Faith and Mental Health, Part One: The Ache of Faith

A lone figure walks a winding path beneath a dark sky, passing a solitary tree, with distant hills fading into shadow.

See part II here

Faith isn’t always a song. Sometimes it’s silence. Sometimes it’s the weight in your chest or the prayer that doesn’t come out.

I wrote recently about how it can be hard to pray. That post came from the same place this one does: the collision of my faith, my own deconstruction, and my mental health. Depression and anxiety are not just private struggles for me. They press into the very practices I was taught to depend on: prayer, worship, and even reading Scripture.

When the Practices Don’t Come Easy

For a long time, I thought faith meant doing all the “Christian stuff” without faltering. Show up. Pray hard. Read daily. Worship freely. But when depression clouds over, prayer feels impossible. When anxiety tightens my chest, sitting still with Scripture feels unbearable.

Deconstruction only complicates it. The simple answers don’t work anymore. The sermons I once leaned on feel too neat. And so, I find myself in the strange space of still wanting God, believing, but struggling to do the very things that once marked faith.

Maybe that’s you, too. And perhaps you need to hear this: it is okay if faith feels hard. It is okay if you can’t pray like you used to. It is okay if your anxiety follows you into worship.

The Bible Doesn’t Hide This Struggle

Scripture gives us permission to feel this tension.

“Why are you downcast, O my soul? Why so disturbed within me?” (Psalm 42:5)

“You have taken from me friend and neighbour. Darkness is my closest friend.” (Psalm 88:18)

Job curses the day of his birth (Job 3:1–3).

Elijah collapses under a broom tree and prays, “I have had enough, Lord. Take my life.” (1 Kings 19:4).

Jeremiah laments bitterly: “Cursed be the day I was born.” (Jeremiah 20:14).

And Jesus himself says in the garden, “My soul is overwhelmed with sorrow to the point of death.” (Matthew 26:38).

If this is in the Bible, then you have permission to bring your sorrow too. You do not have to hide it or cover it with worship songs you can’t sing.

When Faith Becomes a Weapon

There is another layer to all this. It is not just the depression or the anxiety or the silence of God. It is the voices around you.

“If you prayed more, you wouldn’t feel this way.”

“If you just trusted God, the anxiety would go away.”

“Maybe you’re not as faithful as you think you are.”

I have heard those lines. Sometimes out loud. Sometimes in the quiet judgments that float in church air. They land heavily. Because if you are already depressed, those words do not lift you. They bury you. Suddenly, it is not just your mental health you are fighting; it is the shame that you have somehow failed God by being human.

This is spiritual gaslighting. It turns faith into a weapon. It tells you that God is measuring your serotonin levels and writing them down as proof of your devotion. That is not gospel. That is cruelty dressed up in religious language.

The Bible never says, “the faithful never falter.” What it does say is that “The Lord is close to the brokenhearted and saves those who are crushed in spirit.” (Psalm 34:18). What it does say is that Christ himself was “a man of sorrows, acquainted with grief.” (Isaiah 53:3).

So let me say it plainly. You are allowed to be a Christian with depression. You are allowed to follow Jesus while anxious. You are allowed to belong even if you never get “better.”

The Weight We Carry and the Silence of God

Depression changes how the brain works. Anxiety floods the body. Trauma plants itself deep in memory. None of this is weakness. But it makes faith practices like prayer, silence, and Scripture feel like mountains you do not have the energy to climb.

And when God seems silent on top of it, the weight doubles. Prayer feels like speaking into an empty room.

That silence is not new. Israel wandered in it for forty years (Deuteronomy 8:2). The exiles sat by Babylon’s rivers, asking how they could sing the songs of Zion in a strange land (Psalm 137:1–4). Four hundred years of silence stretched between Malachi and Matthew. And then Jesus himself cried from the cross: “My God, my God, why have you forsaken me?” (Mark 15:34, quoting Psalm 22:1).

