How does Christianity link to disordered eating?

Faith is one of the strongest determining factors one might possess. It shapes our perspective, implies a certain code of conduct and for many it is the ultimate source of morality. The same applies to Christianity. The followers of Jesus are meant to adhere to the Ten Commandments and strive to be a better person every day. Frequently, that means that they should be able to deny themselves and withdraw from the worldly, through fasting for instance. Other than Christ Himself, believers have more role models to look up to- the Saints. These are the people recognized by the Church for living their lives “perfectly” in accordance with God’s will. While it is indeed possible to achieve excellence in the practice of faith, we often forget that human beings are not perfect. In fact, seeking perfection often results in the very opposite, self-destructive outcome.

Holy Anorexia

In the Middle Ages, asceticism became the most popular form of devotion. It spread far outside the monastic walls and attracted ordinary people seeking a deeper connection with God. The movement emphasizes “fasting, purging, insomnia, [etc. as] a part of the struggle against the flesh.” (Lacey, 1982) The worldly and bodily is to be crushed making way for the spiritual and eternal. While such a practice of denial is, at its core, a valuable exercise of humility, it might easily get out of control. The Medieval strive for holiness was often accompanied by the notion of dreading one’s sinful nature. You are not good enough because your body is weak, but if you punish the body by stripping yourself off any animalistic needs or desires then you will be prone to the profound, spiritual experiences. Choosing this extreme form of devotion provided the opportunity of standing out from the crowd of ‘ordinary’ believers. However, what was considered solely in a religious context and “viewed as a miracle” (Lacey, 1982) in the Dark Ages, is currently falling into the medical framework, being often specified as a disease (Davis & Nguyen, 2014). The phenomenon praised as the holy abstinence from food would today be called self-starvation and is known as Anorexia Mirabilis. In his book devoted to the subject, Rudolph Bell (1985) claims that “some holy women in medieval times were described in terms similar to clinical descriptions of modern-day sufferers of AN.”

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Catherine Benincasa

One of the most widely examined examples is Catherine of Siena. This fourteenth-century woman is believed to have died of starvation, at the age of 33. Inspired by the popularity of extreme asceticism, self-denial became Catherine’s goal already during childhood and very quickly “it took over as the only source of her sense of self.” (Bell, 1985) During her lifetime she became a controversial, yet powerful figure. It was the ‘ability’ of conquering the body that gave her the authority, which was normally unavailable to women in the Middle Ages. Exploring the similarities and differences between modern AN and holy anorexia, Bell (1985) notices how the ascetic “built a cell in [her own] mind, a mental fortress” from which there was no escape. Likewise, present day ED sufferers often enter what might be compared to a golden cage - it appears pretty and shiny, but it is still a cage. For Catherine, self-starvation seemed like the best way to unite with God, and it gave her a sense of authority, however it also led directly to her death. Bell emphasizes that this was her will, rather than the Lord’s and that the Saint committed the sin of vainglory, although she herself denied it. (Ibid.) The author concludes Catherine’s biography thus:

Exhausted by her austerities and broken emotionally by her failure to reform the Church, [her desire] to live gave way to a readiness for death. She contributed directly to that outcome by not drinking water for nearly a month. The self-imposed dehydration had its effect... (Bell, 1985).

Before Catherine acknowledged that she was ill, it was already too late- her body had suffered for too long and would not even be able to tolerate food (Egan, 1999).

A bearded female saint

Another often recalled example is St. Wilgefortis. According to Bemporad (1996), this woman was a Portugal princess who lived before the tenth century. As the legend goes, her father wanted her to marry a Sicilian King, but she wanted to serve God only and had already made vows of virginity. After turning to intensive prayers, she was ‘granted’ deprivation of her beauty and femininity through “developing a hairy body and growing a beard” (Lacey, 1982). It is, in fact, common that the female patients with AN develop “downy hair on the sides of the face and along the spine, represent[ing] an attempt by the body to conserve heat” (Mahler & Brown, 2015), which explains this, puzzling back then, situation. As much as the tale must have been exaggerated, in this case again, self-starvation is shown as a tool for spiritual development and reconciliation with God (Lacey, 1982). The overcoming of one’s appetite “(and ultimately death) [is] a means of liberating oneself from the physiological burdens associated with femininity and asserting one’s will in the face of socio-political impotence” (Bemporad, 1996).

