The ethical nightmare

https://unherd.com/2019/06/the-ethical-nightmare-we-wont-confront/?tl_inbound=1&tl_groups[0]=18743&tl_period_type=3

Some excerpts:

"In most Western European countries, there is an increasing drive to view physical and mental illness as having parity. In the UK, the government has repeatedly said that it wishes to take mental illness issues as seriously as physical illness issues. Everywhere the melding of the two is (rightly or wrongly) going on. But in a society which permits euthanasia, things get more complicated; the bomb explodes. For who is to say that a severely depressed person in their 20s is not to be judged to be in as serious a condition as somebody with cancer of the same age?"

"I have yet to find anyone willing to explore this boundary. Most look away, postpone or try to find false consolation in mocking reporting errors like those in the Pothoven case."

"In the long-term, this is a mistake. Such serious ethical matters must be addressed at length as well as in depth. It might be fake news today, but tomorrow it could be a reality. Yes, the factual errors of this case need to be corrected. But to simply dismiss the case, without acknowledging its desperate possibilities, is a reckless move which will have long and severe consequences. There’ll be little schadenfreude if we get this one wrong."

On Mental Health, Christian Theology and Education

(Recently I attended an RZIM Summit, a Christian conference attended by some 80 or so people from across Canada. The subject of the gathering was 'Clarity in a Culture of Confusion'. During the event I randomly sat next to two other persons who shared that, like me, they had spent time in a psychiatric hospital. All of us agreed that our stories need to be heard. I would add that our experiences need to be understood biblically and theologically and that both self and communal understanding may assist others to avoid or at least minimize further suffering. The following was posted originally in April of 2009 and has been edited somewhat this summer.)

Christ is risen from the dead! So we Christians say.
He is risen indeed; He's alive today!

Some important questions and points to ponder. Hopefully we can together finds some answers, God's mercy being upon us.

Why, one wonders, does mental illness, and even suicide, afflict Christian families?

According to the Canadian Mental Health Association, one in five of us suffers mild forms of mental distress. One in ten will suffer a major crisis in their lifetime. One in a hundred will suffer from schizophrenia.

Just as cancer was once a taboo subject, not discussed and certainly not admitted to, schizophrenia, psychosis and major depression have until recently been unworthy of serious public attention, even in our churches. In spite of the prevalence of mental illness in the general population, somehow it has not been given the necessary attention. We talk more about distant, and sometimes too near, terrorist acts and threats of economic disaster. Yet we struggle to address this widely known crisis.

It is but a window on an even deeper issue: our spiritual health, or lack thereof. Some of us, even some of our leaders, exhibit questionable symptoms and appear somewhat disconnected from God, His people and the world, functioning in our own virtual world, even using jargon unintelligible outside that world.

Scripture says, "Clap your hands all you peoples, Shout to the Lord, all the earth, with loud songs of joy", yet from childhood we're taught to be quiet in church. We're called to sing psalms, hymns and spiritual songs to one another, yet few churches really allow this to take place. Everything is 'pre-scripted' and the Holy Spirit is made redundant. We're expected to be able to talk about our faith to our neighbours, however most of the time ordinary believers are not even allowed to address the regular assemblies of God to share what the Lord is doing in their own lives!

Are our leaders acting as servants of the Living God? Or are they exhibiting a form of spiritual schizophrenia, hearing the Voice of God and seeing visions, but then doing things contrary to their own words and beliefs?

Here in Canada, as in other places, there has been a tendency among some officials in the more liberal Christian churches to foster unrest and legally push toward denominational division. The governors of our churches have used religious structures such as synods and presbyteries for socio-political purposes. This is both unbiblical and anti-Christian. Anglican Church leaders have brought legal arguments against godly ministers and their congregations before the secular courts. This has happened despite the clear injunction against such action found in Holy Scripture. In the U.S. denominational officials have even tried to install as church leaders people who believe in and practice non-Christian faiths. Their abuse of position and pseudo-spiritual authority is being seen for what it is: hypocrisy, arrogance and willful deceit.

Those who insist on pharisaic disobedience, which often comes with top-down leadership, will eventually discover the bankruptcy of their position. They show by their actions that they deny or ignore the reality that both our global society and the ecclesial family have changed and can no longer be held within the denominational boundaries outlined since the Reformation. Such a break between thought and action, or lack of appropriate engagement with reality, is one of the ways that schizophrenia has been described.

