Psychiatry calls Jesus a paranoid schizophrenic, Supraphrenic!

Sept. 2012: "Jesus’ experiences can be potentially conceptualized within the framework of Paranoid Schizophrenia or Psychosis NOS. Other reasonable possibilities might include bipolar and schizoaffective disorders. … hyperreligiosity … Suicide-by-proxy is described as “any incident in which a suicidal individual causes his or her death to be carried out by another person. … a Supraphrenic” (The Role of Psychotic Disorders in Religious History Considered, Evan D. Murray, M.D. Miles G. Cunningham, M.D., Ph.D. Bruce H. Price, M.D., The Journal of Neuropsychiatry and Clinical Neurosciences 2012; 24:410-426)

Psychiatry diagnoses Jesus, Abraham, Moses, Paul with schizophrenia!
	Psychiatry is a vicious enemy of Christianity and the Bible. Psychiatry is Anti-Christian Psychiatry is Atheistic Psychiatry is Humanistic

Introduction:

See also: History of Psychiatry homepage

1. Psychiatry has a long history and roots as being atheistic, anti-Christian and humanistic.
2. This hostility is increasing so that today, there is an open mockery of Christianity.
3. Since Psychiatry rejects the spirit world, God and the Bible, it openly teach that Jesus was a schizophrenia mental patient. Jesus claimed to be God, come directly from heaven that the Devil was after him and called himself the salvation of the world! They view this as delusional, paranoia etc.
4. Not all psychiatrists were atheistic unbelievers. Benjamin Rush, a founding father of the US constitution, and also known as the "Father of modern psychiatry, was a fundamentalist Bible believer: "Dr. Burton recommends, in the highest terms, the reading of the BIBLE to hypochondriac patients. He compares it to an apothecary's shop, in which are contained remedies for every disease of the body. I have frequently observed the languor and depression of mind which occur in the evening of life, to be much relieved by the variety of incidents, and the sublime and comfortable passages, that are contained in that only true history of the origin, nature, duties and future destiny of man. A captain Woodward, of Boston, who lately suffered all the hardships of shipwreck on an inhospitable island in the East Indies, found great comfort in revolving the history of Joseph and his brethren in his mind. A captain Inglefield revived his spirits, and those of his crew, in a similar situation, by telling them pleasant stories." (Medical Inquiries and Observations Upon the Diseases of the Mind, Benjamin Rush 1812 AD, p122)
5. However Rush viewed the Methodists, who were the forerunners of modern Pentecostals, as a religion that caused people to go mad. This is because they would claim God was talking to them and directing their lives, when in fact, this has never been the case in modern history. "There are certain tenets held by several protestant sects of Christians which predispose the mind to derangement." (Medical Inquiries and Observations Upon the Diseases of the Mind, Benjamin Rush 1812 AD, p122)

A. Today, Psychiatry diagnoses Jesus with schizophrenia:

1. "In short, the nature of the hallucinations of Jesus, as they are described in the orthodox Gospels, permits us to conclude that the founder of the Christian religion was afflicted with religious paranoia." (Charles Binet-Sanglé, La Folie de Jésus, The Madness of Jesus, 1910, p 393)
2. "Everything that we know about him [Jesus] conforms so perfectly to the clinical picture of paranoia that it is hardly conceivable that people can even question the accuracy of the diagnosis."(American psychiatrist William Hirsch, Conclusions of a Psychiatrist, 1912, p 99)
3. "Jesus Christ might simply have returned to his carpentry following the use of modern [psychiatric] treatments." (William Sargant, "The movement in psychiatry away from the philosophical," The Times (English), 22 August 1974, p 14)
4. "For example, as we will show, a materialist readily believes-without any reliable evidence whatsoever-that great spiritual leaders suffer from temporal-lobe epilepsy rather than that they have spiritual experiences that inspire others as well as themselves." (The Spiritual Brain, Mario Beauregard Ph.D., Neuroscientist, 2007, p xii)

B. Psychiatry diagnoses apostle Paul had temporal-lobe epilepsy (TLE)

1. "Mark Salzman, in his fictional book, "Lying Awake" about a fictional nun named Sister St. John wants to show that all spiritual experience is a kind of mental illness. Even apostle Paul suffered from delusions because of temporal-lobe epilepsy (TLE). This is the basic view of most psychologists today.
2. Mario Beauregard in his book, "The Spiritual Brain", p 57, says, "Sister St. John had temporal-lobe epilepsy (TLE), caused by a tiny tumor above her right ear. She was told that "temporal-lobe epilepsy sometimes caused changes in behavior and thinking even when the patient was not having seizures. These changes included hypergraphia (voluminous writing), an intensification but also a narrowing of emotional response, and an obsessive interest in religion and philosophy." (Mark Salzman, Lying Awake 2000 p. 120.) She was also informed that the apostle Paul and the foundress of her own religious order, Teresa of Avila, were "likely candidates" for temporal-lobe epilepsy. The tumor could easily be removed, at which point the visions would cease. So were the visions never more than a disease? Sister John saw that her whole life could be viewed, from a materialist perspective, as a mere pathology, a sort of mental disease: The ideal of continual prayer: hyperreligiosity. The choice to live as a celibate: hyposexuality. Control of the will through control of the body, achieved through regular fasting: anorexia. Keeping a detailed spiritual journal: hypergraphia." (The Spiritual Brain, Mario Beauregard Ph.D., Neuroscientist, 2007, p57)

