Schizophrenic Prophets and Schizoid Disorders in Christian Spirituality

What we see our major prophets in the Bible experience has now been defined as five different types of schizophrenia. The five types are: Paranoid schizophrenia, catatonic schizophrenia, disorganized schizophrenia a.k.a. hebephrenic schizophrenia, residual schizophrenia and undifferentiated schizophrenia. And then there is Schizoid Personality Disorders. I bet you thought they were the same. Well, technically they are. The four types are: Languid schizoid, remote schizoid, depersonalized schizoid and affectless schizoid.

*Please make sure you are confirming the things I say through the links I provide.*

Globally, about 1% of the population is diagnosed with schizophrenia or schizoid personality disorder, making them a minority. Did you know that prophets were also a minority in biblical times? With Earth's population at 8 billion, that 1% equates to 80 million people suffering from what is labeled as an incurable diagnosis. According to science, there is no known medical cure—medication is the only option. That PHARMAKEIA!

Revelation 18:23-24 and the LIGHT of [the] LANTERN shall no more shine in thee, and the VOICE OF THE HUSBAND - AND OF THE WIFE, shall no more be heard in thee; for thy merchants were princes of the earth. For in thy witchcrafts/PHAMAKIA all folks erred. And the BLOOD OF THE PROPHETS and of saints is found in it, and of all men that be slain in earth. WYC 1382

Who is THE VOICE? Christ is—THE LAMP, THE TRUE LIGHT! Pay attention; there's a lot in this passage. My ministry covers all of it. A DEAD LAMP means a DEAD GOD. - ALL MEN SLAIN, EXTINTION! AI - ROBOTICS - PAY ATTENTION!

The BLOOD of the PROPHETS is found in the merchant of the pharmaceutical industry. To the Christian who wants to argue that this verse refers to street drugs and not psychotropic medication, I urge you to read it again. Drug addicts and dealers are not the princes of the Earth; they are not the world's most important people.

STREET DRUGS DO NOT SILENCE THE VOICE OF GOD, BUT PHARMACEUTICALS DO. While street drugs do have their place—idolatry, sin, and demons—they are not what this passage is talking about. MILLIONS SUFFER WITHOUT EVER HAVING BEEN ADDICTED. My struggles began during sobriety, and science believes these issues begin in childhood, and I do remember the conversations I had with my stuffed animals as a little girl. Were drugs a part of my life back then? No, they were not, were they. When our children have imaginary friends, at what age do we insist that they put them away? At what age do we tell them they have become too old? Are we ever too old to speak to God?

Mark 10:13-16 And they brought to him little children, that he should touch them; and the disciples threatened the men, that brought them. And when Jesus had seen them, he BARE heavy, and said to them, Suffer ye little children to come to me, and forbid ye them not, for of such is the kingdom of God. Truly I say to you, whoever shall not receive the kingdom of God as a little child, he shall not enter into it. And he embraced them, and laid his hands on them, and blessed them. WYC 1382

That word BARE, kind of like when Mary kept the things Jesus has said BARING TOGETHER in her heart.

Luke 2:51 And he came down with them, and came to Nazareth, and was subject to them. And his mother kept together all these words, and BARE them in her heart [BEARING together in her heart]. WYC 1382

The Thesis:

Jennifer Callaghan's thesis is provided for you on this page as a FREE DOWNLOAD. Please don't overlook the other links on this page and throughout my website. Be sure to share these pages on your social media accounts as well. You won’t fully grasp it all in one simple read, but you will see it if you fully investigate my website. This thesis was written in 2015 at Smith College in Northampton, MA.

Because I do not want to alter Mrs. Callaghan's work or change her views in any way—"that would be morally wrong"—I have copied and pasted her abstract WORD FOR WORD. This is already available online for FREE. You will find the download link at the bottom of the page.

In Mrs. Callaghan's abstract, she states: "The findings of the present study offer support for the integration of a Biopsychosocial-spiritual model of care, in order to create more space for potential spiritually-based interpretations that clients may hold, despite the entrenchment of medicalized thought in the current mental health system. This study has important implications for both diagnosis and treatment with clients with psychotic-like spiritual experiences and emphasizes the need for greater attention to issues related to religion and spirituality in the education of mental health professionals."

Which is exactly what Christ wants me to do. We'll wants us to do for His prophets. It is one of the two programs I want to start. I need help achieving these goals. 

To the mental health doctor who calls themselves a Christian: I’ve mentioned this a few times in my ministry, but you, sir or ma’am, are the one I am genuinely upset with. You read the Bible every day and still fail to see the truth while continuing to prescribe PHARMAKEIA. You, sir or ma’am, with your MASTER'S DEGREE, have placed your investment of $62,000 to $115,000 in education ABOVE GOD. Yes, indeed, you have. You are the only one I am truly upset with.

"If you talk to God, you are praying; if God talks to you, you have schizophrenia": distinctions between psychosis and spiritual experience among Christians

Author: Jennifer Callaghan, Smith College Publication Date 2015

Abstract

Many clients within the current system who are diagnosed with psychotic spectrum disorders, such as schizophrenia, present with what mental health professionals often consider to be hallucinations and delusions with religious or spiritual content. However, these presentations often have striking similarities to spiritual experiences, in which an individual may report having a prophetic-type experience or some type of otherworldly communication that is embedded within their value and belief-system. The present study seeks to explore how these attributions are made and which contextual factors are associated with individuals' interpretations of these ambiguous presentations. A sample of 177 Christian adults living in the United States were surveyed to explore how variation in religious beliefs are related to the way Christians interpret ambiguous psychotic-like spiritual presentations. This mixed-method study investigates how variations in religiosity predicts Christians' understandings of these ambiguous presentations as either being rooted in a religious/spiritual experience or indications of psychopathology. Results suggested that religiosity predicted whether or not participants' relied on religious or psychological/medically-based meaning-making frameworks to understand the ambiguous presentation in the vignette. Specifically, those with stronger beliefs in divine communication, higher reliance on God, and more frequent participation in religious activities were more likely to interpret the vignette as representing a religious experience and less likely to understand the vignette as being rooted in mental illness even after controlling for several background characteristics. Additionally, mental health professionals included in the present study were more likely to interpret the vignette as being indicative of mental illness and less likely to interpret it as a religious experience than those who have not worked in the field, while controlling for the same covariates. These findings indicate that even highly religious mental health professionals may have different understandings of ambiguous psychotic-like spiritual presentations than their highly religious clients. The findings of the present study offer support for the integration of a Biopsychosocial-spiritual model of care, in order to create more space for potential spiritually-based interpretations that clients may hold, despite the entrenchment of medicalized thought in the current mental health system. This study has important implications for both diagnosis and treatment with clients with psychotic-like spiritual experiences and emphasizes the need for greater attention to issues related to religion and spirituality in the education of mental health professionals.

Download this Thesis FREE HERE: