Australian Christians have often thought that revival was ‘just around the corner’ (Wilson 1983:26). However, since the mid-1960s the prevailing trends in Church attendance in Australia have shown a steady decline, apart from the growth of the Pentecostal Churches (Chant 1984:219-224). Without doubt Pentecostals have had many new conversions but it can be argued that the new growth is also transitional – dissatisfied people coming from mainline denominations. But, have there been any signs of genuine revival in recent times?

Ian Murray (1988:333) writes, ‘The Christian past of Australia has largely vanished out of sight. Not surprisingly, many have drawn the conclusion that the country has no Christian history of which it is worth speaking.’ However, this paper outlines an episode of Australian Christian history which is well worth retelling.

The story is simple. The happening is unique. It illustrates the way in which the Christian gospel can profoundly penetrate and radically re-orient Australian people.

Ministry at Wudinna

Wudinna. This was the Rev. Deane Meatheringham’s first appointment following his training at Wesley College. The town is somewhat isolated, being situated about 250 kilometres west of Port Augusta on the Eyre Peninsula in South Australia.

‘What a depressing picture the Wudinna Circuit must have presented to the young, enthusiastic probationer, Rev. Deane Meatheringham and his new bride, Rosslyn, as they arrived in 1967 to live and labour there’ (Curnow 1977:81).

The district was known to be one of the hardest Methodist circuits in the state, and hard for others also. At one time the residents in nearby Minnipa quite literally ran the Anglican minister out of town.

Deane Meatheringham began by preaching the basic doctrines of the Christian faith. He attempted to form small Bible study groups but this didn’t arouse any interest (Meatheringham 1981:3). At best, the Wudinna congregation consisted of about 40 to 50 members. About 8 families were regulars. By October 1967, the numbers attending Sunday services were actually down to about 9 or 10 people, and most of those were reluctant even to speak of spiritual matters. The status quo prevailed.

Even so, Meatheringham persisted with his preaching and teaching. ‘He pounded the gospel, the grace of God,’ remembers Marj Holman. In November 1967 he preached a sermon at Minnipa entitled ‘God has acted; we must react.’ He invited a formal response and much to his surprise three women who only haphazardly attended church came forward. For the regular worshippers, this occasioned a slightly embarrassing end to the service, but it also marked the beginning of an outbreak of groups in which many people expressed an unprecedented desire to learn and grow in their faith.

The three women were eager to become involved in confirmation classes, and they invited some of their friends to join the class at Mount Damper. About 15-20 people had attended the first teaching group in which the preparation for confirmation took place. Then, early in 1968, another confirmation class began with others who had been affected by Meatheringham’s preaching and teaching of the gospel. Studies were given on the meaning of baptism and also on justification by faith. A continual stream of people found their lives renewed as they happily put their trust in Jesus Christ.

The Leighton Ford Crusade came to Adelaide from 31 March to 7 April, 1968. Participation in and prayer for the Crusade was commended to all Methodists, ‘in the strongest possible terms’, by the President of the Methodist Conference, the Rev. Merv Trenorden. About 150 people attended the hall in Wudinna to listen to Leighton Ford via a land-line. An appeal was made and again people came forward. Soon after, when Merv Trenorden came to Wudinna to preach for the Confirmation Service, he was astonished by the activity which was taking place.

Twenty new converts were confirmed. People who had held nominal roll membership for years were experiencing Christian conversion – new birth. A group of teenagers had responded to the gospel. In October, 1967, the Wudinna Youth Group had joined with Glen Osmond Baptist youth for a Church camp at Crystal Brook. This had been a significant time for several of them. A vibrant Christian Endeavour group was formed and lead by Meatheringham. The Churches of Christ people were welcomed as associate members of the Methodist Church. People were starting to ask for Bible study groups and there was a growing hunger for Christian teaching and literature (Curnow 1977:81).

Wudinna has known many hard times and had experienced a severe drought in 1959, but interestingly enough locals recall how 1966, 1968 and 1969 were particularly good years. The country flourished, the economy was buoyant and it was a very busy time for farmers. At this time, the Jehovah’s Witnesses had been quite active within the area and it is not insignificant that people were very aware of ‘the law’ and of morality. However, the people here were largely unaware of and unaffected by the charismatic movement which was making some impact within the Australian churches. In this sense, the message of unconditional grace was being sown in well-prepared and virgin soil.