Why do some church leaders, and those who follow them, act in spite of reality, sometimes even against biblical values? Why are so many church meetings devoted exclusively to budgeting and servicing money? Why is church growth considered so important? Why do we rarely speak in our churches about ministry to and by Christians outside of traditional church settings?

Have deficiencies in theological study and application contributed to the prevalence of mental illness among Canadians?

For those of us whose churches are more formal, we have an "inherited attitude toward the liturgical act (which) reflects a kind of schizoid state. We hear but do not really hear. The liturgy is an encapsulated experience, entered into in isolation from real human experiences. It does not connect with the real world because it has been shaped by a piety which is often consciously an escape from the pressures of the real world. Liturgical time is seen as ‘holy time’ working according to its own laws, and feeding our hunger and thirst for God. But it does not connect for the great majority of our people with the real choices of daily life." - from 'Sacraments and Liturgy: The Outward Signs', by Louis Weil.

Perhaps there might be redemptive value to some degree of dissociative thinking and behaviour. The prophets of Israel often showed schizoid tendencies. The difference between clinical illness and prophetic insight can be razor thin. Madness is after all a matter of judgment. A measure of openness to the Holy Spirit has often been seen as eccentric. Just look at the record in chapter two of the Book of Acts!

Anton T. Boison discussed his own psychotic breaks and suggested that they represented efforts to reintegrate his personality. He developed an empirical theology which sought to study the patient, his symptoms and the healing process. He became one of the founders of clinical pastoral education. This field has largely been taken over by secular psychologies which allow the patient to become a subject for experimental testing of theory. Pastoral theology has thus been transformed from the divine cure of souls into the pseudo-Christian effort to correct human flaws by human techniques.

Arno Gruen describes the folly of so-called normal behaviour when it is shown to be counter-productive. (see his book, 'The Insanity of Normality') Benoit Mandelbrot, the father of fractal geometry, has been pointing out, for several years, inaccuracies in the financial formulae used to predict market behaviour. Could there be similar errors in the spiritual formulae which our churches develop to meet their 'objectives'?

Psychosis is too real. Suicide is too real. Does it matter what label is used? Whether mental or spiritual illness, it cannot be denied but it is often avoided, and is shuffled back into the pack of issues for society to deal with. The presenting problems are dealt with in sullen isolation by individuals, families, close friends and clinical support teams.

The pain of exposing these wounds is intense. But it must be so. Just as physical disease demands treatment, the 'cure of souls' is essential, not optional.

Is your church comfortable with discussing poverty and mental illness? How do we address such difficult issues? Do we really believe in the power of prayer? If so, how should we pray in particular circumstances? Why are we so willing to leave it to other professionals to tackle these problems with sociological or medical techniques? Do we doubt the promises to heal which God has given to us? Why do some clergy deny the reality of mental illness? (See the study done by researchers at Baylor University at http://www.baylormag.com/story.php?story=006239 )

True leaders cultivate the ability to foresee events and potential circumstances. Robert Greenleaf claimed that it was actually "necessary (for a good leader) to live a sort of schizoid life, always at two levels of consciousness, both in the real world -- concerned, responsible, effective, value oriented and also above it, seeing the actual reality, being deeply involved in daily events, but having the perspective of a long sweep of history and looking to, and planning for, the indefinite future".

Our culture today seems highly schizophrenic, having lost its bearings on issues of truth and morality. However the schizophrenic features of our churches, and of our various denominational divisions, are hardly conducive to good mental health. Many families are divided by ideologies, both political and religious. We come to accept as irreparable these fractures in our communities. We know that Jesus prayed for unity among His followers yet we sometimes fail to build links with other Christians. We're sometimes told not to bother even with other churches within our own denominations: there's too much inertia against change! Is it possible any longer to believe Holy Scripture and at the same time tolerate and support the unbiblical systems which separate us from one another?

We must recover the model for servant leadership given to us by the Lord Jesus. Some are called as overseers, some as pastors, some as evangelists, some teachers, and some healers. These are identified by the body of Christ and not by secular non-believing institutions. What then is the purpose of theological education and how is it related to Christian leadership?

