Article
Creed
Mental Health
4 min read

Have our worries changed over time?

A pep talk to teachers reveals whether our fears are age-old or not.
In an egg box sit two eggs with faces drawn on them with marker pen. One looks worried, the other looks on.

‘You’re not going to mention the psalms!’ my colleague said. ‘Are you?’ 

She was doing alarmed eyes at me, the sort which show white all round. I could see why really. We were on our way to give a talk at a big secondary school in Birmingham – multi-cultural, multi-ethnic, multi-faith. The sort where praying had been banned as divisive, and the wearing of crosses discouraged. Hijabs too, for that matter. Not the kind of place where you chat lightly about a part of the Christian bible, on the whole, unless you’re trying to be provocative. 

I did mean to mention them though. ‘I can’t think of another example,’ I said. ‘And anyway, it’s too late now – I sent the slides through last night.’ Deep breaths. 

Just to explain a little, as counsellors, my colleague and I had set up a programme of talks and workshops for schools in the area, aimed at improving mental health in the aftermath of the pandemic. We’d seen all the warnings about the ‘tsunami of mental health issues’ threatening to deluge the country and decided to take action. Recognising that we couldn’t get to every individual child who might need help, we’d focused our efforts on the adults in the schools. Steady the grown-ups and you steady the children, was our thinking. The young take their wellbeing largely from the pattern set by their elders, even in this age of smart phones and social media, and the levels of despondency were very high among teachers and school staff in our experience. Lots of people burning out and leaving the profession. Not a steadying influence then. Hence our topic for today: ‘How to feel better in difficult times’. 

I was nervous as I stood in front of the large hall full of people. Several hundred of them, all ages and stages. Some looking attentive, many expressionless, a few sleepy. I could see my colleague at the end of a row near the front. She had one hand up to the side of her face and was making herself small. Great, I thought. Very reassuring. But too late now, so on we go… 

I introduced myself. I introduced my colleague. I introduced our work. And then I mentioned the thing that needed no introduction. It was already familiar, a regular inhabitant – present here in the room, but also everywhere else we went: our homes, our classrooms, our friends’ houses, the streets, the supermarkets. Fear. Horrid fear, drifting through the air like smoke. I gave them some awful statistics I’d found, about the rates of anxiety and depression. About the levels of self-harm, about the fact that suicide is now the second biggest killer of children between 10 and 15. I let these sink in a bit. 

Then I asked, ‘So what are we afraid of, exactly?’  

It is accepted practice in all mental health disciplines to try to identify the causes of fear and face squarely up to them as that’s the only real way to defuse their power, I said. I was going to read them a list of potential causes – and while I was doing so, I’d like them to try and guess where the list had come from. Call out your guesses please. 

‘Getting old,’ I started. ‘Drinking too much. Tyrants swooping on other people’s countries. Teaching our children to be better than we are…’ 

‘Twitter!’ someone called out. 

‘Cutting down the forests. Loss of friends. Waking up sweating in the night. Other people saying awful stuff about us…’ 

This Morning!’ came another voice. 

‘Feeling very alone. No sign of things getting better. Envying the rich. Death. Food being short…’ 

‘The news this lunch time!’ 

‘Plagues and pestilences. Being in despair. Cruel words. The evils of the class system. Not having work. Feeling low. Feeling weak…’ 

‘It’s got to be The Daily Mail,’ someone else shouted. Laughter. 

I looked up. ‘Good guesses,’ I said. ‘All of them, thank you. Only they’re a bit out of date. By about four millennia, give or take!’ 

Surprise fizzed through the room. 

I had wanted to find out what people used to worry about, I explained. To see how that differed from our current worries. I hadn’t known where to look though, until I suddenly remembered the psalms. ‘Some of you might be familiar with the psalms,’ I said, ‘but for those of you who aren’t, they are 150 ancient songs full of moaning.’ They varied in age, but the oldest were thought to have been written the best part of 4,000 years ago – making them older than the pyramids. I’d taken twenty of these songs out of the middle of the book – Psalms 60-80 – and listed the things they were moaning about… as just demonstrated. 

A lot of the sleepy faces were looking more alert now.  

Since this ancient list is more or less identical to our own, we can draw two conclusions, I said. Both very good news. The first is that, clearly, these are the things we worry about – if we’re human. People from a totally different culture/ period in history/ part of the world/ ethnicity/ stage of economic development/ political system/ level of education and so on and on, worrying about the same things as us? Doesn’t it show that… er, it’s normal? For living, breathing, average, sentient human beings like us? 

And secondly it proves, surely, that we’re designed to survive this kind of worrying. We’re wired to cope. Our brains are built for it. Because – ta da! – here we all are, FORTY CENTURIES later, still moaning about exactly the same stuff! 

I looked at my colleague again. Not only were both her hands now down in her lap, but like a lot of the rest of the room, she was smiling. 

‘If we can clear fear out of the way, it’s much easier to get on with sorting out problems,’ I finished. ‘So now, shall we talk about where we can get started?’ 

Explainer
Creed
Identity
Leading
6 min read

Why read Martin Luther today?

Innovative ideas around identity shaped the world around him.

Robert is professor emeritus of Systematic Theology at Concordia Seminary, St. Louis.

A head and shoulder painting of Martin Luther against a red background
Luther, by Cranach the Elder.
Public domain, via Wikimedia Commons.

