www.desertstream.

org How Jesus Heals us Through His Church by Andrew Comiskey We are a people of desire--desires that can drive us toward noble and true expressions of our humanity, and desires that can reduce us to the animal kingdom--the rat in the wheel. The only way that transformation can occur is through Christ and His community. s we come broken into the church, His faithful love can transform our desires. This is with the help of the church, not in spite of her. !esus" body on earth has the authority to convert the rat into a saint. # will use my own story of healing from homosexuality to demonstrate how !esus, through His community, transforms our desires. $% years ago, # began this process of transformation. &y starting point was as a practicing homosexual. Today # can 'oin with the (salmist in proclaiming) *+ou, ,ather, have satisfied my desires with good things, so that my youth is renewed like the eagle"s. The -ord works righteousness and 'ustice for all the oppressed.*.(s /01)%,23 &y oppression had to do with misplaced desire. 4od"s 'ustice involved the realignment of my desire through the power of His transforming love. That love elevated my sight as to who He was, and the higher purposes He intended for my humanity. 4rowing up, # faced goodness and brokenness, like all of you. ll of our families possess both, as all are fallen sub'ect to sin in all of its depth and complexity. #n my case, # had loving parents who were nevertheless a bit detached from me. That left me hungry emotionally, and vulnerable to false ways of getting my needs met. This was especially true of my father. # had not a good connection with him, and that contributed to a great hunger for masculine love and affirmation. #n my culture, one can readily embrace the homosexual world as a way of finding masculine love. #t is a perverse and idolatrous world that promises in vain to take away one"s deep desire for love. That was true for me. # began to hunger for more. There, in the gay world, # began to reali5e that another human being could not satisfy me. #t had to come from 4od. 4od who6 # was not a Christian. 7ut people were praying for me, including my faithful mother. 8ne day # came home after a night of partying, bearing the deadly pallor of sin. &y mother looked straight into my eyes and said) *+ou need !esus9* :he was right--# needed a :avior who was more powerful than my misplaced desires. ,or the first time, # began to cry out to the 4od who revealed Himself in !esus Christ. !esus invited me into a life # knew nothing about. His persistent mercy made all the difference in my ignorance and rebellion. #t reminds me of the story of 1

the prodigal son. When # turned a little toward !esus, He ran toward me and closed the gap created by my sin and shame. -uke /%)$0 reads) *While the son was still a long way off, the ,ather saw him, ran to him, threw his arms around him, and kissed him.* !esus revealed the ,ather"s love to me--a love far more powerful and patient than the perverse ob'ects of my desire. The church embraced me as a healing community. This occurred at first more in spite of myself than through my obedience. 8nce # backslid, and went out partying with some friends. ;ight away # could see that # was in the wrong place<--these people were not my people anymore. # was a Christian, born of the :pirit. :o # ran out of the party, and did not stop for a mile or so. # was in a strange city at midnight= # had no idea where # was going. 8n the right side of the street, # saw a gathering of people, spilling out onto the pavement. # ran by them and recogni5ed a few. These were people from my church, holding a revival meeting in that downtown area9 # 'oined them, and immediately felt like # was at home. *These are my people,* # thought. *This is where # belong, in fellowship with those who worship the same ,ather, who bear the same :pirit.* Church became home--# knew that without the community of Christ, # would be lost, sub'ect to the powerful and perverse *fathers* of my other community. 4ratefully, # found a church that gave people room to be converted--to discover over time who the ,ather really was so that we could be changed through our devotion to Him. There # grew as a worshipper of the 8ne. That transformation occurred as # experienced the continuous witness of grace and truth through members of that body. &y story reminds me of how !esus related to the :amaritan woman. .!n >3 #f you recall, !esus meets her at a well, and asks her for a drink. He offers her *living water.* That special drink symboli5es the :pirit of resurrection poured out on human hearts, able to satisfy the deepest desires within us. What makes this offering all the more remarkable is the nature of the woman. :he would have felt great shame in Christ"s presence, dis?ualified from holy love. Why6 ,irst, she was a :amaritan, a product of !ewish and Canaanite ancestry. That mixture signified idolatry--the !ews pursuing the gods of other nations. Thus she was conceived in shame. lso, she was a woman, and !ewish leaders were forbidden to freely engage with women. -astly, she was a sexually immoral woman, whose shame and brokenness drove her into degrading practices. @is?ualified from real love, she sought love in the wrong way, through cyclical, dead-end relationships. 7ut !esus had other plans. He meets her and relates to her as an ob'ect of divine desire. He offers her His unfailing love in the form of *living water.* He knows that only a higher love can satisfy the true cry of her heart, and set her free to become who the ,ather intended her to be. !esus demonstrates this to her through relationship with her. :o must we as 2