Contemporary EDs

It is certain that the female struggle for acknowledgement, as individuals and as a part of community, has had a critical role in the development of disordered eating amongst women throughout history. Interestingly, what seems to be the main difference between modern AN and the above-mentioned holy anorexia is the rationale behind it. The saints fasted striving for holiness, while the current typical goal seems to be beauty standards-driven thinness. Egan (1999) calls this a “double tragedy- lacking any divine affiliation, the suffering our culture elicits from its women seems pointless in itself and is a distraction from the real sources of power they might otherwise be able to tap.” However, despite the religious justification, even Anorexia Mirabilis would eventually take over its victim, “becoming their identity, continuing beyond their conscious control.” (Bell, 1985)

An unusual (in the modern context) case was presented by Davis and Nguyen (2014), who examined a 66-years old woman from Chicago with long-life AN. She started preparing to become a nun at the age of 13 and she began to restrict food “in an attempt to be more pious and in hopes of becoming a Saint.” (Ibid.) “Jane” declared that she did not feel the pressure to be thin or attractive and that there were no triggers such as scales or mirrors at the convent where she lived. Yet, during the treatment in her adulthood the woman displayed signs of fat phobia and body dysmorphia. She “acknowledged that some components of her eating disorder involve[ed] a desire to be thin and that she was not engaging in her behaviour purely for religious reasons” (Davis & Nguyen, 2014). Similarly to the case of Catherine Benincasa, the condition emerged on the basis of genuine faith, but it gained autonomy and took over the whole life of the sufferer. While Jane claimed that “her goal [at 66 years old was still] to become a Saint” the study showed that some of her “perceived religious beliefs” and the ‘pious’ rituals actually based in the ED were hindering her recovery. (Ibid.)

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An outcry for spirituality

An AN survivor, Elisabeth Huh gave a TEDx Talk (2016) “Starving for the Good” in which she explained how her condition was substituting for the lack of spirituality in her life. She said:

I was an atheist who needed a religion, and anorexia became my god. She taught me that the path to self-improvement lay in obeying one simple moral principle: fat is bad, skinny is good. And unlike other religious doctrines, anorexia’s mandate to lose weight seemed perfectly culturally justified! ( 7:00-7:28)

We mentioned this already in the introduction to the project, but the society as a whole has only recently adopted the approach of moralising food and dieting. While the linkage of religious practice with eating has always been prominent, it is now often taken out of its context and applied to all people, regardless of their spiritual background. Our weight, gym attendance, the number of diets we go on and the way we look all became indicators of moral progress. Consequently, disorder behaviours might become ‘holy’ rituals. Huh mentioned “separating foods, counting calories like sins and atonement/purging through excessive exercise or vomiting” (7:59-8:20) all typical among patients with EDs.

Link to Elisabeth Huh's TED Talk on YouTube

Pastoral theology to the rescue

Although EDs are currently widely examined and much better comprehended, the treatment remains “a difficult undertaking” (Davis 1985). We no longer classify self-starvation as miraculous ability, but we continue to be unable to help the sufferers. According to Beat, less than a half of those struggling with AN ever fully recovers. The “plethora of available [psychiatric and psychological] treatment approaches” emphasizes the fact that we are yet to find the most adequate form of addressing those mental disturbances (Davies, 1985). While certain religious extremes might trigger disordered behaviours, let us now consider a different perspective. Spirituality, at its core, is believed to be a great support and comfort for those struggling with mental health. In the following part, we shall explore the framework of pastoral care available (or lacking) within the Christian context.

The problem and the development opportunities

We live in a highly consumptionist world that expects instant resolutions to all of its problems. That new miracle diet promising a fit=happy life encountered in practically every possible medium might feel more attractive than the same old story of eternal joy heard at church every Sunday… Pastoral theology must be able to evolve alongside the rapidly-changing society and its needs.

To emphasize that the church holds too much power over the believers and that it can be very insensitive to their individuality, Elaine Ramshaw (2009) told a story of Laura, a female student who experienced disrespect and negligence from the presider of the service she attended. This situation (forced reception of the holy host directly into Laura’s mouth) is a blunt illustration of how religious rituals might, sometimes, be perceived as oppressive. In order to be able to deliver according to people’s needs, recognizing and minimizing the authority gap between the laity and clergy is indispensable. Theology is prevented from being seen and accepted as a possible response to suffering, because it does not feel approachable. One of the ways this could be facilitated is an intersectional approach. Each person seeking support should not only be listened to but also granted proper consideration of their background and circumstances.

