Maybe you remember the story of Aron Ralston.
In 2003, Ralston was exploring Bluejohn Canyon in eastern Utah. While making his way down a narrow gap, a boulder dislodged and crushed his right arm against a rock wall. His arm was literally between a rock and a hard place.
One hundred and 27 hours later, he cut his arm off to escape.
The Oscar-nominated film 127 Hours, starring James Franco in an Oscar-nominated role, illuminates the difficulty of Ralston’s predicament. With little food and water, he stretched out his rations to survive as long as possible. The scene where he cuts off his arm is pretty gruesome, but it’s illuminating how far people will go to stay alive and find freedom.
Ralston’s book about his ordeal — which I have on my bookshelf but haven’t read — is called “Between a Rock and a Hard Place,” playing off the well-known phrase about being stuck between two unlikable options. I know what that’s like, in a way.
Twice in my life, I’ve dealt with mental health disorders while having a crisis of faith, and while I’ve since learned some key truths to speak to me in those times, it’s an area the church at large doesn’t really touch but needs to confront.
My Year of Doubt
At the beginning of the year 2014, I was in a strange spot.
I was months away from graduating from college, and a job was being lined up for me. I was going to work with a college Christian ministry, hanging out with college students part-time telling them about Jesus and spending the rest of the time managing the ministry’s social media accounts for the whole region. It seemed like a pretty sweet gig.
But one day, something struck me. I remember the moment it happened. I was on the phone in the sunroom of the house I was living in with three other guys, talking to someone about a different ministry opportunity, when I stopped believing in God.
It wasn’t that simple of course, but it felt like that. Over the ensuing weeks, I felt like I had to work hard to pray. Reading the Bible was not as fruitful as it had been the previous months. Each time I led prayer at our Sunday night prayer meetings on campus felt like a stretch. I was faking it. The emotion of faith was gone, and it seemed like my belief in God was gone too.
In the ensuing months, however, things got more complicated. I lost that potential job with the college ministry, I applied to several other jobs with no luck and, contrary to my desire, I was set to return home after college, not move off to some strange place and begin my career. Plus, I started talking to a sweet girl.
Throughout that time, God seemed distant.
Once or twice in your life, you’ve probably been on the receiving end of that classic prank — you’re about to sit down in a chair you know is there, but when your rear end is supposed to land, all it hits is air. I’ve done that to a couple people, and it’s been done to me a few times.
That’s what my relationship with God felt like. I felt like God was there, and I was going to lean on Him, but he seemed invisible, removed from my life by a force I couldn’t control. I doubted He was really there. I doubted He cared. It was a crisis of faith. I felt like I had done something to earn it. I was constantly praying to God, or at least trying to, trying to assure that I was a Christian.
It was a tough year. Along with getting rejected for that ministry job, the girl and I broke up twice because I was scared to commit, and I struggled mightily with certain sins that I was sure were separating me from God on a daily basis. But I didn’t know how to explain what I was feeling.
That time led to a lot of depression. Being a Christian was dependent on faith, so if faith is gone, was I a Christian? I would pray all the time. I would pledge things to God, pledges I would break so quickly.
At the end of the year, I learned that I likely suffered from a form of OCD called “scrupulosity.” According to the International OCD Foundation, individuals with scrupulosity “are overly concerned that something they thought or did might be a sin or other violation of religious or moral doctrine.” Suffers will repeatedly seek reassurance from religious leaders and loved ones as to their adherence to faith, make excessive trips to confession, praying excessively, repeat passages from sacred texts in their head and make pacts with God.
“Unlike normal religion practice, scrupulous behavior usually exceeds or disregards religious law and may focus excessively on one trivial area of religious practice while other, more important areas may be completely ignored,” writes C. Alec Pollard, director of the Anxiety Disorders Center at the St. Louis Behavioral Medicine Institute. “The behavior of scrupulous individuals is typically inconsistent with that of the rest of the faith community.”
When I read about scrupulosity, it provided an answer to the question of why I had been acting the way I did.