Mission at Wudinna

Meatheringham was authorised by his local 1968 September quarterly meeting, to make enquiries concerning a mission. As a result, the former overseas missionary, Anglican minister and Principal of the Adelaide Bible Institute (now the Bible College of South Australia) the Rev. Geoffrey Bingham, was contacted and he agreed to come. Meatheringham sought Bingham’s advice regarding preparation for the mission. It was recommended that prayer groups be formed. A total of 12 groups soon began meeting around the circuit.

The Wudinna folk also had a strong desire to be trained in some way. This happened through the Lay Institute For Evangelism (L.I.F.E). It was a wing of the Department of Evangelism in the Church of England Diocese of Sydney. Rev. Geoffrey Fletcher was the Director. The L.I.F.E. programme was designed to teach lay people ‘how to present Jesus Christ, how to avoid religious jargon, how to overcome anxiety in sharing, how to answer questions, how to avoid arguing’ and so on. Deane Meatheringham led the studies.

The enthusiastic desire to participate in these training courses was beyond anyone’s expectation. Sixty people came along to listen to the hour long tapes and to take part in the drill. A telegram was hurriedly sent off to Sydney: ‘Rush Twenty Extra LIFE Manuals to Wudinna S.A.’ While some folk did become Christians or were renewed through these programmes, they were primarily times of preparation for the mission.

The mission was planned for 24-31 August, 1969, and was a joint venture of the five congregations in the Wudinna Methodist Circuit. The few Churches of Christ families in the district were also closely associated with the Methodist Church. The Anglican parishes of Elliston and Streaky Bay joined in encouraged by the Rev. Dennis Crisp, the Anglican Minister from Elliston. It also had the support of the Lutheran Church. The Catholic Priest at Minnipa, Father Wesley Heading indicated his personal enthusiasm and prayerful support by sending Meatheringham a telegram prior to the mission. A combined Methodist-Anglican committee consisting of 8 members was elected to promote and make arrangements for the programme.

The mission was entitled FREE INDEED. The theme was taken from John 8:36, ‘If the Son therefore shall make you free, you shall be free indeed.’ It was well advertised using posters, personal and printed invitations, and through the use of articles written for local papers. As it was intended to be a ministry of the body of Christ it was agreed that no offerings be taken up at meetings.

Geoffrey Bingham came to Wudinna with a team of 11 students from the A.B.I. They played an active and significant part in the worship services and shared their own personal testimonies with the locals. Bingham was no newcomer to missions, nor to revival. He brought wisdom and experience with him. At one time he was the minister of a strong, dynamic congregation which sometimes attracted up to 1000 people at Holy Trinity Church, Millers Point in Sydney. Historian Stuart Piggin described him as probably the most successful young minister in Sydney during the 1950s (Lecture, 1992).

In 1957 Bingham had gone to Pakistan as a missionary (Loane 1988:90). Then in 1961 he founded the Pakistan Bible Institute and during a nine year teaching career from 1957-1966, witnessed two great waves of revival in this predominantly Muslim Country (Bingham 1992:95-120).

Bingham came to Wudinna not give revival messages, but to simply preach from the Bible. The messages were solid teaching about bondage to sin and Satan and the powers of darkness and the flesh and the world and so on; and the true freedom which Christ gives from such powers. Bingham is a powerful preacher. He has a commanding presence and a winning sense of humor.

Startling response

The huge turnout for the first meeting at the Minnipa Anglican Church startled the organisers, impressed the visiting preacher and surprised the crowd of about 150 locals who came to hear him. ‘No one gets West Coast people to come out if they don’t want to,’ observed John Kammermann.

But this was a phenomenon which continued throughout the week of the mission. The atmosphere was expectant, people listened intently and many who attended were people no one even expected to be interested in Christian things. One well known local businessman who was an avowed atheist and communist attended more than one of the meetings!

On the first Sunday morning in Wudinna, the Church was so packed with 200-300 people that the ministers had to tip toe through the sanctuary in order to get past the overflowing masses of people. Many folk were crammed into the porch and some were even forced to listen from the windows outside.

At the service at Koongawa on Sunday afternoon, Ruth Toy, the organist, who usually put out about 6 chairs for the congregation, added enough extra to allow for the mission team! By the time the meeting began, the entire hall was filled with about 100 people. Ruth Toy was stunned. Not surprisingly, she was one of those who was deeply affected by the mission. She experienced such an amazing conversion, that her husband approached Rev. Bingham and asked him what he had been doing with his wife. When Bingham asked what he meant, the husband replied ‘Well she was a chain smoker and she stopped smoking and she was a pretty powerful swearer and she doesn’t swear a word and she was a very angry woman and I don’t see any anger.’