Similarly, EDs patients developed their conditions within a variety of different contexts and should never be labelled as guilty per se. Ramshaw (2009) highlights the importance of not blaming an individual for systematic evil. Society had gone astray and many of those suffering from psychiatric disabilities who fell victim to that are being morally judged rather than approached with empathy. The church encourages believers to accept all suffering as God’s will and settle on the prospect of salvation in the after-life. While such eschatology is compelling, difficulties arise when it is implemented in reality. It not only suggests that the Lord planned for our misery but it might also overrun one’s inclination to appreciate this life. We should be able to yearn for eternity without squandering the present. Recalling the case of Catherine of Siena, who so desperately desired to unite with God that she died of self-starvation, it seems that she (as many other holy anorexics) was not able to execute that. It is necessary to work our way towards the promised eternal life, but we also need to learn to be present in the here and now- savouring every second, whether it feels good or bad. Ramshaw (2009) noted that we live in a “not-yet world” rather than a “God’s-will world” which means that we are exposed to suffering. However, in a Christian spirit, we are allowed to express our pain. Pastoral response must be that of hope, yet at the same time it should leave room for lament. Embracing honest prayer - one that acknowledges the anguish and calls for change, can have a significant impact on the healing process. (Ibid.)

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“Prevention is better than cure” ~Erasmus

Sometimes the best way to solve a problem is to prevent it. Pastoral care may not be capable of healing every single ED patient overnight, but it could shift its curriculum to minimize the number of vulnerable individuals within its reach. The church should be making sure that girls from a young age feel empowered, reassuring them that their worth does not depend on the way they look nor needs to be proven. Ramshaw (2009) emphasizes the importance of embracing femininity, especially through re-exploration of women in the Bible. Additionally, as found in Genesis 1:27, human beings are created “in the image of God” (NIV). It should be made clear that there is not a standard body and that each person is equally lovable in the eyes of the Lord. This can be achieved through building and developing community groups, where the members always feel welcomed and accepted for who they are. According to Henderson and Ellison (2015), meaningful “relationships that focus on inner character rather than physical appearance are tools and resources for coping and assigning meaning to problems and challenges.” In the pastoral context, a friendship-based care entails companionship on the journey of rediscovery without depriving one of their “sense of autonomy” (Grenfell, 2006). The sense of belonging strengthens self-confidence, and so does the endorsement of women supporting each other, and being given more authority. In the “Epilogue” to Holy Anorexia, Davis (1985) stresses that “male-initiated and male-controlled treatment approaches” are exactly the opposite of what is needed in the feminie quest for emancipation. Only when feminine beauty and strength are no longer equivalent to thinness, shall “dieting and self-starvation lose much of its allure.” (Ibid.)

Who are you if you gain the whole world but are yourself lost or destroyed? -Luke 9:25

It is possible

Even if pastoral response means to ‘only’ recommend getting professional help- it is still enough. The goal is to support and encourage the sufferer on the way towards recovery, while reminding them that God is always with them. A UK Chrisitan charity Taste life “provides tools for treatment for those who struggle with eating disorders, [as well as] for those supporting them” (Thackray, 2018). One of the co-founders, Di Archer, believes that the Church can fill out the gap where the health services are not widely accessible. (Ibid.) In the US, the Center for Change accommodates for “spiritual solo time” for their patients and, as examined by Hardman et al. (2007), it results in them feeling “comforted, uplifted, sustained and nurtured.” They seem to be more ready to face their fears and take risks in their treatment. (Ibid.) Another study, conducted by Marsden et al. (2007), demonstrated a positive influence of prayer as a coping strategy for body dysmorphia which cultivates a safe and healing relationship with God as a means of exploring the true self. They found that “spiritual development is synchronous with positive psychological changes.” (Ibid.) A healing “from the inside out” (Hardman et al, 2007) facilitates reflection on the actual purpose of life, while enjoying the solace of God given peace (Marsden et al, 2007). The growing realisation of being loved, accepted and worthy is associated with the retirement from the fixation on appearance.

Overall, there are still not enough practical responses to EDs within Christianity. Its highly conservatist doctrine, too often leaves too little space for women to feel empowered. One might even get the impression, that there is still some unspoken shame about it. What should have been addressed a long time ago, like the abundant list of holy anorexics for example, was instead carefully concealed. However, a discussion of what could and should be done in the direction of developing pastoral care is open and needs to resonate. Spirituality, being a fundamental aspect of human existence, is also a crucial remedy for mental ill-being. There is a way for the (broadly understood) church to become more inclusive and supportive, it just needs to be poked to take action.