C. Satanic 2012 article from the Journal of Neuropsychiatry and Clinical Neurosciences: 24:410-426

1. In the September 2012 issue (24:410-426) of The Journal of Neuropsychiatry and Clinical Neurosciences, Evan D. Murray, M.D. Miles G. Cunningham, M.D., Ph.D. Bruce H. Price, M.D., published an article called, "The Role of Psychotic Disorders in Religious History Considered" which diagnosed Abraham, Moses, Jesus and Paul with paranoid schizophrenia.

2. "The following is a retrospective diagnostic examination of Abraham, Moses, Jesus, and St Paul. It is hoped that this investigation will help translate the veneration, love, and devotion felt by many for these religious figures into in-creased compassion and understanding for persons with mental illness." (The Role of Psychotic Disorders in Religious History Considered, Evan D. Murray, M.D. Miles G. Cunningham, M.D., Ph.D. Bruce H. Price, M.D., The Journal of Neuropsychiatry and Clinical Neurosciences 2012; 24:410-426)

a. This article is more insulting and offensive to Christians than the famous "piss Christ" art exhibit ever was.

b. If Christians really were as psychotic as they diagnose them all to be, it is strange they do not fear being murdered in a wild rage. But the fact that Christians are self-controlled, balanced and forgiving is why these rabid humanists can write such vicious anti-Christian articles without fear of reprisals. Try writing such an article about Muhammad!

c. If these four authors want to know how psychotic the followers of a historical religion can be, we suggest they run Muhammad through their little diagnostic system and label him as a paranoid schizophrenic and see how their life changes when they must hire armed bodyguards to drive to the corner store.

d. The cowardice of these supra-anti-Christian haters in their article intended to free the ignorant masses from following their insane founding religious leaders is only exceeded by their jihadaphobia in labeling four Bible leaders as schizophrenic but making not a single reference to Muhammad.

3. This article misnamed because it is not about historic world leaders like Buddha, Muhammad, and Christ etc. It should really be called: "The Role of Psychotic Disorders of all Bible leaders and their followers, but we were too chicken to diagnose Muhammad".

a. They label all Christians with a psychotic disorder and describe them as a “paranoid pseudocommunity.”

b. Wow, thanks. All us Christians who step in and selflessly risk our lives to save you and your family from some natural disaster are glad you think we are psychotic!

c. "THE MASS OF CHRISTIAN ADHERENTS: "A shared psychotic disorder is another means by which the earliest followers may have received their beliefs, with each of our subjects being a primary case. Although occurring primarily in the form of a dyadic relationship, paranoid delusions have been reported to occasionally occur in larger sect-like groups whose members become infused with the paranoid ideation of a dominant member. Norman Cameron termed this a “paranoid pseudocommunity.” This term is used to denote an imagined persecutorial conspiracy directed at the group member."" (The Role of Psychotic Disorders in Religious History Considered, Evan D. Murray, M.D. Miles G. Cunningham, M.D., Ph.D. Bruce H. Price, M.D., The Journal of Neuropsychiatry and Clinical Neurosciences 2012; 24:410-426)

4. Here is how they diagnosed Abraham, Moses, Jesus and Paul:

a. "ABRAHAM: He is described as having had interactive mystical experiences of an auditory and visual nature (see Figure 1), that influenced his behaviors throughout most of his life (see Table 1). This phenomenology closely resembles that described in the Diagnostic and Statistical Manual of Mental Disorders (DSM-IV-TR). Applying the DSM-IV-TR paradigm, Abraham’s auditory and visual perceptual experiences and behaviors could be understood as auditory hallucinations (AH), visual hallucinations (VH), delusions with religious content, and paranoid-type (schizophrenia subtype) thought content (see Table 1 for examples). … Abraham’s clinical profile would appear to best resemble that of Paranoid Schizophrenic or Psychotic Disorder, Not Otherwise Specified, and perhaps, less likely, an affective disorder-related psychosis. Abraham stands as the earliest case of a possible psychotic disorder in literature." (The Role of Psychotic Disorders in Religious History Considered, Evan D. Murray, M.D. Miles G. Cunningham, M.D., Ph.D. Bruce H. Price, M.D., The Journal of Neuropsychiatry and Clinical Neurosciences 2012; 24:410-426)