Christ"s body model the same way of relating to seekers who like her are full of shame, and bound to sin. The body of Christ continued to do that for me. # would sometimes come to church with a dark and unbelieving spirit, ready to dismiss every good thing as irrelevant to my life. The love and acceptance of fellow Christians broke that spirit. Their love was like *living water* to me, poured out upon the thick shame coat # wore, able to dissolve the lies with the power of love. :uch encouragement kept me coming back for more. ;eal love satisfies. #t breaks the power of lies, and keeps us on the pathway of transformation. !esus appeals to our greatest desire--our need for love. nd He promises to satisfy our desires with good things. He does so through His :pirit--the living water--that He pours out upon us through the consistent love of His body. !esus said this to the :amaritan woman about the power of such love) *Whoever drinks the water that # give him will never thirst. #ndeed, the water # give him will become in him a spring of water welling up to eternal life.* .>)/>3 7ut !esus is also wise. He knows well that we can refuse that living water by continuing to draw from false sources of love. 4od used !eremiah to describe this) *&y people have committed two sins) they have forsaken me, the spring of living water, and the have dug their own cisterns, broken cisterns that cannot hold water.* .!er.$)/13 Wise and truthful in His mercy, !esus exposes the false wells we have dug in a vain effort to satisfy our needs, our way. That"s why, immediately after offering the :amaritan His :pirit, He exposes her sin. !esus asks her to call her husband--He gets personal with her. :he stammers out, *# have no husband.* !esus then reveals His awareness of her string of broken relationships with men. .vs./2-/A3 These unions were her toxic wells. He sheds light on them to reveal His all-knowing -ordship. nd at the same time, He reveals to her and to us that only He can satisfy our souls. To refuse the awareness of sin is to forfeit the gift of His :pirit, the living water capable of ?uenching our deepest thirst. The community of Christ can help us here. #n love, we can gently encourage one another to examine false sources of desire that we may be tempted to draw from. We must do so humbly, well aware of our personal vulnerabilities toward false feeding. # am grateful for my brothers and sisters who over the years invited me to look at my motives in certain relationships. That freed me to admit my sin. # could then receive forgiveness and gain the ob'ectivity # needed to live within certain limits. When # was 'ust exiting the gay community, a good friend helped me to understand my particular temptation as 'ust one of many that were common to all. He employed his struggle against heterosexual fornication and pornography as a model that # could follow, even though the ob'ects of my desire were different. That difference did not exempt me from playing by the rules. # had to learn to deal with my sin and struggle as honestly as did my fellow traditional sinners. 3

We serve each other well when we gently point out anotherBs sin, especially in the sexual arena. #t is a gift. This is because sexual sin reduces its players to something less. To be bound by lust in any direction binds us to the animal kingdom. We become rats on the wheel, running like addicts toward our next fix, never satisfied. 8n the other hand, 4odBs love for us is powerful and expansive. He wants to empower us to get off the ratBs wheel and set forth onto the awesome 'ourney toward becoming all that He intends for us. That higher view of His purpose for our sexuality and relationships becomes apparent as we seek Him through His body. # committed to a 7ible-based church that at the same time held fast to the power of the living water to set captives free. There # discovered that #, like all the men and women in that church, was created to bear 4od"s image in how # related to the opposite-sex. .4en./)$2,$C3 ,urther, like dam, 4od created me with a good yearning to *not be alone.* .4en.$)/A3 That meant that # was not exempt from having to work out my salvation as a man in relationship to women. # had to learn how to learn to love in a way that fit with my new identity as one sourced in the living water, created to love others the right way. That was a challenge to me. 7ut my good male friends did not let me off the hook. part of me wanted to hide in my homosexual struggle, to be treated as special, somehow exempt from the dance of heterosexual love. &y friends did not let me hide there for long. *4et in the game9* they urged. That meant to start living out the truth that !esus defined me, not my past. s # continued to grow in my security as a man among other men, # began to feel and think differently towards women. 4od began to release my heterosexual desires. The 'ourney had 'ust begun. Heterosexual desire alone does not make one a good gift for another. That re?uires the deeper, harder work of learning to love others sacrificially, with or without passion. # also had to face and forsake the comfort of my aloneness, the glorious selfishness of deciding things for myself. -oneliness has its rewards. 4ratefully, 4od led me to a beautiful woman who became my wife. With nnette, # emerged out of my aloneness and into a whole-enough man who could love another well. The support and example of more mature Christian couples was crucial here. t our pastor"s encouragement, nnette and # began to minister to other sexually broken people in our church. :oon after, we started to have kids. ,our children later, the first now in college and the rest all teenagers, # can say with authority that it is more difficult to raise a family well than it is to come out of homosexuality9 7ut it is also much more 'oyful, and deeply satisfying. !esus through His body is faithful to transform our desires. 8ur passions may be broken in different ways. 7ut the :ource of our healing is always the same-4od"s living water poured out upon the dry, shameful, and sinful ground of our hearts. He grants us His love as the means and the end of our healing. s the church learns to love as !esus loved the :amaritan, broken ones will reali5e that hope more and more. 4