Things like that happened one after the other. All meetings were extremely well attended. Kyancutta Hall on the Monday night had 200-300 in attendance.

Wudinna local Marj Holman vividly remembers how she was completely renewed through the mission. Both young and old, those who had been pew sitters for many years, plus those who had been newly drawn into the church scene, repented, were brought to tears, brought to their knees, received forgiveness and were given new life and unimaginable joy in the Spirit. Some were amazed that even their headaches were healed immediately. Yet, there seemed to be no pattern at all to the way in which God was moving.

On the Monday night at Kyancutta as Bingham was preaching, he could hear strange noises going on during the meeting. He had been fighting to get his words out. He couldn’t see anyone’s mouth open and it struck him that it was a demonic phenomenon. He had previously witnessed meetings like that in Pakistan, and so he said, ‘Satan, in Christ’s name we rebuke you, and command you to leave this meeting.’ There was a loud bang. People sat there a little bit astonished at what had happened, but, the whole place was absolutely quiet.

People later remarked that up until that point they had felt their minds were very scrambled and they couldn’t hear what the preacher was saying. It had not made sense, people couldn’t hear rationally. But at once, everything changed and the preaching was full of power. Many people remained behind after this meeting and refused to go home until they had spoken with someone about becoming converted to Christ.

Impact of the Spirit

John Dunn, one of the students on the mission team, testified to being healed of a longstanding problem during the week of the mission. He also recalls some of the unusual events: A farmer who had not been coming to the meetings, although his wife did, was out on his tractor when great conviction came upon him and he got down in the dust and gave his life to the Lord. A woman believed she was healed of a kidney complaint in one of the meetings, and tests at the hospital the next day showed that there was no longer any problem with the kidney. Many were converted. There was also great opposition. Some shouted back or walked out as Geoff was preaching.

John Kammermann was another local Wudinna farmer who became a Christian at this time. He was a man who had previously listened thoughtfully to preachers, but had always known that he had insufficient resources within himself to sustain a commitment to Christ. However, this mission was different. He had a strong desire not to attend the meetings at all, yet somehow he was compelled to go.

‘I remember that by the time we got to the Sunday service,’ he recalled wryly, ‘there were only seats right down the front under the preachers nose. However in the wisdom of God that’s where you get a good look at the conviction of the messenger! I was convinced that he knew God. If he could know God like that then maybe I could as well.’

The reality of God’s presence and the singing in the meetings was quite extraordinary. It was something John and others had never expected. He recalls how the truth and words of one particular song kept coming back to him: ‘Surely goodness and mercy shall follow me all the days, all the days of my life. And I shall dwell in the house of the Lord for ever, and I shall feast at the table set for me.’

In many ways the situation and the events of those glorious days defies both explanation and description. God was at work graciously revealing himself, giving to each what they needed. It was remarkable, and somewhat unusual, to see the way in which children would happily go to sleep on the seats of motor vehicles or on the floor of the meeting halls. Bingham (1992:99) comments on this same phenomenon during revival in Pakistan.

Some folk surprised their own friends and relatives, as they deliberately broke normal patterns of behaviour and hurried off to be in time for the meetings. ‘I think our parents thought we were a bit strange,’ recalled Kay Kammermann.

The gift of the Spirit

On the Saturday night Bingham taught concerning the Holy Spirit. He made the point that the Father was pleased to give the gift of the Holy Spirit to those who asked. He said, ‘What the cross cleansed, the Spirit comes to fill.’ The assurance given was that God was true to his Word and that he delighted for the West Coast folk to receive his gift. Many did.

‘God was in the place forgiving the sin of our past godlessness, and giving the gift of His Spirit,’ John Kammerman remembered. ‘Even now that memory still evokes emotion.’

The promise of a rich future from God’s hand was something many could not contain. The atmosphere at the meetings could neither be explained or induced. People felt the presence of the Lord and had the expectation that all was well with them on account of that Presence.

At the end of the meetings crowds of people would just sit silently in wonderment for half an hour not moving. One woman was so settled in her seat a member of the mission team invited Bingham to meet her. She spoke in a voice of wonderment saying ‘I never knew he loved me like that!’

Deane Meatheringham reported, ‘We couldn’t get people to stand up and leave. This is the closest I have come to seeing things we read of in Acts or in John Wesley’s Journal.’

