The world is in distress of the implications of the religious and classificatory fundamentalism. Reading the text and having the general opinion on an idea has had significant ramifications for the decisions made. The literal reading of the book, especially for the religious texts leads to the judgment, exclusions, and blind spots. Conversely, the reading of a person’s multi-determined and complex mood disorder and grading it on the shallow implication of numbers than depending on the human pain results in the various faults in therapy administration. Any teacher or clinician who is wise can determine effectively with reason, give the difference in the human causing suffering and the disorder, and illustrate the nature and prediction of the distress and potential remedy. Therefore, the literal reading of the bible is comparable with the regular reading of the DSM. However, Christians, through the bible, understand the act of underestimating disorders and always depend on faith for healing.
The relationship between humans and God provides the fundamental context of our existence. Being the jealous, selfish, unforgiving, and emotional being humans are, some of the diseases formed are from their own making. The Ephesian promise that God provides life and anyone should have faith in the word (Rasic et al., 2011). However, the disorders can be rooted in the original sin, and most of the diseases came as a punishment for sin, for example, HIV/AIDS and psychological disorders such as social anxiety disorder, binge-eating disorder, kleptomania, addictive disorders, and panic disorders.
There are circumstances in which the diseases are caused by suffering and not by disorders. The occurrence of a baby who inherits the neurological disease from parents does not claim any sin but the suffering of the individual. Though from most of the Christian perspective, most disorders are caused by sin, and that would lead to being branded a sinner. Examples of the disorders from suffering include autism spectrum disorder, dissociative disorder, neurocognitive disorder, schizophrenia, and intellectual disorder.
For the case of the inclusion of personal sin and suffering includes the diseases that taking the form of reading and accepting Christ-like life still needs the therapy.
The DSM disorders are the psychiatric disorders manual.
Selection of DSM disorders for the groups of suffering, sin, and both was difficult owing to the perception of the diseases. Allmon (2013) states that psychology has always pathologized religion ever since, and the development of the DSM-V incorporated religion as the cultural factor. Many of the psychological diseases have had referrals for the religion, and the DSM attempts to expand religious or spiritual sensitivity.
The differing between sickness and suffering offer the challenge. In James 5:13-14, if anyone is suffering, they should pray, but if the person is sick, they should call the elders who will pray for him and anoint with oil to make them well again. From the context, it indicates that people who are sick should seek treatment from the elders who may be the doctors. Getting the difference between sickness and suffering can be difficult. The aspect of grouping the diseases under sickness or suffering proves difficult (Peteet, Lu, & Narrow, 2011). While some of the anxiety disorders felt like sickness looking genuinely, there is an element of suffering. Therefore listing the anxiety disorders as sin or suffering becomes a challenge.
The healing concept of DSM and religion are different but confusing. The bible concept achieves healing through acceptance and having faith that all will be possible. In 1corinthians 12:4-7, Paul says that the blood of Jesus offered so many gifts. The Christians believe in the healing by the grace, Mark 6:13, while the scientist had the healing through medication. Therefore, any disease that can be healed by grace would be considered being caused by personal sin and not suffering. Taylor, Chatters, and Abelson (2012) show that religion affects the reduction of the symptoms of depression in patients that faced significant depressive disorder. The posttraumatic disorder that needs therapy would, therefore, be classified under personal sin. However, will the sin be derived from the fear, Ephesians 7:14?
Ezekiel 18:2 talks about the children suffering from the sins of their fathers. Many of the Christian faithful believed in the chronic diseases coming from the curse. The verse is reinforced by psalms 37:25 that shows that the children of the righteous shall not lack. Moreover, in lack, there is a belief that no harm shall befall them, psalms 91:10. Lukoff, Lu, and Yang (2011) indicate the loss of faith as a cause for disease development. Some people, after the occurrence of disease, link it to the loss of faith or questioning of the faith. The questioning of faith leads to other disorders that can lead to depression. Categorizing the disorder as a sin or suffering can be difficult.
The knowledge from the different domains challenges the acceptance of DSM or religious teachings. The Christians believe in the bible having the development from the beginning to the end. However, they are faced with the occurrences of original stories like the nuclear war, multinational corporations, and the Vitro fertilization (Lukoff et al., 2010). Change is intrinsic, and the DSM changes the measures from I to now V. The collaboration of the rigid structure in DSM and the religious view would, therefore, be necessary for the study without losing integrity.
Conclusively, the DSM and the bible have a different view of the world, but having the common ground to reward the therapy with some religious effect works in healing. The rapid healing is never universal in DSM disorders. Therefore, the therapy for the disorder should always touch on making one come closer to religion. The religious experts must accept the cause of treatment for some of the DSM disorders and avoid cumulating of the problem through the accusation of lack of faith.
Allmon, A. L. (2013). Religion and the DSM: From pathology to possibilities. Journal of religion and health, 52(2), 538-549.
Lukoff, D., Cloninger, C. R., Galanter, M., Gellerman, D. M., Glickman, L., Koenig, H. G., … & Yang, C. P. (2010).
Lukoff, D., Lu, F. G., & Yang, C. P. (2011). DSM-IV religious and spiritual problems. Religious and spiritual issues in psychiatric diagnosis: A research agenda for DSM-V, 171-198.
Peteet, J. R., Lu, F. G., & Narrow, W. E. (2011). Religious and spiritual issues in psychiatric diagnosis: A research agenda for DSM-V. American Psychiatric Pub.
Rasic, D., Robinson, J. A., Bolton, J., Bienvenu, O. J., & Sareen, J. (2011). Longitudinal relationships of religious worship attendance and spirituality with major depression, anxiety disorders, and suicidal ideation and attempts: Findings from the Baltimore epidemiologic catchment area study. Journal of psychiatric research, 45(6), 848-854.
Taylor, R. J., Chatters, L. M., & Abelson, J. M. (2012). Religious involvement and DSM IV 12 month and lifetime major depressive disorder among African Americans. The Journal of nervous and mental disease, 200(10), 856.
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