8ur desires are changed as we discover His love for us in the His community, the church. We respond to that ama5ing offering of love through our worship of Him. He gives us His all= we in turn give Him our hearts as we devote ourselves to Him. We worship Him out of gratitude. We pour out our affections and our thoughts---we yield our bodies to Him as acts of worship. Worshipping the true 4od transforms our desires. While sexual sin and other forms of idolatry enslave our desires, real worship liberates them. That has certainly been the case for me. Worshipping !esus with my community has been a continuous source of healing. He realigns our desires according to His will as we pour out our love to Him in worship. (erhaps that"=s why !esus named the :amaritan woman as a true worshipper of the living 4od. #n !ohn >)$/-$>, !esus describes her as among the true worshippers who will worship 4od in :pirit and in truth .v.$>3. #n a few verses, He exposes her sin then identifies her as a holy worshipper= !esus takes one devoted to sin and makes her one who glorifies 4od through her devotion to Him9 ThatBs the power of divine love. His love transforms misplaced desire into holy devotion. #n so doing, we are not only compelled to give ourselves to Him in worship-we also cannot help but make Him known. The power of His mercy transforms our very purpose in life. 4od is not 'ust content to satisfy our desires through realigning our sexual and relational orientation. He also wants to grant us a whole new focus in life--Himself, His Dingdom come now9 There is nothing more satisfying than knowing we, out of intimate communion with the -ord of the universe, become agents of restoring others. # am in awe of how !esus has sent my friends and # all over the world to make known the power of His living water9 The privilege of making !esus known is perhaps 4od"s answer to the deepest desire of the human heart. To be aligned with 4odBs purposes for us-nothing surpasses that. 7ack to the :amaritan woman. #mmediately after !esus declared her a true worshipper, she leaves her water 'ar and begins to fulfill 4od"s purpose for her life. :he declares !esus as -ord to the people of her town .vs.$A-10, 1E->$3. ;evival broke out in :amaria through this raw evangelist. Having received living water hours earlier, she freely made her :avior known. s a result of her witness, many entered into communion with *the :avior of the world* .v.>$3. Her transformation of desire provoked the same change in many. The body of Christ must take up that call of transformation. ll of us are people of desire. nd !esus wants our desires--the good, bad, and ugly. When we gather in His name, He wants to meet us like He did the :amaritan woman-granting us freedom from shame and sin as we receive His love and give back love to Him. #n the process, we enter into the reality of 4odBs high and holy purposes for our lives. Without the body of Christ, *living water* will remain merely a good idea. 7ut when we seek to extend that water to one another, we will answer the cries of broken hearts. We will see revival break out, even as the :amaritan did. We 5

will witness !esus" transformation of our desires, and of many others. We will become the healing community of Christ--His very (resence in the world today, extending living water to those who hunger and thirst for truthful mercy. http)FFwww.desertstream.orgF4roupsF/0000>0/A$F@esertG:treamG&inistriesF -ookingG,orGHelpF,reeG;esourcesFTestimoniesFTestimonies.aspx Testimony of Steve Pershing Freedom from homose uality is real. ! bear witness of this truth in my own life. "ead on. s early as # can remember # idoli5ed other boys. # was fascinated at their ability to fit in and appear normal. ,eeling like an outsider, # adopted the label of *other.* # felt *other* than male or boy. # didn"t identify myself as female, but 'ust seemed sure # was somehow different than the rest of the guys. # was *other.* s years went by, my internal obsession with my own gender turned sexual. Heeding to connect relationally with other boys my age was a normal developmental stage. +et, the shame of feeling *other* kept me at bay. &y aloofness even brought more shame my way, since these peers noticed my distance from them. Hot fitting in brings opportunities to ac?uire more labels. :o the shame in me grew as well as isolation. # needed to find a way to fit in. 7y high school # had adapted well, socially. #ntuitively # found a way to cope with the self hatred and shame inside. # became the image of what # perceived others would accept. uthor ndy Comiskey writes, *:hame makes us want to hide who we are. We see ourselves deficient in our real selves making it imperative to conceal the defects, often behind veneers of a false goodness.* These false selves, which re?uire considerable energy to maintain, consist of a collection of placating, people-pleasing behaviors designed to evoke admiration, sympathy and perceptions of like-ability. The downside of this perpetual smokescreen is that others can never meet us in our places of greatest need. 7elieving those parts of our real self will immediately elicit re'ection, we cut off from them, so that it becomes overwhelmingly painful to deal with these areas. #t is akin to ignoring a cancer that is growing inside us, for fear of the pain of treatment. Intreated, shame will kill.* # entered college with the hope of *snapping out* of this inner conflict. # dated women, yet # had so little to offer relationally. &y true interest was in a special male friend. nd before long this relationship turned very emotionally dependent and finally sexual. Horrified of what was happening, # ended the friendship, covered in shame. Inable to confess the confusion of my gender identity and homosexual feelings, # began living a double life. Deeping my outward image pleasing to family and friends, # silently harbored emotionally dependent and sexual relationships with other men. Jventually # was convinced my internal needs could only be met through illicit sex. # ?uickly became addicted to the rush of feeling good and being wanted through sex. This lifestyle continued for five years. fter college 4od gave me a gift, a trusted friend. His vulnerability and 6

