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TOWARD A TRANSFORMATION MODEL

ROBERT W. BABCOCK

Master of , Waterloo Lutheran Seminay, 2000

Submitted to the Faculty of Waterloo Luthenn Seminary in partial fulfüment of the requiremenb of the degree of Master of Theology in Marriage and Famüy Studies

Apd 2000

(c) Robert W. Babcock 2ûûû

PARTIAL COPYRIGHT LICENCE page i Abstract . Tbis paper begins my penonal joumey toward developing a transformation modeî specifcally geareà to my approach to Christian pastoral counselling.

. The model seekr to integrate Scriphires with schools of psychotherapy without compromising either. The model explores my beîief as a Christian that Cod sustains humankind; Cod plays an important rok in health and, by extension, in Christian counselling. The idea for tbis paper came from my counselüog practicum in a pastoral counselling centre where Scriphires were not used in the eoraseUing program. Rogerian philosophy dominated the program with ninor interventions from other psychothcrapies. . Tbis paper look at the response of psychotherapy and Scriptures to human nature with the undentanding that a counseflor's definition of human nature determines the school of psychotherapy choscn. . Interviews at pastoral counseUiag centres and a litentute selectioa signalled the use of the Scriphires in pastoral counselling to be contentious. At one end of the continuum writers contend tbat there b no place in couaseUing for Scripture; at the other end

Christian writers beüeve that to use humanistic psycbotherapy is borrowing from the

Devil. Soiecounseiüng centres do not use the Scriptum in counselüag; othen use them when clients feel a aeed. . Scriptural pmepts forn the philosophicrl base for the transformation model; the model uses the knowleâge base and applications provided by schools of psychotheripy. page ü Table of Contents

Introduction page üi

Toward a Transformation Model, an Overview Page 1

Human Nature page 13

Cenerai Revelation page 25

Some Serious Concerirs page 39

Case Study page 59

Review of Case Study page 69

Toward a Transformation Model page 74

Transformation Mode19sFramework page 91

Integration of Psychothcnpy and The Scriptures page 110

Representatbe Stances in Literrtwe page 123

Conclusion page 126

References page 128 page iii Introduction

The Author

1am fiif"-eight years old and an oràained BaptWt minhter. Thirty years in railway marketing marked my fvst career. During that time 1 acquired an undergraduate degm with a major in religious studios. In 1995 1 graduated with a Master of degree from McMaster Divinity College. 1 pastored part-timc in a smill near Duanville,

ON, until December 1998. In the sp~gof 1998 1served also as chaplain at the McMaster

University Hospital. 1 am mrrried and have three grown daughters.

My basic assumptions for this piper began with my family of origin where I listened to my mother read the ; before 1could read 1spent bours looking at Bible pictures.

From this experience with my mother and a Wetime of religious education that she encouraged, 1cultivated the following assumptions: (a) Seriphires reveal glimpsa of both funetional and dysfunctional lifestyles and therefore represent n suitable source of data for

Christian pastoral counseliing. (b) is 's son and became incarnate to demonstrate to humanity a way to live life in harmony with Cod and with onese@ Christ's teachings and the biblical record of Ris living eumple provide a mode1 of We for Christian pastoral counseliing. (c) The Holy Spirit, who Christ sent to humanity, creates the possibility for humanity to con~cioualyexperience Me both on a horizontal plain and on a vertical plain; this experience can kad to signiTicant positive changes in cognition and

behaviour; therefore, I considet vertical communication with God aa the major verthat enables clients to rcleh their potentia! iii Cod's purpose. (d) 1assume that tbis power for change is avaiiable to ail human beings, but sowmay choose not to consciously invite God page iv into theù lives.

Toward a Transformation Mode1

1attempt to determine the possibility of the Bible serving along with schools of psychotherapy to fonn a Christian therapeutic counselling process. As a Christian couoselIor, 1 want my couoseiiing process to reflect my Christian perspective. 1 have designed the model to apply biblical precepts through the school of psychotherapy tbat best

TitJ clients' needs. 1have theorùed that a client is a story in the making and that story, when shared, is shared at a pbysical, metttaUemotiona1 and spiritual level. These components eannot be separateà out to identify specifically how each contributes; nevertheless, the tdling of clients' stories may present as warped to one component area more than another. For example, clients may present an intellectun1 fmmework hiding to some degree the emotional and spiritual aspects of their We experiences. Holiatic therapy requires that counsellors and clients work to achieve an Uthou relatiansbip when the three components anachiowledged in psycho-social interaction. This understanding occun as counsellors immene their conscious minds in the client's shared personal stocks. These three components affirm humaa value based on beloiging. The model emphasizes human value baseâ on belonging. Ciients and counseilors belong to God and their bigh value and healthy selfeteem are gifts of grace. My hypothesis suggests that individuab neither captain their ships of üfe nor do they need to serve as vichs of circumstance.

In the CliDical Haadbook of Pastonl Counselliqg Browning suggests that pastoral practice can be iabelled pastoral gare, pastoral counseiling and paatoral psycbotherapy.

Each category defines a f~usfor pastoral practice: (a) Pastoral are b more inclusive and Page v seives a11 age groups in every venue. UPastoralcire must hold together reügious, ethical, and psychological perspectives. It brings the full witness of the Christian Community-ven the monl perspectivtto each interpersonal exchange (p. 5). (b) Pastoral counseUing focuses more on individuils and their specific problems.

". .. the problem entails some conflict, ambivalence, or depression in the person's capacity to act freely and confidently. The major new develo~meattbat bas

motivated the foundinn of the aastoral counseiiae movement bas been the insinbt

tbat most human ~roblemsare various mixtures of both connicted human freedom

and monl and relinious discernment [emphasis added by author]. (p. 6)

(c) Putoral psychotherapy, according to Browning, is more specialized and takes place outside the confines of church coagregations.

"It addresses more completely than does either pastoral care or pastoral counseling

the psychological and developmental obstacles within a person's Me which may be

impediments to ftee and confident thinking, decision making, and action. Hence

pastoral psychotherapy resembles, as its iame suggests, more nearly the goals of

psychotherapy in general. Thb is why it is sbaped so signideantly by some of the

analytic tools and interventions devhed by secular psychotheripeutic theories. (p. 6)

Browning in the above dincnntiation alludes to secular psychotherapy without defuihg it.

