Sojourn Campus Church

Craig April 2nd, 2008

Diseases and Cures for the Human Soul Pastor Craig Krueger

A few years ago I was talking with my then six year old son about hearing from God. His response was, “But you can’t hear God out loud like in the Bible, Dad.” Indeed. Part of the need for spiritual direction arises from two realities:

1. We cannot clearly perceive God’s communication in this fallen world, and

2. We are designed for a personal communion with God that goes beyond simply the reading of Scripture.

So Christians desire direction, communion, comfort and a sustained awareness of relationship, among other motives. This hunger for God has given rise to many historical movements. Two movements that I will draw on are the ancient (and modern) spiritual direction movement, and the more recent evangelical “spiritual disciplines” movement.

Purposes and Process

What is our purpose? Out ultimate purpose is the strengthening and deepening of the spiritual life of Jesus’ church. Spiritually rooted people will bear fruit. “I am the vine you are the branches. The one who remains in me and I in him, he it is who bear much fruit; apart from me you can do nothing.” (John 15:5). So this introduction to spiritual direction involves three components interwoven together:

1. Identifying common “diseases and infirmities” of the human soul;

2. Discussing how classic spiritual disciplines can be used in “healing” these diseases; and

3. Discussing how a small group could address these issues in the context of a group.

One of the primary insights the Christian mystics and earlier writers bring is that the spiritual life is a progression,[1] with seasons of closeness and distance designed by God. These seasons are intended to build faith and wean us from various selfish motives. Although one could do this in isolation, throughout most of church history believers have realized that some group context protects us from extremes and fanaticism. The insight of progression in the spiritual life is crucial. For many churches who are heirs of the reformation, one gets the impression that since we have so much in Christ, no further effort is needed, and that any effort may somehow betray the gospel of grace. Not so!

So part of our initial task is to spark spiritual hunger within people in a gracious and grace-centered manner. This brings us to the brink of our diseases and infirmities.

Spiritual Diseases and Cures

There are many obstacles to the spiritual life. Growth in grace can be challenging for a number of reasons:

1. First, and most fundamentally, because of God’s great majesty and glory. Even if there were no sin, His majesty would be overwhelming (witness Revelation 4:6-11). In our current fallen but redeemed condition, contemplation of God’s glory is one primary means of transformation. “And we, who with unveiled faces all contemplate the Lord’s glory, are being transformed into his likeness with ever increasing glory, which comes from the Lord, who is the Spirit” (2 Corinthians 3:18). This is the one reason weekly involvement in public worship is so important. We need a reminder of God’s transcendent glory, and we are transformed as we gaze upon Him!

2. Secondly, we experience opposition to grace and holiness in our sinful nature. As anyone serious about spiritual growth knows, sin is subtle. Human pride and independence is mortified only with deep dependence on God and deep, sincere, ruthless repentance. Indeed, such mortification is a constant in the spiritual life (Romans 6:11-14).

3. Thirdly, we have infirmities: obstacles to the spiritual life which are not clearly attributed to our sin. Perhaps each personality has these characteristic difficulties. People have varying aptitudes for discipline; some of this is fixed by personality, heredity, and family background. While all need to grow in the disciplined life, what constitutes “growth” may vary considerably from person to person. Some may be more cautious and fearful; some may be unusually unaware of spiritual movements of the Spirit. All who are hungry deserve support in their spiritual growth.

In light of this, we will see that the cures of the soul will consistently help for one or more of these three areas. Flesh and fear must be overcome to enable people to behold the presence of God; the sinful nature must be mortified in various specific ways; the natural weakness of various personalities must be transformed by grace (2 Corinthians 12:9). With this background, on to the diseases and cures!

Apathy

This is a common and most dangerous disease. Nearly every renewal movement in the church arises because some perceive the menace of casual, careless spirituality (Malachi 1:10-14). So how can we deal with ourselves or others in this condition?