transparency cut through my layers of shame and defensiveness. 8ne day he asked me if # thought # was gay. fter the blood drained from my face, he understood the profound nature of his ?uestion. Ho one had ever asked. 7elieving his trustworthiness, # was honest. This ?uickly led me in a direction of hope. # entered therapy. The counseling went on for about six months. :ignificant inroads were made and # experienced intimacy with Christ. &y therapist"s insight brought to light great broken-ness in my family relationships. &y inability to emotionally connect with my father, even though his physical presence was available to me, created deep wounds of abandonment and feelings of shame as his son. &y identification with my mother became my sole emotional outlet, confusing my identity as a man. # felt like an extension of her. ,inally being able to clearly see these vexing deceptions for what they were gave me new vision for change. Kuietly, healing began. @onna and # were married two years later. @uring our engagement # briefly shared my #ast homosexual struggles and failures. :till steeped in shame, # was unable and unwilling to talk about the past. # allowed no time for ?uestions...ever. :o, we went down the aisle hoping for the best and believing the past was truly behind us...or, behind me. The strains of marriage revealed great insecurity inside me. # began to see my deficiencies as a husband and as a man. #n fear of true intimacy with @onna # looked for something to ease the pain. nd within our first year of marriage # began seeking illicit gay relationships and acting out sexually with other men. This addiction continued for 2 years. 7elieving # had no choices, the shame kept me from confessing my sin. Hot wanting to devastate @onna and others, a new dual life seemed acceptable...at least to me. Considering my past, # knew # could pull it off. # tried many ways to saniti5e my sin. ,or starters, # went into full-time youth outreach ministry. nd secondly, we began a family. Deeping the appearance of health was my ultimate goal. ,or years on end # was convinced # could stop this destructive behavior. s long as # felt sure # could pull it all together in a moments notice, # found some bit of solace. s long as # could stay one step ahead of being exposed or uncovered, # believed # could survive. Whenever the condemning voice of my mind would heap shame and guilt , # would fight depression and suicidal options on my own. # cried out to 4od time and again. 7ut # could not trust Him anymore. # had fallen back into hopelessness and sin. loneness was all # felt. #nternal wrath became my companion and # honestly believed # had to make it on my own. nd the more years # tried, the more years # failed. #n the midst of this chaos, however, 4odBs presence was evident. # see this now. bout the time our second child arrived, my heart began to change. &y ministry focus took a turn toward *the city.* # was now involved with urban 7