Be does, however, esclude it by this statemeit: ". .. pastoral pryebothenpy is still pastoral because it takes place rithin the moral and religious assumptive world assoeiateà with the

Judaco-Cbrintiui mditionS (p. 6). Browning also makes the conidon between the term pastor and . page vi A sigaificint block of counseiiing not yet defmed is sccuhr psychotherapy. Hurding

(1985) borrows this definition from Thomas Szasz:

.. . Psychotherapy is the name we give to a particular kind of persona1 influence: by means of communication, one pemon identiri~edas the psychothempist ererts an

ostensibly therapeutic influence on another person identiricd as the patient. This

process is, of course, but a special member of a much Iarger class - indeed, a class so vast tbat virtually al1 buman interactions fa11 within it. In countless other situations

people influence one another. (p. 22)

In a secular setting, religion would not play a sipificant role in the therapy. My stance in this paper is toward pastoral psychothenpy as defined above.

Content of DaDer.

In chapter 1 1 defie the transformation model and give an ove~ewof the traiisformation proc~s.In cbapter 2 1view human nature from the insights of humanistic psychotherapy and . Cbapter 3 discusses the bridging of these contentions' perspectives with the concept of general revelatioo. In chapter 4 1 discuss the concerne expressed by J. and otheis about the integration of psychothenpy and the

Scriptiires for the purpose of counselling. The case study in chapter 5 demoastntes a theological construct for the counselliig pmcea. The review of the case study sheds some doubt on whether or not this partkular Christian approach to counselling meets therapeutic requiremenb. Chapter 6 developr the pbiiosopby and Scriptural base tbrt support a transformation model. Chapter 7 looka at hou tbm psychotheripics can be used as part of a tmnsfomation model and discusses what Gan be expecteà from page vü counseiiors who counsel ushg a transformation mode1 The transformation mode1 1 envision b not about quoting the Scnpturea nt clients; it is about studying the Me of Christ and gleaning and appiyhg the techniques and relational quaîities that modelkd.

Chapter 8 sets up a biblical situations as ione-session counselüng case study. 1 composed tbe case study in verbatim format. The Uterature representation 1 reviewed is categorùed by contextual motivation. chapter 1

TOWARD A TRANSFORMATION MODEL

An Overview

Concept defined.

I beseecb you therefore, brethreo, by the mercies of God, that ye present your

bodies a living sacriTce, holy, acceptable unto Cod, which is your reasonable

service. And be mot conformed to this world: but be ye tmnsformed by the

renewing of your mind, that ye may prove what is that good, and acceptabie, and

perfect will of God. (Ro. 12: 1-2)

Holy Scriptuns present the fundamental concept for a transformation model. This paper seekr to discover how I could develop that fundamental concept in counselling applications. 1 do not assume that there is a lack of good counselling models. Rather, 1 attempt here to begin the process of detemining, in my own mind, what may work effectively in my counsefling practice. In other words, what would a pastoral Christian counselling model look üke baseû on my penonaüty, my belief system, and my capacity for social interaction? I am attempting to move away from Adams' (1986) focus on to

Christ's focus on grace, to move from spiritual pathology to spiritual potential, from evaiigelistic fervuut to client-centred sencitivity. For an eff~tiveuse of the Bible in

Christian counselIing 1must uideiatand the scriptural appkations. For example, hvo versa from Romans defme the purpoie of the transfomation model. What do the verses mean and can they be idopteâ for today9swestern sockty or do they need to be adapted?

Can these versa ôe appüeâ effectiveiy in pastorril Christian counselling? Page 2 1beseech vou.

Paul urgently appeals to wayward Cbristians to turn back from their sinful ways.

1s this an appropriate counseüing approach? Would it be effective? A bypothetical example serves to ülustrate the case. A client named Bill [fictitious name and client] cornes to a counseUor with P problem. Bill, a Christian, b seeing another woman and bis wife found out and wants a divorce. The ciient [Bill] does not want a divorce but neither is he really interestcd la giving up an exciting part of his üfestyle. Counselüng sessions became part of Bill's agenda when his wife threatened to leave him unless be received counselüng and terminated his iliicit iffair. Under the circumstances, wül an urgent appeal for Bill to consider his Christian cornmitment to his wife be effective?

Brethren.

Jesus taught His Disciples to address God as 460urFatber." Cbristians are called children of God. What does it mean to be a child of God in a vertical nlationship with

Cod? What does it mean to be a child of Cod while on a horizontal relationship with other

human bcings? Clients in Christian counseliing need an awareaess of the meanhg of their

relationship with Cod and othen. As a counsellor will it be appropriate to talk to Bill

about what that means? WüI Bill be open to iostmction fmm a Christian brother or sister

[counsellor]?

Mercies of God.

1 beliwe Cod invited humankiiid to grasp the Transcendent because Gad is

mcrcNul. How nül clients understand thb mercy? How can it be presented? What does it

look üke in a counse~gmodel? Does the counseiior model a demonstration of merry? 1s Page 3 mercy a pmctical concept? BUI, the Christian client, appeam to believe that no matter what he does God WUforgive and forget. Will Bill mlly be moved to change bis behaviour if the counsellor reviews with BüI the great price Cod paid to redeem Bill? WU1

Bill honour God's expectation for BU?

Prescnt pur bodies.

What does it mean to present your body and for what purpose? are asked to live their lives with Cod as their first priority. But what does it mean to sacrifice?

What would be sacrifîced? The Apostle Paul gives the answer that Christians' iives respond to of Christ. Sacrifiire denotes goiag in an unnatural or transcendent direction. This means giving up bad habits to embrace a new style that is congruent with a person's belief qstem. Biil engages in an affair and enjoys the experience. Bill experiences bis wile as boring. She no longer exhibits mystery or excitement for him. The Christian pastoral counseUor tells Bül that by fleeing from his marital responsibilities he is thwarting

God9swül in bis lite. And if Bill and his wife together sought God's will Cod may be gracious and restore the mystery and excitement that once played a part in their relationahip. Will BU1 be interested?

What do Christian cüenb understand ibis to mean? Does it mean claiming Jesus as

Lord and Saviour? This is where Seriphire enters the pichin. It seems to me that if the

Christian cou119eIlor is asked the question, %bat is acceptable to Cod?" the Christian client asaiines that the counseiior anmers from am understanding of the biblieal eontert.

But BU attends counreiiing under doms; is it possibk that BUI is mon interestcd in what Page 4 is acceptable to bimseîf than to God? Bill presumably alnady knows the bibücal teaching on th* matter and has made bis choice to the contray. Will opening the Scriptum to reiterate God9swül effect a change in Büi?

Reasonable service.

Paul considers his requesta reasonable, but that is Paul's interpretition of what it means to be Christian. Can it be erpected that Christian cîients and Christian counsellors will ree it that way? And what does it mean for mental and physical health if counsellors and counsellees don't respect the spiritual component? 1s there a direct cause and effect relationship? Wü1 Bill make the conneetion between hb marriage bmkdown and his self- intemt? 1s God really vital to Bi11 in shaping Bill's behaviour?