There was a woman who had heard the Christian message many times before. For years she had experienced the agony of various shoulder aches and pains. Some time after the mission, she stood up in Church and told how as she was sitting down milking the cow one morning it dawned on her what the Word of God had been saying to her for years. And that was that she was free! All her aches and pains went and she was liberated.

Other occurrences were similar to those decribed in the New Testament such as Acts 2:13 where newly Spirit-filled believers were described as drunk. One man, Trevor Gerschwitz, was so excited and effervescent when he called in to speak with his Lutheran Pastor, Ron Wilsch, on the way home from one of the meetings, that the Pastor later commented that if he hadn’t known him better, he’d have sworn he was drunk.

One burly farmer approached Bingham one night and said, ‘My wife and I made decisions when we were teenagers, but I’ve never seen her like that. I want what she’s got. You’ve got to give it to me.’

Bingham explained that what she had was freedom and that he could not give it to him; only Christ could do that. So one night the man stood in a prominent place at the back of the great mob at Minnipa while Bingham preached. All of a sudden he put his hand up and waved at Bingham as much as to say, ‘It’s happened you know; I’ve got it, this freedom’.

One night after the meeting, a local man, Ron Holman, ‘fairly stoic by nature,’ went and sat down beside Bingham. When asked what he thought of the meeting, Holman replied that he thought it was all right.

Bingham recognised that here was a man who generally didn’t seek conversation, so he said to him ‘Have you ever received the gift of forgiveness?’

Holman replied, ‘No I haven’t.’

Bingham then asked him if he wanted to. The reply was blunt: ‘Why do you think I’m sitting next to you?’

Within a few minutes he was absolutely liberated. Holman has since had quite a history of helping on mission teams, and regularly having witness and ministry.

The mission included a civic luncheon and visits to schools. Each day the mission team would meet for prayer. Throughout the week there were also numerous small informal gatherings for meals and discussions all across the 80 mile circuit, as well as a Saturday afternoon picnic, where people took the opportunity to talk more intimately with one another. Numerous folk sought out Bingham to ask him further questions concerning his messages.

Natural Christianity

Many beheld a previously unseen phenomenon – West Coast men actually had their Bibles out while they were cooking the BBQ – and were more interested in the message of the Bible than the food on the fire. But what was so strikingly unusual about all this, was that it seemed so natural.

Bingham notes that revival should be natural.

We need to understand God’s purpose for history. We need to see why, and how, revival is essential as a phenomenon in the course of history. We need to understand its goal. When we do, then the whole subject of revival is removed from the theoretical area, from mere human theologising, or human attempts at manipulating God into action. It comes into the realm of necessary action. We discover, in fact, that the word ‘revival’ in one sense covers the whole of the action of God in history. The principle of giving life, sustaining it and renewing it – that is, revival – is the work which God is about continually’ (1983:ix).

This was not religion but life. People were free indeed. Consistent with Bingham’s style, the mission had been free of gimmicks and tricks aimed at manipulating people. From one point of view, there was no need for it, it was an evangelist’s delight. ‘People were getting converted hand over fist,’ and this left a deep impression upon everyone.

The climate was such that in fact ‘someone could have got up to skull duggery,’ John Kammermann noted. The West Coast community had seen their fair share of entertainers, hypnotists and spiritualists. Bingham was aware of the pitfalls of such an atmosphere and was well acquainted with his own powers as a speaker. On the Wednesday night at the Wudinna Hall, in his concern that people not be manipulated, he gave a demonstration of the effects which could be induced by a speaker. He deliberately vocalised a hissing noise. The whole gathering reacted and a loud clunk was heard as everyone’s feet hit the floor together. People have commented how thankful they were that the potential of the situation had been publicly exposed and recognised. A clean, clear atmosphere prevailed.

Like Pentecost

The last planned meeting on the Sunday afternoon was quite amazing. There were well over 400 at the meeting. People came from as far away as Ceduna and Cummins. Many have said it was like the first Pentecost but without tongues.

Of the final night Bingham said, ‘Like a great rain of beauty and silence and joy, it just descended on the whole congregation. It was quite remarkable. I’d have called it a very gentle but a very powerful outpouring of the Holy Spirit. And I can remember the joy in the worship and praise that night.’

During the mission there had been no appeals for people to come forward. There had been no pressure applied. But there had been an astonishing response. Children and people right up to those in their seventies, and many from each age group, had been deeply moved.

At the close of the final meeting, people wanting to talk with someone about faith were invited to move about halfway down the hall and enter into the supper room, where the team and other local folk were waiting to help. Over 50 people were counselled by those who had been prepared for the task.