The mystics dared to say this silence is not always absence. St John of the Cross called it the “dark night of the soul.” In that night, prayer feels empty, but God is nearer than ever, stripping away illusions and deepening love. Silence can feel like abandonment, yet it may be the place where God is holding us most closely.

So hear this: it is not a failure of faith to feel the weight of depression or to sit in silence where God feels far. You do not have to “fix yourself” before God will listen. You are allowed to come as you are, heavy, anxious, waiting in the quiet.

Not the End, Just the Beginning

This is not where the story resolves. It is just where it begins with honesty. Faith and mental health do not meet in quick fixes. They meet in ache. In saying the truth out loud.

If you are depressed, anxious, exhausted, or carrying grief, you are not less faithful. You are walking with Job in the ashes. With Elijah under the tree. With Jeremiah in the ruins. With Jesus in Gethsemane.

So take permission. You do not need to be a “better Christian” before you can come to God. You are already beloved. You are already enough.

Faith is not the absence of ache. Faith is bringing the ache to God, even when you are not sure God is listening.

The God Who Refuses to Behave: Wrestling with God at Peniel

I’ve been told God is tidy. Predictable.

A polite guest who knocks at the door of my heart (Revelation 3:20)
and waits patiently until I invite Him in.

Calm. Respectable.
Never raising His voice.
Never moving a chair out of place
unless I have done something so bad He cannot ignore it.

But that is not the God I have met.

The God I know does not knock.

He storms in
like a summer squall,
blowing the screen door off its hinges.

I have felt Him in the sting of sudden tears while washing dishes.
In the silence after a friend spoke truth I did not want to hear.
In the way a bush can blaze in the middle of nowhere (Exodus 3:2).

He walks through locked rooms (John 20:19).
He meets you in the night for a wrestling with God
until you cannot tell if you are losing or being saved
just as Jacob did at Peniel (Genesis 32:24–30).

Some days I love Him for this.
Some days I do not.


Not the God of Neat Theology

I used to think faith was holding the right answers in a tight grip.

I could draw the Trinity’s diagram.
Recite the problem of evil like a manual.
God as a solved equation.

But He slipped through my grip.

Like wind through a cracked window
rattling the frame.

Job knew this.
He asked for reasons and got a whirlwind (Job 38–41).

Questions instead of answers.
Not cruelty, invitation.
Awe, not explanation.

The Bible’s God has edges.

Fire on Sinai (Exodus 19:18).
A whisper Elijah almost misses (1 Kings 19:12).
Splitting seas (Exodus 14:21–22).
Walking gardens at dusk (Genesis 3:8).

Same God.
No one pattern.
The same untameable God who shows up in ways we never expect.


The Unmanageable Presence

We put Him in systems.
Creeds.
Charts.

Doctrine matters.
But I have seen how beautiful cages still hold prisoners.

And the God inside always finds a way out.

Jeremiah sees almond blossoms in winter (Jeremiah 1:11–12).
Hosea marries the unfaithful (Hosea 3:1).
Mary gives birth in straw and animal breath (Luke 2:7).

None of it fits the script.

The mystics knew.

Meister Eckhart prayed, “God, rid me of God.”
Julian of Norwich called Him “our clothing”
close as skin
but also a love without edge or floor.


The Rebellion of Love

I have heard Him in creation groaning (Romans 8:22).
In the psalmist’s clenched fist:
“Awake, O Lord! Why do You sleep?” (Psalm 44:23).

I have seen Him in the eyes of the crucified
where my answers go to die (Mark 15:34).

I do not want the domesticated god anymore.

The god who never interrupts.
The god who never overturns.

The real God flips tables (John 2:15).
Strips my blankets.
Leaves me with Himself.

No roadmap.
No checklist.

Just a Presence.
Wild. Untameable.
Too beautiful to bear for long.


The Limp of Faith: Wrestling with God

Jacob left Peniel with a blessing and a limp.