The issue with scrupulosity — in simple terms, a specified and sometimes severe form of anxiety around religion — is that I could look at the description and think that’s just the normal Christian life. Aren’t we supposed to be concerned at all times whether or not we’ve committed a sin? Aren’t we supposed to be praying without ceasing? Aren’t we supposed to always have faith, always feel like God is with us? Those are the ideas I grew up with, the concepts that made sense to me. Scrupulosity, on first look, seemed like the normal Christian life, and here I learn that it’s abnormal and ultimately unhealthy.
“OCD makes it harder to practice one’s faith,” Pollard wrote. “However, there is no evidence that the moral or religious character of scrupulosity sufferers is any different from that of other people. Many notable religious leaders have struggled with this condition, including St. Ignatius Loyola, Martin Luther, St. Aphonsus Liguori, John Bunyan and St. Veronica Giullani.”
Looking back now, that makes sense to me, because my inner faith crisis, the doubt that permeated everything — from my religion to my romantic relationships to my career path — made my relationship with God suffer.
Reconstruction of the Faith
The election of Donald Trump to the White House in 2016 was an eye-opening moment for a lot of Americans, and as I’ve learned, a lot of Christians as well. As Andy Mineo put in his song “…There”:
“Did 81 percent of the people I call my brethren put an elephant in the room and say it was heaven-sent? I don’t know what Bible you reading, what God you believe in but that don’t sound like reason, it sound like you sleeping.”
My journey to what some would deem “progressive Christianity” started slowly. It really began with watching clips of The Daily Show with Jon Stewart. As Stewart eviscerated conservative media like Fox News — which I had learned growing up was the “right place” for news — and exposed the flaws in most conservative political thinking, I was shocked. My Christianity had been tied so closely, at least in the political realm, to the conservative/Republican movement, but here was a guy showcasing the flaws. America was not a Christian nation. Barack Obama didn’t seem all that bad.
It was those kind of discoveries that made me start to rethink the religion I had spent pretty much my whole life dedicated to. Trump’s election more or less sealed me off from going back to where I was before.
I looked at the Bible and found some things that didn’t sit right with me, things that didn’t seem to measure up with the Jesus I knew, the Jesus who loved me so strongly as I was, without condition. I trusted Him, and He loved me. That love that I knew didn’t measure up with the church’s treatment (in general) of Democrats, the LGBTQ community and celebrities.
So quietly, I began to reconstruct. It started with conservative political ideology. I went through a few waves of different thinking, but I think I’ve landed on the idea that the government needs to spend its money wisely, but try to help those in need if they can. The government also needs to be proactive in killing discrimination and oppression, including that of Christians.
Other changes followed, particularly in how I consumed secular music, considered profanity and voted for Democrats. But it’s come to a head in how I think about the Bible. This is a text I’ve learned a lot about throughout my life, and as I’ve worked to take it more seriously, I’ve found that it seems to contradict some of the things that I’ve been taught about it.
I’m not going to get too much into the basis for that — that’s not what this is about — but I want to explore my mental state: Depression. Anxiety. Suicidal thoughts.
First, it was the fear that I was wrong, the fear that I had screwed up and God was going to disown me for not believing the Bible was perfect. Second, it was the fear of rejection from people who didn’t understand, from friends who thought I believed just as they did only to find out my thoughts had changed. Third, it was the fear of being alone, the only one in my circle who had these radical changes to my theology.
Two of those fears were well-founded. As a result, I ended up abandoned and alone, with only my wife to comfort me.
My days were spent wracked with shame and confusion. I’ve always felt the need to be certain about something. If I’m not certain, I don’t like to move forward. So when questions came about, I didn’t feel comfortable going back to where I was before or moving in a different direction until the question was answered, and I didn’t like being in between. The stress was a lot to handle.
It reached a peak when I felt, for the first time in my life, serious suicidal thoughts. I had felt them fleetingly before, but nothing serious enough to actually take any action. One time before I got married I had cut myself with a pair of kids scissors, but didn’t get too far because, in my heart of hearts, I knew it wouldn’t accomplish anything. I just wanted to see what it would feel like.
But with this new situation, I would drive over bridges and seriously consider making a hard right. I would look at a knife and wonder what it would be like to run it across my skin. I would consider climbing on the roof of my house and take a head-first dive. A neck break would do it, right?
Getting at the Root
We have a ton of weeds around our house, and no matter how much we pull them up, they always come back. I always think, “OK, if I pull out the weed at the root, that will kill it.” And I’m always wrong, or at least it feels that way.