Be not conformed to this world.

Paul Iaments tbat the attractiveness of sin makes it difficult for humans to thwart sin. Does this mean Chat it is sinful to enjoy the colour and perfume of flowen, the cheerful sound of birds or the sound of a bubbüng brook? No, the Bible talks about shunning pride, envy and Iust. These are the serious penonality flaws that prevent humans from reacbing Cod's potential for them. But because these powerful self-serving drives are so much a part of buman nature they are diff^tctalt to change. When Bill understands that by eheating on his Mehe bas suecumbed ta the world's value system, will Bill then desire a change?

transfornieà,

I bave caMthe model iinder development the transformation model because the model facilitates a transformation process. But what does it mean to be traarformed? Page 5 How does this happen? 1s it a Iegitimate experience? Can it be expected that evey client wül be transformed? Paul dom not seem to be tahgin these verses about bis miraculous experience on the road to Damascus. Rather he is implying that transformation b a process and therefore is intentional and continuous throughout life. Will this process seem too arduous for Bili?

Renewinn of the mind.

The Interpnters Bible states this about Paul's use of the word, Umind":

It is often argued whether Paul thought of penonaüty as having three basic

elements-body .. . , sou1 .. . ,spirit.. .- or two.. .. but on the whole it seems likely that he associated U30uIncloseiy with b611esh"and thought of both as set over against

what could be called "mind," 6bconscience,"%eart,>' Uspirit," or more vaguely Vhe

inner man." (cf. Il Cor. 4:16), vol. 12, pg. 502)

This arbitrary division of penonality ~uggestsa polarization between Our nature aod tnnsforming knowledge. The %mer penonw,the 66consciencew,desires nt some level of conviction to celim thh hinsforming power; but there is another powerîul part of our being that dissuades the interna1 decbion centre from fuîfilîing %mer penon's request for spiritual webbeing. Ultimately, in understanding this concept, the mind chooses the course for action. What then determines how the mind processes the barrage of stimuli that constantly assault it? Godd'sword as found in the Bible helps this interpretive procas.

For me tbb activity consisb of hvo stages: (a) actively prrscnt in meditation with Cod and

(b) actively present in "our reasonable service." WU BiU be interestcd in pirying or attending Christian marital support groupe and in applying biblical priaciples to Lis marriage?

Clients' choices reveal the precepts, (belief systems] that control the interpretation and application of aU input into mental, physical and spiritual health. Spiritual health, like physical and mental health, impües a state of weU-being. This means that spirihial health requires a person to function toward congmency, a belief system that aCfirms lifestyle.

This transformation model incorporates the precept that God created humankind, and He desires to be present for humans in good times and bad. lndividuals, however, must cboose an awareness of God from among a11 other choices. We leam this lesson from the bibücal record of and Eve and from the life of Christ. Aumans choose weU or badly. The procesa of choosing is active and polarised. With certain exceptions, [when the mind is incapable of such choice), the mind sorts behveen a perception of sin, [unbealthy datai, at one pole and righteousnesa, [healthy data], at the other pole.

1definc sin as a human response that denies Christ and the pattern of Me highüghted by Bis teachings. Righteousness is the human response that claims Christ as

Lord and Saviour and seeks to Lein the wiil of Cod as found in the Bible. For example,

Christ teUs us to pray for those who despitefuiiy use us (Mt. 544). Sinful bebaviour responds to abuse witb abuse. Righteously motivateâ behaviour mirrors faitb in God; faith encourages humans to follow Gad's iostructions and to trust Cod to work things out. Paul suggesb that human behaviour foeuses on self-preservation whether it be for We or self- esteem. II dom not seem natuml for humankind to se& God first and to trust tbat He knows best for OUT üves and that He is willing to share tbat knowkdge with us. For this transfomation of chitacter to happa, ciientr need a motivational attitude that tronscends Page 'l self-inclination. Transformation requires an expanded worldview that removes individuah from a perception of being the centre of the universe.

Faith empowen individuais to reaeh beyond theù prcsent perception of experiences to establlsh new thought processes. Faith grasps the reatity of Christ and processes experiences through the miity of this communion. Faitb in Christ denotes the thorepeutic thrust of this trailsformation process. Transcendent faith refuses to accept past experience as the ody pattern for a healthy response to life. This transcendent faith transfers reliance from self to Christ. Faith does not disable individuab and make Christ a crutch. Faith acknowledges that individuals are finite and dependent for the development of their potential on the infuiite Creator.

The transformation process is first comprehended and then practised. Jesus tells

Nicodemus, UUnlessyou are boni again you will never sec the Kingdom of Godw(Jn. 3:3). I desire a transformation model to facllitab this process for my clients. The transformation model offers a Ieaming proeess that employs an intentional wilk with Christ. The model dlows clients, in this journey, to binerentiate between mental processes and physical mponses in conjunction witb spirihial growth. Al1 thm human ekments unbe experienced as contributon to holistic health. Reality ~uggeststhat human beings cannot separate out these elements for controllcd experiments, but they can choose to regulate them towards a perception of weli-being. The transfomation model empowen clients to seek the Power that W greater and extemal to human capacity. Counsellors encourage clients to focus on Christ as the one who desires to intemene in human activities; this requires the mental and physicil elemenfs to be bmught into submirsion to the Musion of Page 8 the transcendent Power.

But wbat is the venue for this type of Christian counselliag? 1Ieamed that not ail pastoral counselling centres present a Christian position. Like many people, 1 equated the term pastoral with Cbristianity wenoted above that Browning aho makes this connection]. The term, however, may be more descriptive of a counseliing style than a faith statement. Nevertheless, 1became interested in whether or not the Bible could be used in pastoral counselling centres. The transformation model provides a means for clients and counsellon to dialogue from within the comfort zone of their belief systems. Such a model encourages clients and counsellon to step beyond themselves into the mystery of possibiiity. Is there a usefuImess for this type of model in an interfaith pastoral counoeliing centre? What altered thinking b required of individuab to motivate them to avail themselves of this opportunity for change?

