correct, there is still an overwhelming issue confronting professionals in this field."
Clearly, there is reason to exercise caution as regards worldly psychiatrists. For, while one may receive help, there is also a real possibility that one may be encouraged to pursue a course of conduct contrary to God's righteous principles. But even if that were not so, the failure of psychiatrists generally to know how properly to apply the best medicine for mental ills-the divine quality of love-is likely to render their treatment ineffectual.
Does this mean that there is nowhere that people can receive reliable psychotherapy in the sense of receiving help to see their problems through and solve them? Happily such help is available, and by means of it many persons have achieved mental health in this mixed-up world."---April 22, 1975 Awake! pp. 15-18
Questions from Readers:
Reports from some lands indicate that there has been an increase in emotional and mental illnesses in these "last days." (2 Timothy 3:1) Christians feel deep compassion when fellow believers are affected, but they recognize that each one must decide for himself whether to seek treatment for his illness and, if so, what kind of treatment. "Each one will carry his own load." (Galatians 6:5) Some, suffering severely from schizophrenia, bipolar disorder, deep clinical depression, obsessive-compulsive disorder, self-mutilation, and other distressing disorders, have been able to live fairly normal lives after obtaining the right professional help.
In some places it has become quite fashionable to seek therapy. In many cases the patient does not have a severe mental disorder but has difficulty coping with some situation in life. However, it is the Bible that gives the most effective help in handling the difficult problems of life. (Psalm 119:28, 143) Through the Bible, Jehovah supplies wisdom, thinking ability, and true knowledge-things that fortify us mentally and emotionally. (Proverbs 2:1-11; Hebrews 13:6) Faithful servants of God may express themselves irrationally at times because of severe inner turmoil. (Job 6:2, 3) James 5:13-16 encourages such ones to call on the elders for help and counsel. A Christian may be spiritually sick, or he may be distressed by an unchangeable circumstance or by oppressive stresses, or he may feel that he is the victim of injustice. (Ecclesiastes 7:7; Isaiah 32:2; 2 Corinthians 12:7-10) Such a person can find help with the elders, who will ‘grease him with oil'-that is, skillfully impart comforting Bible counsel-and also "pray over him." The result? "The prayer of faith will make the indisposed one well, and Jehovah will raise him up [out of his despondency or his feeling of being abandoned by God]."
What, though, if a person's mental distress and confusion persist despite the skillful help of spiritual shepherds? Some in this situation have chosen to undergo a thorough physical examination. (Compare Proverbs 14:30; 16:24; 1 Corinthians 12:26.) A physical problem may lie behind emotional or mental distress. Treating such a problem has in some cases given relief to the emotionally ill person. If no physical problem is found, the physician, upon request, may recommend a mental-health professional. What then? As stated, this is a decision each individual must weigh for himself. Others should not criticize or judge.-Romans 14:4.
Nevertheless, practical wisdom must be exercised and care taken not to forget Bible principles. (Proverbs 3:21; Ecclesiastes 12:13) In the case of physical sickness, patients are faced with a variety of treatment choices, from orthodox medicine to therapies such as naturopathy, acupuncture, and homeopathy. There are also different kinds of mental-health practitioners. Among them are analytic psychotherapists and others, who may delve into the patient's personal history to try to find reasons for irregular behavior or painful emotions. Behavioral psychotherapists may try to help the patient learn new behavior patterns. Some mental-health practitioners believe that most mental illnesses should be treated with drugs. Reportedly, others recommend diet and vitamins.
Patients and their families should use caution when considering these choices. (Proverbs 14:15) Significantly, Professor Paul McHugh, director of the Department of Psychiatry and Behavioral Sciences at the Johns Hopkins University School of Medicine, said that the mental-health profession "is a rudimentary medical art. It lacks easy access to proof of its proposals even as it deals with disorders of the most complex features of human life-mind and behavior." This situation leaves the door open to eccentricity and fraud, as well as well-intentioned treatments that may do more harm than good.
It should be mentioned, too, that while psychiatrists and psychologists have professional, postgraduate degrees, many others with no professional qualifications practice without supervision as counselors or therapists. Some individuals have spent a lot of money consulting such unqualified people.