Too often, “emotional pressures (have been) adapted to the use of those who wish to impose what to think without regard to how to think...Teaching the young those aspects of religious doctrine which are beyond their intellectual capacity and relevant experience to understand and to assimilate often lays the groundwork for emotional collapse and serious mental disorder of which guilt complexes and disabling fear are the symptoms.” So wrote Donald G. Stewart in 'Christian Education and Evangelism'.

Students must pay large fees to participate in theological reflection, study and discussion. Until recently Christians lacking financial resources were denied a part in theological discussion. The internet has changed matters somewhat. Our leaders have been trained by many who gained their credentials either by manipulating and using the educational system or by tolerating and surviving it. In some circles the value of theological education has long been suspect. Academic study tends by its nature to reinforce a certain detachment from reality. It promotes the analysis of concepts and the search for historical context, usually with adherence to a denominational worldview. It reinforces an artificial gap between church and seminary, between life and study. In some cases we have even allowed non-Christians the exercise of authority in these institutions. Is it wise, some ask, to entrust students, and their questions, solely to professional theologians?

Lee Smolin writes in his book, 'The Trouble with Physics', about the way that academic studies can be diverted from experimentally verifiable truth towards highly speculative theory. Christianity is often formally taught as a set of propositions to be believed, or else! We may have avoided false philosophies, as Paul advises, but we have often not recognized the importance and value of a theologically sound biblical philosophy. This has not helped The Lord's people in developing a faithful, lifelong relationship with the Living God.

Education, done well, involves much more than filling students with facts and theories. At its best, it is an attempt to lead people out of darkness and ignorance into light and wisdom, an attempt to develop competence and ability in the area of study. In short, good leaders show the way as well as talk about it.

Isn’t it interesting that young people and new believers are quite perceptive in pointing out inconsistencies in church life? Secular processes that assume the ignorance of the student tend to undermine the beliefs and experiences of candidates for ministry. Yet, isn’t the experience and wisdom of even the biblically grounded student usually ignored by the seminary? This is a tragedy. How many lives have been ruined as a consequence of inadequate approaches to the training and development of potential leaders?

For some years, "seminary and divinity school students (have) complained that practical courses lack intellectual rigor and that scholarly courses seem irrelevant to their vocational and professional goals. The classical fourfold curriculum (church history, biblical, systematic and practical theology) creates an enormous gap between the academic and practical aspects of a ministerial curriculum. Just as important, this standard curriculum eliminates theology from the core of both practical and academic studies. Theology as a theoretical discipline appears disconnected from the skills needed to be a successful parish pastor. Theology as an inquiry emerging from faith and piety appears to lack the marks of an impartial and critical discipline." - Dr. Ronald F. Thiemann, 1987, Harvard Divinity School, Cambridge, Mass. taken from this article which appeared in the Christian Century, February 4-11, 1987 date, pps. 106-108. Copyright by the Christian Century Foundation; www.christiancentury.org.

...Why do so many newly ordained clergy report being unprepared for pastoral ministry?

Front-line ministers of the gospel are isolated from and can feel abandoned by ivory tower theologians. Students are caught in the crunch, trapped by desire for ordination, emerging only to perpetuate a sick system. Yet many Christians have refused to undergo the theological re-education process imposed by institutional religion and have chosen lay ministry as being more effective, pursuing self-directed study, independent counsel and only occasionally partaking of the standard academic fare.

It seems to escape the notice of some professional academics, and others, that true followers of Jesus, both young and old, are already primarily theologians, already leaders. Some lead behind the scenes. Others share reflections and insights through writing or speaking. Some are pastors. Some are called to the battlefront in politics and administration, in secular or spiritual realms.

Do you know of any seminary which has these issues on its radar screen? Where do you find theological work being done to investigate and comprehend the ways that spirituality informs and supplements medical practice? Given these questions, and more, how do we identify and engage theologically informed people who can help put the experience of the average believer in proper context? Is it acceptable, or even possible, for only one or two people to fill this role for a whole congregation? What means should we use to access the combined wisdom of the community?

