Running head: ALZHEIMER’S DISEASE 1
Alzheimer’s Disease: A Biological and Neurological Analysis
Victoria Schlie
Physiological Psychology
Dr. Elliot
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Alzheimer’s Disease: A Biological and Neurological Analysis
Dementia is a broad category of organic brain deterioration that results in an impairment
of intellectual abilities, especially memory (Carlson & Birkett, 2017, p. 510). This deterioration
can be the result of stroke, blood vessel complications, gene mutation, or Lewy bodies (abnormal
protein clumps in the brain), but the cause of most dementia is unknown (Mayo Clinic, 2017,
“Dementia”). This paper will focus on the effects of, neurological causes for, and biological
treatments for Alzheimer’s Disease, the most common form of dementia. It will also discuss the
disease’s effects and treatment methods through a Christian lens, taking into consideration the
disease’s spiritual and relational impact as well as Christian ethics and stipulations in treatment.
Effects of Alzheimer’s Disease
According to one study done on Alzheimer’s patients in Japan, those with the disease
consistently scored lower in recall and memory than normal individuals (Mori et al., 1999, p.
219). When analyzing the volume of specific brain structures compared to this inability to
remember, researchers found a significant correlation between amygdalar volume and emotional
memory recall (p. 220). Not only is functional memory and recall impacted, but the disease also
impacts centers in the brain tied to emotions and emotional responses. Although emotional
memory deficit is specifically linked to the deterioration of the amygdala, all areas of the brain
experience progressive atrophy during the course of Alzheimer’s (p. 220), inhibiting or distorting
the functions connected to each part of the brain effected. This total brain atrophy produces
numerous impaired functions and an overall shrinkage of the brain.
According to the Diagnostic and Statistical Manual of Mental Health Disorders: fifth
edition (DSM-5), the diagnostic criteria for Alzheimer’s disease include serious impairment in
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learning and memory as well as in one or more neurocognitive domains; such as complex
attention (“sustained attention, divided attention, selective attention, processing speed”),
language, or perceptual-motor abilities (2013, p. 593-595, 611). Alzheimer’s can be diagnosed
with or without the feature of “behavioral disturbance” (p. 611). These abnormal behaviors can
include “verbal or physical aggression, urinary incontinence, and excessive wandering”
(Muller-Spahn, 2003, p. 49). Mϋller-Spahn, MD, commented that one study found “Patients with
AD [Alzheimer’s Disease] were more likely to have delusions and less likely to have
depression,” although some links to depression have been found (p. 49). Therefore, the disease
distorts memory, perception, and responsiveness in addition to impairing them.
Christian Perspective of the Disease
Because the biological and behavioral effects of the disease are highly observable and
measurable, a Christian perspective would most likely agree on all symptomatology. However,
the next concern after identifying these symptoms is their effect on the spiritual state of the
patient. If Christian doctrine holds that humans are responsible for their actions and attitudes
toward God and others (Matthew 12:36-37 & 1 Corinthians 4:5, English Standard Version
(ESV)), then the disease’s effect on both of these would seem to also impact the spiritual state of
the patient. In Jesus’ parable of the servant keeping watch for his master in Luke 12, he says,
“…to whom much was given, of him much will be required” (Luke 12:48b, ESV). The inverse
of this statement is that to whom less was given (in terms of physical, emotional, and intellectual
control and capacity), less will be required. Although Scripture does not speak directly to the
subject of the state of a diseased person’s soul, Scripture constantly shows God as a just one and
proclaims, “a bruised reed he will not break” (Isaiah 42:3, ESV). A Christian perspective also
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interprets the relational deficiencies that occur with the progression of Alzheimer’s with more
hope and positivity than determinism and materialism can; in the latter models, the family and
friends of the patient must accept that someone they knew emotionally, intellectually, and
relationally has deteriorated into a different, and often more hostile, person permanently. A
Christian viewpoint proclaims the sure hope of seeing that loved one renewed again in heaven
and restored relationship with them. These two viewpoints significantly affect how friends and
family members of the patient react to the situation, their depression levels, and how they treat
the patient.
Associated Neurological Damage
The hallmark characteristic of brain damage in Alzheimer’s is the over-production of a
defective long version of Amyloid β protein, which collects in plaques around the brain (Carlson
& Birkett, 2017, p. 511). The short version of the protein makes up 90% to 95% of the total
Amyloid β presence in a healthy brain, whereas the long version (which is normally destroyed by
microglia) can reach up to 40% of the total Amyloid β presence in a brain affected by
Alzheimer’s (p. 511). The natural role of Amyloid β is debated, as some studies have suggested
that its absence in the brain hinders axon guidance during neurogenesis (Rajapaksha, 2011, p. 5)
while other studies have shown that its chronic deficiency in mice does not result in any adverse
physiological or behavioral effects (Luo et al., 2003, pp. 86-7).
Another trademark in the neurology of Alzheimer’s is the presence of neurofibrillary
tangles (Carlson & Birkett, 2017, p. 510). Abnormal amounts of phosphate bind to tau protein, a
component of the brain’s microtubule transport system, and alters its form; this alteration
“disrupts transport of substances within the cell,” leaving localized networks of dying neurons
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(p. 510). Increased instances of these tangles increase the rate and quantity of neuronal death in
different areas of the brain, leading to overall brain shrinkage (p. 510) and disrupting behavior
and mental processing.