The most common motivation to change, I believe, comes from observing someone who models spiritual passion.[2] I myself was re-ignited in the spiritual life by the example of the passionate spiritual life of my campus pastor. Sermons can also help, but only if the preacher personally exemplifies the godliness and passion to which he or she calls us. Secondly, people are motivated by implanting a picture in their minds of what a vital spiritual life can look like for them, personally. To accomplish this it is helpful to discuss personality, spiritual gifts, talents, and the passions and desires each bring to life in the kingdom of God. People are frequently motivated by an uncovering of God’s purpose for their lives. Tremendous discipline and endurance is released in the lives of those who have a clear and worthwhile goal.[3]

Pride

So finally we begin to move forward! One begins to seek God, tastes of God’s goodness, and what happens? We contemplate those lesser souls who have not done what we’ve done. “They condemn others in their heart when they see that they have not the kind of devotion which they themselves desire.”[4]

St John of the Cross goes on to describe all kinds of arrogance and spiritual pride which can develop at this stage. But his larger point accords with our current observation that those who succumb to this are particularly immature in faith. 

But how can we deal with this?

1. Contemplate the Words and Works of Jesus.

2. Consider reading and contemplating 1 Corinthians 1:10-31. Paul specifically corrects an attitude of pride in this passage.

3. At a deeper level, begin to consider the nature of the Christian life: how does our obedience interface with the grace of God? Does walking in the works God created us for violate grace (Ephesians 2:8-10)? Why does Jesus think obedient disciples should say “We are unworthy servants” (Luke 17:7-10)?

Seeking Experiences

St. John of the Cross calls this spiritual avarice, and defines that avarice as a discontent with the spirituality God gives in a given season.[5] In our day, this is manifested in the person always going to the next conference, prophet, or speaker with the motive of gaining a spiritual high. The desire for God is good. Conferences and speakers can be good. The danger comes in not discerning God’s activity in one’s soul and seeking simply to feel better without becoming better; that is to say, not embracing the character change, perspective and emotional touch that God is trying to bring.

Here is where a small group or spiritual director can be essential. What we help one another to do is to discern and recognize where God is working. Some may want to contact me for the resource, “A Pattern for Discipleship and Pastoral Care.” This is not an exhaustive resource, but may be helpful in getting an overview of how God works and develops us.

In general, one should redirect one another toward character transformation and emotional wholeness. Sometimes we seek a spiritual experience that will bypass the hard work of correcting our perspective of who God is and the nature of the Christian life. If one does experience a direct touch from God that relives these issues, usually one cannot retain the advance without truth and behavioral changes that anchor the healing in place.[6]

Hazards of Spiritual Consolations

Closely related to seeking experiences, and indeed motivating it, is the challenge of spiritual pleasure found in the presence of God, the “consolations.”[7] The problem is not the pleasure, for a clear conscience and intimacy with God is one of the deepest pleasures for which we are made. The difficulty comes when we subsequently seek the same pleasure or consolation instead of seeking God himself. This is closely related to the previous issue, because genuine experiences with God are often delightful. Among those that have begun to really seek and connect with God, this is perhaps the most common problem. Stereotyped approaches to prayer and worship occur because we expect to find the same result as we did in the past. But God is not so easily boxed!

How do we refocus in this situation? Perspective is crucial here:

1. The goal is intimacy, transformation and fruitfulness. We need to stay clear that feelings as feeling are not the goal. Ironically, those who learn this wind up living in conscious communion that is delightful. But lack of feeling then no longer distresses us.

2. Feeling tend to cycle in connection with accurate life perspective, stress, and physical tiredness. Females need to remember hormonal impact as well.

Again, a small group of friends can provide critical perspective.