I submit that, for our day, the crucial need is for God’s people to pray against our national and international schizophrenic behaviour and to pray that faithful Christians quickly regain effective oversight and control of their theological seminaries. We must defend against interference from the secular authorities of the university. The local church must be fully involved in the seminary teaching and learning experience. We must find a way to truly do Practical Theology. Clergy must be prepared to chastise, exhort, inspire and empower both parishioners and students under their charge. Anything less falls short of their call as pastors of God's church. Likewise we as laity must, when necessary, gently but firmly hold our leaders to account, as taught by Holy Scripture.

Is your church part of the problem? Do your leaders preach freedom or legalism? Are you part of God's solution? Do you follow Jesus, no matter what anyone says? Have your leaders been trained to identify and empower people to use their gifts and talents in both church and society?

It appears that churches with conservative, biblical agendas are growing. Christians in Canada, and elsewhere, are showing signs of rising from a deep slumber. We are beginning to realize that not a few of us are dealing with mental illness. We are learning again the power of prayer and utter reliance on the blood of Jesus as the only power effective against certain conditions. God's Word calls us to pray and to rejoice without ceasing, even in the midst of our personal and corporate struggles.

Popular opinion and political influence too easily push truth aside, at least until disasters force belated adjustments. How do we cope with the frantic pace of life, the constant bombardment by bad news, the instantaneous communication of ideas on all conceivable subjects? Two books, Nancy Pearcey's 'Total Truth' and Abdu Murray's 'Saving Truth', both point out the ways our post-truth culture of materialist or naturalist scientism has distorted and almost lost our Christian heritage. No wonder confusion and so-called 'political incorrectness' is so prevalent in our public and private discourse.

Only as Christians live and work together can we be of any value to God and His World. Can we be really be inclusive and evangelistic, catholic and reformed, orthodox and charismatic, faithful and post-modern? Is it possible to live out such a convoluted faith? Do we concentrate on details at the expense of grasping the overall picture?

Several years ago I heard a story of a godly woman who gave a testimony to a group of believers. She had been paralyzed for years and was brought into the gathering on a stretcher. Her disease left her with diminished and sometimes blocked flow of blood through her body. In prophetic utterance, she compared her physical health to the spiritual state of the Church, the Body of Christ Jesus. She suggested that the barriers between different denominations actually restricted the life-giving work of the Holy Spirit in His Church. She illustrated the way we reinforce the separation of the spiritual from the worldly.

We know there are many valid historical and theological differences between us, yet if we say we believe in one Lord, one faith and one baptism, we are compelled by the love of Christ Jesus to find ways to remain in fellowship with all who love Him.

I've worked for nearly 30 years in an evangelistic ministry setting. When I join my brothers and sisters through the week I do not leave my church behind. I represent my tradition and bring my heritage with me to work with and draw upon as I serve the lost and encourage my co-workers. This includes all that I have learned, whether from my own tradition, or that of a co-worker. Indeed whenever Christians work together, God’s Church, both visible and invisible, is truly present with all its warts and powers. It never has been confined within our man-made denominations! People come to us on the understanding that we as individuals have banded together to reach out to them with practical help. Many come with struggles that go far beyond being resolved through physical or material assistance. They often recognize their needs before we do. We struggle to put them in a particular ministry category, and discern how we might proceed.

As someone who has personally struggled with major mental illness, I know that healing can only take place as we, in community, directly address any and all schizoid, psychotic or manic depressive behaviour, wherever it may be found. The historical, dare I say schizoid, separation between theology and psychology has for one thing, been distinctly unhelpful. The efforts of Dr. Pauline Emma Pierce in her PhD dissertation make a start at remedying the current situation. See A practical theology of mental health: A critical conversation between theology, psychology, pastoral care and the voice of the witness

Considering the woeful state of many of our churches, it's a wonder that we are able to survive, let alone prosper. It's only by the amazing grace of God that He shows us the Way. Some of our leaders are standing for God’s kingdom of righteousness and the sifting is taking place.

Let us all return to speaking plainly about Jesus and the gospel. The Lord is shaking His Church, moving His people in Spirit, truth and power. Our God is able to heal even a schizophrenic people; He is mighty to save and the gates of hell shall not prevail against His Church.

Let us live as Ones who truly believe in the Resurrection. Perhaps then our joy shall be rekindled and overflow to our neighbours and
... Death shall lose its sting. Amen!