The motivation for change must corne from the individual. For motivation to activate change in clients, clients must be able to fit the incoming vatriables into therapeutic conpartments: physical, mental and spiritual. To begin this process counsellon must be wihgto introduce and teach about the importance of clients' spirituality while clients must be open to incorporate the work of the Holy Spirit. Because of the requinment to bring focrs to the Holy Spirit, the venue may requite a pivate practice or a Christian counselling centre. As weU, an understanding of how the mind processcs information prepares couasellors and clients to comprehend new information. Fmman and Fmman in Essential Psychothe- (1995) under the section aCogaitive Behaviourism", outline how individuais =pond to am idormation. The miad processes information based on its Page 9 programmed response to the stimuli from lifc's erperiences. Sometimes new information is distorted and this may lead to functional dilficulties (p. 191). Human development depends on adapting stimuli to secun human suwival. Individuals, convinced of positive change, filter stimuli such as the environment, family of origin mernories, and culture to create and sustain positive change. Therefore, the objective and the journcy to that objective must be clearly understood by clients and counselling centres. The transformation mode1 facilitates the process to encourage replacement of maladaptive functioning with adaptive functioning that naponds to their health genented reference points, [a famüiar feeling about well-beingl. Transition behveen malfunctioning behaviour and fuactioning behaviour requires recognition by clients of these reference marks. Othemise, clients may choose not to participate. It seems that some clients make wrong decisions within their comfort zone to avoid the panic of possibly losing their perceived control of the context.

This situation occurs when guideposts along life's journey change too frequentiy and cause clients confusion. But maladaptive bebaviour, disguised by a form of functional behaviour, may preclude the perception to distinpish low functioning behaviour. Tbis form of maladaptive bebaviour is probably the moA difïicult to change because it does not cy out

Cor cornetion. But even this subtle and Iess helpful behavior can be dlncnntiated if brought under the scrutiny of a clear frime of reference.

Clients observe spirihul triosformation in themselves when they Iearn to llter the thought pmcesses that Iead to behaviour through a mctivated belief system. Whei cknts reake that their spirihidity can become a dynamic health romponen&they wül more readiiy accommodate this procas. They begin to learn that when eaten üvcs He page 10 cornes as a friend, an encourager, and brings hope. The focus in counselling changes fmm client despiir to client hope. Ciients leam that health is not about naching within themselves for the power to heal; they Iearn that by reaching up for help Cod Ltewenes.

Clients Iearn what it means to have a consciousness of God within themwlves, friends together hckiing the complu patterns of üfë. Counsellors and clients build a faith based on new experiences and begin to learn tbat apprehending the Spiritual reality bas become their greatest reaource for well-being. The transformation model focusses on Christ as the introducer and sustainer of the Spiritual relationsbip with Cod. The tbeoiy behind the model emphasizes Cod's wiilingness and availability in time of clients' needs. This replaces the phiiosophy that medicine or human effort rlone causa healing to occur.

It seems to me for this transformation model to be useful in counseliing requires a certain type of counsellor. Counsellors must be in awe of the mystery of God and Ais creation and dependent on His sustaining power. They must be open to allow that mystery to teveal ibelf to them from within themselves or tbrough the client. Spiritual discernment and an expectation of God9sinvolvement are primary attributes of transformation counseiior. The transformafion model U a proeess model that seeks to discover with clients what Pinnock (1992) writes about in A Widencss in God's Memand what Wilkinson

(1992) focuses on in bis model, The 7 Laws of the Leamy. Wilkinson stresses tbat

spirihiaiity is contagious. Teachers/co~nsellorsdemonstrate thb spiritual reality when they corne alongside students and clicah as frienda Fricnds encourage potential €rom each

other. For Willrinson, this happena when a spiritual eonnection tesults in the tramference

of mutual love. The experknce for counrelloia and cüents b a hobtic mUty of an Vthou page Il relationsbip.

The Scriptum soundly support this process. The Scriptures refer to the need to change thoughts, attitudes aud bthaviour if one b to serve Cod in righteousneas. The

Seriphires nake the point dramatically through the concept of God incarnate in Jesus, the crucira, and the resurrection. The faiïen human nature requires the intervention of

God to create positive change* The proceas, once begun, continues for the life of the individual. The transformation model claims reality for the biblical process of becoming our potential in and through Christ. The Apostle Paul reminded the early Church that transformed Iives proved that the Holy Spirit worked in the lives of individuals (Zd Co.

917). The Apostle Paul reproved, reminded and exhorted early Christians that transformation memt being more like Christ (Pb. 2:5). Problems existed in the early

Church when Church memben refused to follow Christ and Bis teachinga. Dysfunction in the lives of individuals and families occur because individuals and families live Iives counter to tbeir intended created purpose. Created purpose can be defined as the reason for being according to a beüef system. Clients experieice adaptive functioning when their consciaus effort appropriates the positive tenets of their belief systems. The tmnsformation model atteapts to facilitate the pnctical heaiing application of a belief system. The model examines belle€syatems through the eym of clients. The model funcfions to help clients sort out what ia helpful, and what is not, and to develop tbose tenets that support the healing process.

The nest ehapter discumes humaa nature. AU counseUors consciously or uiiconscioudy identify and solidify a phhsophy of huma nature to heip thcm in tbeir page 12 page 13 chapter 2

HUMAN NATURE

Humans observe human nature but do not understand fully its complexities.

The Seriphires record that Jesus was birtheà by a young Jewish woman and was born wiihout sin. Jesus possessed a buman nature untamished by the genetic birth defect of . Jesus modelied a human nature devoid of sin; He also understood human nature undermined by sin. Jesuo represented the ultimate goal for humanity and mirrored the ultimate human dilemma, the seriousness of the "original sin" defect. Jesus manifested the bipolar reality of human nature. Although He took on Himself the potential to sin he nevertheless avoided doing so. Humanity born into sin, on the other band, strives consciously or uaconsciously for a transcendent nature. This dynamic tension causes individuals to have both the capacity for good, healthy choices as well as wrong, unhealthy ones. It is this ongoing stwggle that describes my view of human nature. Poor decision making within and tbrough this dynamic tension contributes to deprovation in the physical, p~ychologicaland spiritual makeup of what it means to be human. A good understanding of human nature clean the path of obstacles preventing heaiiag. Al1 schools of psychotherapy begîn by givhg defmition to human nature. In developing this chapter, 1 have relieci heavily upon DeCarvalho9s(1991) to interpret the intent of the founders of humanistic paychotherapy to defino human nature.

Decanalho (1991) quotes Abraham Maslow: uEveryone, even the year-old chiid has a conception of humm nature, for it L impossible !O live without a theory of how people wili [email protected]). Maslow continues with the theoy that no matter who neare or page 14 what ne do, we ail operate from a predhposition of what it means to be human. An internally mapped behaviour pattern directs human responses to Iife's experieaces.

However, humans deny the existence of this mip and take great care to protect tbemselves so that they are impe~ousto amknowledge. Maslow maintains that human beings pay more attention to the prompting tram this critical map than any acquired formal training.