Even with a trained, qualified mental-health professional, there are things to consider. When choosing a medical doctor or surgeon, we have to be sure that he will respect our Bible-based views. Similarly, it would be dangerous to consult a mental-health professional who does not respect our religious and moral views. Many Christians are striving hard, despite mental and emotional confusion, to have "the same mental attitude that Christ Jesus had." (Romans 15:5) Such are rightly concerned about the attitudes of anyone who might affect their thinking or behavior. Some practitioners view any restrictions imposed by Scriptural beliefs as unnecessary and potentially harmful to mental health. They may approve, even recommend, practices condemned in the Bible, such as homosexuality or marital infidelity.
These ideas are included in what the apostle Paul called "the contradictions of the falsely called ‘knowledge.'" (1 Timothy 6:20) They contradict the truth about the Christ and are part of "the philosophy and empty deception" of this world. (Colossians 2:8) The Bible's touchstone is clear: "There is no wisdom, nor any discernment, nor any counsel in opposition to Jehovah." (Proverbs 21:30) Mental-health practitioners who say "good is bad and bad is good" are "bad associations." Far from helping to heal unstable minds, they will "spoil useful habits."-Isaiah 5:20; 1 Corinthians 15:33.
So a Christian who feels that it is necessary to consult a mental-health professional should scrutinize the qualifications, attitude, and reputation of the practitioner and the possible effect of any treatment recommended. If a distressed Christian cannot do this himself, perhaps a mature, close friend or relative may be able to help. A Christian who is uncertain as to the wisdom of a particular treatment may find that talking with the elders in the congregation is helpful-although the final decision is his own (or his parents', or the joint decision of husband and wife).
Science can do much more today than in times past to alleviate suffering. Still, there are many diseases-both physical and mental-that at present are incurable and have to be endured through this system of things. (James 5:11) In the meantime "the faithful and discreet slave," the elders, and all others in the congregation reach out a hand of compassion and support to sick ones. And Jehovah himself strengthens them to endure until that glorious time when sickness will be no more.-Matthew 24:45; Psalm 41:1-3; Isaiah 33:24.
-
blondie
T here is the written answer and the unwritten answer, you realize.
*** w96 9/1 pp. 30-31 Questions From Readers ***
Would it be wise for a Christian to consult a mental-health practitioner?
Reports from some lands indicate that there has been an increase in emotional and mental illnesses in these "last days." (2 Timothy 3:1) Christians feel deep compassion when fellow believers are affected, but they recognize that each one must decide for himself whether to seek treatment for his illness and, if so, what kind of treatment. "Each one will carry his own load." (Galatians 6:5) Some, suffering severely from schizophrenia, bipolar disorder, deep clinical depression, obsessive-compulsive disorder, self-mutilation, and other distressing disorders, have been able to live fairly normal lives after obtaining the right professional help.
In some places it has become quite fashionable to seek therapy. In many cases the patient does not have a severe mental disorder but has difficulty coping with some situation in life. However, it is the Bible that gives the most effective help in handling the difficult problems of life. (Psalm 119:28, 143) Through the Bible, Jehovah supplies wisdom, thinking ability, and true knowledge—things that fortify us mentally and emotionally. (Proverbs 2:1-11; Hebrews 13:6) Faithful servants of God may express themselves irrationally at times because of severe inner turmoil. (Job 6:2, 3) James 5:13-16 encourages such ones to call on the elders for help and counsel. A Christian may be spiritually sick, or he may be distressed by an unchangeable circumstance or by oppressive stresses, or he may feel that he is the victim of injustice. (Ecclesiastes 7:7; Isaiah 32:2; 2 Corinthians 12:7-10) Such a person can find help with the elders, who will ‘grease him with oil’—that is, skillfully impart comforting Bible counsel—and also "pray over him." The result? "The prayer of faith will make the indisposed one well, and Jehovah will raise him up [out of his despondency or his feeling of being abandoned by God]."
What, though, if a person’s mental distress and confusion persist despite the skillful help of spiritual shepherds? Some in this situation have chosen to undergo a thorough physical examination. (Compare Proverbs 14:30; 16:24; 1 Corinthians 12:26.) A physical problem may lie behind emotional or mental distress. Treating such a problem has in some cases given relief to the emotionally ill person. If no physical problem is found, the physician, upon request, may recommend a mental-health professional. What then? As stated, this is a decision each individual must weigh for himself. Others should not criticize or judge.—Romans 14:4.