Hazards of Spiritual Purgation

Sometimes seeking God leads one not to pleasure, but rather guilt, temptation and fear. Each of these is a specific malady, but some general comments are in order here. In our spiritual growth there are times that God peals back the spiritual realm. Or, perhaps better, those who seek God diligently will become more aware of the spiritual realm. The evil and negative side of this can be so intimidating that one may back away from prayer for a period of time.[8] Also fairly common for those breaking into a new level of prayer are temptation of various sorts, especially toward impurity.[9]

Again, perspective is crucial with these issues:

1. Evil is completely defeated in the cross (Colossians 2:15), There is nothing to fear in Christ (Romans 8:15-17). Additional verses may need to be sought out, memorized, and reflected on until these truths are deeply engrafted in the personality.

2. Temptation that arises in prayer should be examined.

*Is this just a distraction? Push on through.

*Is this a genuinely unresolved lust (toward sex, property, or stature)? This is then an opportunity for repentance and sowing seeds of transformation.

*Are there unresolved emotions? God may be allowing hurts, fears, anger to surface so we can face and deal with them. These last two points especially illustrate the “purgation” aspects of this dealing.

Insecurity: comparison, envy, & pride.

A great hindrance to the spiritual life is insecurity. This may be an insecurity in a theological sense “Am I saved?” which is a special case dealt with later. In view here is a fundamental insecurity and discontent with oneself and/or one’s spiritual life. For this sort of person, there is no end of striving for attention and a need to be needed on the one hand, or pride and judgment on the other. But the root seems to be the same: a spiritually healthy self acceptance of one’s personality, gifts and talents, physical body, and personal social magnetism. We are not all the life of the party; not all are strikingly beautiful; not all are equally bright; not all are multi talented people.

How do we begin to help one another in such a tender area?

1. Comparison, envy, pride and judgment must be recognized and repented of as sin.

(See 2 Corinthians 12:12; Matthew 7:1-5, Colossians 3:1-17).

2. Biblical self acceptance must be rooted in the understanding that each of us is a creation of God (Genesis 2:27, 31). We are fallen, but that is not the most fundamental reality defining us. We are created good by God. Also, after we are redeemed from our sin, we are made part of the body of Christ and given gifts of service (1 Corinthians 12:7). Gifts are given for the common good all. Each of us has some way of contributing to the body of Christ, and that contribution is intended to be part of how we develop appropriate self confidence. A study of 1 Corinthians 12 may be valuable for some coming to grips with this area.

3. Biblical self-acceptance is rooted in humility. God has made me who I am. I ought not to complain or reject my identity out of a desire to be someone else. Lack of self-acceptance produces endless strain in the body of Christ when people do ministry service out of need for recognition. Recognition is certainly appropriate, but when one is driven by that need, the ministry is twisted to meet ego needs, and no amount of affirmation is ever enough. So at some point I must say, “Thank you, God, for making me who I am. Help me see where I fit.” Romans 1:21 identifies this lack of thankfulness as one of the two fundamental sins.

This is a huge area for poorly parented people, and maybe for anyone! These are beginning points. A small group can be crucial for healing in this area by sincerely speaking truth to one another about character qualities, personality, and gifts/talents that are appreciated. This is potentially one of the most transforming aspects of group life. Along with repentance, the strategy is to replace the shaky foundation of comparison, pride and envy with the solid foundation of who I am created and called to be.

Discouragement

There are several roots to discouragement. Perhaps the most common is a subtle humanism that puts the pressure for spiritual growth on one’s performance. If that is true, discouragement is inevitable. Closely related, but more outward, is discouragement, not with oneself, but with God’s church. One can feel that all one’s efforts are in vain. But again, this is a subtle, Christianized humanism.

Some symptoms: “tired Christians;”[10] the false humility of obsession with sin.[11] “You’ve got to get rid of the obsession with sin, you know; it is a sort of crudeness, an inferior sort of humility at best – and really rooted in disguised self-occupation!”[12] As Harris puts it, God asks us, “Do you think I lack the power to save?” (Isaiah 50:2 NEB). Those obsessed with perfect holiness become self-focused and are nearly always caught in compulsive sin. A key to true holiness is to focus on Christ and what he has done for us.