Maslow offeen a rationai declaration about why human nature respoods as it doea. He suggests that most bumans have experienced hearing that inner voice that informs them how to respond relationally. Mentherapists empathetically walk with a client according to the client's private mental map, meaningfd dialogue apprehends the client's psychological journey. Some determination can be made as to the psycbological destination and what that may mean. Interested counseilors focus on clients in their journeys rattier tban on their pathologks.

DeCarvalho (1991) credits Abraham Maslow, Car1 Rogers, Rollo May, Gordon

Ailport and James Bugental for packaging this humanistic psychology. Humanistic psychology derives its name from itJ purpose. Thb psychology of human nature attempts a holistic understanding of human nature. Wbereas the Freudian mode1 categorizes percions according to dysfunctional behaviour pattema, humanistic psychology honoun cüents as human beings, individuab active in the process of becoming their potentials. The founden of humanistic psychology agreed on this shift in focus. Agreement broke down when it came to identifjing the cause of behaviour, espceUUy dysfunctional behaviour. Since causes are elusive, therapists need a the0y that substitutes for cause, a tbeory that makes sense of human nature. This theoy becomcr the foundatioii from which therapisb counsel. page 15 For a theory about human nature and humaa behaviour to mike sense, it must pass through counsellors' belief systems. Some beliefs, [worldview as coaditioned by belief systems], are held in common by vsrious faith groups such as , Cbristirnity,

Muslim, Hinduism and othen. Beyoid this commonality, 1beiieve counseIlors and clients possess unique belief systems. Therefore, counselihg that eugages the idiosyncratic nature of clients' belief systems empowers clients in the agency of healing.

But human nature is comples and the humanistic founders contributed substantirlly to an undentanding of that nature, a nature we posses, caa analyse, and describe. DeCarvalho (1991) describes Allport's beüef as follows: "AUport believed that even eclecticism would fa11 short in describing human nature. Human penonality was, for

Allport, the unique pattern or agglonieration of generic attitudes, formations, or traits operating within the personw@. 85). Allport explains human natun using different words but maintains Maslow's theory, [Uinstinctoidinner corew],(p. 86), a unit prognmmed by the manufacturer, [creatorl, and sealed to prevent tampering. Allport settled on eailing thip conglomerate %ait." He describes a trait in greater detal to expand, yet confine, thh compler kld. Maalow believes that within the human core fimctions a command qstem that makes demands on the human psyche to direct sell-development. For deveiopment to occur requires the humai psyche to comprehend, or at Ieast seek to understand, the mysteries of the cosmos. This higher function nithin the human corn mebphorically reminàs the sou1 that not only can the sou1 naUr, t can soar with the eagles. There ir a fmctioning polrrity: grouiideci and yet desiring ta fly. Maslow seema to be saying that buman motivation seeks to transeend human nature whUe holding to huma. nature. For page 16 Maslow, human beings who do not recognize and engage this transcendent potential exhibit

dysfunetional behaviour. The dysfunclon reveah itself in dbtorted judgment in values

and ethics in relations to others. 1believe Maslow to be saying that basic human nature,

without the transcendent component, functions inappropriately in an Ythou relationship.

Without an Uthou relationship, seifuhness, a primary negative human ehancteriatic,

eventually does hann to self and others.

Rogers agreed in part with Maslow and the other founders of thk system of

humanistic psychology. Rogen too discusses the transcendent nature of the organism,

[humans], that evolved in the deveIopment of consciousness. Decarvalho (1991) hterpreb

Rogers as ruggesting that humans consist of organhms that in a healthy state seek only to

reproduce themselves and work to muimize their positive potential. Rogers assesses the functions of "nausea" and %effdestnictionw(p. 88) as under developed. This suggests to me that as humans become aware of themselves and others they develop their potentialr to

make healthy decisions. These healthy decisions harrnonize with the biological program of survival for the human species. DeCarvalho's analyais of Roger's theory suggests that

humais make choices incongruent to their biological program because (heir educational

inputs have been either hsunicient or erroneous; humans have not mastend the art of

leamhg and discenihg properly and appropriately. Therefore, education serves as the

therapy for huaan dysfunctions, education congruent with the programmed biobgical pattern. Good counseuing WUgive wüling clients the opporhinity to make healthy choica

Rogen seems to be saying that everyone WUmake goad choices if the choices are presenteù ia the appropriate fmhion. This positive view of humanity supports Roged tbeoy of page 17 human nature.

Decarvaho (1991) Iotcrprets RoUo May to theorize that humans evolve because of tension, continuous tension. The healthy persoas recopize the reality of this polarity and seek to use the tension that is created to actualize their potentials. These are the people rvho leam from their wrong choica and bave the internai fortitude to change for growth.

Healthy people turn the negative aspects of Me into opporhinities (p. 90). Rollo May believes that meaning derives from conhast and cornparison. For example, health has no meaning unless one bas experienced sickaess. Or life may have no meaning unless one is aware of death. Human nature develops potentially only when involved in discerning the sharp contrasts and comparisons. Discernment clears the way for better, healtbier choices.

But humanistic psychotherapista disagree among themselves that education and good counseiiing prevents humans from displaying maîfunctioaing behaviour. For example, May dbagrees with Rogers' hypothesb. Decarvalho (1991) describes May's criticism of Rogen and the related client-centred philosophy. May takes exception to per~on~cenhedphilosophy that denies the exbtence of evil as a negative inflrence in the decision proecss. May argues tbat people don't make wrong choices just because they lack

Iriiowledge of good cboices. May beüeva that therapists must acknowleâge this evil force operating within individuah for heahg to proceed. Misapprehending the force of one pole causes weak iwiatence to that pole. May maintaias that without the of bis theory of perron-centmi therapy, theripista miaunderstand huaan mature. Tension serves a useful purpose when ackiiowIeûged and understood @. 83). The fini1 member of this group, Jama F. TbBugentab kiiwea abo that healthy individuais intentionally cooiifit page 18 eristential anrkty. Decarvaho (1991) hterprets Bugental as suggesting that the avoidance of such tension reduces the "authenticity of being." Authenticity of being lacks credibility in substitution. Reiigion, for esample, will not functionally substitute for personaiiy accepting responsibiüty for one's üfe. Men religion, or aay other substihitt, is used as life's meaning, the person, accordhg to Bugentai, fias given up the fight for legitimate meanhg (p. 90). Bugental suggcsts that the practice of religion contributes to maladaptive behaviour. Humans in their effort to fmd meaning bave ucrificed their ~e~sufficiencyfor puppet-hood. Individuals sacrifice their right and choose the group mentality, [church autbority]. Choice becomes the victint of demands from social, economic and religious groups. Bugental seems to require that individuals who desire real meaning from life punue independence. Bugenht's philosophy regards adaptive buman behaviour as functioning independently of extemil influences. Social health requires interdependence with othen; thb precludes dependence on others and Cod Interdependence promotes adaptabh behaviour which results in balanced tension.