Nevertheless, practical wisdom must be exercised and care taken not to forget Bible principles. (Proverbs 3:21; Ecclesiastes 12:13) In the case of physical sickness, patients are faced with a variety of treatment choices, from orthodox medicine to therapies such as naturopathy, acupuncture, and homeopathy. There are also different kinds of mental-health practitioners. Among them are analytic psychotherapists and others, who may delve into the patient’s personal history to try to find reasons for irregular behavior or painful emotions. Behavioral psychotherapists may try to help the patient learn new behavior patterns. Some mental-health practitioners believe that most mental illnesses should be treated with drugs. Reportedly, others recommend diet and vitamins.
Patients and their families should use caution when considering these choices. (Proverbs 14:15) Significantly, Professor Paul McHugh, director of the Department of Psychiatry and Behavioral Sciences at the Johns Hopkins University School of Medicine, said that the mental-health profession "is a rudimentary medical art. It lacks easy access to proof of its proposals even as it deals with disorders of the most complex features of human life—mind and behavior." This situation leaves the door open to eccentricity and fraud, as well as well-intentioned treatments that may do more harm than good.
It should be mentioned, too, that while psychiatrists and psychologists have professional, postgraduate degrees, many others with no professional qualifications practice without supervision as counselors or therapists. Some individuals have spent a lot of money consulting such unqualified people.
Even with a trained, qualified mental-health professional, there are things to consider. When choosing a medical doctor or surgeon, we have to be sure that he will respect our Bible-based views. Similarly, it would be dangerous to consult a mental-health professional who does not respect our religious and moral views. Many Christians are striving hard, despite mental and emotional confusion, to have "the same mental attitude that Christ Jesus had." (Romans 15:5) Such are rightly concerned about the attitudes of anyone who might affect their thinking or behavior. Some practitioners view any restrictions imposed by Scriptural beliefs as unnecessary and potentially harmful to mental health. They may approve, even recommend, practices condemned in the Bible, such as homosexuality or marital infidelity.
These ideas are included in what the apostle Paul called "the contradictions of the falsely called ‘knowledge.’" (1 Timothy 6:20) They contradict the truth about the Christ and are part of "the philosophy and empty deception" of this world. (Colossians 2:8) The Bible’s touchstone is clear: "There is no wisdom, nor any discernment, nor any counsel in opposition to Jehovah." (Proverbs 21:30) Mental-health practitioners who say "good is bad and bad is good" are "bad associations." Far from helping to heal unstable minds, they will "spoil useful habits."—Isaiah 5:20; 1 Corinthians 15:33.
So a Christian who feels that it is necessary to consult a mental-health professional should scrutinize the qualifications, attitude, and reputation of the practitioner and the possible effect of any treatment recommended. If a distressed Christian cannot do this himself, perhaps a mature, close friend or relative may be able to help. A Christian who is uncertain as to the wisdom of a particular treatment may find that talking with the elders in the congregation is helpful—although the final decision is his own (or his parents’, or the joint decision of husband and wife).
Science can do much more today than in times past to alleviate suffering. Still, there are many diseases—both physical and mental—that at present are incurable and have to be endured through this system of things. (James 5:11) In the meantime "the faithful and discreet slave," the elders, and all others in the congregation reach out a hand of compassion and support to sick ones. And Jehovah himself strengthens them to endure until that glorious time when sickness will be no more.—Matthew 24:45; Psalm 41:1-3; Isaiah 33:24.
[Footnotes]
Sometimes an individual may be asked to undergo a psychiatric evaluation, perhaps when being considered for high-level employment. Whether one submits to such an evaluation or not is a personal decision, but it should be noted that a psychiatric evaluation is not psychiatric treatment.
See "Winning the Battle Against Depression," in the March 1, 1990, issue of The
Watchtower.
Some mental illnesses seem to respond well to the correct medications. But these medications must be used with caution under the guidance of skilled and experienced medical physicians or psychiatrists, since there can be severe side effects if dosages are not correctly adjusted.
See the article "Mental Distress—When It Afflicts a Christian" in the October 15, 1988, issue of TheWatchtower.
*** w88 10/15 pp. 25-29 Mental Distress—When It Afflicts a Christian ***
MENTAL-HEALTH experts say that perhaps 1 in 5 individuals in the United States suffers some sort of recognizable mental disorder. The World Health Organization adds that there may be as many as 40 million untreated cases of mental illness in developing lands. Mental problems have even been discovered among some inhabitants of the paradisaic Pacific isles.