The Church and 'The Mentally Ill'

The following article by Peter Andres, written on Aug. 9th, 2007, can be found at
http://www.canadianchristianity.com/christianliving/070809ill.html

CHURCH RESPONSE TO THE MENTALLY ILL

'Are people of faith with a mental illness different from those who have a physical illness? Much about mental illness still remains a mystery. That's one of the reasons people are tempted to spiritualize the problem. They hope that the person with mental illness would be able to gain spiritual strength and thus gain victory over the illness.

What remains hard for many to understand is that having a mental illness and being a strong person of faith is no different than having a serious physical illness and being a strong person of faith.

How can church leaders encourage support of people with a mental illness? What does a person with a mental illness need to help him or her feel accepted and part of the congregation? How does the Christian message and experience take on meaning under these circumstances? What exactly is mental illness, anyway?

Marja Bergen, in her book 'Riding the Roller Coaster' (Northstone, 1999), describes her experiences living with bipolar disorder. She talks about the many important factors that helped make her life with this illness tolerable and manageable. Having a supportive husband, friends, and service systems were critical, but she also acknowledges the importance of a spiritual home.

Her church friends learned to understand her illness and provided spiritual nurture, especially during difficult times. She speaks about friendships which include a common belief as being the most valuable ones she'll have. But she also admits that she was fortunate in this regard.

Sadly, many people with mental illness who look for spiritual help during difficult times face ignorance, stigma, avoidance, and judgment. The spiritual counsel and prayer these people receive frankly do more harm than good.

Understanding mental illness, even from the professional, scientific perspective, is still very much a work in progress. Schizophrenia and its related disorders, bipolar disorder (also known as manic depression), major depression, panic and obsessive-compulsive disorders, are all considered mental illnesses. It is estimated that between 15 percent to 20 percent of North Americans will, at some time in their lives, experience a mental illness. Most of these will suffer debilitating depression.

Evidence suggests there are probably organic (biochemical) reasons for the illness, or psycho-social origins -- or a combination of the two. Treatments that deal with the symptoms include medications, psychotherapy or a blend of both.

What is clear to people working in the field is that the experience of the illness goes far beyond living with the symptoms. While a person who has a physical illness -- even cancer -- suffers discomfort and anxiety related to the illness, those who have a mental illness suffer from a constellation of additional issues. These all affect their ability to return to wellness. One of them is stigma, both internally and externally imposed. There's also the loss of self-worth and self-efficacy that might come with a loss of job, friends, marriage and the feelings of being separated from God.

How can the church assist someone in a situation as devastating as this?

1. Church leaders and church members need to know that a mental illness is not the same as a spiritual crisis. Nor is the absence of healing, especially after fervent prayer, a sign of judgment or lack of faith.

2. There should be no judgment about the use of mood altering medications. Medications are commonly needed to treat the bio-chemical causes for the disorder and radically help many keep their symptoms under control.

3. Quality of life for a person suffering from mental illness does not depend on a complete remission from the illness.

What church members need to know is that many experience a recovery which allows them to return to an active and fulfilling life -- but still continue to experience times that are difficult. Recovery from mental illness means: the return of a positive sense of self, usually through meaningful endeavour (work, vocation), a circle of meaningful relationships, a place to live that the person can call his or her own, and a spiritual life that feels a reconnection with God.

The recovering person can be experiencing personal brokenness and limitations, yet have valuable gifts to offer to the church community.'

Peter Andres is a regional director for MCC Supportive Care Services, a non-profit charitable organization which supports people with disabilities -- including people with mental health issues. He can be contacted at peter@mccscs.com.

A Story Shared

John Stokdijk, Chief Financial Officer of the Mental Health Commission of Canada, tells his story. To read, click on the above title.

Migraines linked to mental disorders

Interesting! Click the following for the article.

http://www.news-medical.net/?id=45200

Hitting Where It Hurts: Schizophrenia linked to Alzheimer's Disease

The following articles have special meaning for me considering that my father spent the last ten years of his life with Alzheimer's disease and I spent most of my twenties dealing with schizophrenia.



CHARLIE FIDELMAN, in The Montreal Gazette, of January 6, 2009 reports of a study warning that Dementia could become epidemic, and that Alzheimer's patients are getting younger.

The Alzheimer Society of Canada is warning that the number of Canadians living with Alzheimer's disease or dementia is expected to swell to epidemic proportions within a generation.