b. "MOSES: Moses had perceptual experiences and behaviors that find closest parallel today with the DSM-IV-TR–defined phenomena of command Auditory Hallucinations, Visual Hallucinations, hyperreligiosity, grandiosity, delusions, paranoia, referential thinking, and phobia (about people viewing his face). (See Table 3 for examples.) Many of these features may occur together in schizophrenia, affective disorders, and schizoaffective disorder. Moses also did not appear to have any disorganization, catatonia, or negative psychiatric symptoms, or difficulties with concentration, attention, and memory (see Table 2). Criterion A for schizophrenia could theoretically be fulfilled by his experiences that resemble delusions and hallucinations. In fulfillment of Criterion B, Moses’ social and occupational functioning could be said to have declined from that of a presumably educated member of the Egyptian royal family to having fled Egyptian society to become a shepherd working on the periphery of the desert in a foreign land (Exodus 2: 15–22). His flight from Egypt occurred before the onset of Auditory Hallucinations and Visual Hallucinations, thereby suggesting a prodromal decline in functioning before the onset of psychosis. A prodrome refers to the early symptoms and signs of an illness that precede the characteristic manifestations of the acute, fully developed illness. A prodromal period may precede the onset of schizophrenia by months to up to 10 years in 70% of patients33 and up to 20 years in some cases. The period over which Moses had these experiences was in excess of 40 years, fulfilling Criterion  … It should be noted that the religious writings attributed to Moses’ authorship, the Pentateuch, could suggest the presence of an exaggerated urge to write. Such hypergraphia is a nonspecific finding more commonly associated with mania, hypomania, or mixed states; however, it is also a feature of schizophrenia and temporal lobe epilepsy. … Therefore, mood disorder-associated psychoses remain quite viable in the case of Moses.  … The criteria for diagnosis of Paranoid Schizophrenia would be fulfilled by the pre-dominance of delusions and hallucinations in the absence of disorganization, negative psychiatric symptoms, or cognitive impairment. An increased propensity for violence has been observed in some individuals with Paranoid Schizophrenia  Moses’ increased propensity for violence could be viewed as corroborative for a diagnosis of Paranoid Schizophrenia.  Reasonable diagnostic alternatives might include Psychotic Disorder, Not Otherwise Specified, bipolar disorder, and schizoaffective disorder. If the first five books of the bible are credited to Moses’ authorship, then a bipolar disorder or perhaps schizoaffective disorder would be more compatible with his writing abilities." (The Role of Psychotic Disorders in Religious History Considered, Evan D. Murray, M.D. Miles G. Cunningham, M.D., Ph.D. Bruce H. Price, M.D., The Journal of Neuropsychiatry and Clinical Neurosciences 2012; 24:410-426)

c. "JESUS: The New Testament (NT) recalls Jesus as having experienced and shown behavior closely resembling the DSM-IV-TR–defined phenomena of Auditory Hallucinations, Visual Hallucinations, delusions, referential thinking (see Figure 3), paranoid-type (Paranoid Schizophrenic subtype) thought content, and hyperreligiosity … In terms of potential causes of perceptual and behavioral changes, it might be asked whether starvation and metabolic derangements were present. The hallucinatory-like experiences that Jesus had in the desert while he fasted for 40 days (Luke 4:1–13) may have been induced by starvation and metabolic derangements. … The absence of physical maladies or apparent epilepsy leaves primary psychiatric etiologies as more plausible. As seen with the previous cases, Jesus’ experiences can be potentially conceptualized within the framework of Paranoid Schizophrenia or Psychosis Not Otherwise Specified. Other reasonable possibilities might include bipolar and schizoaffective disorders. There is a 5%-10% lifetime risk of suicide in persons with schizophrenia. Suicide is defined as a self-inflicted death with evidence of an intention to end one’s life. The New Testament recounts Jesus’ awareness that people intended to kill him and his taking steps to avoid peril until the time at which he permitted his apprehension. In advance, he explained to his followers the necessity of his death as prelude for his return (Matthew 16:21–28; Mark 8:31; John 16:16–28). If this occurred in the manner described, then Jesus appears to have deliberately placed himself in circumstances wherein he anticipated his execution. Although schizophrenia is associated with an increased risk of suicide, this would not be a typical case. The more common mood-disorder accompaniments of suicide, such as depression, hopelessness, and social isolation, were not present, but other risk factors, such as age and male gender, were present. Suicide-by-proxy is described as “any incident in which a suicidal individual causes his or her death to be carried out by another person.” There is a potential parallel of Jesus’ beliefs and behavior leading up to his death to that of one who premeditates a form of suicide-by-proxy." (The Role of Psychotic Disorders in Religious History Considered, Evan D. Murray, M.D. Miles G. Cunningham, M.D., Ph.D. Bruce H. Price, M.D., The Journal of Neuropsychiatry and Clinical Neurosciences 2012; 24:410-426)