Tensions build as the German election approaches. Money is flowing, bargaining going on behind the scenes. (We are talking the election of 1519 here). There is the favorite, Karl—they called him Carlos in the Spanish dominions he had  inherited from his maternal grandparents, Ferdinand and Isabella—, grandson of the German emperor, Maximilian of Austria, and there is the challenger, the King of France, Francis I, and there is the wild card, the duke of Saxony, one of the seven electors who would elect the next emperor, Frederick, called the Wise.  Frederick had no imperial ambitions, and he tipped the election to his distant cousin, the then young man we call Charles V.  Two years later, that gave Frederick the leverage to win a hearing for his most prominent professor at the pride of his heart, his new university in Wittenberg, Martin Luther. 

Charles regarded this Augustinian friar, who had been excommunicated at the beginning of 1521 by Pope Leo X, as a dangerous heretic.  He wanted to declare Luther a criminal, open for execution on the open road by whoever might find him and run him through.  Frederick advised the young emperor not to treat a German subject like that, so Charles arranged for Luther to come to the imperial diet in Worms in May 1521 to recant.  Luther explained to the emperor that he really could not recant since his writings contained many truths.  He continued, “I am bound by the Scriptures I have quoted, and my conscience is captive to the Word of God.”  Later reports say that he added the words, “I cannot do anything else. Here I stand. God help me!”  Whether he said “here I stand” or not, that is what Martin Luther did at Worms and continued to do for the next quarter century until his death. 

Upon what was he standing?  As a “doctor in Biblia,” a “teacher of the Scriptures,” Luther had taken up the latest methods of the so-called humanist movement for exploring ancient texts in their original languages.  Jurists turned to Justinian’s Code in sixth century Latin. Physicians were reading Galen’s medical advice in ancient Greek. Theologians immersed themselves in the Bible in Hebrew and Greek.  Luther had put the tools of these methods to use as he lectured in the 1510s on the Hebrew Psalms, and then the apostle Paul’s letters to the Romans and to the Galatians.  There he found a new way of viewing himself, the God whom he found speaking to him in the pages of the Bible, and his fellow human creatures.  He used the world “righteousness” in the way we might use “personal identity” today.  He heard from the biblical writers a different way of identifying who he was at his core by listening to God’s regard for him.

Just as our DNA is a gift, not something we have to work to earn, so Luther’s core identity came from outside himself.

Luther certainly did not deny that human performance helps give each human being a variety of identities as we go about what he saw as callings from God in our exercise of responsibilities in our homes, in our economic life, in our societal networks and political structures.  He believed that in these spheres of life we are active in shaping the way other people view and identify us.  But at his core, Luther found the person behind the masks of his everyday life to be unable to perform everything that would make him the good person he wanted to be, the good person he thought God wanted him to be.  Just as our DNA is a gift, not something we have to work to earn, so Luther’s core identity came from outside himself.  It came as a gift from God, his Creator.  He received it passively, and his trust in the God who gave him this passively bestowed identity set his entire life in order.  Because he trusted God to be his support and to justify who he was, he felt freed to perform his responsibilities toward other human creatures actively. 

Luther believed that on his own he had not been able to trust God, to love him and give him proper respect.  Like the modern psychiatrist and philosopher, Erik Erikson, Luther believed that trust forms the basis of human personhood and personality.  He saw that his trusting some Absolute and Ultimate formed his character and enabled him to function as a human being.  He recognized in the God presented by the Old Testament prophets of Israel and the New Testament evangelists and apostles the ultimate and absolute person, who approached the human creatures who had turned their backs on him by becoming one of them as Jesus of Nazareth.  In the mysterious ways of the Creator, Jesus’s death covered the transgressions and offenses, the mistakes and failures, of all human beings, and in his resurrection God gave new life, a new identity, true righteousness to those who trust in him. 

Luther found that message liberating.  It freed him from being imprisoned in a cycle of always insufficient attempts to be the person he wanted to be to please his Creator.  He rested in the unconditional love of this Creator, who had come face to face with humankind as the rabbi from Nazareth, crucified but back from death itself.  That freed Dr. Luther to be bonded to those within his reach who needed his care and love.  He need not manipulate them by doing them the good he needed to make himself look good in God’s sight and feel satisfied with himself.  He now could do them the good that they truly needed.  That gave his tempestuous spirit a sense of joy and peace. 

He lived out a rather peaceable life under the ban of church and empire, but safely ensconced in the lands of his Saxon electors.  Family life brought him much joy.  His judgment that God had given human beings the gift of sexuality for companionship and support as well as procreation made him uncomfortable with his own vows of celibacy, but not so uncomfortable that he would have married had not a nun named Katharina von Bora, who had left the cloister, laid claim to him.  Together they created a bustling household with their six children being raised in the cloister where Martin had lived as an Augustinian Brother, large enough to house students and guests from places far from Wittenberg.  Katharina served as his counsellor and theological conversation partner as well as the efficient manager of this ever-changing parade of co-inhabitants of their home. 

Music filled their home.  Luther’s firm tenor voice and his lute and his flute led family and visitors in evenings of song, sometimes giving voice to hymns he had written.  His sense of tone and rhythm coupled with sensitivity to the fine points of spoken and written speech made him a scholar of great skill and a translator who “looked into the mouths” of the people in the marketplace and render the Bible in their tongue.  His curiosity stimulated or at least supported colleagues at the university across the disciplines, including a botany instructor who took students the woods to look at leaves and colleagues in mathematics and astronomy who were playing with the new calculation of the heavens by Nikolaus Copernicus. 

Luther’s lively engagement with life and his dramatic search for peace in the pages of the Bible produced a man who enjoyed life despite his struggles with “melancholy,” a widespread disease of his time, and the threats of violence to his person that never disappeared.  His robust wrestling with the biblical texts provides even today stimulating, even provocative reading for anyone, who is looking for the heart of the matter, the matter of self and life. 

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