In the weeks, months and years that followed the mission, God continued to reveal his love to his people at Wudinna. The mission had been no seven day wonder, but folk continued to be converted to Christ (Curnow 1977:82-83).

During the week immediately after the mission, John Kammermann arrived home from work keen to share with his wife Kay the details of a marvellous encounter with God, which he had experienced while shearing a sheep. In it he had understood anew the dynamic truth of God’s love. ‘It was not that God is love AND sent his Son; but rather IN the sending of his Son, God is love.’

How might that be communicated to a farmer in a shearing shed? As he recounted the somewhat unusual, yet seemingly natural happening, Kay quickly replied, ‘Guess what? The very same thing happened to me today while I was hanging out the washing.’

Many enriching conversations took place. Neighbours would sit down together somewhere out on the boundary fence of their large properties and go through the great events of salvation together, or read and ponder the words of Scripture while working on a tractor.

There had been something like 31 home groups in the week leading up to the mission. Some of these now combined and turned into Bible studies. The Ladies Guild virtually became a Bible Study Group (Curnow 1977:82).

Meatheringham was untiring in his efforts to nurture his people. This included writing a counseling booklet entitled ‘Christianity is Christ.’ As a Pastor he moved well among the community and encouraged people to continue in their faith. There were 61 confirmees during his 5 year term at Wudinna (Curnow 1977:83). Pastoral letters were written to teach, exhort and encourage people. The instruction given was clear and simple. People were enjoined to accept their salvation joyfully, live by faith in Christ, read the Bible diligently, pray earnestly and worship regularly.

Following the mission the Wudinna folk regularly sent teams of young preachers out to places like Haslam and Streaky Bay to help out. Families and groups would often get into cars with all their kids, and they would sing from chorus books all the way to and from their destination. Many people opened their lives and homes to one another. Spontaneous sharing of meals took place and people loved to gather together in homes after Church. There was a general air of excitement in the Church and people eagerly heard the Word from Deane and guest preachers.

One of the leaders, when praying during the mission ‘saw’ a large heap of leaves and a strong gust of wind scattering them all over what seemed a map of Australia. This was interpreted as indicating that lots of people touched by God would be moved on into many parts of this land; and it happened that way. Many people moved in later years to Western Australia, Victoria, Queensland and other parts of South Australia.

A consolidating mission entitled WE REIGN IN LIFE was organised in 1972 with the circuit now being pastored by the Rev. Ian Clarkson. Bingham and another team of students returned to lead the mission and the important question put to the Wudinna folk was taken from Galatians 3:3 ‘Having begun in the Spirit’ where are you now?

There had in fact been some difficulties within the church community since the time of the first mission. Some had sought to place greater emphasis upon the role and work of the Holy Spirit, and this caused divisions. One group broke away and later became the Christian Revival Crusade (C.R.C). To this day, hurts are slowly being healed.

After the first mission, it was natural enough that reports of revival soon began to circulate. Fellow pastors were eager to discover what techniques were used. When faced with this question at the Annual Methodist Conference, Deane Meatheringham made the now famous reply: ‘We organised a mission and God got out of hand.’

In a report on the happening, Meatheringham concluded: ‘Some people might say that we have had a revival. But in such arid days as ours I think this is exaggeration. We have seen the sparks of revival, and possibly the beginnings of even greater things.’

Apart from the movement in Pakistan, Bingham describes this event as the second closest thing to revival he has seen. The closest being what began at the Garrison Church in Sydney and spread from there to other churches during the mid 1950s.

This was the episode of Christian life which took place at Wudinna in 1969. In manifold ways the story continues to unfold in the 1990s.

References

Bingham, G. C. (1983) Dry Bones Dancing. Adelaide: New Creation Publications.

— (1985) The Day of the Spirit. Adelaide: New Creation Publications.

— (1985) Christ the Conquering King. Adelaide: New Creation Publications.

— (1992) Twice Conquering Love. Adelaide: New Creation

Publications

Chant, B. (1984) Heart of Fire. Adelaide: The House of Tabor.

Curnow, E. A., ed. (1977) Faith on the Western Front. Aldis.

Loane, M. L. (1988) ‘Geoffrey Cyril Bingham’ in These Happy Warriors. Adelaide: New Creation Publications.

Meatheringham, D. (1981) Gospel Incandescent. Adelaide: New Creation Publications.

— (1969) Pastoral Letter: ‘The Assurance of God’s Word.’

