About the Book
"Meditation" by Mark and Patti Virkler is a guidebook that introduces readers to different methods of meditation and offers practical tools for deepening one's spiritual practice. Through personal anecdotes and practical exercises, the authors explore how meditation can facilitate a deeper connection with God and enhance overall well-being. This book serves as a helpful resource for individuals seeking to incorporate meditation into their daily lives and strengthen their spiritual journey.
Gordon Lindsay
Gordon Lindsayâs Early life
Gordon Lindsayâs parents were members of J. A. Dowieâs Zion City, Illinois when he was born. The cityâs financial difficulties forced the family west in 1904, where they temporarily joined another Christian-based community led by Finis Yoakum at Pisgah Grande, California. When similar problems emerged the family moved to Oregon after only a few months. From here the family moved to Portland, Oregon where Lindsay attended high school and was converted during a Charles F. Parham evangelistic campaign.
During his youth he came under the influence of John G. Lake, former resident of Zion City, missionary to South Africa, and founder of the Divine Healing missions in Spokane, Washington, and Portland, Oregon in 1920. Lindsay joined the healing and evangelistic campaigns of Lake, traveling throughout California and the southern states.
Lindsay began his own ministry in California as pastor of small churches in Avenal and San Fernando and for the next eighteen years, he travelled acros s the country holding revivals in full gospel churches. This period of travel prepared him as perhaps no other man in the nation to establish communication among a variety of Pentecostals.
When World War II began, Lindsay felt compelled to give up his evangelistic ministry because its rigorous lifestyle was taking its toll on his young family. He accepted a call to pastor a church in Ashland, Oregon.
William Branham enters Gordon Lindsayâs life
By 1947 he had witnessed the extraordinary ministry of William Branham and responded to the invitation to become Branhamâs manager. His managerial skills were soon obvious in the Branham campaigns, and in April 1948, he furthered the cause of the of the revival when he produced the first issue of The Voice of Healing, specifically to promote Branhamâs ministry. To Lindsayâs great surprise Branham announced that he âwould not continue on the field more than a few weeks more.â
At great financial cost Lindsay decided to continue the publication of the new magazine in cooperation with his long-time friends, Jack Moore and his talented daughter Anna Jeanne Moore. He broadened the scope of the magazine by including more of the lesser known healing evangelists who were beginning to hold campaigns and were drawing large audiences.
One such evangelist was William Freeman who had been holding meetings in small churches. Lindsay visited one of his campaigns and immediately felt it was the will of God to team up with him and organise a series of meetings through 1948. The Voice of Healing featured the miracles of the Freeman campaigns.
Voice of Healing Conventions
By March 1949 The Voice of Healing circulation had grown to nearly 30,000 per month and had clearly become the voice of the healing movement. Itâs pages successfully spread the message of the Salvation-Deliverance-Healing revival across the world.
In December 1949, Lindsay arranged the first convention of healing revivalists in Dallas, Texas. The assembly was addressed by Branham, Lindsay, Moore, old-timers such as F. F. Bosworth and Raymond T. Richey, and a number of rising revivalists including O. L. Jaggers, Gayle Jackson, Velmer Gardner, and Clifton Erickson. This historic conference symbolized the vitality and cohesion of the revival.
The following year, the convention, now about 1,000 strong, met in Kansas City, with virtually every important revivalist in the nation, with the notable exceptions of William Branham and Oral Roberts. Lindsay exercised great skill and wisdom exposing several points of danger and tension in the movement proposed guidelines for the future. Lindsay understood the fears of the older Pentecostal denominations and leaders and tried his utmost to deal with the offending issues.
In an article announcing âthe purpose, plan and policy of the Voice of Healing Convention,â he denounced âfree-lancers who violently and indiscriminately attack organization in general,â and he urged avoidance of ânovel prophetic interpretations, dogmatic doctrinal assertions, sectarian predilections, theological hair-splitting.â
The Voice of Healing Association
The 1950 meeting made the Voice of Healing convention into a loose association of healing revivalists. The evangelists officially associated with The Voice of Healing magazine held âfamily meetingsâ at the conventions, at the same time maintaining their desire to âprove to the world that those associated with The Voice of Healing have no intention to organize another movement.â Through the decade the Voice of Healing conventions were showcases for healing revivalism.
