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In this chapter, I speculate on the impact that Protestant beliefs, practices, and values (BPVs) may have on mental health. As noted earlier, Protestant Christians believe in a personal God with whom they can relate and interact, who is loving, forgiving, merciful, and just, and desires that they should love one another as he loves them. These beliefs, and the practices and values that flow from them, should affect mental health, particularly during times of stress, adversity, and loss. The following comments on the hypothetical positive or negative effects of Protestant BPVs on mental health are based on psychological, behavioural, and social mechanisms. Since Protestants vary so widely on these BPVs, however, these comments are quite general and may depend on the particular branch of Protestantism.
Positive Effects
What are the positive effects that might results from deeply held Protestant Christian BPVs? “Deeply held” is an important qualifier here, since superficial or weakly held beliefs are unlikely to affect attitudes or behaviours to a sufficient degree that mental health would be impacted. This may also depend on how much support such BPVs receive from the surrounding community, both the particular religious community and the broader community.
Psychological. Protestants focus on the Bible, particularly the New Testament. The New Testament Gospels emphasise reasons why God became a human in Jesus Christ. Besides dying for the sins of humanity and making salvation and eternal life possible, Jesus announces at the very beginning of his ministry why he came: “The Spirit of the Lord is upon me, because he hath anointed me to preach the gospel to the poor; he hath sent me to heal the brokenhearted, to preach deliverance to the captives, and recovering of sight to the blind, to set at liberty them that are bruised…” (Luke 4:18; see also John 8:36). Similarly, in the Sermon on the Mount, Jesus says: “Blessed are they that mourn: for they shall be comforted” (Matthew 5:4). He also says “The thief cometh not, but for to steal, and to kill, and to destroy: I am come that they might have life, and that they might have it more abundantly (John 10:10). Thus, the founder of Christian faith says that the reason why he came was to heal the brokenhearted and bruised, bring comfort to those who mourn, set people free from their imprisonments, and enable people to live life abundantly. All of those reasons are related to good mental health. As a result, his followers should have more of it.
The doctrine of justification by faith, not works, and the immediate forgiveness of sins through belief and commitment to Jesus Christ, may also impact mental health. This applies especially to individuals dealing with emotional issues related to guilt and shame over past actions (addiction, substance abuse, crime and other antisocial behaviours). Feeling completely cleansed of sin and assured of heaven (as some Protestants believe salvation confers) should provide hope, optimism, and reassurance of life after death that is better than the one here on earth (freedom from all trial and suffering). Religious conversion among Protestant may be accompanied by discovery of new purpose and meaning that affects feelings about the self, other people, and motivates the person to engage in pro-social activities (volunteerism, honesty in business, emphasis on family responsibilities), all of which may enhance mental health, quality of social relationships, and well-being. Many Protestants believe that “Good News” (gospel) was that one had to be “born again,” indicating that everyone deserved a second chance, no matter what they had done, and indeed needed to go through such a transformative second birth.
Finally, given the important value that Protestants place on the Bible, the stories contained therein produce a framework that “name” what is going on inside the individual. These stories are archetypal, i.e., represent larger stories that apply to individual stories across time and generation. Consider the book of Job, the story about a person who loses everything, asks God “why,” and then told by his closest friends that he must have sinned to explain his misfortune. This is the same story that many people with depression and grief have, and the reason why many come into counselling to address following loss and change. Such stories give meaning to life events and hope for a better day.
Behavioural. Protestant beliefs discourage alcohol intoxication, drug use, and other activities that harm the mind or the body (considered the “temple of the Holy Spirit” based on 1 Corinthians 6:19). The Protestant work ethic encourages hard work, diligence in school, frugality, honesty, and responsibility, all of which in most situations should lead to productivity and success in life. A productive life, in turn, should enhance self-esteem and reduce anxiety from poverty, lack, and dependence on others.
Social. Involvement in Protestant congregations may lead to greater social support, given the particular emphasis on fellowship and social interactions (more so than in Catholicism, which focuses more on the sacraments than on fellowship). Social interaction of this kind is often mutually supportive supportive, involving the sharing of difficulties, challenges and trials (“confess yours sins to one another” based on James 5:16). Interactions with other church members may also lead to pro-social peer groups, in contrast to anti-social networks centred on drugs, alcohol, or criminal activity. The importance of marriage and fidelity within marriage among Protestants should lead to less divorce, more intact families, and positive rearing environments for children. This may be particularly important in later life when family support is needed as health fails (and when such support is lacking may lead to worse mental health).
