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The Spiritual Clinic

by T. Austin-Sparks

First published in "A Witness and A Testimony" magazines, 1946-47.

Contents

Chapter 1 - Paralysis

Chapter 2 - The Paralysis of a Spiritual Irregularity

Chapter 3 - Spiritual Neurasthenia

Chapter 4 - Oneness With Christ And Mutual Relatedness

Chapter 1 - Paralysis

The Paralysis of Disappointed Expectations

There are not a few typical instances of such in the Word of God. Some of these are discerned in ejaculatory and fragmentary expressions, such as that of Job, "My purposes are broken off"; or of the two on the Emmaus Road - "But we trusted..." or, again, of John the Baptist - "Art thou he that cometh, or look we for another?"

And then as to the man who has come to be known as "The Rich Fool," there are two fragments in the narrative - "He said... but God said."

In each case there was an arriving at an end, a deadlock, a paralysis, and each represented a false expectation.

Two of these at least (i.e. John the Baptist and the Emmaus Road) were to be accounted for by a mistaken conception. This conception is very far reaching today and has become responsible for much deception; a deception which works in two ways. On the one hand many give up in despair - like John the Baptist - because the issues which they had come to believe were immediately inseparable from a certain acceptance and line of action have not developed; the results have not followed, the success has not materialised. On the other hand many have been ensnared by this false conception into thinking that a certain kind of success, increase, popularity, achievement, is THE thing, while - as a matter of fact - the ultimate spiritual value is almost if not entirely lacking.

In these two cases there were at least two further fundamental misconceptions which issued in paralysis. One was the failure to recognise the initial, primary, and essentially spiritual nature of Christ's mission and work. In their minds the temporal and earthly bulked upon the horizon to the exclusion of the spiritual and heavenly. We think it unnecessary for us to show how much this was so. It is one of the most obvious things in the Gospels, and was one of the Master's greatest problems with His disciples. Again and again, He tried to let in light to correct this misconception, and knew that it would be the ground upon which at last they would all be offended, the difficulty over which they would all stumble, when they saw Him an apparently helpless victim on the Cross.

There was also a total misconception of the order of events, as Acts 15:14-16 (R.V.) clearly shows. There was a complete incapacity to recognise the Divine purpose, method, means, time, instrument, basis, and passion. This let in personal interests, concerns, ambitions, and false anxieties. The thwarting of these, and the disillusionment of the Cross smashed them and their whole scheme of things.

"But we trusted," said they; but their thought was earthbound. Something of "the heavenly vision" is essential to life and assurance and hope and ascendancy. We shall find increasingly that before there can be an earth-and-world-manifestation of the sovereignty of Christ in anything like a commensurate sense, there will be an intense heavenliness and spirituality of life and work on the part of those who are called to share the Throne.

Whatever else may have been in John's mind leading to his pathetic and despairing message, it is almost certain that his own condition presented a problem occasioned by a mistaken idea. It would be something like this: 'If He really is the Christ, and all that has been prophesied of Him is true - all those things about opening the prisons to the prisoners, and letting the oppressed go free, etc. - why is it that I, having served Him as I have and standing in such a relationship to Him as I do, should be left in this dungeon? There are reports of miracles and mighty works. Why am I left to suffer thus?' This problem comes near to the heart of many of the Lord's people. We know from the Master Himself that He was far from ignoring or forgetting John. In John's case it is certain that not for sin or in Divine forgetfulness was he left in his trial undelivered. The reason was to be found elsewhere.

It might be as well to listen to another who has a different expectation without despair: "The Holy Ghost witnesseth in every city, saying that bonds and afflictions abide me." This one had much to say about the spiritual fruitfulness of his bonds.

"I am an ambassador in bonds for the mystery of the Gospel."

"My bonds in Christ are manifest in all the palace and in all other places."

"Many of the brethren, waxing confident by my bonds, are much more bold to speak the word."

