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Articles

Seven reasons why church is difficult for those touched by mental illness

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January 22, 2018

Twenty or so years ago, I found myself in a board meeting at church, listening as our children's ministry director described the challenges some of our most committed members were experiencing in maintaining their church involvement after adopting children from orphanages in Eastern Europe, and the steps our church was taking to support them.

As a physician specializing in child and adolescent psychiatry, I wondered whether church participation was a problem for the types of families served by our practice—kids with anxiety, depression, or ADHD, and parents who were often receiving treatment for a mental health condition. I began informally surveying families about their church involvement during follow-up visits and was floored by some of the stories they shared.

In my experience, families in which a child or parent is being treated for a mental health condition are significantly less likely to regularly attend worship services or participate in small groups, Christian education, or service activities than their friends or neighbors. Given that one in five children and adults in the U.S. experience at least one mental health condition at any given time, their families represent a large population desperately in need of tangible expressions of the love of Christ and the spiritual benefits associated with active participation in the life of a local church.

Reaching those outside the church

Evangelically-minded churches have made great strides in recognizing the struggles common among persons in the church with mental illness. Where we have much work yet to do is in connecting with individuals and families outside the church and formulating strategies for welcoming them into our worship services and including them in activities most critical for making disciples.

A first step to effective outreach and inclusion is to recognize why church involvement is so difficult for families affected by mental illness.

A first step to effective outreach and inclusion is to recognize why church involvement is so difficult for families affected by mental illness. Here are seven potential barriers to church involvement for persons with common mental health conditions and their families:

1. Stigma: Our churches are widely perceived by outsiders to be unwelcoming places for persons with mental illness. According to one study by LifeWay Research, 55 percent of respondents who never attend worship services disagreed with the statement, "If I had a mental health issue, I believe most churches would welcome me." This perception may be fueled by the stories shared by persons who reported negative experiences or left the church entirely after seeking help for a mental health condition. Similar to Job's friends who sought to support him in his grief and loss, many church leaders and attendees are quick to assume that suffering associated with mental illness is a consequence of personal sin or to suggest the persistence of illness is a consequence of insufficient faith or an inadequate prayer life.

2. Anxiety: One in 15 American adults experience social anxiety disorder—a condition resulting in significant fear and distress in situations where their words or actions may be exposed to the scrutiny of others. How many social interactions might a first-time visitor to a weekend worship service need to navigate at your church? Persons with agoraphobia frequently experience intense fear, heart palpitations, breathing difficulties, excessive perspiration, and nausea in public places where their ability to leave unobtrusively is limited. How might they feel if there are no seats available near an exit at a worship service, or if a well-meaning usher directs them to a middle seat near the front of the church?

3. Expectations for self-discipline: The Bible clearly equates self-control with spiritual maturity. Most mental health conditions can negatively impact executive functioning—the cognitive capacities through which we establish priorities, plan for the future, manage time, delay gratification, and exercise conscious control over our thoughts, words, and actions. When children struggle with self-control in the absence of obvious signs of disability, we're often quick to make assumptions about their parents. One mother in describing her family's experience in looking for a church with two school-age boys with ADHD observed that, "People in the church think they can tell when a disability ends and bad parenting begins."

4. Sensory processing: Heightened sensitivity to light, touch, noise, and smell isn't limited to persons with autism spectrum disorders but is often also associated with anxiety disorders and ADHD. For someone with sensory processing differences, the hustle and bustle around entrances and exits before and after worship services, the volume of the music performed during the praise and worship time, expectations for greeting fellow attendees with handshakes or hugs, and the aroma of strong perfume or cologne worn by fellow attendees may all produce intense discomfort.

5. Social communication: Churches are intensely social places, and Scripture is clear that we were created to live in community with one another. Some people with common mental health conditions struggle to pick up on language cues essential to day-to-day interaction—body language, facial expression, eye contact, tone, and inflection of voice. They may fail to pick up on the "unwritten rules" for conduct and behavior common in many churches or misinterpret interactions with church leaders or fellow attendees.

6. Social isolation: Persons with common mental health conditions are less likely to have friendships and social connections that produce invitations, worship services, and other church activities. Persons with depression frequently withdraw from social activities, and many with anxiety disorders actively seek to avoid them. Kids experience more difficulty making or keeping friends who will invite them to Awana or youth group activities. Their parents often encounter great difficulty finding qualified child care so they can socialize with friends and neighbors or participate in small groups at church.

7. Past experiences of church: Many families impacted by mental illness carry with them the baggage associated with past negative experiences of church. Kids with mental illness often inherit their predisposition for their conditions from their parents. If mom or dad experienced a condition during their childhood and teen years affecting their church involvement, the likelihood that they'll seek out a church for their family as a young adult is markedly diminished.