So there is a two-pronged approach here. First, help one another get deeply established in grace.

1. We are children of God through faith (Galatians 3:26, John 1:12).

2. Confession leads to forgiveness (1 John 1:9).

3. We have confident access to God through Christ (Hebrews 10:19-22, Ephesians 3:12).

Secondly, our ministry service and fruitfulness are rooted in the grace of Christ as well.

1. Our ministry is received by mercy, and this protects us from discouragement (2 Corinthians 4:1ff).

2. As we abide in Christ and his Word, we will experience answered prayer and fruitfulness (John 15:1-8, Psalm 1:1-3). This is rooted in Christ’s choice of us, not our choice of him (John 15:16).

Spiritual Dryness

There are many “diseases” we could discuss. But we will finish with a generalized problem that all pilgrims of the spiritual life experience, spiritual dryness.

Sources of Dryness

1. There seem to be natural cycles of freshness and dryness that come to every Christian’s spiritual life. This periodic dryness seems ultimately to have a strengthening effect on most people.[13]

2. Unconfessed sin is also a source of spiritual dryness.[14] Confession is both spiritually and psychologically healing. Sometimes those who are plagued by guilt may need to find a reliable person to confess to and receive prayer (James 5:16). More on this malady later.

3. Unexpressed anger, held onto, can produce dryness.[15] Mark Harris suggests written prayers answering the question “why?” Jesus suggested as daily prayer “as we forgive those who sin against us” (Matthew 6:12). This seems to imply a similar vulnerability with God concerning those who wounded us.[16]

4. Actual unforgiveness is closely related to the above, but is anger or hurt hardened into resentment. It is indicative of how commonplace this malady is that Jesus builds forgiveness of others into the Lord’s prayer, and then ties our forgiveness of others into forgiveness for ourselves (Matthew 6:12-15)! Two personality types seem to be especially prone to this, the very sensitive and the very rigid. The sensitive, because they are frequently hurt, may be tempted to withdraw or “harden” for self-protection. Young women who have been wounded in exploitive relationships may need special support in this area. The more “rigid” type of person has very strong and clear expectations of how everyone else should be, and when that expectation is violated, watch out! This person needs to forgive! See also the spiritual discipline of “releasing ownership.”

Spiritual Dryness – A Natural Rhythm

There seems to be a natural rhythm to the Christian life that involves seasons of refreshment followed by dryness. As A.W. Tozer has pointed out, the “psalms ring with the cry of the seeker and the glad shout of the finder.”[17] This is normal spirituality after the fall on planet earth. The dryness is intended to do at least four things:

1. Stimulate further seeking for God;

2. Remind us of our continued dependence on God, which reminder produces humility;

3. Wean us from a dependence on emotion. God delights to delight us, but we must learn to distinguish true love for God from mere enjoyment of the feelings that result from obedience, and thus

4. Wean us from self-centered motives for seeking God.

As such, Christians should be taught both to expect intimacy with God and to expect seasons of dryness where God intends to produce in us deeper hunger and sincere love.

Spiritual Hunger: Conditions which produce it

Psalm 63 lays out one of the classic expressions of spiritual thirst. As such it gives additional insights into this topic. In verse one the Psalmist expresses this deep thirst. Where does this thirst come from? In verses 2 -3 we learn that he has already seen God in the sanctuary. This person has experienced transcendent revelation of God. Christians who have no direct connection with God do not know what they are missing. It is those who have tasted God who long for Him. Otherwise people may say “I know God” with little genuine experience of him. But the Psalmist knows that “your love is better than life, (therefore) my lips will glorify you” (Psalm 63:3). So thirst is produced in those who have tasted God, and so know what the possibilities are, and in those who have hope of that satisfaction returning again.