— (1969) Pastoral Letter: How to Succeed as a Christian.’

— (1969) Report of Mission Held at Wudinna, August 21-31.

Murray, Ian. H. (1988) Australian Christian Life from 1788. The Banner of Truth Trust.

Piggin, Stuart (1992) Lecture: ‘Piety and Politics in Australia in the 1950s,’ given to ‘Australian Religious History’ class at Flinders University (S.A.), on 21 May.

Wilson, B. (1983) Can God Survive in Australia? Albatross Books.

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Christian Wholeness Counselling by John Warlow

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Christian Wholeness Counselling

Dr John Warlow is a Christian psychiatrist working in Brisbane within a professional and charismatic context for the healing of the whole person.

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Christian Wholeness Counselling

After years of prayer, vision and planning, we have established a place of healing the whole person from a Christian perspective. It is called the Christian Wholeness Counselling Centre (See: Living Wholeness ).

This is a place where Christians and non-Christians can be seen by Professional Counselling Consultants from a number of disciplines, including Psychology, Social Work, Occupational Therapy, the Pastoral area and Psychiatry. It is a place where our passions are to strive for excellence in the area of psychiatry, psychology and the social sciences, and counselling within the context of a Biblical theology.

The psychiatric, psychological, social and spiritual issues are addressed within a framework of professional Christian counselling, facilitating one’s journeying toward wholeness. We acknowledge the spiritual dimension of the person in addition to the physical, psychological and social dimensions. We invite clients to integrate the spiritual aspect of their life within a Christian counselling context. It is also a place where professional counsellors can develop their skills, integrating their Christian beliefs with their professional practice. The centre helps to equip and train Christian counsellors and the church in Christian counselling and pastoral work. All this is done in an ethical manner with integrity and compassion. Here, the problems relating to the whole person can be addressed. These include personal, emotional, psychiatric, behavioural, physical, spiritual, social and family, educational, career related, stress, and trauma related problems.

The problems can relate to the whole person so the avenues for healing are focussed on each part of the person. In essence, helping the person to face their failures and their pain in the presence of God and from there to move on to practise the presence of God is the spiritual pathway to healing. Healing comes not only in practising the presence of God, but also in walking alongside with a fellow human being, and in conjunction with a supportive church network. Thus, healing does not come in a vacuum but is done in the context of the priesthood of all believers, the presence of God and being part of the body of Christ.

Integrated approach to healing Spiritual healing or prayer in itself often is not the only thing which needs to happen for healing. People often need other interventions. That may be medication, marital therapy, or some of the other forms of professional interventions. God never made us just to be spiritual, although the spiritual is central. God also made our bodies and our minds which often groan. Our bodies and brains may need medication, and our minds therapy. These are provided in many forms at the Christian Wholeness Counselling Centre. They include: Individual Therapy, Group Therapy, Family Therapy, Marital Therapy, Child Therapy, Adolescent Therapy, Cognitive Behaviour Therapy, Psychodynamic Psychotherapy, Pastoral Counselling, Psychiatric Treatment, Educational Assessment, Career Guidance, Grief Counselling, Crisis Counselling, Trauma Therapy (EMDR), Stress Management, Anger Management, Conflict Management, Assertiveness Training, Communication and Social Skills Training.

The likelihood of success in healing depends on how motivated or desperate the person is to change, the extent of how much they feel they can be involved in changing compared to how hopeless they might feel, and how severe their problems are in terms of physical, psychological, social or spiritual ones. The longer the problems have been going on, even back into previous generations, the harder it seems to be for change to occur. Intervention may include prayer for inner healing, breaking of past bondages, and on-going medication or counselling support. For some healing happens at a faster rate, for others it may take a number of years.

Healing is significantly enhanced if, in the context of coming to the Centre, a person can be free to be real and open in the Body of Christ. Thus the importance of close fellowship is vital. The church itself is a major organ for healing. In summary, Christian Wholeness Counselling looks at the whole person in the context of their relationship with God and the church, and their own social network. It acknowledges that our bodies are yet unredeemed. It acknowledges that at times God does work in miraculous ways, but normally tears will not be dried or taken away until we reach heaven. Healing follows a sequence. Here are essential steps on the pathway to wholeness.

Admit and be Real about Failure START HERE: The place for healing to begin is where one walks alongside another – one step beside and one step behind. In that posture, the person is strengthened to be able to face the pain, their failures and their sin. This often seems to be the hardest part but is where healing starts.