It should therefore not surprise us that a number of Christians today experience mental or emotional difficulties ranging from simple anxiety and mild depression to serious illnesses such as major depression, bipolar disorders (manic-depression), phobias, and schizophrenia. Some had such problems before becoming Witnesses, while others have begun suffering distress in their older years.
Why
ChristiansAreNotImmune
One Christian woman with over 20 years of dedicated service reports being tormented by forceful and unrelenting voices. "I’ll be thinking on any other subject," says she, "and up comes the voice saying, ‘kill yourself.’ . . . Over and over you hear these voices until you can’t take it anymore." How is it possible for a faithful Christian to suffer this way? Does not 2 Timothy 1:7 say: "God gave us not a spirit of cowardice, but that of power and of love and of soundness of mind"?
Yes, but soundness of mind generally refers less to psychological well-being than to a Christian’s ability to exercise Bible-based judgment. Unlike a person of the world who is "in darkness mentally," or "corrupted in mind," a Christian has ‘made his mind over’ by studying God’s Word. (Ephesians 4:17, 18; 2 Timothy 3:8; Romans 12:2) This unquestionably does much to promote a Christian’s emotional and mental balance, yet it does not make him immune to mental health problems. Some faithful servants of God in Bible times, such as Epaphroditus, suffered forms of mental distress.—Philippians 2:25, 26; Luke 2:48.
"In Adam all are dying," the apostle Paul reminds us. (1 Corinthians 15:22) Many of us have obvious physical ailments. Others suffer from mental or emotional sickness.
Causes
ofMentalDistress
Physical factors appear to be at the root of many cases of mental distress. For example, the Bible tells of a person whose eyes "see strange things." The cause of such mysterious hallucinations? "Staying a long time with the wine"! (Proverbs 23:29-33) Clearly, alcohol can cause the brain to hallucinate. Doctors say that in a similar way, faulty brain chemistry, genetic factors, and possibly even diet can cause brain malfunctions. Mental and emotional difficulties can result.
Strong psychological pressures, such as stress, may also trigger emotional problems. Simply trying to maintain moral purity and a Christian personality in these "critical times hard to deal with" can be a source of stress. (2 Timothy 3:1-5) Why, Lot "was tormenting his righteous soul" over the wickedness he was daily exposed to in Sodom! (2 Peter 2:8) Furthermore, some Christians have been mentally affected because of having been raped, sexually abused, or owing to past acts of promiscuity or drug abuse. Such things can exact a fearsome toll on a person’s mental health.
What
EldersCanDo
Elders are concerned with shepherding all the flock entrusted to their care—including those suffering emotional distress. (1 Peter 5:2; Isaiah 32:1, 2) True, they are not doctors, and they cannot cure individuals of their ills any more than the apostle Paul cured Epaphroditus of his physical sickness or subsequent depression. (Philippians 2:25-29) Yet, by showing real concern and fellow feeling, they can often do much to help and encourage such ones.—1 Peter 3:8.
What, then, if a brother begins behaving peculiarly or complains of emotional upheaval? The elders may first try to draw out the sufferer, trying to determine just what is bothering him. Has some personal calamity or unusually stressful circumstance—perhaps the loss of a job or death of a loved one—temporarily thrown him off balance? (Ecclesiastes 7:7) Is the afflicted one mildly depressed due to loneliness and thus in need of someone to "speak consolingly" to him? (1 Thessalonians 5:14) Or could it be that the brother is disturbed over some personal shortcoming? Reassurance of God’s love and mercy—along with appropriate counsel—may help to alleviate his anxieties. (Psalm 103:3, 8-14) Much good may be accomplished simply by praying with the distressed brother.—James 5:14.
Elders can also share practical wisdom with the sufferer. (Proverbs 2:7) For example, we noted that some emotional disturbances may be related to diet. The elders may therefore suggest that the brother eat balanced meals and avoid dietary extremes. Or they may discern that the distressed one has been under great pressure on his job and would benefit greatly from "a handful of rest"—more regularly getting a good night’s sleep.—Ecclesiastes 4:6.