The conference programs were workshops on the problems of healing evangelists. Typical topics were âprayer and fasting,â âpreparation for a campaign,â âthe follow-up work after a campaign,â âthe system of cards for the prayer tent and the healing lineâ and the delicate issue of finances. As the association grew in importance in the 1950s, the program was frequently headed by Roberts or Branham; though every new revivalist aspired to be a speaker on the program.
The Voice of Healing family of evangelists flowered in the early 1950s. Lindsay continued to publicize Branhamâs work, although he was not formally associated with the organization; the nucleus of the fellowship was an influential clique which included O. L. Jaggers, William Freeman, Jack Coe, T. L. Osborn, A. A. Allen, and Velmer Gardner.
Gradually major ministries began their own magazines and had no further need for Voice of Healing promotion. Nevertheless, by 1954 the âassociate editors and evangelistsâ listed in The Voice of Healing numbered nearly fifty.
Though Lindsay became personally involved with healing evangelism from 1949, especially with other revivalists such as T. L. Osborn, he confined his best work to organization and management of the Voice of Healing magazine. By 1956 the expenses of the Voice of Healing were running $1,000 a day. In addition to the national and regional conventions sponsored by his organization, Lindsay also began to sponsor missions and a radio program.
âLindsay was more than an advisor during the first decade of the healing revival; he was much like the director of an unruly orchestra. He tried desperately to control the proliferation of ministries in an effort to keep the revival respectable. He repeatedly advised, âIt is better for one to go slow. Get your ministry on a solid foundation. . . . By all means avoid Hollywood press agent stuff.â
Many of the new leaders of the early 1950s owed their early success to the literary support of Gordon Lindsay through the Voice of Healing, but by 1958, many of the revivalists believed that Lindsayâs work was over.
An evolving ministry
Lindsayâs efforts to consolidate and coordinate the healing movement and its ministries became an impossible task. The increasing independence of ministries and the burgeoning charismatic movement caused Lindsay to reconsider his goals. He took the example of T. L. Osborn and concentrated on missionary endeavours. He remained the historian and theologian of the healing movement but began to produce teaching and evangelistic materials which were sent across the world.
The Voice of Healing ultimately became Christ for the Nations. Native church programs, literature, teaching tapes and funds were distributed to hundreds of locations. The organization had changed from one of healing revivalists into an important missionary society.
His ministry was always to those involved in the healing revival, independents and mainline Pentecostals, but the new charismatics â Lutherans, Methodists and Baptists â became his new audience. His encouragement of, and involvement with, the Full Gospel Businessmenâs Fellowship was designed to provide teaching and wisdom for charismatic leaders, many of whom held Lindsay in high regard.
His death on April 1st 1971
Suddenly, on April 1, 1973, Gordon Lindsay died. His wife, Freda, stepped into the breach and was able to stabilize and advance the ministry of Christ for the Nations. Lindsayâs death brought unparalleled financial support paying off all debts and expanding most of its programs.
David Harrel summarises the life of Gordon Lindsay perfectly: âThe death of Gordon Lindsay closed a major chapter in the charismatic revival. No single man knew the revival and its leaders so well. No man understood its origins, its changes, and its diversity as did Lindsay. A shrewd manager and financier, Lindsay had been as nearly the coordinator of the healing revival as any man could be.