As the darkness is brought into the light, then that which was hidden can be addressed. Where many find it hard to walk on a road to healing, is this very first step of even acknowledging the problem. For true healing this needs to be acknowledged to oneself, to God and to another human being. Admitting and being real about one’s failures and sins is the place to start. The Christian Wholeness Counselling Centre allows this to occur in a place where the issues of the whole person can be addressed.

Believe and Receive Forgiveness THE 1ST STEP: Having faced and, to some extent, owned the problems, the first step of healing on a spiritual dimension is to return to the rock from which one was hewn, to receive the things which God has done. This step to healing is through a repentance, a returning, a step of faith rather than by the primary strivings of our wills and our own efforts. This step is one of believing and receiving God’s forgiveness. It happens initially at conversion, and needs to be repeated frequently. As we remember and return to what God has done, rather than trying to strive to better ourselves, change can come. It is through this step that one returns to the rock from which one was hewn, to receive the things which God has done to stand in one’s true position.

YOUR POSITION: Where is the position to which we need to return? What has God done which is healing? What is it that is there for healing, even when we have failed and fallen? God has done four major things for us in this area: he has provided us with his presence, he has placed us and set us apart for himself, he has given us his purposes, and he has provided all we need. This enables us to say, ‘I am yours and you are mine’, even in our pain or failure as well as in wholeness. First, God’s presence is with us: Emmanuel. Although we can quench the Holy Spirit, we have been sealed with him as he has been stamped on to our hearts. For those who are truly his, we cannot rub off that stamp. Even though the prodigal son felt no longer worthy to be a son, the Father thought otherwise. Even in our darkest moments, the darkness cannot turn off the light. Even in our lowest periods, God is beneath us. Even where sin abounds, grace abounds all the more.

Healing comes as we realise God has not abandoned nor forsaken us, but is there for us right in the context of our pain. God owns us despite our sin. Second, God has placed us close to himself. He has given us an identity of being a child of the Father with his Spirit indwelling us. Being identified with Christ in God lifts up the head of the shameful and weary traveller. Third, God has purposed us to relate with him in intimacy, in Jesus by his Spirit. This gives us a reason for living which nothing can touch, even in the context of suffering. God’s purposes remain constant despite our unfaithfulness. This leads the wandering person to have a God-given clarity and perspective on where they have come from and where they are going. So, even in our groaning, with all around seeming to overwhelm us, God’s purposes can still be fulfilled. All things can work for good. His good is our intimacy with Jesus. Our imitation of Jesus can grow. Our conformity to him can be renewed. Our sense of companionship and closeness to God can deepen. Fourth, God has provided for us his forgiveness and his freedom, leading us to his fullness.

Our lives and experiences so often betray what God has done, leaving us feeling hypocritical, shameful, and in effect no different from what we would be if we were non-Christians. Our lives more often than not are lives of the wilderness rather than those of the Promised Land. The tendency then is to believe much more in our failings and feelings than in what God has done because the two do not seem to match up. Having faced our own sins and failures and returned to what God has done, we can stand in his grace, mercy, and forgiveness. In the context of facing the reality of oneself, the head of the wounded and fallen can be lifted up and can see another reality, the reality of God and what he has done. Through being real about these realities a new perspective and new direction can again be followed. So the shameful may stand upright, in grace and access to God; the lost may belong; the fallen and failed may get up, yet again.

Choose to Respond to Freedom 2ND STEP: From this position, we can move on in the freedom which God provides. Receiving the provision of God’s freedom leads us to relate with God in the fullness of his Spirit and walk in wholeness and healing. Only as we receives what God has done in our life can we move on to practise the presence of God in the context of our humanity. But how do we receive and respond to this freedom? Where does this freedom come from and where does it lead? How do we take this second step? This is where the mystery of God’s provision applies. Because he has placed us in Christ, we also died with him and have been raised with him. We know, however, that we are very much alive and our sinful nature abounds. How is it then that we continue to sin? A major reason appears to be not only the abuse of God’s grace, but the unbelief of what God has done. The unbelief is partly because the reality of our experience shouts louder than the reality of what God has done.

Thus in Romans 6, Paul provides 3 steps to receive and respond to this freedom.

* First (v 6), we must know and remember what God has done. We must realise that we have been crucified with Christ. We should have been warned of this when we became Christians.

* Second (v 11), we must believe this and reckon ourselves to be dead to sin and alive to God in Christ Jesus.

* Third (vs 12-13), we must then yield ourselves to God and not to our own sinful desires.