Those
Who‘NeedaPhysician’
When severe distress persists, though, it is well to recall Jesus’ words: "Persons in health do not need a physician, but the ailing do." (Matthew 9:12) Many distressed persons are reluctant to see a physician. Elders and family members may thus need to encourage a brother to seek medical attention, such as having a thorough examination by a trusted doctor. Says Professor Maurice J. Martin: "A wide variety of physical diseases masquerade as psychiatric disorders." And even where mental illness really is involved, effective treatments often exist.
The wife of an elder tells how her disturbed husband "became afraid to be around the brothers and didn’t want to go to the meetings. . . . He desperately wanted to die!" But after he received professional medical attention, his wife was able to report: "He is no longer deeply depressed, nor does he want to stay away from meetings. This morning he gave the public talk!"
Admittedly, not all situations are resolved so easily. Science is just beginning to unravel the mysteries of mental problems. Getting properly diagnosed and treated can be a long, complicated process—but it often pays off.
Afflicted
bytheDemons?
Some victims of mental difficulties fear they are under demonic attack, claiming at times to hear "voices." True, the demons have been known to make sane individuals behave irrationally. (Mark 5:2-6, 15) There is no proof that the demons are involved in most cases of bizarre behavior, any more than that they are involved in all cases of speechlessness, blindness, and epilepsy. Yet, back in Bible times, the demons sometimes caused (or at least aggravated) these very ailments! (Matthew 9:32, 33; 12:22; 17:15-18) The Bible makes a clear distinction, though, between "those who were ill and those demon-possessed." (Mark 1:32-34; Matthew 4:24; Acts 5:16) Obviously, then, the vast majority of cases of blindness or epilepsy today are caused by physical—not demonic—factors. The same no doubt can be said of most cases of mental distress.
Still, it must be remembered that Satan and his demons are ‘waging war’ with God’s people and have been known to harass faithful Christians. (Revelation 12:17; Ephesians 6:12) The demons are fiendish, and it should not surprise us that they take sadistic delight in tormenting some mentally distressed souls—compounding their difficulties.
So if the elders have good reason to suspect that demonic influence is involved, there is no harm in their making some inquiry. Has the person, for example, received any suspicious items directly and deliberately from individuals who are involved in some form of demonism? Disposal of such objects may bring relief. (Acts 19:18-20) Since Christians are told to "oppose the Devil," the elders can also advise the afflicted one to reject any strange "voices" that could be of demonic origin. (James 4:7; Matthew 4:10) If a person feels under attack, he should pray fervently, calling upon Jehovah’s name out loud.—Ephesians 6:18; Proverbs 18:10.
Demonic involvement, however, appears to be the exception—not the rule. One sister relates: "I thought I was possessed by a demon until I sought medical help and was informed that I had a chemical imbalance. It gave me great relief to find out that it was an illness that was causing my actions and not some demon person that was inside of me!"
Psychiatric
Medications
A variety of medications are now used by doctors in the treatment of mental disturbances. Medically supervised use of some such medications has permitted severely ill Christians to function normally. Some well-intentioned brothers, though, have discouraged patients from taking prescribed medication, perhaps fearing that it might be harmful or addictive. There are, of course, risks involved with any kind of medical treatment, and "the shrewd one considers his steps," considering long-term results.—Proverbs 14:15.
Interestingly, however, many psychiatric drugs are not hallucinogenic, tranquilizing, or addictive; they serve merely to correct chemical imbalances in the brain. Antipsychotics, for example, may help to tame the often bizarre symptoms of schizophrenia. Lithium can help to ease depression and level the highs and lows of manic-depression.
Granted, powerful drugs are sometimes used to tranquilize a patient or to suppress suicidal tendencies. Yet, if a brother is taking prescribed medication not for pleasure but so that he can function normally, this can be viewed in much the same way as a diabetic’s using insulin.
It should be remembered that psychiatric medications are often slow acting and may have unpleasant side effects. At times, too, there is a measure of trial and error in a doctor’s finding an effective medication and/or dosage that produces the fewest side effects. Patients often become discouraged. Family members and others can therefore be supportive of the person undergoing treatment, encouraging him to be patient and to cooperate with qualified medical personnel. What if he has questions about a certain medication? Or what if problems develop or a treatment seems ineffective? Such problems should be discussed with his physician. If necessary, a second opinion can be obtained.