ministry. #n serving the obviously poor kids under my care, my understanding and experience of 4od expanded greatly. 4od"s heart for the poor gave me hope. &y friendships deepened and became more and more authentic. Jven though this frightened me, # was attracted to the hope of being known and accepted. ,or me, hanging out with co-laborers who loved and served the poor made me feel as though # could trust these folks with me own depravity. :lowly # began to trust L to trust 4od, to trust @onna. The brokenness became more acute in me and # began to make bolder moves to ease the pain and conflict within. #t almost seemed that any step # made toward opening myself up to 4od was met with greater attack from the enemy. Jven so, seeing !esus" love for the poor affected me deeply and # had a small hope that !esus could reach me. The summer of "E% my prayer life changed dramatically. (rayers like) *your will be done in my life, -ord* and, *do whatever it takes in me, !esus* had never been spoken before. They frightened me. They were too costly. 7ut the stakes for my life and marriage were higher. # needed !esus, desperately. That fall # entered seminary. The focus of the first class was *community.* ;e?uired reading included the book -ife Together by @ietrich 7onhoeffer. Heeding to complete the book, # told @onna # was needing to study at the library. #n truth # was *going out.* #n the midst of this sinful and risky behavior # became frightened. &y eyes were opened for an instant and # saw myself spiraling out of control and going to new depths to ease my pain and loneliness. +et, in my spirit # knew the -ord was calling out to me. :omething was different. #t was as if # could actually hear the voice of 4od, *=Will you stop running6* -ater that evening # went to a coffee shop and pulled out the 7onhoeffer book. The last chapter began, *He who is alone with his sin is utterly alone.* Tears began to fall as # read...a lot of tears. Hever before had # felt so alone. The text continued, *:in demands to have a man by himself. #t withdraws him from the community. The more isolated a person is, the more destructive will be the power of sin over him.* The chapter then unveils the need and power of confession. #t was as if # had never heard this truth before and again my spirit heard the -ord"s voice, *Will you stop hiding6* 7y the grace of 4od # made a call to a dear friend and # confessed my sin and brokenness to him. !esus was with me. # was encouraged to talk with @onna and the next day my confession to her changed our lives forever. Jxposed before her, my illusory and perfected image died. 8ur friends surrounded us and we were directed to seek help through @esert :tream &inistries. # never knew such an organi5ation existed. How, # had been down this healing road before. +et, alone. 7ut this time was different. The -ord"s faithfulness to @onna and me was present through our community. We were loved and supported. These friends understood brokenness and sin. They were not afraid of the mess that laid before them. 8

@onna and # were blessed with opportunities to receive healing. 8ur counsel was to seek healing for ourselves first, then, in time, seek healing for the marriage. Jverything seemed to get worse before it got better. &uch confession and forgiveness was extended. The -ord"s protection and provision was evident and His healing hand was, and continues to be, upon us. The truth # learned about my homosexual affections has helped me immensely. # understand the wounded-ness and pain. 7ut in the end, knowing !esus has brought the healing of my soul. How, establishing the cross of !esus is central to my life. 7y this # mean that only through *death* at the cross can 4od raise up what is pleasing to Him. Jxperiencing the Cross of !esus begins with confession...the ultimate death of sin and shame. 4od can only raise from the dead that which has died. The cross of !esus bids us to die...to the sin we bear, to the outward images we create. 7onhoeffer says, *we experience the Cross of !esus as our rescue and salvation. The old man dies, but it is 4od who has con?uered him. How we share in the resurrection of Christ and new life.* 4od blessed us with two more children. That makes four9 @onna and # now stand side by side, serving the church by offering hope of relational and sexual healing. #n ;evelation, !ohn writes, *now with Christ enthroned with the ,ather...He is releasing a crystal stream, the water of life flowing for all who hunger and thirst.* nd J5ekiel states, Mthat where that river flows, everything will live.* &ay we continue to remember that this truth remains anchored in the Cross. http)FFwww.desertstream.orgF4roupsF/0000>0/A$F@esertG:treamG&inistriesF -ookingG,orGHelpF,reeG;esourcesFTestimoniesFTestimonies.aspxN:teve O$0(ershing $H% $& A"& !ntroduction @esert :tream &inistries provides Christ-centered help for those struggling with sexual and relational problems. 8ur help is founded on the biblical foundation of compassion, integrity, and dependence on 4od. We seek to convey !esus, *full of grace and truth,* .!ohn /)/>3 to broken ones. We provide help by) !'PA"T!() H&A*!() to the sexually and relationally broken. Through biblical wisdom, godly support, and the power of prayer, we help the broken to stand in !esus Christ as their hope and source of healing. We also help them to find their place in the body of Christ, so that their healing can grow into a blessing for others. &+,!PP!() TH& CH,"CH to impart healing to the sexually and relationally 9