Hypothesized Causes of Damage
Alzheimer’s is considered to have a genetic component, as one of the DSM-5 criteria for
probable Alzheimer’s diagnosis (as opposed to possible Alzheimer’s) is a family history of
Alzheimer’s or a gene mutation revealed by genetic testing (DSM-5, 2013, p. 611). “Because the
brains of people with Down syndrome (caused by an extra twenty-first chromosome) also
contain deposits of A β, some investigators hypothesized that the twenty-first chromosome may
be involved with the production of this protein” (Carlson & Birkett, 2017, p. 512). The strong
positive correlation between age and the presence of Alzheimer’s (p. 510) could mean that an Aβ
producing chromosome reaches a point of denaturation or malfunction from the ages of 65 to 85
in some people.
Health, lifestyle, and environmental factors also play a role in the development of the
disease, although the specific implications are unknown. Research regarding “the relationship
between cognitive decline and vascular conditions such as heart disease, stroke, and high blood
pressure, as well as metabolic conditions such as diabetes and obesity” is currently being
conducted (“What causes Alzheimer’s disease?”, 2017, para. 19). It has been a well-established
fact that a healthier lifestyle and overall positive health contributes to longevity and the
prevention of disease; however, these factors remain vague when analyzing Alzheimer’s
development (para. 20)
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Biological Treatment Methods
Because studies have failed to demonstrate any significant negative effects associated
with the deficiency of Amyloid β, one proposed treatment of Alzheimer’s Disease is the forced
cessation of its production by debilitating the enzyme that cleaves amyloid precursor protein for
its creation (Luo et al., 2003, p. 81). This cessation would prevent further plaques from forming
in the brain; however, the possible side effects on the nervous system and organs are still
unknown.
Similarly, because plaques are the main neurological issue in Alzheimer’s disease,
finding a way to clear these plaques may reduce the symptoms of the disease or reverse them
(Bard et al., 2000, p. 916). Research with administering antibodies into the abdominal skin has
proven successful. The antibodies made their way into the central nervous system, easily
crossing the blood-brain barrier, and “reduced plaque burden by [up to] 93%” in the brains of
mice genetically modified to overproduce defective Aβ (p. 916). Micrographs of midbrain
sections revealed that most of the diffuse and large plaques were gone in mice that received
certain types of antibodies weekly for six months (p. 916). Not only did the antibodies stop the
continued production of the plaques, but they also cleared the ones present.
Christian Perspective on Treatment
Within the diverse views contained in Christianity, treatment of any physiological disease
is more controversial than the affirmation of the disease itself. Although no orthodox Christian
denomination explicitly denies the use of modern medicine and medical techniques, many
Christians are skeptical of medicine (and the products of science in general) as counter to firm
faith in God’s healing power (Guzder, 2009, para. 5). Verses such as James 5:14-16 seem to
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suggest this stance: “Is anyone among you sick? Let him call for the elders of the church, and let
them pray over him, anointing him with oil in the name of the Lord. And the prayer of faith will
save the one who is sick” (ESV). Some Christians also view medical treatment as a movement
against God’s sovereign will in allowing the disease to progress. However, the same James who
says prayer and faith brings healing also admonishes Christians to take care of the sick by
treating their physical needs when he says, “If a brother or sister is poorly clothed and lacking in
daily food, and one of you says to them, ‘Go in peace, be warmed and filled,’ without giving
them the things needed for the body, what good is that?” (James 2:15-16, ESV, emphasis added).
The Bible affirms prayer and faith as conduits of healing for the sick, but does not make
exclusive statements declaring it the only conduit of healing. Luke, the author of the gospel of
Luke and Acts, was himself a physician and supported by the Apostle Paul (Colossians 4:14,
ESV). If medical techniques are available, affordable, and proven to aid in the physical
well-being of a diseased and deteriorating person, it seems to be more against Christian teachings
on compassion and provision to withhold this treatment than it is to embrace medical
intervention.
Cognitive Reserve as AD Prevention
According to a study that assessed the cognitive performance of Alzheimer’s patients
with varying years of previous education, those “AD patients with more education have better
ability than the patients with less education to compensate for the effects of atrophy” (Liu et al.,
2012, p. 934). This compensation is known as cognitive reserve, which “refers to the ability of
the brain to compensate for brain damage by using preexisting cognitive processing approaches
or recruiting compensatory approaches” (p. 934). Interestingly, those with more education (and
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resulting thicker cortical regions) progress through brain atrophy and deterioration faster than
those with less education, yielding thinner cortical regions than less educated AD patients (p.
934). Yet, even with thinner cortices, these patients functioned cognitively at the same level or
better as those AD patients with thicker cortices and less education. The neurological
development and cortical thickening that occurs in learning over long time periods may build
cognitive reserve, which will allow those who develop Alzheimer’s disease to better cope with
the cognitive deficits (p. 937).
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