The limp is holy.
The awkward walk of those who have been wrestling with God
and lived to tell of it.

I have learned to live with mine.
To let mystery sit where certainty used to.

God’s ways are higher (Isaiah 55:8–9).
Not just in glory
in strangeness too.

Let the theologians frown.
Let the pious keep their polite God.

I will take the One who wrestles me until dawn.
Who wounds to heal.
Who tears down my idols
and gives me Himself.


The Dangerous God Who Saves

He will not fit my doctrines.
But He will fit my wounds.

He splits seas.
Mends hearts.
Consumes like fire (Hebrews 12:29).
Hides me like a refuge (Psalm 32:7).

He will not behave.
And that is good news.

Because a God who will not behave
is a God who will cross every line to find me.

Even the line between life and death.

If that is dangerous theology
then give me more danger.


And if You will not behave

If You will not behave
neither will I.

I will not pray tidy prayers.
I will pray with fists.
With silence.
With the names I do not know how to use for You.

If You will not stay in the lines
take me with You.

Past the fences.
Past the rules.
Past the maps I drew to keep from getting lost.

Find me in the dark.
Wrestle me to the ground.

Bless me with the limp
that teaches me how to walk.

And I will call it love.

Written in Heaven

A biblical theology of suffering and hope

Suffering will find you

as it found Him.

But your name is written in heaven,

In light no shadow can touch.

In the beginning,

God breathed into dust

and called it good.

But even before the dust was firm beneath our feet,

a shadow waited.

The Serpent spoke,

and we listened.

The Garden shrank behind flaming swords,

and we stepped into the world

with thorns in our hands

and longing in our bones.

(Genesis 3)


Pain was not the beginning

but it was the consequence of forgetting

who we are.

Still, God did not turn away.

He clothed the shame.

He called the wanderers.

He wrestled with Jacob,

wept with Hannah,

answered Job not with reasons

but with a storm.

He carved covenant into stone,

carried the cries of Israel through wilderness,

and spoke comfort even in exile.

(Exodus, Deuteronomy, Isaiah, Lamentations)


And when words would no longer suffice,

The Word became flesh (John 1).

Not safe flesh,

not unmarked flesh

but bruised, bloody, breakable.

He came not to explain suffering

but to inhabit it.

To be born under empire,

to labour in obscurity,

to sweat blood,

to carry a cross.

“He was a man of sorrows,

acquainted with grief.”

(Isaiah 53:3)


The God of the cosmos

entered the wound of the world

and made it His dwelling place.

The cross is not a detour.

It is the way.

“If anyone would follow me,” He says,

“Let them deny themselves,

take up their cross daily,

and follow.”

(Luke 9:23)

This is not cruelty.

It is an invitation.

To union. To dying. To resurrection.

To be baptised not only in water,

but into His death.

(Romans 6:3–5)


And yet

your name is written in heaven.

(Luke 10:20)

This is what He told them, not after comfort, but after conflict.

Not when they were safe, but when they were sent.

When they saw demons fall and darkness tremble,

He said:

“Do not rejoice in this…”

“Rejoice that your names are written in heaven.”

Because what matters

is not that you wield power,

but that you are known.

Held.

Remembered.

Inscribed in the eternal.

“See, I have engraved you

on the palms of my hands.”

(Isaiah 49:16)


The apostles knew.

They were beaten and blessed.

Scattered and sealed.

They rejoiced to suffer disgrace for the Name. (Acts 5:41)

Paul was no stranger to thorns

in the flesh, in the church, in his prayers.

And yet he wrote:

“We suffer with Him,

that we may also be glorified with Him.”

(Romans 8:17)

“These light and momentary afflictions

are preparing for us

an eternal weight of glory.”

(2 Corinthians 4:17)

Even creation groans, but not in despair,

in birth.

(Romans 8:22)


The Spirit does not take away the ache.

The Spirit groans with us.

Prays when we have no words.

Dwells in the dust with us

until all things are made new.