Negative Effects
In contrast to positive benefits, how might Protestant BPVs adversely affect mental health? Again, psychological, behavioural, and social mechanisms are discussed.
Psychological. Protestants are commanded to hold to high standards with regard to attitude and conduct: put God first in your life (Mark 12:30), love your neighbour as yourself (Mark 12:31), love your enemy, bless those who curse you, do good to those who hate you, pray for those who use and persecute you (Matthew 5:44), forgive those who hurt you (Matthew 6:12), sell all you have and follow Jesus (Matthew 19:21), and so forth. Many Protestants as frail human beings may have difficulty living up to such lofty expectations based on their Holy Scriptures. This can result in psychological strains and feelings of guilt and shame for “not living up,” especially for those who are psychologically vulnerable (Exline, 2002). The fire and brimstone preaching of some Protestant preachers (particularly those on the conservative or fundamentalist end of the spectrum) may create fear and anxiety in the faithful, as these often well-meaning faith leaders attempt to motivate non-believers to change attitudes and behaviour for the better.
Failure to share their faith or “witness” to others about salvation in Jesus Christ may also cause guilt in some Evangelical Christians who feel that otherwise the non-saved individuals’ “blood will be on their hands” (as noted above). This may arouse deep feelings of guilt, and fear they will be responsible for the other’s lack of salvation because they have not been witnessing. Likewise, impelled to ensure the salvation of others when nearing death – particularly close family members whom they perceive as not saved – the Evangelical Christian may try to coerce them on their deathbed into saying the prayer of salvation, believing that otherwise they will be lost forever and separated from them for eternity. This may create great distress in the person who is attempting to share their faith if resistance is encountered, in the person who is dying, and in other family members who are upset by this behaviour. Mental health professionals should be alert to such possibilities when treating Christians with these views.
Finally, emphasis on the “prosperity gospel” and “divine healing” may cause emotional distress among those whose lives are not prospering or who are not healed from their diseases. Those individuals may be further burdened by members of their faith tradition who accuse them of having unconfessed sin in their lives (like Job’s counsellors did), say they lack sufficient faith, or claim that they are not applying themselves hard enough in prayer. If God rewards those who serve him diligently and heals the sick, how can one explain a person’s poverty or failure to be healed? (other than by their lack of faith, sin, etc.) Such explanations are necessary in order to support this prosperity theology (and the promises in Scripture that adherents of this theology often point to). The burden is placed squared onto the shoulders of the unfortunate poor person or the one who is sick.
Behavioural. Related to the prosperity gospel, some Protestant leaders may manipulate others for financial gain, promising health and wealth to those who turn over there money to them. Vulnerable individuals seeking approval may give beyond their means, leading to disappointment and even loss of faith when these promises are not fulfilled. Likewise, those searching for acceptance and inclusion may join small Protestant sects that may force members to turn over all of their possessions and even break ties with family and community in order to prove their loyalty to the sect. The same applies to unscrupulous some charismatic preachers who are accountable to no one but themselves as they lead their sheep to the slaughter.
Social. Some Protestants believe their religion is the only true religion, and that others are destined for hell unless they convert and believe as they do. having the “true religion” may fulfill certain ego and self-esteem needs, leading a “better than thou” attitude that raises them above those who believe differently. This may result in discrimination and condemnation of others, adversely affecting relationships within a community. Such beliefs may also create strife within the family, resulting in the ostracising of members who lack the “correct” religious views.
A note of caution must be included here. People self-select themselves into various Protestant denominations, i.e., are free to choose whatever denomination they feel comfortable in and agrees with their personal beliefs. Therefore, one cannot conclude that Protestant denominations which adhere to a fundamentalist doctrine that “puts the fear of God” into its members is necessarily pathological or leads to worse mental health. Indeed, a study co-authored by a former president of the American Psychological Association (Martin E.P. Seligman) has found that Christian fundamentalists experienced significantly more positive emotions than members of more moderate or mainline Protestant traditions (Sethi & Seligman, 1993; 1994).