broken. 8ur main mission is to help the church to carry out this ministry of healing. We do so by) T"A!(!() PAST%"S A(- *&A-&"S to effectively minister to the broken, especially in the context of small groups. -&.&*%P!() S'A** )"%,PS is @esert :tream"s main offering to the church. We"ve created a number of small group formats that apply to different needs. We provide training for teams seeking to run these small groups in their churches. P"%C*A!'!() T% TH& CH,"CH A(- T% TH& $%"*- TH& *!F&/ T"A(SF%"'!() P%$&" %F J&S,S CH"!ST0 7ecause of moral and spiritual confusion throughout the world, we do not assume that people know 4od"s will for their sexuality and relationships. Hor do we assume they know the grace given to those who cry out for His mercy. The @esert :tream staff makes Him known through declaring how He has transformed our brokenness into a rich source of healing for others. How will they discover His healing unless we tell them6 http)FFdsm.us.churchinsight.comF4roupsF/0000>0/2EF@esertG:treamG&inistri esFWhoGWeG reF#ntroductionF#ntroduction.aspx History @esert :tream &inistries began in /EA0. #t resulted from ndy Comiskey"s 'ourney out of homosexuality and into his true identity in !esus Christ. He and his wife, nnette, responded to their pastor"s call to start a biblically based healingFsupport group in West Hollywood for men and women seeking !esus in light of their homosexuality. The one group became several groups, and ndy began to develop what is now the *iving $aters program. Crucial here was their commitment to the local church, and their calling those they served into identification with Christ through His church. ndy and nnette found that those who pressed into an accepting, truthful church kept on the healing 'ourney= those who relied solely on our more speciali5ed services fell back. Church integration also helped @esert :tream to see that the themes essential to the homosexual"s healing were in truth keys to the redemption of any sinner. Honesty, willingness, confession, forgiveness, effective prayer for deep wounds and deprivations, and learning to set honorable boundaries with either gender applied to the whole church9 s a result, @esert :tream began to include other kinds of strugglers into our groups, including sexual addicts, the sexually abused, and those wrestling with marital problems. The healing of the homosexual became a prophetic witness for more traditional sinners9 Dey influences in the development of @esert :tream included Denn 4ulliksen . ndy and nnette"s first pastor3, -eanne 10

(ayne, !ohn Wimber, the Jxodus network, and psychology at ,uller :eminary.

ndy"s studies in theology and

The ministry expanded nationally and then internationally. @esert :tream currently has a growing number of our church-based programs in over >0 nations. Through many years of serving the church through healing ministry, we at @esert :tream are more convinced than ever that !esus Christ is the answer to broken humanity. &ay we continue to impart His healing, e?uip the saints, and proclaim His transforming love to all who have ears to hear9 http)FFdsm.us.churchinsight.comF4roupF4roup.aspx6#@P/0000>0/C/ 'eet The Staff Andrew Comiskey & ecutive -irector and Founder ndrew Comiskey .&.@iv.3 has worked extensively with the healing of the sexually and relationally broken. Having come to the church broken, he loves nothing more than serving broken ones who cry out for mercy in the church. He founded @esert :tream &inistries in /EA0 while serving on staff at the Qineyard West -os ngeles. @esert :tream relocated from :outhern California to Dansas City, &issouri in $00%. ndrewBs ministry remains fresh as a result of his own commitment to overcome homosexuality and his experience as a husband to nnette and father of four .now3 adult children. He is author of Pursuing Se ual $holeness .Creation House), Strength in $eakness (IVP), (aked Surrender1 Coming Home to %ur True Se uality .IVP3 and the *iving $aters healing program. ndrew seeks to e?uip the global church to become whole and holy, a bride ready to receive !esus. He loves worshiping !esus at :t. Thomas &ore (arish. He marvels at the power of Christ Crucified to bla5e a trail on which broken lives can become whole. He is at times troubled by !esusB call to pick up our own crosses and walk His way in order to be healed. *iving $aters -iving Waters is an in-depth, Christ-centered program for people seeking healing in areas of sexual and relational brokenness. healing, teaching and discipleship series, -iving Waters addresses the reality that we are all broken in our ability to love others well. The goal of -iving Waters is to lay a foundation 11

for sexual and relational wholeness in our lives. With groups all over the world, and with over twenty years of ministering 4odBs healing love, the -iving Waters program is a proven path of healing. -iving Waters is particularly relevant to those struggling with homosexuality, sexual promiscuity, the effects of sexual abuse, codependency, self-hatred, or the inability to love others well. Thankfully, Christ"s capacity to touch and restore us at deep levels of shame and brokenness extends to all of us, regardless of the specifics of our issue. Through the worship, teaching, prayer and small groups of -iving Waters we learn about) R 4odBs powerful love for us and how !esus is central to our hope for wholeness R The depth of our brokenness and our profound need for Him. R The power of the cross to restore our souls, sexuality and relationships R The process of walking out our healing R 8ur place in the church and loving others honorably How is *iving $aters Presented2 -iving Waters is a $0-lesson program taught in a closed-group format. The leaders have been trained and a confidential policy is in place to help ensure trust and safety in the group. Jach meeting includes) WORSHIP S We focus our attention and praise on 4od rather than our problems. THE WORD S -iving WatersB teachings combine psychological insights and biblical truths that help us to know 4od and ourselves better. THE WORKS OF JESUS S Through healing prayer in large and small group settings, we invite the Holy :pirit to heal our various wounds. We bring our sins, and those committed against us, to the -ord who is faithful to set us free. ,oundational to -iving Waters is the reality that 4od created us in His image as male and female. Therefore we value man and women working out their healing together. 4reat healing comes as men and women minister and receive alongside one another, thereby reflecting 4odBs intention and character. . lthough small groups are single sex, both genders participate together in worship, teaching, and prayer in the large group.3 $hat will ! learn2 -iving Waters uses a detailed guidebook that includes teachings, ?uestions and additional readings that help us move from brokenness to maturity. :ome topics addressed include) R R cknowledging our need for 4od How *the fall* affects our sexuality and relationships 12