d. "ST. PAUL: It has been speculated that his religious experiences resulted from temporal lobe epilepsy. We would argue that it is not necessary to invoke epilepsy as an explanation for these experiences. St Paul’s mood in his letters ranged from ecstatic to tears of sorrow, suggesting marked mood swings. He endorsed an abundance of sublime auditory and visual perceptual experiences (2 Corinthians 12:2-9) that resemble grandiose hallucinations with delusional thought content. He manifested increased religiosity and fears of evil spirits, which resembles paranoia. These features may occur together, in association with primary and mood disorder-associated psychotic conditions. In 2 Corinthians 12:7, St Paul relates “a thorn was given me in the flesh, a messenger from Satan, to harass me, to keep me from being too elated.” This thorn has been speculated to be a reference to epilepsy. Other theories have proposed that the thorn was a physical infirmity, the opposition of his fellow Jews, or a harassing demon. … We propose that he perceived an apparition or voice that he understood to be a harassing, demonic messenger from Satan. This perception might have afflicted him with some amount of negative commentary of the type characteristic for psychotic conditions, resulting in psychological distress. ... Paul does, however, manifest a number of personality characteristics similar to the interictal personality traits described by Geshwind, such as deepened emotions; possibly circumstantial thought; increased concern with philosophical, moral and religious issues; increased writing, often on religious or philosophical themes; and, possibly, hyposexuality (1 Corinthians 7:8-9). These characteristics are controversial as to their specificity for epilepsy, with a preponderance of larger studies not confirming a specific personality type associated with seizure disorders. Similar features may also be present in bipolar disorder and schizophrenia. As previously mentioned, productive writing tends to be more strongly associated with mood disorders than psychosis or epilepsy. This is persuasive toward Paul having a mood disorder, rather than schizophrenia or epilepsy. … His perceptual experiences, mood variability, grandiose-like symptoms, increased concerns about religious purity, and paranoia-like symptoms could be viewed as resembling psychotic spectrum illness (see Table 1). Psychiatric diagnoses that might encompass his constellation of experiences and manifestations could include paranoid schizophrenia, psychosis NOS, mood disorder-associated psychosis, or schizoaffective disorder. Paul’s preserved ability to write and organize his thoughts would favor a mood disorder-associated explanation for his religious experiences." (The Role of Psychotic Disorders in Religious History Considered, Evan D. Murray, M.D. Miles G. Cunningham, M.D., Ph.D. Bruce H. Price, M.D., The Journal of Neuropsychiatry and Clinical Neurosciences 2012; 24:410-426)

5. The article then summarizes all the leaders in the Bible as possibly having a split personality and notes that Jesus and Paul were actually thought to be insane! Well there you have it! What more proof would a psychiatrist need? If Jesus' entire hometown and his family through he was insane that settles it!

a. "COMMENTARY ABOUT DIFFERENTIAL DIAGNOSIS: These may manifest by way of conversion disorder or a dissociative condition such as a trance-like state or dissociative identity disorder (DID, ie split personality like Sybil). … The depictions of our subjects indicate that they may have either found their own experiences not entirely believable to themselves, understood that their experiences would be hard for others to believe, or that they were perceived by their contemporaries as being mad. … Mark 3: 21 confirms an occasion where Jesus’ friends and family viewed him as mad or “beside himself.” It is intrinsic to his narrative that the people of his hometown (Mark 6:1– 6) and the religious authorities of the day also did not accept his message. St Paul’s contemporary Festus, the local Roman governor of Judea, in Acts 26:24 exclaimed that Paul appeared “mad” or not sane. These events are closest in time to our subjects and might suggest psychotic type thought processes. … Those who deviate excessively from the societal norms do not relate to the populace, are not understood, become socially isolated and stigmatized, and may be identified as not sane." (The Role of Psychotic Disorders in Religious History Considered, Evan D. Murray, M.D. Miles G. Cunningham, M.D., Ph.D. Bruce H. Price, M.D., The Journal of Neuropsychiatry and Clinical Neurosciences 2012; 24:410-426)

6. The "brat pack" of four "experts" then propose adding ANOTHER mental disease classification to be considered to be included in the DSM-5, called "Supraphrenic". Now they can have a unique diagnostic label and can call Jesus Christ a Supraphrenic, in addition to his other mental disorders caused by a chemical imbalance in his brain.

a. "FUTURE DIRECTIONS : Research into this postulated form of psychiatric presentation might be facilitated by development of a new DSM diagnostic subcategory of schizophrenia or psychosis and an improved recognition that a continuum of psychotic symptomatology likely exists. This subcategory might be referred to as a grandiose or supraphrenic (supra [above or beyond] phrenic [mind]) variant. It would encompass those who are symptomatic for 6 months or more, with an organized and relatively nonbizarre delusional system, grandiosity, often delusional narcissism, possible hallucinations, and an extremely intense feeling of being supernaturally selected for a mission." (The Role of Psychotic Disorders in Religious History Considered, Evan D. Murray, M.D. Miles G. Cunningham, M.D., Ph.D. Bruce H. Price, M.D., The Journal of Neuropsychiatry and Clinical Neurosciences 2012; 24:410-426)

7. The article concludes with a note that the general public needs to learn that their adherence and practice of Christianity must stop because Jesus had no real spiritual insight, but was a bi-polar, self-deluded, paranoid schizophrenic who staged his own suicide. The message is clear: the blood of a mad-man who committed suicide won't help you.

a. "CONCLUSION: We suggest that some of civilization’s most significant religious figures may have had psychotic symptoms that contributed inspiration for their revelations. It is hoped that this analysis will engender scholarly dialogue about the rational limits of human experience and serve to educate the general public, persons living with mental illness, and healthcare providers about the possibility that persons with primary and mood disorder-associated psychotic-spectrum disorders have had a monumental influence on civilization." (The Role of Psychotic Disorders in Religious History Considered, Evan D. Murray, M.D. Miles G. Cunningham, M.D., Ph.D. Bruce H. Price, M.D., The Journal of Neuropsychiatry and Clinical Neurosciences 2012; 24:410-426)