"Whom I have begotten in my bonds."

It may hardly seem fair to make this comparison between the two men, but one does it only because one finds so many where John was; and who is to know but that Paul sometimes was tempted to feel that way? The facts are that there is often a larger service through a certain curtailment, a fuller life through a deeper death, a richer gain by a keener loss; and we have to look for the impact of the operation of God in us in a realm where the eye of man cannot trace. The Master said of John that he was the greatest of the prophets; and he, no less than they, was to lay down his life and suffer unto death for his testimony. There is evidently in the eyes of God a virtue in certain sufferings of His servants which is of greater importance to Him than the fleeting glory which might accrue to Him by His deliverance of them. There is that peculiar blessedness, to which the Lord referred in His reply to John, which belongs to them who under severe trial are "not offended in Him." In some strange way John was related to the Cross and to "the Lamb of God," and thus he was brought within the realm of "the offence of the Cross."

What do we expect in our relationship to "the testimony of Jesus"? Supposing the deepest purposes of God can only be realised by His hiding from our flesh all that that flesh craves for its life, and - more - supposing His work in us, whereby triumphant faith and obedience reach their highest form, necessitates His concealing Himself and accepting the risk of being considered to have been unfaithful? There is no doubt that most of those who have been called into some of the most vital expressions of "the eternal purpose" have been trained in the school of apparent Divine contradiction, delay, withdrawal, and darkness. Paul wrote to the Thessalonian saints that "no man should be moved by these afflictions for... we are appointed thereunto."

Job, who cried "My purposes are broken off," learned that that did not matter very much seeing that God's greater purposes stood fast. It all depends upon whether we know that we are in "His purpose" and in His way of fulfilment, whether in the day of the ordeal we shall triumph or be paralysed.

Job found strength in recognising that "He performeth the thing that is appointed for me, and many such things are with him," in spite of those things being quite foreign to his own expectation.

A right and true relationship to the Lord is a basis upon which there is absolute confidence, assurance, and hope when our purposes or expectations are shattered. It was not so in the case of the "rich fool." "He said..." He had purposes of his own unrelated to God. "But God said..." and that was the end of all purpose.

If we have God's life in us we can survive anything. The Lord is not out to peevishly frustrate our hopes or disappoint our expectations, but to either change them for His own or fulfil them in a higher and larger realm.

May we just add a word in this general connection? Many unexpected things, and things quite contrary to expectation, will come to us in the realms of both spiritual experience and Christian service, but one of the bitterest and often most fatal forms of this paralysis comes through disappointed expectations with regard to people. David said in his haste "all men are a lie"; and many others have come perilously near to feeling that they dare not put any confidence in anyone. David's experience of the breakdown and worse of the familiar friend who went to the house of God with him has been that of many others. Trusted and highly esteemed leaders, conspicuous and greatly used men of God, such as we had come to trust and look up to and count upon and regard as authorities or counsellors, saints and deeply taught: these all in one or more of many ways may cause us to reel under the shock of a disillusionment - a manifestation of ill-temper, irritability, jealousy, personal interest, pride, respect of persons, suspicion; concern for place, prestige, approval; being influenced by hearsay, report, criticism; prejudice, partiality, compromise: all these or others, and some very much worse. Anyone who reads this will understand what is meant and will be well able to appreciate the acute suffering and resultant numbness and paralysis of such an experience as it strikes at the vitals of faith, fellowship and trust. There are so many embittered and sceptical, soured and suspicious, because of such disappointed expectations, and too often they allow it to strike at their faith in God.

Now the first thing to say is that the Lord has prescribed very carefully for this form of paralysis, both for prevention and cure. He has pointed out the antidote both in word and deed. As to the word, at how much pains has God been to warn against "putting trust in man." Again and again the danger and folly of making man a prop and a basis of confidence has been emphasised. As to the practical side, why - if not for this very purpose - has not the Lord prevented the disappointing and, sometimes, shameful breakdown of His best servants from being placed on record? If the Bible is inspired of God, then we have to place the record to the intention of God. It is strange that we so often extract the comfort for ourselves from this fact, but are shocked when we discover the "like passions" in certain others.