About half a million Canadians - 119,700 of them Quebecers - are affected. The new study, made public yesterday, predicts that within 25 years, the number of cases of Alzheimer's or a related dementia will more than double, ranging between one million and 1.3 million people.

Researchers stress that the findings, presented in a report called Rising Tide: The Impact of Dementia on Canadian Society, should be a clear signal that more effective treatment and preparation is needed in order to avoid a meltdown within the Canadian health care system. The initial findings report the first new prevalence data since the 1991 Canadian Study on Health and Aging.

"These new data only reinforce the fact that Alzheimer's disease and related dementias are a rising concern in this country, an epidemic that has the potential to overwhelm the Canadian health-care system," Ray Congdon of the Alzheimer Society said in a statement.

The most common form of dementia, Alzheimer's, affects one in 11 Canadians over 65. A degenerative disease that slowly destroys memory, reasoning and orientation, Alzheimer's affects how people think, remember and communicate.

But Alzheimer's is not just a disease of the elderly.

The new data suggest an increasing number of baby boomers are also being struck. About 71,000 Canadians under the age of 65 are living with Alzheimer's disease or a related dementia. Approximately 50,000 are 59 or younger. In Quebec, more than 17,140 are under age 65.

"It's urgent we come up with better treatment or there will be an epidemic," said cognitive neurologist Howard Chertkow, a McGill University professor and director of the Bloomfield Centre for Research in Aging at the Jewish General Hospital.

The rising number of cases is no hype, Chertkow said, which explains the push to get the topic on the front burner.

Research suggests Alzheimer's begins about 20 years before symptoms appear, Chertkow said. But despite better awareness and detection tools, there's still a gap between the number of people who are affected by dementia and the number that show up at clinics for evaluation and treatment, he said.

"Some people think it's normal for Grandpa to become senile and lose his memory. So why take a person like that to the doctor?"

There is no cure, but researchers have made progress in understanding the disease, its causes, what makes people susceptible and how it can be prevented.

The report set out to evaluate the economic impact the increasing incidence of the disease will have on the economy. That analysis will be made public when the full report is issued this year.

A provincial working group developing strategies on dementia is expected to complete its report next month.

Dementia causes cognitive impairment, resulting in the loss of memory, attention and reason.

According to en.wikipedia.org, higher mental functions are affected first in the process. Especially in the later stages of the condition, affected persons may be disoriented in time (not knowing what day of the week, day of the month, month, or even what year it is), in place (not knowing where they are), and in person (not knowing who they are or others around them). Symptoms of dementia can be classified as either reversible or irreversible, depending upon the etiology of the disease. Less than 10 percent of cases of dementia are due to causes which may presently be reversed with treatment.

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Alzheimer's/Schizophrenia Link Discovered

ScienceDaily (May 9, 2008) — Neuroscientists at Johns Hopkins have discovered that mice lacking an enzyme that contributes to Alzheimer disease exhibit a number of schizophrenia-like behaviors. The finding raises the possibility that this enzyme may participate in the development of schizophrenia and related psychiatric disorders and therefore may provide a new target for developing therapies.

The BACE1 enzyme, for beta-site amyloid precursor protein cleaving enzyme, generates the amyloid proteins that lead to Alzheimer's disease. The research team years ago suspected that removing BACE1 might prevent Alzheimer.

"We knew at the time that in addition to amyloid precursor protein, BACE1 interacts with other proteins but we didn't know how those interactions might affect behavior," says Alena Savonenko, M.D., Ph.D., an assistant professor in neuropathology at Hopkins.

Reporting in the Proceedings of the National Academies of Sciences, the research team describes how mice lacking the BACE1 enzyme show deficits in social recognition among other behaviors classically linked to schizophrenia.

A normal mouse, when introduced to another mouse, shows a lot of interest the first time they meet. If the mice are separated then reintroduced, their interest drops because they remember having met before, a phenomenon the researchers call habituation. If they then introduce a completely different mouse, interest piques again at the newbie.

The researchers introduced mice lacking BACE1 to another mouse. The first time they met, the BACE1 mouse showed interest, the second time meeting the same mouse the BACE1 mouse showed less interest and even less interest the third time. The researchers then introduced the BACE1 mouse to a totally different mouse of a different strain and the BACE1 mouse showed no interest at all. "These mice were totally disinterested, normal mice just don't behave like this," says Savonenko.