D. The Mad Doctors power thirst" Banish the preachers!

1. This is where it all began: The 1700's. The mess we currently find ourselves in 2010 AD, started in the 1700's with the creation and centralization of mad houses.
2. They were viewed as quacks by almost everyone and quacks they were, but worked hard at gaining respect with an increasingly well organized campaign.
3. In the 1800's mad doctors succeeded in gained trust with elected officials, the courts and the general public who blindly viewed them as "experts".
4. In the 1600's it is clear that preachers of churches (clergyman) played a central role in treating and helping the mentally ill. This new breed of generally atheistic mad doctors needed to replace the traditional and God given role of preachers with themselves!
5. In order to carve out their own territory, one of the first things they did was keep preachers of local churches out of every aspect of the mentally ill and mad houses. Indeed, they made the outrageous claim that preachers and Christians actually caused people to be mentally ill. In fact they openly stated that anyone claiming to have divine guidance were automatically mentally ill.
6. By the end of the 1700's preachers were formally barred from not only having input in determining if a person is insane, they were actually banned from even entering the mental hospitals!
7. This process continues today where insurance companies and lawyers actually advise local churches and preachers NOT to even counsel anyone, even if they are sane! This represents a complete take over of a territory once owned by preachers and churches! It is driven by power, money and atheism! Welcome to the world of modern psychiatry!
8. Read more details: History of Psychiatry homepage
9. "The rise of psychiatry as an organized profession, with which we shall be concerned in the following chapters, is thus but a particular instance of a much broader phenomenon, what Harold Perkin has termed "the rise of professional society." During the nineteenth century, knowledge-particularly but not exclusively scientific knowledge-increasingly became a resource from which a variety of newly consolidating and self-conscious groups sought to extract a living. Mad-doctors, or as they increasingly preferred to call themselves, alienists or medical psychologists, were merely one of a whole array of groups seeking recognition and social status on this basis. Unlike their entrepreneurial counterparts in the manufacturing sector, the new professionals were in the business of selling something intangible: skill and expertise rather than material goods." (The Transformation Of The Mad-Doctoring Trade, Andrew Scull, 1994 AD, p 5)
10. "Like others engaged in this project of collective social mobility, mad-doctors had to seek public approval and trust, and as they struggled to establish control over a particular territory and to define and protect the boundaries of their jurisdiction, they necessarily found themselves engaged in a never-ending campaign of persuasion and propaganda. Trust is vital to the professional because he or she needs to secure assent to claims to possess, not just skills and knowledge that the laity lacks, but skills and knowledge the professional argues the public is not even in a position to assess with any degree of precision. Likewise, the laity must come to trust that members of the profession will exercise their skills in a disinterested fashion and in large degree must be persuaded to rely upon the professionals' own valuation of their knowledge. Yet trust was a particularly difficult commodity for mad-doctors to acquire, not least because their involvement in the trade in lunacy prompted endemic suspicion about their motives, and because their claims to possess expertise in the identification and treatment of madness provoked persistent scepticism even among those laymen most heavily involved in the campaign for lunacy reform. The prominent role played by medical men in the whole series of scandals about treatment in asylums and madhouses that erupted in the first half of the nineteenth century only intensified the difficulty of the task they confronted. Yet, in the face of these and other obstacles, a recognized specialism did emerge over the course of the nineteenth century and secured some signifificant respect. The mad-doctors known to the authorities grew from two or three thousand in 1800 to almost one hundred thousand [100,000] a century later, their guardians successfully constituted themselves as the public arbiters of mental disorder, the experts in its diagnosis and disposal. They created a professional organization to defend and advance their interests and edited journals and wrote monographs to provide a forum for transmitting (and giving visible evidence of) the body of expert knowledge to which they laid claim. During Victoria's long reign, they increasingly dominated public discourse about insanity, and in the process, they elaborated and refined a set of career structures and opportunities for themselves. Fragile as their public standing might be, marginal and somewhat embarrassing as their medical brethren might find them, psychiatrists nonetheless had secured some accoutrements of professional status, if only as the custodians of a chronically incapacitated and generally economically deprived clientele and as advisers on mental hygiene to a broader population concerned to avoid such a dismal destiny." (The Transformation Of The Mad-Doctoring Trade, Andrew Scull, 1994 AD, p 6)