Therefore, soul cures for apathy and discouragement:

1. One needs to assist people in the initial spiritual alignment which leads to God’s initial revelation to the soul. These are:

*faith

*some confidence in God’s goodness

*a comprehension of need

2. Then some understanding of the spiritual process of God needs to occur:

*the seasons of God’s dealing with the human soul

*impact of lusts, busyness, anxiety and cares

*impact of depression and exhaustion

*the deliberate “hiddeness” of God.

3. Then hope in God’s willingness to bless again must fill the soul. “My soul will be satisfied as with the richest of foods.” The Psalmist anticipates a feast!! This hope, plus the initial experience, plus understanding the “seek and find” nature of the Human/Divine relationship, leads to great thirst. The Psalmist not only has experienced God, but he has hope. He knows his soul will be satisfied (v 5). Hope that one will again encounter God produces hunger. This touches on two other “diseases” of soul, apathy and discouragement, which we addressed earlier. Hope is the crucial fuel of the spiritual life. Hope in the midst of difficulty, and hope of ultimate release/vindication, are both needed to make it through trials, and are the product of those trials (Romans 5:3-5).

An Example

To illustrate this, consider this brief study of Psalms 75-80, all psalms attributed to Asaph. All are wrestling in various ways with the reality that God’s people are losing ground and not under God’s blessing.

Psalms 75-76 are about God’s justice: God as avenging warrior.

Psalm 77 Psalm of individual lament. He consoles himself by remembering the past deeds of God.

Psalm 78 He recounts God’s dealing with wilderness

Israel, their unfaithfulness, ending with an idealized account of the reign of David. 

Psalms 79-80 A national lament over

Israel’s oppression. 

Note: Much of history is represented by these psalms. The rule of God seems broken; God’s people are oppressed; there does not seem to be much hope. These Psalms teach us how to pray while waiting for God’s deliverance.

For individuals: these psalms teach us how to pray while waiting for God’s breakthrough. One sober lesson they teach by implication is that this waiting may be for a lifetime. This ties into the following point.

For the church: Asaph is waiting for God’s next step of deliverance in salvation history. This shows us how to do the same. For us the next step could be a further advance of the gospel: the continued spiritual explosion in the Southern hemisphere resulting in the full evangelization of the earth, or could be the eschaton, when Jesus comes again!

Conclusion

Christ’s church needs to grow, heal, deepen and bear fruit! There are no quick fixes or short cuts. We challenge each believer to pursue God, grow up into Christ, and find fruitful ministry service. We believe that small groups are the best place to experience the support and challenge of spiritual growth. Jump in! God bless you!

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[1] For example, St. John of the Cross, The Dark Night of the Soul, (New York: Doubleday, 1959), 37. 

[2] Mark Harris, Companions for your Spiritual Journey, (Downers Grove: Intervarsity Press. 1999), 104-114. In this chapter, Harris outlines the life of British country parson George Herbert. It is a compelling account that illustrates both godliness and honest struggle.

[3] Donald Whitney, Spiritual Disciplines for the Christian Life, (Colorado Springs: Navpress, 1991) 15-16. He gives a powerful example of a young boy motivated to practice guitar by a vision of himself playing in Carnegie Hall as an adult.

[4] St. John of the Cross, 39. 

[5] St. John of the Cross, 44. 

[6] James Bradford, various leadership training lectures.

[7] St. John of the Cross, 47-48. 

[8] I have experienced this at times. Especially early experiences with demon possessed people impacted me this way. I have frequently noticed those about to take steps into campus ministry experience this sort of thing.

[9] St. John of the Cross, 49. 

[10] Jeff VanVonderan’s apt phrase.

[11] Harris, 78.

[12] Ibid.

[13] See especially John Newton quote, Mark Harris, Companions for Your Spiritual Journey, (Downers Grove: Intervarsity Press, 1999), 54.

[14] Ibid. 55 and Psalm 32:3-5.

[15] Ibid.

[16] Ibid.

[17] A.W. Tozer, The Pursuit of God, (Harrisburg: Christian Publications, 1948), 16.

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