Mental health and religious faith are linked so closely because they’re both conditions of the mind. They’re related to how you think, and thus become related to how you feel. Both thinking and feeling are centered in the brain, as neurons control how you react to something.
So when a crisis of faith meets a mental illness, it’s like a weed whose root is buried deep, deep down in the earth, and you’ll never be able to reach it. There’s something incredibly unique about the combination. If you struggle with depression, the feeling of loneliness associated with faith crises simply give you more room to feel depressed. If you have severe anxiety, the doubt and mental debates you have with yourself just exacerbate the uncertainty that anxiety exploits. I can’t imagine how much more difficult it is for those with more several mental health illnesses like bipolar disorder or schizophrenia.
Mental health and religion are rooted at a person’s core. Both play a role in how you view yourself, others and the world. A combination of pain at both points is hard to wrestle with, to put it mildly.
Something over the years that has led to anxiety and depression more than I can count is my sin. Whether it’s something simple like considering someone else negatively because of how they dress or something more severe like lusting after someone besides my wife, my sin has led me to more depths of despair than most other things.
I think it’s happened because I’ve been taught, rightly, that sin is harmful to me and offensive to God. Sometimes that leads me to deem every single sin I commit to be a haughty, selfish and horrendous act that requires penance, lots of prayer and a day or two before I can feel good about loving God again, and about Him loving me.
In fact, it’s my lack of love for God that will drive me to depression and anxiety more often than not. How can I, a simple human man, ever love God “the way I’m supposed to”? Somewhere in my spiritual upbringing, I learned, likely subconsciously, that I was always supposed to be a strong Christian everywhere I went, and that who we really are is visible when no one is looking, and so God sees all my sin, so I needed to be a strong Christian for God.
Failure at that meant a need for prayer, reading the Bible and making sure you were still saved. I’ve prayed the prayer of salvation maybe 5-6 times seriously in my life, just to make sure. I prayed it several times during my year of doubt, but that was born more out of desperation and panic than a sincere feeling of separation.
I know my story is not unique. But those of us who reach that point of a spiritual crisis and deal with a mental health disorder simultaneously find ourselves up against it. And as far as trying to resolve this conundrum, there’s only one thing I’ve learned that can tackle both.
The Better Example
In 2015, the year between my stretch of doubt and the beginning of reconstructing my faith, I learned to love 1 John 4.
I had come across it the previous fall, sitting on the porch of my parents’ mountain condo in Boone, North Carolina, reading the Bible, trying to find something to encourage me. The first section is about “testing the spirits,” then transitions into a meditation on the famous phrase “God is love.”
The NRSV translates 1 John 4:9, a pretty famous verse, as this: “God’s love was revealed among us in this way: God sent his only Son into the world so that we might live through him.” God showed His love for us by sending Jesus. It was something that I had heard many times, and pretty much accepted. But I had never heard verse 10.
“In this is love,” it says, “not that we loved God but that he loved us and sent his Son to be the atoning sacrifice for our sins.”
The love of God as shown by Christ on the cross is the perfect definition of love. John tells his audience that God is love (twice, vv. 8 and 16), and the perfect example of love is Jesus on the cross.
What does that mean for humanity, practically? John tells us in v. 18: “There is no fear in love, but perfect love casts out fear; for fear has to do with punishment, and whoever fears has not reached perfection in love.”
Having severe anxiety or depression, like I do, often correlates with fear of something: the unknown, rejection, failure, mistakes, sin, hurting others, letting others down, harming self. All of those things have some kind of consequence, and so fear leads to punishment of some kind. All of those things have a punishment. Rejection’s punishment is loneliness; failure’s punishment is disappointment; sin’s punishment is death; hurting other’s punishment is guilt.
The perfect love shown by God through Christ, John argues, “casts out fear.” The Greek root for casts is balló, which is the same word used to describe the way Peter and Andrew cast their nets into the sea when fishing. In the same way that fisherman fling out their nets, away from the boat, away from themselves, when perfect love enters a situation of fear, that fear is flung away, far away, left to fend for itself. It only comes back if we bring it.
So when helping those with mental health disorders, faith crises and both, it’s imperative that we let the love of God show through, the love of God that was shown on the cross of Christ. And start fear-flinging.