R R R R R R R R R R R R R

;eceiving the ,ather"s love Who we are as men and women The power of the cross and confession ;enouncing our idols ;econciliation between men and women ;oots of gender brokenness Healing from sexual abuse ;estoring the true self through the cross Inderstanding and overcoming temptation 8vercoming sexual addiction Jmbracing the church as our healing community 7uilding healthy relationships Walking as mature Christians

!s *iving $aters for me2 #f the following statements describe your heart for hope and healing, you may want to consider participating in -iving Waters) R desire to deepen your relationship with Christ R desire to grow in your identity as a man or woman of 4od, allowing Him to reveal the good of your sexuality R willingness to face the sinfulness of your present state and the painful realities that led you there. This involves exploring hurts from your past specifically related to key people in your life, such as your parents R willingness to be open and honest with others about your brokenness, including sexual feelings and practices, as well as issues of identity and emotional immaturity R willingness to receive the healing ministry of the Holy :pirit in these deep areas R desire and willingness to walk free from sinful patterns R desire to grow in your relationship in the body of Christ Click here to find a group in the I: or here for an international group. ,or more information email us at info3desertstream.org. http)FFdsm.us.churchinsight.comF4roupsF/0000>0/C%F@esertG:treamG&inistri esFWhoGWeG reF ffiliatedG(rogramsF-ivingGWatersF-ivingGWaters.aspx Training !nformation1 Contact email1 *$Training3desertstream.org $hat is taught2 (articipants will become familiar with the -iving Waters program and its $0 lessons found in the Livin Waters! Pursuin Se"ua# an$ Re#ationa# W%o#eness in C%rist guidebook. The -eadership Training :eminar e?uips men and women for effective ministry to the sexually and relationally broken. #t is an intensive training, including a 13

shortened experience of the -iving Waters program with small group participation as well as practical instruction. Workshops will be taught on a variety of issues such as)

Jffective (rayer &inistry Inderstanding and praying for the healing of sexual abuse and sexual addiction ;eleasing -iving Waters into your church #ntegrity and boundaries

$ho is eligible2 -iving Waters Training is made available for those in leadership, whether in healing ministry, an existing -iving Waters group, or a pastoral position. (riority will be given to teams of two or more people attending, with the intention of serving together. -iving Waters is a large effort that rarely can be accomplished by one leader alone. That is why we urge you to attend with at least one other. s part of the application process you will need to submit a letter of recommendation from your overseeing pastor or the existing group coordinator. s one who will be leading others through a healing process it is expected that you have entered into your own process of healing and have found freedom in your ability to relate in Christ-centered relationships. $hy get trained2 8ur world is a sexual and relational mess. 8ur churches can be the best places to bring healing and order out of the chaos. 7ut we as healers need healing too. The main emphasis of our time together will be personal healing for you. s we learn to enter into the healing process together, we can learn how to heal others. Trainin is re&uire$ in or$er to 'e a rou( )oor$inator* $hat is the cost2 The costs are as follows and include all meals, accommodations and seminar materials) --:tandard ;oom, $ per room, $ twin beds..............TE00.00 per person --(rivate ;oom...............................................T/$00.00 per person .priority will be given on a first come, first serve basis3 14

,or more information click here. $hen can ! get trained2 8ct. $Cth- Hov. $nd, $0/$ !uly 2th-/$th, $0/1 Hovember /2th-$$nd, $0/1 http)FFdsm.us.churchinsight.comF4roupsF/0000>0/%%F@esertG:treamG&inistri esF-ivingGWatersF-WGTrainingG#nfoF-WGTrainingG#nfo.aspx FA+4s Am ! eligible to a##ly2 -iving Waters Training is made available for those in leadership, whether that leadership be in healing ministry, an existing -iving Waters group, or a pastoral position. (riority will be given to teams of two or more people attending together, with the intention of serving together. This includes those who are already implementing -iving Waters back home, or those who are planning to start after the seminar. -iving Waters is a large effort that can rarely be accomplished by one leader alone. That is why we urge you to attend with at least one other with whom you will be leading the group. (reference is given to those who have been through a @esert :tream group .-iving Waters, CrossCurrent, :alt3. However, if you are looking to start a new group in your church and have been encouraged by your pastors to be a part of the leadership team you are eligible to apply. s part of the application process you will need to submit a letter of recommendation from your overseeing pastor or the existing group coordinator. #f you are coming with the goal of (astoral 8versight you do not need to have completed a group. s one who will be leading others through a healing process it is expected that you have entered into your own process of healing and have found freedom in your ability to relate in Christ-centered relationships. Those still bound by compulsive behaviors are not encouraged to apply. Can !nternationals attend2 -iving Waters groups are actually run in many countries. We ask that you attend the training in your country. #f there is no training in your country, we ask that you attend the closest one. ,or more information on #nternational 4roups, click here. How do ! a##ly2 +ou can apply for the training on this website, click here to apply.