When the revival began to wane, Lindsay was faced with a crisis more severe than those of most of the evangelists themselves. Never a dynamic preacher, he found himself virtually abandoned by his most successful protĂ©gĂ©s. But Lindsay proved able to adapt. Always a balanced person, Lindsay built a balanced and enduring ministry.â
Tony Cauchi
The Year My World Fell Apart
Twenty-five years ago, my world fell apart. I had just turned 39, was happily married with five kids, and served as the associate pastor of a growing two-year-old church plant. My health was good, I enjoyed an active life, and ministry opportunities abounded. Everything looked good from the outside. But on the inside, it was a different story. Starting in January of 1994, fear, hopelessness, depression, detachment, anxiety, and emptiness became my daily companions. All my life, I had taken pride in my ability to think clearly, but suddenly, thoughts began racing through my mind that I couldnât stop. Panic attacks came regularly. I imagined I would be dead within months. And then there were the physical effects. Most days, I found it hard to catch my breath. My arms itched incessantly, and no amount of scratching relieved the sensation. When it didnât seem like a 200-pound weight pressed against my chest, I often felt an eerie hollowness. My face buzzed. I was light-headed. I spent many nights pacing and trying to pray. âThis Doesnât Happen to Pastorsâ Other than the normal pressures of a church planting pastor, there were no obvious reasons why I seemed to be going crazy. In an effort to rule out potential causes, I made an appointment with my doctor for a complete checkup. The results came back. I was âfine.â Nothing had prepared me for what I was going through. My internal accusations that âthis doesnât happen to pastorsâ only made me more frantic. I looked fruitlessly for something that would give me victory over whatever it was I was battling. Scripture. Prayer. Worship music. A retreat. A vacation. Even a trip to Canada during the âToronto blessing.â Nothing helped. Early on, I thought about seeing a counselor, maybe even a psychiatrist. I was aware of occasions when people with hormonal imbalances, an inability to sleep, or traumatic personal histories benefited from medical intervention. I wondered if drugs might help me get back on my feet to deal with what I was experiencing. I also identified with various labels I had read about. Nervous breakdown. Burnout. Anxiety disorder. Depression. Whatever was going on was affecting me emotionally, physically, mentally, and spiritually. The symptoms were too numerous and intense to think this was only a âsinâ problem. But no label I assigned to my condition identified root causes. If what I was experiencing originated in my own heart (as it seemed), I wanted to explore that first. I wanted to press in to the gospel to see what I might be missing. The next two and a half years were the hardest of my life. But knowing what I learned from them, they were, without a doubt, the best years. Many people, most significantly my wife, Julie, were invaluable means of grace during that time. I hope to be a means of grace to you or others you might know who have been through something similar to what Iâve been describing. These are a few of the lessons God taught me during that time. We Might Not Be Hopeless Enough About a year into my dark season, I told my good friend, Gary, that I felt dead inside. Life didnât make sense. I felt completely hopeless. Garyâs response was one Iâll never forget and have passed on to countless people, âI donât think youâre hopeless enough. If you were completely hopeless, youâd stop trusting in what you can do and trust in what Jesus has already done for you on the cross.â Our problem isnât that we have no hope. We just hope in things that arenât God. Our own abilities. A preferred outcome. Our reputation. Financial security. You fill in the blank. And when the idols weâve hoped in donât deliver as promised, we panic. We despair. We lash out. We go numb. Thatâs why the psalmists speak of hoping in the Lord and his word at least twenty-five times, and why David tells us to âhope in the Lord from this time forth and forevermoreâ (Psalm 131:3). Itâs easy and common to hope in something other than God. Blessed Are Those Who Know Their Need For most of my life up until that point, my heart aggressively served the idols of credit and control. Those idols revealed a selfish ambition that desired not only peopleâs approval but their applause, even their adoration. I wanted to receive the praise only God deserves. When I couldnât get everyone to think I was as great as I thought I was, or when I realized the world didnât bow to my desires, my idols punished me: mentally, emotionally, and physically. I thought I was a victim. I thought depression was âcoming on meâ from âout there.