Families touched by mental illness represent an enormous potential mission field literally living within the shadows of our steeples. A first step for pastors and church leaders seeking to minister to them is to identify potential obstacles to their participation in worship services and other activities most critical for discipleship within your church and consider how those obstacles might be overcome.

Stephen Grcevich

Stephen Grcevich, M.D., is a child and adolescent psychiatrist in Chagrin Falls, Ohio, serving as president and founder of Key Ministry, an organization that promotes meaningful connection between churches and families of kids with disabilities for the purpose of making disciples of Jesus Christ. He is the author of Mental … Read More

Article 12: The Future of AI

We affirm that AI will continue to be developed in ways that we cannot currently imagine or understand, including AI that will far surpass many human abilities. God alone has the power to create life, and no future advancements in AI will usurp Him as the Creator of life. The church has a unique role in proclaiming human dignity for all and calling for the humane use of AI in all aspects of society.

We deny that AI will make us more or less human, or that AI will ever obtain a coequal level of worth, dignity, or value to image-bearers. Future advancements in AI will not ultimately fulfill our longings for a perfect world. While we are not able to comprehend or know the future, we do not fear what is to come because we know that God is omniscient and that nothing we create will be able to thwart His redemptive plan for creation or to supplant humanity as His image-bearers.

Genesis 1; Isaiah 42:8; Romans 1:20-21; 5:2; Ephesians 1:4-6; 2 Timothy 1:7-9; Revelation 5:9-10

Article 11: Public Policy

We affirm that the fundamental purposes of government are to protect human beings from harm, punish those who do evil, uphold civil liberties, and to commend those who do good. The public has a role in shaping and crafting policies concerning the use of AI in society, and these decisions should not be left to those who develop these technologies or to governments to set norms.

We deny that AI should be used by governments, corporations, or any entity to infringe upon God-given human rights. AI, even in a highly advanced state, should never be delegated the governing authority that has been granted by an all-sovereign God to human beings alone. 

Romans 13:1-7; Acts 10:35; 1 Peter 2:13-14

Article 10: War

We affirm that the use of AI in warfare should be governed by love of neighbor and the principles of just war. The use of AI may mitigate the loss of human life, provide greater protection of non-combatants, and inform better policymaking. Any lethal action conducted or substantially enabled by AI must employ 5 human oversight or review. All defense-related AI applications, such as underlying data and decision-making processes, must be subject to continual review by legitimate authorities. When these systems are deployed, human agents bear full moral responsibility for any actions taken by the system.

We deny that human agency or moral culpability in war can be delegated to AI. No nation or group has the right to use AI to carry out genocide, terrorism, torture, or other war crimes.

Genesis 4:10; Isaiah 1:16-17; Psalm 37:28; Matthew 5:44; 22:37-39; Romans 13:4

Article 9: Security

We affirm that AI has legitimate applications in policing, intelligence, surveillance, investigation, and other uses supporting the government’s responsibility to respect human rights, to protect and preserve human life, and to pursue justice in a flourishing society.

We deny that AI should be employed for safety and security applications in ways that seek to dehumanize, depersonalize, or harm our fellow human beings. We condemn the use of AI to suppress free expression or other basic human rights granted by God to all human beings.

Romans 13:1-7; 1 Peter 2:13-14

Article 8: Data & Privacy

We affirm that privacy and personal property are intertwined individual rights and choices that should not be violated by governments, corporations, nation-states, and other groups, even in the pursuit of the common good. While God knows all things, it is neither wise nor obligatory to have every detail of one’s life open to society.

We deny the manipulative and coercive uses of data and AI in ways that are inconsistent with the love of God and love of neighbor. Data collection practices should conform to ethical guidelines that uphold the dignity of all people. We further deny that consent, even informed consent, although requisite, is the only necessary ethical standard for the collection, manipulation, or exploitation of personal data—individually or in the aggregate. AI should not be employed in ways that distort truth through the use of generative applications. Data should not be mishandled, misused, or abused for sinful purposes to reinforce bias, strengthen the powerful, or demean the weak.

Exodus 20:15, Psalm 147:5; Isaiah 40:13-14; Matthew 10:16 Galatians 6:2; Hebrews 4:12-13; 1 John 1:7 

Article 7: Work

We affirm that work is part of God’s plan for human beings participating in the cultivation and stewardship of creation. The divine pattern is one of labor and rest in healthy proportion to each other. Our view of work should not be confined to commercial activity; it must also include the many ways that human beings serve each other through their efforts. AI can be used in ways that aid our work or allow us to make fuller use of our gifts. The church has a Spirit-empowered responsibility to help care for those who lose jobs and to encourage individuals, communities, employers, and governments to find ways to invest in the development of human beings and continue making vocational contributions to our lives together.