Additionally, the researchers found that these BACE1-lacking mice also displayed many other schizophrenia-like traits. Most importantly, according to Savonenko, some of the deficits improved after treatment with the antipsychotic drug clozapine.

Because schizophrenia is a disorder likely caused by many different factors, Savonenko explains that BACE1 might contribute to an increased risk of schizophrenia in certain patients and the BACE1 mice will be a useful animal model. "We never thought we would see one mouse that closely mimics so many of the clinical features of schizophrenia," says Alena Savonenko, M.D., Ph.D., an assistant professor of neuropathology at Hopkins. "This could be a really useful model to study and understand the molecular contributions to the disease."

The research was funded by the National Institutes of Health, the National Institute on Aging, the Alzheimer's Association, the Adler Foundation, the Ilanna Starr Scholar Fund and the Bristol-Myers Squibb Foundation.

Authors on the paper are Savonenko, T. Melnikova, F. Laird, K.-A. Stewart, D. Price and P. Wong, all of Hopkins.

Just a Minute!

From a Toronto Sun article of Thursday, January 15, 2009

entitled 'Mental child support'
Parents call to keep funds
By ANTONELLA ARTUSO, QUEEN'S PARK BUREAU CHIEF

Parents struggling to raise children with mental illnesses are calling on the Ontario government to protect and enhance services despite the difficult economic times.

Sarah Cannon, of St. Catharines, whose 12-year-old daughter has been diagnosed with bipolar disorder, told a news conference yesterday that only one out of six children with mental illnesses in the province are able to access services and then only after months on waiting lists.

Privately-obtained services are sparse and dauntingly expensive, and Cannon had to take a second job to cover the cost of her child's $750 monthly medication bill.

"I have been telling my daughter's story for nearly a decade and have been struggling with the daily emotional, financial and social struggles associated with having a child diagnosed with a mental illness," Cannon said.

"I have watched my child have to deal with the isolation and stigma that comes attached to her label. I have watched her struggle and suffer battling faceless demons that few can comprehend. I have learned that she shares this struggle with countless other children."

Suicide is a real risk for mentally ill children even though the vast majority have a psychological illness that could be treated, she said.

Cannon and other members of Parents for Children's Mental Health are asking the McGuinty government to increase spending on these services by 3% after years of flat-lined budgets and to work toward a seamless system of care as recommended in several key reports such as the provincially-sponsored Roots of Violence.

London parent Sean Quigley, whose 12-year-old daughter was diagnosed with bipolar disorder at age 7, said they pushed hard to get her the services she needed.

During the worst of times, they were getting calls every day from school to pick up their daughter who could be violent and verbally abusive when experiencing the mood swings associated with the disorder.

Now in Grade 7, their daughter Erynn has served as a national "Face of Mental Illness."
"She's on the student council and her grades rock," her proud father said.

But many parents of mentally ill children lose jobs, savings and even their homes as they attempt to meet the needs of their children in a complex, patchwork system, he said.

"The health system does not work with the education system which does not work with the social services system which does not really communicate with the justice system," Quigley said.

"And we as parents, we navigate these systems all the time."

Children and Youth Services Minister Deb Matthews said her government's 2004 budget brought in the first base increase in children's mental health services funding in 12 years.
The ministry is currently implementing a strategic framework for children's mental health services to bring more co-ordination to the system, and to use existing dollars more effectively for the care of children and youth, Matthews said.

I'm all for the work of Canada's Mental Health Commission. Yet these examples illustrate the need for more than just talk and research. Real help would go a long way towards reducing stigma for all concerned!
What we really need is a coordinated systems approach, which brings together various levels and departments of government, and which recognizes and collaborates with "informal service providers". We must as Canadians, find ways to stand with each other to obtain the service and respect we all need.

Richard Alastair

Post-traumatic stress disorder

CBC news reported in a Dec. 17, 2008 on-line article that 'more Canadian soldiers than ever are coming forward to make claims for psychiatric disabilities, such as post-traumatic stress disorder' and that of 31 recommendations made by the Military Ombudsman's Office in Ottawa, 18 had not been fully implemented.

The military are said to have made some progress in improving screening before and after conflict, providing national family support groups and aiming to hire 200 mental health workers by March of this year.