And they will be.

For He will come again.

Not as a suffering servant,

but as the One who wipes every tear.

(Revelation 21:4)


And He will not forget.

He will open the book, the Lamb’s book

and read the names

that the world has tried to erase.

The names written in heaven

before the foundations of the world.

(Revelation 13:8)

Yours among them.

Suffering is not the evidence that you are lost.

It is the path of the saints,

the shape of the cross,

the echo of Eden groaning toward glory.

And you,

even as you weep,

even when you are wounded—

are not forgotten.

Your name is written in heaven,

in light no shadow can touch.

And the One who knows it

still bears scars of His own.

The Deep, the Breath, and the Beginning of Meaning

Poetic and Theological Reflections on Genesis 1:1–2

“Now the earth was formless and empty, darkness was over the surface of the deep, and the Spirit of God was hovering over the waters.”Genesis 1:2

In the beginning

there was no beginning.

Not like we think.

Not a ticking clock

not a big bang or a blank slate.

Only

deep.

dark.

Formless

unfurnished

uninviting.

And the Breath of God

hovering

not rushing

not fixing

not panicking

just waiting.

A mother-bird

brooding over brokenness

wings sheltering what could be.

This is where our story starts

not in triumph

but in tension.

Not in arrival

but in anticipation.

In the beginning,

God didn’t make things

not first.

God made room.

A place.

A sacred space.

He carved order out of what was not yet useful.

He called forth function

from futility.

He said:

“Let this be a place where I dwell

and they dwell.

Let it be home.”

The first act of creation

was not to build

but to breathe.

And the Breath still moves

over your chaos.

over your depths.

over your formless days

and unlit nights.

Don’t rush the Spirit.

It’s still hovering.

It’s still preparing.

It’s still holy.

Because in the beginning,

God made time to wait.

And called even the waiting good.

A Theological Reflection

Genesis does not begin with a scientific explanation nor with abstract philosophy. It begins with God. “In the beginning, God created the heavens and the earth” (Genesis 1:1). But what follows is striking: “Now the earth was formless and empty”—tohu v’vohu in Hebrew—”darkness was over the surface of the deep, and the Spirit of God was hovering over the waters” (Genesis 1:2). The story opens not with perfection, but with potential. Not with answers but with mystery.

This state of tohu v’vohu—wild, waste, and without purpose—is not described as a problem to be eradicated but a canvas awaiting intention. In the biblical imagination, this primordial chaos is not evil. It is simply untamed. The deep, or tehom, is not a demonic force to conquer, as in the Babylonian Enuma Elish, but an unordered reality that awaits divine speech.

Genesis 1 is not a science textbook. Nor is it an ancient myth. It is sacred theology told through poetic narrative. As I’ve written elsewhere, Genesis 1 is not about material origins but functional order. It’s not primarily about how the world was made but how God gave it meaning. In the ancient Near Eastern mindset, something did not truly “exist” until it had a name, a function, a role in the cosmic order. As Old Testament scholar John Walton argues, creation in Genesis is about assigning purpose, not assembling matter.

This is evident in the structure of the text: six days of calling forth realms and rulers—light and dark (Day 1), sky and sea (Day 2), land and vegetation (Day 3), and then the lights (Day 4), birds and fish (Day 5), animals and humanity (Day 6). Each act ends with God’s affirmation: “And God saw that it was good” (Genesis 1:10, 12, 18, etc.). Good not as morally perfect, but functioning as intended. Creation is liturgy. Each day builds like a worship service, culminating in God’s rest on the seventh day (Genesis 2:1–3).

Genesis 1 portrays the world as a cosmic temple, with God taking up residence on Day 7. In the ancient world, a temple was not finished until the deity rested within it. “The heavens are my throne, and the earth is my footstool,” says the Lord in Isaiah 66:1—a temple image that harks back to Eden. When God rests, it’s not because he is tired but because creation is complete, purposeful, and ready to be inhabited by the divine presence.