We had better settle it once and for all that, be grateful as we should and must for all the grace of God in His children, value all the help through them, and esteem them very highly for their work's sake, the Lord will never allow us to go for long on human props or crutches, but will free us to see that He alone is our Rock, that our spiritual education and growth must ever and only rest upon personal and direct knowledge of Himself. The greater the usefulness to God of any life, the deeper the loneliness in experience. He takes us often where no others can enter, interpret, understand, help. Rather, by their mental play upon our strange experience, and their interpretations given to it, they create even greater painfulness and distress for us. Sooner or later we are bound to be disappointed in man but this may lead to a rich and deep knowledge of God if we are not soured and paralysed by it.

It will also be the occasion of a great and healthy self-distrust on the one hand, and a deep sympathy and solicitude for the suffering on the other hand. The Master in the hour of anguish "looked for some to take pity, but there was none." We may be allowed just to sip the cup in order to know something of the help of God which no other can give.

Chapter 2 - The Paralysis of a Spiritual Irregularity

From observation of the maladies which come upon the people of God and bring arrest to His work through them, we have been much impressed with the fact that the violation of a Divine order is the cause of much trouble. If it is true that what God is doing in this age is not just saving individuals as such but constituting a "Body" and building a "House" by the addition of each saved one, then the right position of each is vital to perfect functioning and heavenly order. There is an order, and there is a position for each member. It is not given to us - let us say it with emphasis - to appoint the place or to manipulate into position. That is the work of the Holy Spirit. What we do say is that each member has his or her place, and God knows what it is. Under the sovereignty of the Holy Spirit each member should come into that place. If they fail to do so, or get into a wrong place, they miss their essential ministry and upset the effectiveness of the Body.

"Now hath God set the members..." (1 Cor. 12:18). Articulation is essential to life.

"Unto each... was the grace given according to the measure of the gift of Christ" (Eph. 4:7).

"Having gifts differing according to the grace that was given to us..." (Rom. 12:6).

There are not a few illustrations of dislocation and irregularity in the Scriptures:-

Dathan and Abiram and their company (Numbers 16).

Aaron and Miriam (Numbers 12).

Saul going over the head of Samuel (1 Sam. 13:9).

Uzziah presuming into the priest's office (2 Chron. 26:16).

Paul has very much to say on matters of order in the Church, and it is not merely the individual position which is of importance, but the relative factor and element. Independent action is as dangerous as dislocation, it robs of covering and protection and exposes to enemy forces. There is a heavenly order, a spiritual system, and the relationships and ministries of believers are to be according to those spiritual principles and a reflection of that heavenly order.

What Paul says about woman's place in ministry and the domestic relationships of the saints can only be understood and appreciated in this light.

When one called of God to do the work of an evangelist assumes the role of a teacher, or vice-versa, or any one marked out for a particular functioning attempts to do some other, or when one goes beyond the scope and assumes any prerogative which is not theirs by Divine ordering, they are in the way of an arrested ministry; and more, they will be landed into serious confusion. People and things - otherwise occupying a vital position in the Divine plan - put into their wrong places have the Divine unction withdrawn from them. This becomes manifest, and the spiritually undiscerning conclude that the thing or the person is outside the Divine purpose and accordingly rule them out. Thus much confusion and loss ensues.

Undoubtedly in New Testament times there was the recognition of the corporate nature of the Church, and the definite prayer which followed the baptism of everyone who thereby testified to their identification with Christ was the initial setting forth of this relative position and this truth of articulation, adjustment, and function. The Holy Ghost came in and took up the superintendence from that time, and any disorder thenceforth was against Him. In these few lines we have encircled a very wide and important field of truth and would plead for a prayerful retracing step by step with the Word. The Holy Spirit's method is to set His seal upon us as we move according to His leading, not according to our fancy, choice, aptitude, predilection or ambition.