These four men embnced humanistic psychology in an effort to refocus therapy on the personbood of individuals and not jurt on their dyafunctions. They felt that humai beings were more than the sum of their parts. They believeà that humin beings were not mechanical, not just a collection of bviours, and not just biological. Human behgs, they concludeà, included ali of tbese things and more. The forndeia of humanistic psycbology obseweà human beings wmtling with the meaning for their existence. Tbere was a human desire to be more than bumin nature providm. These therapists felt that it wu within the human being to tom the balance in this tension. Religion can be seen this way as weU. page 19 For the Christian and Hebrew religion serve to help extricate meaning from existence.

Accordhg to Harper's Bible Dictionary, ''In Hebrew and Christian thought religion is man's recognition of bis relation to God and bis expression of that relation in faith, worship, and conduct" (p. 608). There are therapists who feel cornfortable integrating humaniam with a Christian perspective. Jones (1963) bridges the two belief systems for us:

Man's nature is not sa simple. Man's capacity is to transcend himself infmitely. .. .

It b the consistent biblical witness that the body is aot evil; man's instincts are God-

given and God-intended.. .. and in no wav, [emphasis added by authorj, a sign of fallenness. .. . Love, creativity: these are impossibiüties without the tension between

YS" and 66~~ght,"between %asw and "might have been," between uactualityw and

"potentiality," between 'ugliness" and 'bea~ty,~between usin'' and Ufaith.*

Anxiety is for the creativity wbich is love. (p. 158-163)

Jones proclaims the choices humans make consist not of good or evü. Choices mult in health or sickness. Sickness may be caused by wrong choices but not because of a judgmental Cod. Fhther, God stands with human3 pointing to hurnan nature's transcendent elecnent and encounging humans to keep trying to reach their potentials.

But what does that potential look Ue? Are humans capable of actualizing their potentials?

Joues (1963) quotes TmS. Eliot,. .. "through our age to every age, Tome and 1wiii show you fear in a handful of dust.' .. . Here is man existentially involved in the religious question - standing naked, threatened fmm within and without by a meaningkssness which undermines ail nuonfor continuing* .. . (p. 92-93). Jones (1963) points out fbt philosophera sucb as Rene Descarta (15961650) pondcd the meaning of Meia the face of page 20 not being able to know anything for certain (p. 84). Immanuel Kant (1974-1804) wondered about just hou much =ope the human being had when it came to knowing. Kant suggested that the mind was programmed to process thoughts in a causal relationship. Kant statcs that science is possible because science is done with empirical things on a horizontal levela

Religious kiiowledge is impossible to comprehend ntionalty. Therefore, reügion concerns the innermost essence of meaning; as such it cannot be observed to be verüled or replicated. When nügious leaders such as St. Thomas insisted that aii things have a cause that is only because his mind cannot perceive of an effect without a cause. The human reaüty is horizontal and not vertical (p. 84-85).

This theoretical statement of Kant's rings true with the human experieace; human nature seems content even on the horizontal plain to placate its searcb for cause and effect relationships by substituting reasonable, [possible, probable or just convenientj, causal explanations. If human nature neeâs meaning to exist, and meaning cornes in the cause and effect relationship, can it not be said that Christianity is nothing more than human nature seeking cause in a creator? Could religion erist as psychological constmct only for the purpose of giving humans meaning? Religion itself possesses no inherent meaning of reality. Theology becomes a discussion among humans merely to ewtheir fear of aonmaning. The case could be made that humans dorive phüosophical meaning for existence, for the purpore of existiig. Promation works because humans content themselves with the meaning they cnitc. Cause and effet relationship is merely a perception of reality. If the vertical relationship, [with the Creator], camot be proved, yct

ChMans and others continue ta insist that it does ePst what does this Say about human page 21 nature? Jones (1963) suggests the following:

Some eristential Christians maintain that the oniy 'knowledge" of Cod to be gained

i through the "wagef which the enipa of creation forces humans to choose.

Since no answer to the ultimate question W certain, man is forced, as Tobtoi once

insisted, to affiCod or die.. .. Such an approach to the problem of ultimate

meaning appearsi to be not the "leap of faith" to Cod but a uleap from despair"

toward a fond bope. (p. 92)

It appean that ultimate merning for human existence must contain an explanation for wbat can't be rationally explahed. This striving for meaning grasps a sense of mystery. There is that sense that humans want to believe that there is more to life and to themselves thit can easily be explained away. Almost the plea, 'there must be more."

This is noted within humanistic psychology to explain humans' desire to better themselves.

This can be expresscd as reaching their potentials or traoscending themselves. Theology talks about human beings as created by Cod, and to a more or lesser extent, engagcd by

God in üfe through time and eternity. Theology advocates that, Cod the transcendent power, @vaiifi! meaning. But what kind of meaning? 1s it one of fear, dreading the day when there W a face to face encounter with thls judgmental God? Or is it one of hope, knowing that Cod loves humans and Be wiü mot change hb mind when humans arrive on

His door step? Humans' thoughts about God, [Creatorl, wüi not change Cod, but to humans it certainty maices a düiemnce in how they experience We.

The Scriptures teacb that fmite knowkdge is limited and incomplete. Nevertheless, there exits a human necd for unlimiteâ knowledge and complete undershndiag. Humans page 22 possess an adventuresome and creative energy that seeks meaning in spiritual phenornena.

God possesses this realm. Wisdom indicates that humans wak circumspectly as they attempt awareness of these mysteriea. Johan L. Aitken in tribute to Northrop Frye (1995) provides a sense of what it means to walk circumspectly into life's mysteries: UWlthmalice toward none, Frye defende his ehurch, (United], against those wbo demand certainties, replying simply that we do not pretend to know what nobody actuaüy knows,

[emphwis added by authorj, anywayn (p. xiv). Frye in this same book views the Scriptum not as doctrine but as vision and revelation through stoy. Taking Frye's suggestion, 1 explore the biblical explination of human nature. Jones (1963) says "Man of necasity, is religious" (p. 90). Jones sugguts that humans did not choose religion from a pool of options; they are simply religious by nature. Tbeir belief system provides meaning for their existence. Humankind dcsires feet of gold while being reminded that they stand on

Way feet." Jones reminds us that for religion to be meaningful it must operate at tbe coawious Ievel. Jones (1963) defers to Kierkegaard's insight %at a pagan involved with bis wooden idols with infinite passion is far more reügious than passionless ChrUtians with al1 the correct bekfs. Man ir bat when he wonhips that which he hdsgnatat*@. 90).