Talk
Therapies
In some cases, consideration may also be given to having the patient talk matters out with a trained professional. Perhaps a trusted family doctor who is personally acquainted with the patient can serve in this way. What, though, about accepting treatment from a psychiatrist or a psychologist? This would be a personal decision to be made with due caution. Therapists differ in their approaches to treatment. Some, for example, still practice forms of Freudian psychoanalysis, the validity of which is challenged by many in the mental health field.
Of even more concern is the fact that some well-intentioned practitioners have given advice that flatly contradicts the Bible. Failing to understand Christian principles—even viewing such as "foolishness"—some therapists have even concluded that following the Bible’s strict moral code is the source of a person’s difficulties!—1 Corinthians 2:14.
However, some practitioners, including psychologists and psychiatrists, offer forms of talk therapy that are not really psychoanalysis but are a means of helping a patient to understand his illness, reinforcing the need for medication, and ironing out practical problems. A Christian may find such therapies helpful, but he needs to get his facts straight before accepting treatment: Just what does the treatment involve? What kind of advice will be given? Does the physician understand and respect the beliefs of Jehovah’s Witnesses? If talk therapy is agreed to, ‘test out the words’ of a doctor instead of just accepting everything unquestioningly.—Job 12:11, 12.
For the most part, then, mental distress can be viewed as a medical problem—not a spiritual one.Understanding this fact, families, elders, and congregation members can better be of support to sufferers. At times distressed ones also need spiritual support. How the congregation can provide this will be considered in a future issue.
[Footnotes]
See the October 22, 1987, and September 8, 1986, issues of our companion magazine, Awake!The Society does not recommend or pass judgment upon the various medications and treatments employed by physicians. Research in the Society’s publications may, nevertheless, prove helpful.
If an ill one has difficulty explaining his Bible-based stand to a physician or therapist, perhaps some mature Christian can assist him.
[Picture
onpage26]
By being sympathetic listeners and counselors, elders can often help persons suffering emotional distress
[Picture
onpage29]
Sometimes it is advisable for a mentally ill person to seek medical help
-
OnTheWayOut
What I read is that they don't want to say "Don't get help" but they make it seem like you must consider so much before getting help that you should be really screwed up before getting it.
-
Open mind
Awake! July 2009, pg 4, "Depression - How to Treat it"
"The fact is that physicians can do much to alleviate the suffering of many depressed patients."
om
-
WTWizard
Treatment is allowed, so long as it does not get to the real root of the problem. Use medication, as long as it will help one to play the role of the "happiest people on the planet" (but do not publicize that the witlesses are probably also the most medicated people on the planet, short those in psychiatric wards in the hospitals). But, do not advise them to get out of the religion, because then they might not need the medication after all. Worse, they will no longer be assets to the cancer.
-
Locutus of Borg
Back in the early 90s when it was known in the congregation that I was getting professional help and medication for depression and PAD, I was treated like a pariah. My so called friends scattered like i had the plague.
One elder in particular was convinced that it was caused by some secret sin i was commiting.
It was what led me to finally see the kult for what it reaaly was. Once I left, the depression eased immeasurably.
-
Jankyn
WT Wizard hit it on the head:
Treatment is allowed, so long as it does not get to the real root of the problem. Use medication, as long as it will help one to play the role of the "happiest people on the planet" (but do not publicize that the witlesses are probably also the most medicated people on the planet, short those in psychiatric wards in the hospitals). But, do not advise them to get out of the religion, because then they might not need the medication after all. Worse, they will no longer be assets to the cancer.
One of the things I've noticed is that the JWs in my life are all too willing to take pills and all too unwilling to consider any changes in thinking patterns or behavior patterns that might change things. Instead, they think everything is a medical problem, and there's nothing wrong with the way they see the world.
You ought to see the medicine cabinets. Eeeek!
-
Kudra
But hey- aren't like 75% of the (sisters mainly) in the congregation on some sort of anti-anxiety/depression meds??
I thought that this was discussed here and everyone siad that their whole congregation was taking meds...
-
daniel-p
There are dozens of people in every congregation on some kind of therapuetic regimen, be it drugs or counseling. It's defintely TABOO, but the elders probably won't harrass anyone for pursuing their own treatment, as long as it doesn't involve hypnosis. With that said, even though they demonize hypnosis (which actually is proven to work), they permit all sorts of metaphysical "alternative" therapies which have much deeper roots in fruity arcana than hypnosis.