E. Mad-doctors in 1750 AD to present viewed Christians as mentally ill:

1. William Battie actually accused the top religious leaders of his day as highly prone to madness: "To the second [idleness, sloth, laziness], perhaps more than to a spirit of lying, may be ascribed the temptations of St. Anthony and the lazy Monks his followers, the ecstasies of sedentary [slow paced life] and chlorotic [iron-deficiency anemia, primarily of young women, characterized by a greenish-yellow discoloration of the skin. Also called greensickness] Nuns, and their frequent conversations with Angelic ministers of grace. Not to mention what now and then happens to the senior Recluses in our Protestant Monasteries at Oxford and Cambridge. " (A Treatise on Madness, William Battie, 1758 AD, p 59)
2. "For James [Monro], the profession of such [Christian] beliefs was itself a clear sign of mental disturbance, and he promptly informed Robert Wightman, the Edinburgh merchant who was responsible for Cruden's confinement, "that the Prisoner was a Man of Sense and Learning, and of a good Education, but that he was a great Enthusiast; and he believed that he thought that God would send an Angel from Heaven, or would work some Miracle for his Deliverance."" (Undertaker of the mind: John Monro, Jonathan Andrews, Andrew Scull, 2001 AD, p 98
3. "Most contemporary philosophers of the mind dabble in (what they view as) neuroscience and present themselves as biologically sophisticated, scientific thinkers. To contrast them with moral philosophers, I call them "neurophilosophers" and "biological philosophers." However, their professional identification obscures their true agenda, which is social betterment, as they see "betterment." For Dennett, it is destroying religion and responsibility: He calls religions "infections" and asserts that "Safety demands that religions be put in cages". [Daniel C. Dennett is professor of philosophy at Tufts University]" (The Meaning of the Mind, Thomas Szasz, 1996 AD, p 77)
4. Samuel Tuke, a Quaker preacher who ran an insane asylum, rejected the idea that Methodism was a cause of insanity and demanded proof of those who made this false charge by quoting a surgeon at Bedlam: "The surgeon to Bethlem Hospital says: " As for the opinion which some entertain, of the prevalent effect of Methodism, in producing insanity, proof, in place of bold and bare assertion, is required to settle this point." We may, however, conclude, from the statements of the apothecary, that religious impressions have been the apparent cause of disorder in a great number of the patients admitted into Bethlem Hospital; which certainly has not been the case at the Retreat." (Description Of The Retreat For Insane, Samuel Tuke, 1813 AD)
5. Tuke believed religion was a cure: "To encourage the influence of religious principles over the mind of the insane, is considered of great consequence, as a means of cure. For this purpose, as well as for others still more important, it is certainly right to promote in the patient, an attention to his accustomed modes of paying homage to his Maker." (Description Of The Retreat For Insane, Samuel Tuke, 1813 AD)
6. "Though men are not dogs, they should humbly try to remember how much they resemble dogs in their brain functions, and not boast themselves as demigods. They are gifted with religious and social apprehensions, and they are gifted with the power of reason; but all these faculties are physiologically entailed to the brain. Therefore the brain should not be abused by having forced upon it any religious or political mystique that stunts the reason, or any form of crude rationalism that stunts the religious sense." (Battle for the Mind; A physiology of conversion and brain-washing, William Sargant, 1997 AD, p 274)
7. See more: History of psychiatry
8. Men like Alexander Cruden (falsely imprisoned in Bedlem, Cruden's concordance), George Whitefield, John Wesley and Christians in general were viewed as being mentally ill.
9. Religious leaders were bared from entering mental hospitals in the 1750's because they would make the patients even more insane, than they already were. This of course was false.
10. "His journal entry for 17 September 1740 pictures a psychiatric consultation by the leading 'mad-doctor' of the day, James Monro, physician to Bethlem Hospital. ... At this time the religious fervour induced by some prominent non-conformist preachers as the Reverend George Whitefield was widely believed to cause mental derangement and the exhibition or religious ardour — 'proof of . . . a right Mind' to the faithful — became a sign of 'madness' to doctors" (300 years of Psychiatry, Richard Hunter, 1963, p420) (Primitive Physic: or An Easy and Natural Method of Curing Most Diseases, John Wesley, 1747 AD)
11. "Through its [Christianity] emphasis on sin and the spirit world, on hellfire and damnation, it was said [in the 18th century] to be actually driving its adherents into madness." (Undertaker of the mind: John Monro, Jonathan Andrews, Andrew Scull, 2001 AD, p 80)
12. "In all probability, John Monro shared the traditional hostility of Bridewell and Bethlem's largely Anglican board of governors to sectarian religions, the Methodists in particular. It must be said, however, that most of the available evidence on this point appears to derive from the period of James's physicianship rather than John's. For example, attempting to visit Joseph Periam and other Methodist patients in Bethlem during the second quarter of the century, George Whitefield (1714-70) and John Wesley (1703-91) both complained that they were refused entry. According to Wesley, recalling an interrupted visit of a year or so before John's election as joint physician, it had been decreed that "none of these preachers were to come there" (although there is no trace of such an order in Bethlem's records). Wesley was repeatedly to censure Bethlem's medical regime in print—for this and other reasons—and here he laid on the sardonic irony with a trowel, alleging that the prohibition on allowing him in was "for fear of making them [the patients] mad."" (Undertaker of the mind: John Monro, Jonathan Andrews, Andrew Scull, 2001 AD, p 32)
13. "Methodism was pilloried by its critics throughout this period for its alleged encouragement of "unseemly" forms of worship, spiritual transports, and morbidly pious, agonizing behavior that was often dismissed as "methodical madness," tending toward the incitement of civil and mental unrest."' While Wesley and Whitefield loudly proclaimed that Periam was sane, and had merely been suffering from a spiritual crisis, they castigated James Monro and his colleagues for giving him purges and vomits when what he needed was counsel and guidance." (Undertaker of the mind: John Monro, Jonathan Andrews, Andrew Scull, 2001 AD, p 81)
14. "Two years later (1774), the Act for Regulating Madhouses (14 George III c. 49) was finally passed. Perhaps, as Porter has suggested, the prolonged delay in enacting legislation should be seen as a function of the opposition of the College of Physicians, some of whose members "had a large financial stake in metropolitan madhouses." 59 If so, it is somewhat ironic that parliament handed over the power to license and inspect madhouses in the metropolis to the College. (In the provinces, similar authority was granted to local magistrates.) There were other signs, too, that medical men had successfully lobbied behind the scenes to protect their interests: the 1772 appeal notwithstanding, commitment under the new act required only a single medical certificate, and local clergymen were firmly excluded from any officially sanctioned role in the process." (Undertaker of the mind: John Monro, Jonathan Andrews, Andrew Scull, 2001 AD, p 159)
15. "Iliadic man did not have subjectivity as we do; he had no awareness of his awareness of the world, no internal mind-space to introspect upon. ... Volition, planning, initiative is organized with no consciousness whatever and then "told" to the individual in his familiar language, sometimes with the visual aura of a familiar friend or authority figure or "god," or sometimes as a voice alone. The individual obeyed these hallucinated voices because he could not "see" what to do by himself. . . . we could say that before the second millennium B.C., everyone was schizophrenic." (The Origin of Consciousness, Julian Jaynes, front and back dust covers)
16. John Hill, typical of the anti-Christian attitudes of John Monro and the institutional psychiatry of the day at Bedlam, takes a pot shot at the clergy: "Among particular persons the most inquiring and contemplative are those who suffer oftenest by this disease; and of all degrees of men I think the clergy. I do not mean the hunting, shooting, drinking clergy, who bear the tables of the great; but the retired and conscientious; such as attend in midnight silence to their duty". The general view of the day was that preachers were lazy and sedentary, and that few were physically active. (Hypochondriasis: A Practical Treatise, John Hill, 1766 AD)