If ne postdate that meaning of existence ir a mental construet of our own making, then a plaudbk explination for existence may be that we are Baite . The Book of

Daniel Cocuces on hvo fornr of worsbip that human nature flnds meaningful: God-wonbip and its polarity rellwonhip. Scriptun teaches that God-worship Ieads to health wbile self- wonhip Ieadi to sichiesa Daniel, in bis relatioasbip with Cod, models human nature that seeks spiritual health. Nebuchadnanr dirplays a maiidaptive or maKunctionhg page 23 relationship with Cod Daniel chapter 3 reports that Daniel and hb two friends, dapite pressure to do othemise, stayed the course and faithfuliy worshipped their God. Chapter

4 provides the stoy of the great Babylonian king Nebuchadnezzar who wanted to be a gode

This king claimed power and position for bimself that Cod alone possesses. Cod was not about to reünquish ais power and appears to resent the fact that Nebuchadimar deaired it. By a punishment meant to teach a Iesson, God changed Nebuchadaezzarys behaviour and mental processes into what the Bible describes, "as üke oxen." The Bible describes it this way, 46Nebuchadnmir... did eat grass as oxen, and his body was wet with dew of , tiI1 bis hain were grown like eagle's feathen, and hh mails like bird's claws" @an.

4:33). At this stage was the khg a man, [possessing buman naturel, or was he given a nature that was nonhuman? The Open Bible index describes Nebuchadnezzar as insane

(p. 212). Ncbuchadnezzar's nature was human but nonfunctioning. What reaiiy was the mental and emotional difference between the king and the oren? When the human mind is incapable of dedaring its owiier buman, what validation of bumanness is there? Iiisanity denotes a disease of the mind that renden a persoa incapable of controllhg tome functioaing. This could mean that Nebucbadn~urthought he wrs an or and acted accordingly. It could alro be argued that human nature is not a given, even in humans.

More Iikeiy, however, if humans manifcst behaviour, tbe behaviour is buman behaviour regardlas of the outcorne. The Scriptrnr terch that human nature funetions accordhg to its purpose when thcm exists a pmper relationship with Gd. The stoy informs us that

Nebuchadaezzar9sunderstanding tetrimed and wben he nmembered bis proper relatiooihip with Cod, he wai balcd The king became troubled wbcn he thought and pige 24 acted as he waa a god. Menthe king determincd in bis mind to change his relationship with God to be tnnrceaded in nature as God b, God changed Nebuchadnezzar's nature to animaClilce in appeannce. It appean from the story that Cod alone determines by bis relationship with bis creation the limitations of human nature. God set the boundaries of human nature.

Humanistic prychology, stories, and Judaeo-Christian thought aU allude to buman nature that searches for meaning outside of itscif. When humans consider their capacity to see what canaot be ntionaliy erplained, tbey naturally assume that some greater power mut be in control. Humans fccl attempts must be made to bridge the gap between what k known and what U knowable. In cbapter 3,1 discuss hou general revelation can act as a bridge between schoob of psychotherapy and Christian biblical counselling to sustain the attempt to compmbend the knowabk. page 25 chapter 3 GENERAL REVELATION

In my quest for the meaning of human existence 1 discuss whether or not Ugeneral revelation" plays a part in Christian pastoral counselling. The question that I need to vnswer for myseif is this, if God cm reveil Himseif tbrough general revelation, can humanistic psychology be undentood as general revelation? The Random Bouse College

Dictioiiary dermes humanism as ''any system or mode of thought or action in which human interests, values and dignity are taken to be of prima y importance." Based on this definition, it seems reasonable to understaad humanistic prychology as general revelation.

For me, however, for humanistic psychology to be general revelation according to our definitioa, the underlying philosophy must be stated as such, %urnan interests, values and dipity are of prima y importance. But the prima y importance is determined by God's standards and not by human standards. With thb condition piding the underlying philosophy, 1 anfeel a persona1 integrity with clients using the concept of general revelation that embraces humanistic psychotherapy. What will that mosaic of "special revelationHand ugeneral melationn look like in the transformation mode!? Deinhardt

(1995) defies genernl revelation and special melation without refeirnce to Christ:

General revelation then concerna God's intentionaily meaüng of Hhself to aU

perrons thmugh nature and in the buman heaii.. .. special melition, which is specitic things about Himself that He communicates to particdar ppkat

particuIar times. (p. 44)

Karl Barth holds a diflerent view of reveiation bot it supports Deinhardt9sposition agakt page 26 the evangelical position of exc1usivity. Deinhardt (1995) Worms us that Karl Barth beüeved general revelation was a convenient idea that was without merit. Accotding to

Barth, the Gad of aII creation does not have to deal in generalities, [general revelation), when He addresses Bis creation. When God has somethlg to Say to individuals He says it directiy. Cod alsa chooses the mode or fana by wbich He WUcommunicate (p. 48). Barth does not allow for human interpretation. He prefen to see objective truth plaated in the hearts of individuals. In other words, Cod puts the text, context and interpretation into the human mind. Presumably, this avoids the danger of subjective interpretation or skewed truth as happens with genenl revelation. Barth tums genernl revelation into special revelation by claiming that al1 God' s words are personal. Cod's instructions are never to be viewed as collective, open for al1 to receivc For example, God communicated with

Moses through the buruhg bush or to Samuel in dreams.

Deinhardt states that the evangelical view of Christianity isolates special revelation to the Bible and specifically the Word, Jesus Christ. Joaes (1963) agrees with the evangelkal stance on revelation and supports this oarrower interpretation using a quote by Augustine: uThis is what Au ystine meant when he said that al1 that the Christian aniniis could be dtcovered without need of special melition, al1 thiiigs but one -'The

Word mde Ilesb"',[whhh accarding to my interpretation of the Gospel of John, the Word of God became human in Christ] (p. 118). Christ defmes Cod's love, holiness, and grace by the redemptive acts of crucüirion and resumtîon. Chrht is the fuifilment of Cod's plan and purpose for humanhind.