Chapter 3 - Spiritual Neurasthenia

In the medical world this malady is described as "a condition of weakness and exhaustion of the nervous system, giving rise to various forms of mental and bodily inefficiency. The term covers an ill-defined, motley group of symptoms, which may be either general and the expression of derangement of the entire system, or local, limited to certain organs."

There is an almost appalling amount of this complaint about today, and a terrible prevalence amongst Christian workers. This is significant of a number of spiritual faults, to which we shall refer presently.

Before we deal with the spiritual side, it might be well and helpful if we said just a word about the natural in itself. This is one of those troubles so closely related to the mind that it forms peculiarly fruitful ground for the enemy.

For instance, apart from any spiritual factors, those who suffer from neurasthenia are subject to much depression, "low-spirits," and despondency; inability to perform the ordinary amount of mental work; loss of power of fixed attention so that, for example, a row of figures cannot be added up correctly, the dictating or writing of a few letters is a source of worry, petty details are a painful effort. Sleeplessness is often, but not always, a characteristic. Sometimes sensations of pain, usually localised, are present - a joint, a muscle, a sinew, a limb, the skin, the eyes, etc.; sometimes marked vertigo, almost like meningitis. Certain other peculiar symptoms of this malady are specially interesting as they come so near to what also characterises supernatural or demoniacal cases.

For instance, in some cases there is a malicious delight in making people who are happier uncomfortable or miserable. Then a well-known symptom is the presence of a second something. When the mind is occupied - or straining to be occupied - with one thing, another thing or presence is shadowing the mental consciousness like a spectre. Then again, the intrusion of uncontrollable thoughts foreign to the normal life, and often to the moral makeup, of the patient - cause intense distress. The desire to rush away and escape from everyone is very common, and also the tendency to fling oneself down in despair. Indeed, the symptoms are legion and vary with the degree or particular form of the complaint. We have only mentioned this much because it is possible to carry into the spiritual realm that which is not specifically spiritual, and relate either to the Lord or to the enemy that which may be just the infirmity of this body of corruption. At least it is as well that we recognise this, and know that our case is in common understanding amongst those who know; for a very general element of this trouble is that the patient always feels that he is completely misunderstood by all.

Confusion of Natural and Spiritual

When this distressing condition comes within the circle of God's people the enemy is especially active to give to it spiritual implications. What terrible distress there is abroad because of inability to concentrate the mind in prayer at once! What suffering because of depression which has been interpreted by the "accuser" as being the result of sin, thus setting up a false condemnation! What ravages by reason of that other presence being given a sinister character, as though the evil one had been given a right over one! What anguish because of those foreign thoughts! What lost assurance of salvation; sense of being beyond pardon; questioning the whole truth and reality of the Christian faith, etc., etc.!

Where shall we begin to help such afflicted ones?

First of all, let us say to all the Lord's people that in this realm we have one of the most serious warnings against living the Christian life in the realm of the soul instead of in the spirit. It would seem that the enemy would facilitate such "Christianity" to a tremendous degree. The mental, emotional, and volitional engrossment in "spiritual" things apart from or beyond a true Holy Spirit energising will bring its own Nemesis, and the end may be despair.

"The mind of the flesh is death; but the mind of the spirit is life and peace."

Thus we would say that what is truly of the Spirit abides and stands when all the realm of the soul (psychical nature) and body breaks down and contradicts.

Have you been truly born from above? Have you been obedient to the heavenly vision, to the light, as you have had it? In failure and fall have you repentantly confessed, and done what could be done to bring forth fruit meet for repentance? Have you appealed to the efficacy of the Blood of Jesus Christ, God's Son? Have you kept short accounts with God when convicted of wrong? Then take your stand in your spirit, even against your own soul and body if needs be, and against all hell. Stand upon the fact that He in Whom you have put your trust is "greater than our heart."