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$here will ! be staying2 The training is held at :avior (astoral Center. $hat is the schedule2 +ou will receive a copy of the schedule after you have been accepted. the schedule is available by clicking here for additional information. $ho will be teaching2 The staff of @esert :tream &inistries along with -iving Waters leaders from all over the Inited :tates will be present to teach on a variety of topics including &other Wound, ,ather Wound, &inistry to the :exually bused, -eading -iving Waters, :exual ddiction, ,orgiveness and many others. 8ur leaders have been trained and have been coordinating groups in their home churches for many years. -o ! have to stay at the venue2 +es. The schedule and dynamics of the training re?uire everyone S even locals S to stay at the venue. We want this to be a set apart time in which you are focused on you and not the goings on of everyday life. Are meals included2 +es, all meals are included in the cost of registration. $hat if ! have dietary restrictions2 The staff will try their best to accommodate all special dietary re?uests. (lease advise the training administrator of personal dietary restrictions in advance, via email) lwtrainingUdesertstream.org $hat is SA*T2 :alt is a $0 week support group for men bound by sexual addiction. s a discipleship program, :alt teaches men how to achieve sexual purity. :alt achieves this by providing well structured accountability, teaching the value of spiritual disciplines and by providing a place for men to receive healing prayer and encouragement from other men in the group. #n this context, men get free and gain the tools to stay free. They become the salt and light of the world. http)FFdsm.us.churchinsight.comF4roupsF/0000>0/2/F@esertG:treamG&inistri esF-ivingGWatersF-WGTrainingG#nfoFTrainingG, KsFTrainingG, Ks.aspx !nternshi# !ntroduction The internshi# #rogram seeks to1 16 copy of

--#mpart the values of @esert :tream &inistries. These include) intimacy with 4od, confession, intercession, fasting, listening prayer, and further personal healing through community. --(rovide opportunities for leadership growth through practical ministry experiences. --#mpart the leadership values of @esert :tream &inistries though studying the re?uired curriculum, participating in leadership courses and group meetings with the #ntern @irector and @:& staff. At the end of the internshi# #rogram we believe each #artici#ant will1 -- @eepen their personal relationship with 4od. -- @evelop and strengthen their spiritual gifts. --7e e?uipped to lead @:& programs. --@evelop a strategy for introducing @:& programs in their church or strengthen existing @:& groups. -- @evelop leadership skills for ministry to the sexually and relationally broken. $e believe that -S' #rograms are to be established and rooted firmly in the church. !t is for this #ur#ose that we invite you to consider #artici#ating in the -S' internshi# #rogram. http)FFwww.desertstream.orgF4roupsF/0000>0%11F@esertG:treamG&inistriesF# nternshipsF#nternships.aspx CrossCurrent CrossCurrent is an introductory level group for people 'ust beginning to explore 4od"s perspective on sexuality and relationships. This program is ideal for ongoing ministry to newer Christians and as an evangelistic tool. Click here to find a group in the I: or here for an international group. ,or more information email infoUdesertstream.org. http)FFdsm.us.churchinsight.comF4roupsF/0000>0/C2F@esertG:treamG&inistri esFWhoGWeG reF ffiliatedG(rogramsFCrossCurrentFCrossCurrent.aspx 17

Salt :alt is a $0 week support group for men struggling with sexual addiction. We believe that !esus is the answer to any sin including the sin of addiction to lust. Weekly meetings include worship, teaching and small groups where accountability and prayer are offered. :alt uses the *,alling ,orward* textbook. Click here to find a group in the I: or here to find an international group. ,or more information email us at infoUdesertstream.org. http)FFdsm.us.churchinsight.comF4roupsF/0000>0/CCF@esertG:treamG&inistri esFWhoGWeG reF ffiliatedG(rogramsF:altF:alt.aspx

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