Our bodies are very much alive but our self-centred nature has been crucified with Christ. However, it is only as we know this, it is only as we believe this and as we then put this into practice that we appropriate and apply what God has done. As we take these steps in the face of our selfishness, a Godliness can slowly and falteringly develop. There can be a renewing of our minds and a conformity to Jesus. This is a gradual walk and needs to be applied to each situation. As we do this, as we present our bodies and our minds as a living sacrifice, to be renewed by God, then we can move on to practise the presence of God, to fellowship with God and to love others. Then we can start to move into true Christian wholeness.

YOUR PRACTICE: As we respond to God and to what he has done, we can move our position into the practice of Christian wholeness and healing. Wholeness was defined best by Jesus when he said, ‘Love the Lord your God with all your heart, and with all your soul, and with all your mind and with all your strength … Love your neighbour as yourself’. So as we struggle with issues, we start to bring into God’s light and into God’s presence these problems and, together with God and a fellow traveller, we can move on. The pains and hurts of the past and the present can be cast on God; we are now not alone. As they are faced, the past which lives in the present can be let go on and released. Forgiving others starts to become possibe. Changing thoughts, perceptions and behaviours in relation to oneself and others can begin again. We go on again. Love arises. The salvation which God has worked in us starts to become worked out.

So we are freed to respond and to relate with God. In the context of pain and sin, we can actively relate with God and in doing so can actualise and realise the presence of God in their humanity. Being very real, we can start to interact with God, to imitate Jesus and to slowly experience some kind of intimacy with the Trinity. We can start to live who we are, to walk by the Spirit and not just to be born of the Spirit. Shame and guilt no longer hold their power. We are free to leave our self-centredness to live a God-centred life. We are free to respond to God even as the Psalmist did, in ruthless reality. We can now move from the isolation and aloneness of darkness into abiding in God. This is not ‘airy fairy’ or living in some supernatural spiritual cloud. This is relating to God and being free to do so as a very real human being. Having reconnected with God, hope revives and we can once more go to others to love them and to bring God’s healing to them. There is power to go to those who have hurt us, in our families especially. There is power to be real about the pains which we have received from others and yet to go and to seek and touch our offenders with the wounded hands of Jesus. Spiritual warfare can be done. This is practising the presence of God. This is the narrow road which brings life. This is knowing God and showing God. This is being filled with the Spirit. This is the narrow path that leads to life, and healing.

RETURN TO THE START: Yet so quickly practising the presence of God seems to disappear yet again in our sins and failings from which we have just come. And so, returning to the reality of our failures, we can AGAIN turn to our position in God and from there move on to practising a God-centred way of life. This is not sinless perfection, but a spiral – from practising the presence of God to falling back into sin to repenting, to walking on with God. As we do this, it is more than going round in circles. We spiral up on a journey, as with wings like eagles, slowly rising in sanctification. As we take hold of God in this way, God takes hold of us and as we open to God, God fills us with his Spirit. This is the spiritual aspect of healing – abiding in God, and is something which we need to encourage in each other. However, when things get too hard, a place like the Christian Wholeness Counselling Centre can further facilitate healing. Consultants cannot of themselves do the work, but in closeness to the suffering clients, and in the presence of God, all three in a healing triangle can walk the road to true healing, to wholeness, to Shalom.

____________________

Summary: a sequence of healing and wholeness.

START HERE: “I Admit and am Real about my Failures.”

1ST STEP: “I Believe and Receive God’s Forgiveness.”

YOUR POSITION: God’s Presence, Placing, Purposes and Provisions.

2ND STEP: “I Choose to Respond to God’s Freedom.”

YOUR PRACTICE: “I Do live and Relate with God in the Fullness of his Spirit.”

RETURN TO THE START.

© Renewal Journal 4: Healing (1994, 2011) Reproduction is allowed with the copyright included.

Now available in updated book form (2nd edition 2011)

Renewal Journal 4: Healing – with more links to healing blogs

Renewal Journal 4: Healing – PDF

Renewal Journal 4: Healing – Editorial

Missionary Translator and Doctor, by David Lithgow

My Learning Curve on Healing, by Jim Holbeck

Spiritual Healing, by John Blacker

Deliverance and Freedom, by Colin Warren

Christian Wholeness Counselling, by John Warlow

A Healing Community, by Spencer Colliver

Divine Healing & Church Growth, by Donald McGavran

Sounds of Revival, by Sue Armstrong

Revival Fire at Wuddina, by Trevor Faggotter

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