Notice also what God does not do. The Spirit of God does not launch into production but hoversrachaph in Hebrew—like a bird tending its young (Deuteronomy 32:11 uses the same word to describe an eagle hovering over its nest). This is not a moment of domination but of delicate presence. Before God says a word, God is simply there, waiting, brooding, holding space. The Spirit does not conquer the darkness but prepares the way for light.

This image is carried throughout Scripture. In the Gospels, when Jesus is baptized, the heavens open, and the Spirit descends like a dove (Luke 3:22). The waters part, the voice speaks, and once again, God hovers over the waters—not in creation now, but in new creation. Paul will echo this theme in 2 Corinthians 5:17: “If anyone is in Christ, the new creation has come.” Creation and re-creation are both acts of divine hovering, divine speaking, divine presence.

Likewise, in John 1, we hear another beginning: “In the beginning was the Word… through him all things were made” (John 1:1–3). This is Genesis 1, revisited with Christ at the centre. The chaos is not overcome by violence but illumined by speech: “The light shines in the darkness, and the darkness has not overcome it” (John 1:5). There is no war between light and dark in Genesis, just a calling forth—of form from formlessness, rhythm from silence, cosmos from chaos.

So we are reminded that Genesis is not just history—it is theological storytelling. It doesn’t answer all the questions of “how,” but it speaks profoundly to the questions of “why.” Who are we? What kind of world do we live in? What kind of God do we serve?

A God who hovers.

A God who speaks meaning into voids.

A God who rests not when he is done making but when the world is ready to be home.

So when we look into our own chaos—personal, cultural, existential—we do so not with fear but with faith. Because the God of Genesis 1 still hovers. Still speaks. Still brings light out of darkness.

Genesis opens not with resolution but with possibility.

Following the Winter Sun

There are seasons in the soul when the warmth of faith feels far off. The glow that once saturated your days with clarity fades into a pale shimmer low on the horizon. These are the winter months of discipleship—when following Jesus feels less like dancing in the light and more like trudging through shadows.

And yet, the call remains.

Christ does not promise us eternal summer (at least in this life). His road leads through the wilderness (Mark 1:12–13), through the long dark of Gethsemane (Luke 22:44), and through the silence between Good Friday and Easter morning. “Take up your cross,” He said (Luke 9:23), not your picnic blanket. Faith becomes less about the brilliance of belief and more about the posture of trust, especially when nothing feels certain.

To follow the winter sun is to trace faint light when it offers no heat. It is to remember that the sun is still rising, even when its warmth is hidden. In the same way, to follow Jesus in seasons of silence, sorrow, or struggle is to walk with Him not for what He gives, but for who He is.

“Your word is a lamp to my feet and a light to my path” (Psalm 119:105). But notice—lamps in ancient times did not flood the road. They lit only the next few steps. God rarely overwhelms us with certainty. Instead, He invites us to walk in rhythm with Him, step by unsure step.

The winter sun teaches us that light is still light, even when dim. Christ is still Christ, even when His presence feels like absence. And sometimes, that kind of trust is the holiest kind.

I have followed the sun
when it was warm,
when it laid itself across my back
like a blessing.
When it sang golden through the leaves
and made holiness seem easy.

But now—
it is winter.
The sun slips sideways
into low skies and long shadows.
It does not warm,
only glimmers.
And still—
I follow.

I do not follow because it is bright,
but because I have seen it rise
from behind the hills
too many mornings
to doubt its return.

I do not follow because I feel it—
most days, I don’t.
I follow because
once, it found me
when I wasn’t looking.
And that kind of finding
is hard to forget.

So I walk
with a stiff wind against my chest,
shoes wet with old rain,
the path uncertain—
but I walk.

Because some loves
are not about feeling
but choosing.

And some mornings
are not about light
but trust.

And I trust
that even this cold sun
knows where it’s going—
and that it is worth
following.