F. Freud, the father of psychiatry, was an atheist:

1. If the root is rotten, so it the entire tree!
2. "Sigmund Freud argued that child-hood memories of a father figure led religious people to believe in God. Freud's explanation failed because Christianity is the only major religion that emphasizes the fatherhood of God." (The Spiritual Brain, Mario Beauregard Ph.D., Neuroscientist, 2007, p xiii)

Atheist Sigmund Freud.

G. DSM-IV-TR Guidebook mocks Christianity under the guise of "Descartes":

1. The DSM-IV-TR Guidebook is the "Bible" of psychiatry today that is used in clinical practice in North America. It describes the Christian view that man is a non-material spirit inside a physical temporary body: "foolish, misleading and obsolete".
2. The DSM hides behind "Descartes" which is actually a direct attack against Christianity. The dichotomous view of man with body and spirit that Descartes taught, was exactly what is taught in the Christian Bible. It doesn't raise as many red flags attacking Descartes, rather than Jesus Christ!
3. "At least since Descartes there has been an unfortunate philosophical position that dichotomizes the mind and the body. The effects of Cartesian dualism of mind and body continue to plague psychiatric classification and are evident in the survival of other misleading derivative dichotomies (e.g., terms such as organic versus non-organic and mental disorders versus physical disorders). Fortunately, Descartes' dialectic is yielding to a modern synthesis forged by the converging trends of philosophy (Ryle's exorcism of the "ghost in the machine") and science (the emerging understanding of the specific ways in which the brain works to produce behaviors). The use of the term mental disorder in the title of DSM-IV-TR (The Diagnostic and Statistical Manual of Mental Disorders) is an anachronistic preservation of the Cartesian view. This term appears increasingly silly as we learn more and more about the physical correlates of thought, emotion, and psychopathology. The term most frequently suggested as an alternative to replace mental disorders has been brain disorders, but this is equally unfortunate and reductionist in the opposite extreme. Preferable terms for the universe of conditions defined in DSM-IV would be psychiatric disorders or psychological disorders, but neither of these is feasible because of the possible professional turf conflicts they might incite among psychiatrists, psychologists, and other mental health professionals. Unfortunately, we could not come up with a better term than mental disorders and thus it survives in DSM-IV-TR." (DSM-IV-TR Guidebook, 2004 AD, p 14)
4. "The Retirement of the Term Organic: The accumulating knowledge about the biological factors that contribute to the traditionally nonorganic mental disorders has made this "organic" versus "nonorganic" dichotomy foolish and obsolete. For example, no one would seriously argue that Schizophrenia or Bipolar Disorder are unrelated to brain dysfunction." (DSM-IV-TR Guidebook, 2004 AD, p 85)