We deny that human worth and dignity is reducible to an individual’s economic contributions to society alone. Humanity should not use AI and other technological innovations as a reason to move toward lives of pure leisure even if greater social wealth creates such possibilities.

Genesis 1:27; 2:5; 2:15; Isaiah 65:21-24; Romans 12:6-8; Ephesians 4:11-16

Article 6: Sexuality

We affirm the goodness of God’s design for human sexuality which prescribes the sexual union to be an exclusive relationship between a man and a woman in the lifelong covenant of marriage.

We deny that the pursuit of sexual pleasure is a justification for the development or use of AI, and we condemn the objectification of humans that results from employing AI for sexual purposes. AI should not intrude upon or substitute for the biblical expression of sexuality between a husband and wife according to God’s design for human marriage.

Genesis 1:26-29; 2:18-25; Matthew 5:27-30; 1 Thess 4:3-4

Article 5: Bias

We affirm that, as a tool created by humans, AI will be inherently subject to bias and that these biases must be accounted for, minimized, or removed through continual human oversight and discretion. AI should be designed and used in such ways that treat all human beings as having equal worth and dignity. AI should be utilized as a tool to identify and eliminate bias inherent in human decision-making.

We deny that AI should be designed or used in ways that violate the fundamental principle of human dignity for all people. Neither should AI be used in ways that reinforce or further any ideology or agenda, seeking to subjugate human autonomy under the power of the state.

Micah 6:8; John 13:34; Galatians 3:28-29; 5:13-14; Philippians 2:3-4; Romans 12:10

Article 4: Medicine

We affirm that AI-related advances in medical technologies are expressions of God’s common grace through and for people created in His image and that these advances will increase our capacity to provide enhanced medical diagnostics and therapeutic interventions as we seek to care for all people. These advances should be guided by basic principles of medical ethics, including beneficence, non-maleficence, autonomy, and justice, which are all consistent with the biblical principle of loving our neighbor.

We deny that death and disease—effects of the Fall—can ultimately be eradicated apart from Jesus Christ. Utilitarian applications regarding healthcare distribution should not override the dignity of human life. Fur- 3 thermore, we reject the materialist and consequentialist worldview that understands medical applications of AI as a means of improving, changing, or completing human beings.

Matthew 5:45; John 11:25-26; 1 Corinthians 15:55-57; Galatians 6:2; Philippians 2:4

Article 3: Relationship of AI & Humanity

We affirm the use of AI to inform and aid human reasoning and moral decision-making because it is a tool that excels at processing data and making determinations, which often mimics or exceeds human ability. While AI excels in data-based computation, technology is incapable of possessing the capacity for moral agency or responsibility.

We deny that humans can or should cede our moral accountability or responsibilities to any form of AI that will ever be created. Only humanity will be judged by God on the basis of our actions and that of the tools we create. While technology can be created with a moral use in view, it is not a moral agent. Humans alone bear the responsibility for moral decision making.

Romans 2:6-8; Galatians 5:19-21; 2 Peter 1:5-8; 1 John 2:1

Article 2: AI as Technology

We affirm that the development of AI is a demonstration of the unique creative abilities of human beings. When AI is employed in accordance with God’s moral will, it is an example of man’s obedience to the divine command to steward creation and to honor Him. We believe in innovation for the glory of God, the sake of human flourishing, and the love of neighbor. While we acknowledge the reality of the Fall and its consequences on human nature and human innovation, technology can be used in society to uphold human dignity. As a part of our God-given creative nature, human beings should develop and harness technology in ways that lead to greater flourishing and the alleviation of human suffering.

We deny that the use of AI is morally neutral. It is not worthy of man’s hope, worship, or love. Since the Lord Jesus alone can atone for sin and reconcile humanity to its Creator, technology such as AI cannot fulfill humanity’s ultimate needs. We further deny the goodness and benefit of any application of AI that devalues or degrades the dignity and worth of another human being. 

Genesis 2:25; Exodus 20:3; 31:1-11; Proverbs 16:4; Matthew 22:37-40; Romans 3:23

Article 1: Image of God

We affirm that God created each human being in His image with intrinsic and equal worth, dignity, and moral agency, distinct from all creation, and that humanity’s creativity is intended to reflect God’s creative pattern.

We deny that any part of creation, including any form of technology, should ever be used to usurp or subvert the dominion and stewardship which has been entrusted solely to humanity by God; nor should technology be assigned a level of human identity, worth, dignity, or moral agency.

Genesis 1:26-28; 5:1-2; Isaiah 43:6-7; Jeremiah 1:5; John 13:34; Colossians 1:16; 3:10; Ephesians 4:24