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Abstract
The negative cognitive effects of depression often distort one’s beliefs about self, God, and the world. Approaches to educational ministry that primarily seek to correct erroneous beliefs are not only ineffective but reflect a flawed view of sanctification, which puts the onus on depression sufferers. Developing a clear theological vision for educational ministry in light of depression is critical to avoid such misguided approaches. Grounding the teaching ministry of the church in the vicarious humanity of Jesus Christ, the author calls Christian educators toward a worshipful mode of educational ministry that bears witness to the perfectly believing mind of Christ.
Disclosure statement
No potential conflict of interest was reported by the authors.
Notes
1 The Department for Health and Human Services estimates that nearly eight percent of the U.S. population—around 19.4 million adults ages 18 and older—experienced at least one major depressive episode in 2019. See (Substance Abuse and Mental Health Services Administration, 2020, pp. 41–42). Across the globe, depression has been identified as “the leading cause of disability.” See (Friedrich, 2017) cited in (Swinton, 2020, p. 74).
2 During the height of the pandemic, one nationally representative survey of 1,441 adults over the age of 18 suggested that the “prevalence of depression symptoms in the US was more than 3-fold higher during COVID-19 compared with before the COVID-19 pandemic” (Ettman et al., 2020, p. 1).
3 John Swinton has referred to this as a “hypercognitive trap.” See (Swinton, 2020, pp. 71, 73).
4 Scrutton (Citation2020) provides a robust theological and philosophical treatment of depression as understood within the Christian tradition.
5 For a brief summary of the causes and symptoms of depression, see (Depression, n.d.)
6 An insightful critique of a purely psychological definition and description of depression from a phenomenological perspective can be found in (Ratcliffe, 2015).
7 For more on sin accounts of depression, see especially (Scrutton, Citation2020, p. 29 ff.). Scrutton asserts that “[S]in accounts are similar to Pelagianism, a heresy in the early Church which taught that human free will is sufficient to live a blameless life” (36-37).
8 My definition of educational ministry draws on (Osmer, 2012).
9 A fuller account of what lies behind Torrance’s concern can be found in (Radcliff, 2016, p. 133).
10 Barth continues in this section: “The power of our faith is that God has accepted His Son in the flesh, that He has comforted this man Jesus in eternity. And in Him He has already comforted us all in advance.”
11 See especially 1 Corinthians 2:10b-11, Romans 8:16, and Philippians 2:12b-3.
12 Loder defines redemptive transformation as “the patterned process whereby within any given frame of knowledge or experience, a hidden order of meaning emerges with the power to redefine and/or reconstruct the original frame of reference.” (Loder, 2018, p. 12) A more comprehensive exploration of the dynamics of transformation can be found in (Loder, 1989).
13 With the notion of faith as a possibility only in God, one can see the Kierkegaardian influence in Loder’s thinking. See especially (Kierkegaard, 1983).
14 For a more empirical exploration of worship and faith, see (Swinton, 2001, p. 128 ff.). Drawing on original ethnographic research, Swinton has argued, “When a person’s intellect can no longer hold onto faith, their other senses can enable spiritual contact through the symbols, hymns and sacraments of the church.”