But the condition doesn't just affect soldiers. Paramedics, front-line nurses and victims of abuse, violent crimes or accidents have been known to develop symptoms. One in 10 people have post-traumatic stress disorder, according to the Canadian Mental Health Association. Often with time and support, people can get past a traumatic event.

PTSD can result from stressors such as seeing someone else threatened with death or serious injury, or killed, or from violent personal assaults, such as rape or mugging, from car or plane accidents, industrial accidents, natural disasters, such as hurricanes or tornadoes, as well as from military combat.

In life-threatening circumstances, the body goes into a "fight or flight" response. But when a person continually relives the traumatic event, this response is reactivated and it becomes a problem.

Symptoms usually start to appear three months after the traumatic event. But they can also appear many years later.

They fall into three categories:

Reliving the traumatic event: Some people experience such severe psychological stress that it affects them long after. They have flashbacks and nightmares or tune out for periods of time, making it hard to live a normal life.

Emotional numbing and avoidance: The person may withdraw from friends and family. They avoid situations that remind them of their trauma. They don't enjoy life as usual, and have a hard time feeling emotions or maintaining intimacy. They often feel extreme guilt. In rare cases, they can go through disassociative states where they believe they are reliving the episode, and act as if it is happening again. These can last anywhere from five minutes to several days.

Changes in sleeping patterns and alertness: Insomnia is common, and people with PTSD may have a hard time concentrating and finishing tasks. This can also lead to more aggression.

PTSD can also lead to other illnesses, such as depression or dependence on drugs or alcohol. Some physical symptoms, such as dizziness, chest pain, gastrointestinal and immune-system problems can also be linked to the disorder.

How is it treated?
The depression and anxiety can be treated with medication. Therapy with mental health professionals can help, such as:

Group therapy.
Exposure therapy, in which the person works through the trauma by reliving the experience under controlled conditions.
Cognitive-behavioural therapy, which focuses on the way a person interprets and reacts to experience.
Some people fully recover within six months, but it can take much longer. Cognitive-behavioural therapy appears to be the most effective treatment, according to research.
But PTSD research continues to determine which treatments work best.

How many people does it affect? Who does it affect?
About one in 10 people have PTSD, according to the Canadian Mental Health Association. It can affect anyone who has a traumatic experience. Children and adults alike can suffer PTSD, which is among the most common mental health problems.

But, some people can experience symptoms without developing PTSD. About five to 10 per cent of people may have some symptoms without developing the full-blown disorder, according to the B.C. Ministry of Health Guide. Women are twice as likely as men to develop the full-blown disorder.

In 2002, the Canadian Forces was surveyed by Statistics Canada to determine the prevalence of PTSD and other conditions. The survey found that in the year before the study, 2.8 per cent of the regular force and 1.2 per cent of the reservists had symptoms of PTSD. The more missions soldiers had embarked on, the more likely they were to develop the disorder or PTSD-like symptoms.

But, the rate might be much higher, says Dr. Greg Passey, a Vancouver psychiatrist who specializes in trauma and works with Canadian Forces patients. In the mid-1990s, Passey studied two battalions who had served in the former Yugoslavia and found a 12- to 13- per-cent rate of PTSD.

Because our military is so small, he told CBC News, the front-end combat people have to go on more than one tour. And, he added, the more traumatic situations a person is exposed to, the greater risk of developing an operational stress injury such as PTSD.

The Canadian Forces now screens soldiers three to six months after they return from a mission. The "enhanced post-deployment screening process" involves a set of standard health questionnaires and an in-depth interview with a mental health professional.

If you have symptoms of post-traumatic stress disorder, what can you do to cope? Veterans Canada recommends a few common sense tips.

Live a healthy lifestyle, eating healthy meals, exercising regularly and getting enough rest.

Set aside time to reflect on the trauma, rather than allow a constant stream of worrying thoughts throughout the day.

Join or develop support groups.

Educate yourself and your family about reactions to trauma. Understanding the condition is helpful in coming to terms with the trauma and dealing with its associated problems.

for the full article, see...
http://www.cbc.ca/health/story/2008/12/17/f-ptsd.html

for related article: 'Special help for stress disorders' see...
http://www.edmontonsun.com/News/Edmonton/2008/12/31/7886731-sun.html