â Actually, I was the one producing it, through my own fears, unbelief, and false worship. I was forsaking my only hope of steadfast love (Jonah 2:8). Over time I came to see God was guiding the whole process in order to turn my heart to him. He wanted to wean me from my self-centered idolatry so I could find the greater joy of pursuing his glory instead of mine. Benefits We Donât Think We Need In the first year of my trial, I was often unaffected by normal spiritual disciplines like reading Scripture, gathering with the church on Sundays, and prayer. The promises of the Bible seemed like empty platitudes, meant for those who were doing well. In reality, I didnât see the depths of my need clearly enough. A friend introduced me to John Owenâs Sin and Temptation  and God used it to show me how deceived my heart could be. Rather than wondering why I felt so hopeless and fearful, I started to own those feelings as the effect of functionally seeing myself as my own savior. Apart from Jesus, I was completely hopeless and had every reason to fear. But Jesus died on the cross to save hopeless and fearful people. And I was one of them. That thought process, repeated a thousand times, pointed me again and again to the Savior I needed more than I had ever realized. Feelings Are Unreliable Proofs The Psalms teach us that a relationship with God involves our emotions. Godâs presence brings joy, Godâs promises bring comfort, Godâs provision brings satisfaction (Psalm 16:11; 119:50; 145:16). But I was trying to root my faith in my experiences rather than in Godâs word. I was looking to sustained peace as evidence that the Bible was true, and found myself chasing experiences rather than Jesus. When I was unaffected by the gospel, I began to see that other desires were at work in my heart. Selfish ambition. Self-atonement. Works-righteousness. A love of ease. Feelings tell me something is happening in my soul, but they donât necessarily tell me why I feel (or donât feel) a certain way. We discover that through patiently and consistently trusting and pursuing God (Proverbs 2:1â5). When I insist on finding relief from my emotional distress before I believe God, Iâm living by sight, not by faith. Self-Focus Wonât Ultimately Defeat Self-Sins In March of 1995, I went on a personal retreat. After 24 hours, I determined my problem was that I had been depending too much on my own righteousness and needed to trust in the righteousness of Christ. When I got home, I committed myself to a rigid discipline of Scripture memorization. Julie told me I came back more bound up than when I had left. One reason my dark season lasted so long was my belief that both the problem and solution ended in me. It was my lack of faith, my legalism, my poor choices. I needed to memorize more Scripture, do more, do less, do nothing, do everything. Over time, God graciously showed me that putting sin to death involves me but doesnât depend on me. Godâs grace comes to humble, needy people, never to those who think they deserve or can earn it. Robert Murray MâCheyneâs counsel is still wise: âFor every look at self, take ten looks at Christ!â His perfect life, substitutionary sacrifice, and glorious resurrection are a never-ending stream of delight, hope, and transformation (2 Corinthians 3:18). Take Every Temptation to Christ Maturity isnât freedom from temptation, but responding to temptation more often with what God has said and done for us in Christ. I often thought I was backsliding when the temptations of anxiety, fear, hopelessness, and depression reappeared (or even increased). In those moments, I was tempted to think what I had been doing and believing âdidnât work.â But John Owen observed, âYour state is not at all to be measured by the opposition that sin makes to you, but by the opposition you make to it.â In my discouragement, I was tempted to run to something other than Godâs word and the gospel as my refuge. I started to doubt that hearing the Bible preached on Sundays could do any good. But Godâs promises remain true no matter how many times we forget or neglect them. Jesus will always be the only Savior who died for my sins to bear my punishment and reconcile me to God (1 Peter 3:18). In him I am truly forgiven, justified, adopted, and eternally secure in Godâs love and care. As I continued to confess my inadequacy with phrases like, âYou are God, and I am not,â I saw more clearly how God alone will always be my rock, steadfast love, fortress, stronghold, deliverer, and refuge (Psalm 144:1â2). Traveling Through the Valley The lessons I learned during those years have shaped my walk with God to this day. I still battle many of the same sins I fought twenty-five years ago, but I fight with greater clarity and trust in the one who has won the war. Temptations are less frequent and less intense. Iâve been able to point others who have been going through similar seasons to the life-transforming hope we have in the gospel. Removing difficulties, problems, and trials isnât the only way God shows he is good. Instead of superficial solutions, Jesus actually delivers us from our false hopes of ultimate salvation, satisfaction, and comfort. We want relief from the pain â God wants to make us like his Son. We want a change in our circumstances â God wants a change in our hearts. A crucified and risen Savior proves once and for all heâs actually able to bring that change about. Iâve learned that the goal of the battle against emotional turmoil isnât simply emotional peace. The goal is to know Christ. That realization led me to pray at one point, âIf being like this for the rest of my life means that I will know you better, then leave me like this.â Thankfully, God didnât leave me like I was. He gave me a deeper trust in the care of my heavenly Father, a more passionate love for Jesus and the gospel, and a greater awareness of his Spiritâs presence. I know better now what Paul meant when he said, âTo live is Christ, and to die is gainâ (Philippians 1:21). Which is why I thank God that, in his abundant mercy, he caused my world to fall apart twenty-five years ago.