H. Curing Christians of their mental illness:

1. Evolutionist psychiatrists may one day take steps to treat Christians of their delusion that Jesus is the God who created the world in 6 literal 24 hour days.
2. Schizophrenia is diagnosed on the basis of delusion. Psychiatrists are atheists who do not believe in God and view those who do as delusional. To them, Christians are as delusional as someone who believes in unicorns.
3. C.S. Lewis foresaw the future "treatment" of Christians to cure them of their faith delusions: "The practical problem of Christian politics is not that of drawing up schemes for a Christian society, but that of living as innocently as we can with unbelieving fellow-subjects under unbelieving rulers who will never be perfectly wise and good and who will sometimes be very wicked and very foolish. And when they are wicked the Humanitarian theory of punishment will put in their hands a finer instrument of tyranny than wickedness ever had before. For if crime and disease are to be regarded as the same thing, it follows that any state of mind which our masters choose to call 'disease' can be treated as a crime; and compulsorily cured. It will be vain to plead that states of mind which displease government need not always involve moral turpitude and do not therefore always deserve forfeiture of liberty. For our masters will not be using the concepts of Desert and Punishment but those of disease and cure. We know that one school of psychology already regards religion as a neurosis. When this particular neurosis becomes inconvenient to government, what is to hinder government from proceeding to 'cure' it? Such 'cure' will, of course, be compulsory; but under the Humanitarian theory it will not be called by the shocking name of Persecution. No one will blame us for being Christians, no one will hate us, no one will revile us. The new Nero will approach us with the silky manners of a doctor, and though all will be in fact as compulsory as the tunica molesta or Smithfield or Tyburn, all will go on within the unemotional therapeutic sphere where words like 'right' and 'wrong' or 'freedom' and 'slavery' are never heard. And thus when the command is given, every prominent Christian in the land may vanish overnight into Institutions for the Treatment of the Ideologically Unsound, and it will rest with the expert gaolers to say when (if ever) they are to re-emerge. But it will not be persecution. Even if the treatment is painful, even if it is life-long, even if it is fatal, that will be only a regrettable accident; the intention was purely therapeutic. In ordinary medicine there were painful operations and fatal operations; so in this. But because they are 'treatment', not punishment, they can be criticized only by fellow-experts and on technical grounds, never by men as men and on grounds of justice." (The Humanitarian Theory of Punishment, C.S. Lewis, 1953 AD)

I. Biopsychiatric view of God, Christians and faith:

1. "It may seem sacrilegious and presumptuous to reduce God to a few ornery synapses, but modern neuroscience isn't shy about defining our most sacred notions-love, joy, altruism, pity-as nothing more than static from our impressively large cerebrums. Persinger goes one step further. His work practically constitutes a Grand Unified Theory of the Otherworldly: He believes cerebral fritzing is responsible for almost anything one might describe as paranormal-aliens, heavenly apparitions, past-life sensations, near-death experiences, awareness of the soul, you name it." (Jack Hitt, "This Is Your Brain on God," Wired, November 1999)

2. "The reasons for religion's tenacity have become much easier to identify over the past five years, thanks to advances in several modern fields of study, including a new branch of science known as neurotheology. It seems that our brain structure predisposes us to spiritual belief." (Patchen Barss, Me of Little Faith," Saturday Night, October 2005)

3. "I don't think there's anything unique about human intelligence. All the neurons in the brain that make up perceptions and emotions operate in a binary fashion." (Bill Gates, Microsoft CEO)

4. "The human mind is a computer made out of meat." (Marvin Minsky, Artificial intelligence promoter)

5. "I think we follow the basic law of nature, which is that we're a bunch of chemical reactions running around in a bag." (Dean Hamer, chief of gene structure at the U.S. National Cancer Institute, "Is God in Our Genes?" Time, October 25, 2004)

6. The idea of the God Spot "refers to the fact that humans inherit a predisposition to be spiritual-to reach out and look for a higher being." (Laura SheAuditory Hallucinationsen, The Brain Chemistry of the Buddha, an interview with Dean Hamer about the God gene, Beliefnet, 2007)

7. "Even though it's common knowledge these days, it never ceases to amaze me that all the richness of our mental life-our religious sentiments and even what each of us regards as his own intimate private self-is simply the activity of these little specks of jelly in your head, in your brain. There is nothing else. (V. S. Ramachandran, Neuroscientist, Reith Lectures, Lecture 1, 2003)

8. Our comment: Artificial intelligence machines and computers in general, appear to have intelligence because man programmed it to look that way. The Artificial intelligence computers that TV commentators predict will be in every house by 2030 AD, and what Hollywood movies visualize today, have failed to note that artificial intelligence cannot be achieved with even an infinite number of calculations per second. The computers of the future will have enormous processing power, but still be unable to feel the pride of beating a human at chess or pity for humans when they never win again.

Conclusion:

1. It is insulting and offensive that psychiatry diagnoses Jesus with schizophrenia and the apostle Paul had temporal-lobe epilepsy (TLE).
2. They view Christians in similar negative ways.
3. Christians need to be aware of their intense hatred of Christianity whenever they come into contact with any mental health related personnel.
4. Freud was an atheist, and this anti-Christian attack continues today.
5. It is time for Christians, preachers and church to rise up and take back their historic God-given role as those best suited to counsel, diagnose and treat the mentally ill!

By Steve Rudd: Contact the author for comments, input or corrections.

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