Then, one word more. Keep your eyes outside. Refuse introspection, dwelling upon yourself, your condition, your feelings, your symptoms. Look not for hope in yourself. Seek no virtue in your own heart. Cease to expect any good of yourself, but remember that He is your righteousness, your surety, your acceptance with God, your merit, your Intercessor.

Chapter 4 - Oneness With Christ And Mutual Relatedness

"For this cause many among you are weak and sickly, and not a few sleep" (1 Corinthians 11:30).

In the above words the Apostle gives the note he has made after holding a spiritual clinic in relation to the sicknesses and debilities among the Corinthian believers. Indeed, he goes beyond that and gives the reason for the death of "not a few." Evidently things were pretty bad there as to the physical. Incidentally, and yet as a striking part of the whole, it is impressive that so much physical sickness and - apparently - unnecessary death should be amongst those who were said to "come behind in no gift," including the gift of healing (1:7; 12:9).

Now let us clear this ground by saying emphatically that there was a definite reason for this condition, and evidently one which was based upon a state of things which should have been known to be wrong. That just means two things.

One - all sickness, ailment, and death is not due to specific sin on the part of the one afflicted. This surely goes without saying, but we say it strongly lest any sufferer should take on condemnation unnecessarily. There are many sufferers "in the will of God."

The other thing is that there must have been a knowledge which put these believers into the category of those who knew better and were not sinning in ignorance. It would indeed be a grievous thing if the Divine counsels decided that such a definite pronouncement should be made where people were totally ignorant of their sin and wrong doing.

The whole tone of this letter shows that the state of things was one which called for stern words and not soft advice.

That brings us right up to the very point of this particular word. There is a principle which we want to indicate. The actual nature of "not discerning the body" is not the object of our enquiry. The principle is this:-

If any one or any body of the Lord's people should have come to know of Divine truth in general or particular, and should have definitely or ostensibly stood with it, they have come into touch, not with abstract doctrine, but with the Living God, and with that which involves Him. The effect must be either positively unto life or death. They can never remain as they were before; sooner or later there will be an issue. Should that Divine truth have come their way, or they have come its way, in something more than a mere tradition, that is, by a real first-hand work of the Holy Spirit, the issues will be the more immediate and positive. Should such a people - as in this basic instance at Corinth - know by a Holy Spirit ministry the truth of:

a) The essential vital oneness of believers with a crucified and risen Christ - implying their own death to the self-life, and resurrection to live "henceforth unto him" - and then bring their old nature life positively into the new realm, they must meet the impact of the death-dealing blow of the Cross.

Or should they know the truth of:

b) The essential oneness and relatedness of all believers as "one loaf, one body," and then act in any way which definitely violates that relatedness, such must suffer the consequences of getting away from the "covering" and safeguarding which - in some undefined, but very real way - is bound up with spiritual corporateness. There it is, and if we understood the laws and workings of the protective values of our physical bodies, and realised how a disturbed relatedness in function leads to suffering and death - unless put right - we should know that God has constituted the whole physical universe upon spiritual principles. Further, we should realise that the term "Body" as to the Church is no mere metaphor, but something very real.

It is just not possible to accept any Divine revelation without being involved in its principles, and suffering if those principles are violated. So the Apostle says "For this cause," i.e. the reason is this. You cannot profess that Christ is Lord, and then be your own Lord. You cannot be a member of a family and ignore the family and be as though you were the family. You cannot be a member of a body and then make your own plans and carry out your own arrangements without regard to laws of relatedness. This carries its own laws of retribution, but there is the Holy Spirit to be reckoned with and taken into account. We may slip up and default and the corrections of the Lord be gentle, but the matter of responsibility is one that varies according to opportunity, privilege, and position.