The Problem.--The upswing of interest in mental hygiene throughout the world in the past few years is indicative of a general feeling of a need for a sound and rational plan for living. The indications of this heightened interest are everywhere. Several philanthropic organizations are supporting studies in this field, a plethora of books on the subject is flooding the market, and an increasing number of sermons from the pulpit are in this field. These evidences of group interest, however, stem primarily from the individual need, and this specific need is readily apparent to all who are having direct, personal contacts with individuals. Especially is this true of the minister in his personal pastoral counseling. It is likewise true of the doctor, for in medical clinics, so to 75 per cent of patients have disturbances in this field as a basic cause or at least an integral part of their physical symptoms.
While the revival of interest in this subject may be new, the problem is as old as history. Those excellent. "case histories" in the Old Testament are "for our example," and show us clearly and repeatedly the same problem that faces us today.
The Etiology.—That fear, uncertainty, insecurity, and emotional conflict are the basis of most neuroses is a fundamental concept of psychology. The personal experience of each one of us testifies to the truth of the old adage that the anticipation of trouble is worse than its realization. Our returning marines from the South Pacific reaffirm this fact in stating that the suspense and anxiety of waiting for a raid is far worse than the actual bombing.
The neurotic, harried by his indecision, is a pathetic picture common to us all. He is constantly besieged by problems which to us may seem trivial, but which must finally be dealt with by him before he can find peace.
Clearly, then, if we are to have good mental hygiene, we must have something in which to trust, on which we may depend, some design for living that will give us a definite course to follow, a set of principles by which we may deal promptly and decisively with our problems as they arise.
Man has recognized this need throughout history. The record includes many codes and philosophies for living which have served as guides for various groups, some for a short while and others for several centuries. The principle behind most of these plans has been the same; namely, a creed or doctrine or god in which a man can trust that will give a focal point to his existence, and that will outline a formula for successful living.
Today on every hand persons are turning to various systems—new and old isms—for help, but in most of these man must repose all his trust and confidence in "the plan" which in turn has been evolved by one of his fellow beings. It cannot be denied that many distraught persons gain temporary, symptomatic relief from these plans for living, but temporary symptomatic relief should never be the ultimate goal of therapy.
The key to the whole problem is given in the first commandment. The statement, "Thou shalt have no other gods before Me," implies that man will have a god of some sort even if it be a piece of wood, a bank account, another man, or a plan that he deifies. But why should one be content with such a god when he can have access to "The God" ? Is not the covenant, "I will be to them a God, and they shall be to Me a people," applicable to anyone who will accept Him?
Surely this is an incomparable and incomprehensible privilege, but if God through His infinite love and the sacrifice of His Son makes Himself available to us all through faith, what better answer to our problem could we have? "If God be for us, who can be against us? Rom. 8 :31. "Therefore will not we fear, though the earth be removed." Ps. 46 :2. "Blessed is that man that maketh the Lord his trust." Ps. 40:4. "Whoso putteth his trust in the Lord shall be safe." Prov. 29:25.
Our belief then is that an abiding faith in God and Christ as His Son is the only sound and rational basis of a plan for living—the fundamental of good mental hygiene.
The Treatment.—If we accept these as the etiologic factors of our problems, the treatment of many of our parishioners and patients is clearly outlined. This—the directing of the patient to the practical aspects of Christianity as a solution to the problem, converted and strengthened by Christ as a personal Saviour—is the cure.
We as a denomination have not been the real leaders that we might have been in the fields of either nutrition or physical therapy, but let us not fail in this third and even greater issue. Let us accept the challenge of our time and present Christ and His teachings vigorously and intelligently as the only answer to our current problems.