The next chapter examines Jay Adrmr' bodr JEow to People Ch-. Adams page 27 interprets special revelation as melation to those wwho are %avedeWAdams contends that only the Holy Spirit nveals tmth, and without Salvation through and by Jesus Cbrist, then is no Spiritual hith. Without silvation, Adams declares, humans are without the capacity to discern truth, special or general. 1s there any hope for reconcüing these two posiiionr on the concept of revelation? 1 beüeve a position exists that will hold the two concepts, genenl and special revelation, in balance without compromise to either. Jones argues that Christians isoiate themselves €rom the meaning of cmtioa when they set the only purpose for the Incarnation is the+ own salvation. Jones wonden then about history.

1s it only the playground on which Cod restons humans to the state of innocence they once possessed? Thb îs not likely; salvation, , and act to enable the restoration of the universe, including humankind (p. 234). Jones and 1believe that general and special revelation must be taken together to undentand the meaning of God's glory.

If genenl revelation is God's revelation to humankind what does that mean? 1s it possible to know al1 thhgs? 1s it possible to be able to comctly interpret everything? 1s it possible to know pure buth as tmth relates fo God? Matis God9struth? Has Cod promised to give truth only to born again Christians? Most humans will not provide defmitive answen for genenl queries but wül respond with definitive answers to persona1 faith questions. 1beüeve that people convince themselves of tmth in their penonalized beüefs, whether it is done consciously or unconsciously. It appears to be tbeu way of secu~gin their minds a sale place in their unbown etemity. Humans entend the world fmm a safe place, the womb. h it an unrr;isonable desire to want to reenter the

Uheaventynwomb? If this stance pments a fiution or reUgiws paralysis wbat, if page 28 anything, con free humins to broaden their scope and enable them to become mon inclusive? 1tbink that personal belief statements or belief systems are certaialy a means of discoverhg the meaning of existence, existence in the finite nalm and the eternal realm.

Because our minds can think of such things, we must aho seek a means to make sense out of what nebave a capacity to wonder about. The story of Job Tts this pattern:

In Job chapter 28 God responds to Job: "Who is this that darkeneth counsel by words without knowledgen(v. 2)? God requires an accounting of Job. From the story it would appear that Job had not previously communicated with Cod directly yet because of general revelation Cod expected mon of Job than Job offered. God expected Job's wisdom to consbt of humility. Speak for God only when one's spirit undentands His message.

The Apostle Paul, in 1" Corinthians, chapter 13, puts it differentïy: UForwe kaow in part, and we prophesy in part. But when that which is perfect is come, then that which ia in part shall be done way. .. . For now we see through a glass, darkly; but then face to face: non 1 houin part: but then shall 1 kaow even as 1 am kaown"(vs. 9,10 812). The Apostle Pau1 daims tbat because of Christ we do kaow some things about God But until Christ appears again, human beings wil! not apprehend al1 knowledge; this includa complete knowledge of what it means to be human.

In the meantirne neshould be prudent in how nepnseat genenl and special revelation in Christian counselling: Southad (1976) shares the concern of Car1 Rogers and others when they observe the arrogance presented by those Christian writem wbo seem to speak with authority they may not possess, aot uiiüke Job's advisors:

Assessrnent of ministry rrsumea that a cleric does not howeverything when he, [or page 29 she], graduates from professional school. We could lay the groundwork for

continuhg education through the strengthenhg of field study and the introduction

of research studies in every division of the currieulum. As profcssionale in other

fields look at theological educatioa, they are amazed by the assertions that are made

spart from empirical venrication. After reading Reinhoid Niebuhr3s The Seif and

the Dramrs of Histow, Car1 Rogers wrote: "1 am impressed most of ail by the

awesome certainty with which Dr. Niebuhr knows. He kiiows, with incredible

, what is wrong with the thinking of St. , Augustine,

Hegel, Freud, Marx, Dewey, and many, many others. He also hows the errors of

communbm, existentialism, psychology, and al1 the social sciences. His Favorite

terms for the formulation of others is "absurd," but such other terms as

Uerrone~~s,"Ublind, %ai~e,~ Uinsane,w and "inadequate" also are useful. It seems

to me that the onIy individuab who corne off well in the book are the Hebrew

prophets, Jesus (as seen by Niebuhr), Winston Churchill, and Dr. Niebuhr himseif."

(p. 15-16)

The claim of arrogance is casier to pproject on othen than to claim for ounelves.

Neverthelesa, the perception of arrogance may preclude counselion from the therapeutic exploration of belief systems. The dinerence between appearing arrogant wbUe being fortbright may be in bon we treat otherr in our pnsentation of truth. Ia it possible to state the truth in love with tbe objective of winning a frkiid, venus winning a battle? The very nature of a onedimensional view that excludes ali other vims may easüy appear as amgant Cari Rogers in LM critique of Niebuhr took bsue with a ondimensional page 30 observation of Ilte. Wbereas general revelation opens up creation with the hope of discovering the essence of the Creator. Jones, (1963) reveals Kant's unhappiness with a one-àimeasional relationship with life, [Kant denied religious truth could be vaüdateà scientifically]. But Kant was prepared to admit that more may exist beyond what we know how to prove. abThoughrationai knowledge of Cod is impossible Kant came to set that in moral experience and in the experience of beauty one obtained sunirient grounds for thcistic Caith [emphasis added by author]" (p. 87). Rather thrn deny other dimensions of reality because they cannot be proven [scientifkallyl, Kant embnces the experiences of the moral and the beautiful as another level of proof of the existence of the transcendent Cod.

Jones credits Kant with provoking Protestant thinkers and others to an awareness that life consisis of a Uplunlityof legitimite human experiences with what can be called corresponding dimensions of being" (p. 87).

In this plurality of legitimate human erperiences, we can tben Say that general revelation plays an important role in helping humans understand the Creator. The nondiscovery of seientüic proof does not negate the existence of proof. Furthemore, how can it be denied that the holistic human behg may be consciously or unconsciously in some way in contin~ouscontact with the holistic Creator? Jones (1963) provides an explination about how these dimensions may operite; 1discusr them under subheading Jones supplies.

Consider this the minimum level of contact with the Creator.

Humans' collateril experiences teach them of their mortam, fmiteness and frrplity. This page 31 leads to a minimum level of realization that humans are contingent behgs (p. 99).

Power of believinq,

The second level consists of an inner feeling that openly dfirms that God created human beings. Faith now factors into the equation. (p. 100).

Ao~rebensionof the maiesty.

The third level extends beyond contingency, and beyond emotional awareness of the

Creator's presence in creation. Jones (1963) points to contemporary thinken of bis era,

Abraham Heschel and Martin Buber, as penons who apprehend the majesty, awe, gloy of

Cod in the beauty and giory of a sunret and a rainbow. Jones seems to be saying alao tbat unless seU-rppreciation exists, one cannot appreciate beauty elsewbere.

Mvsterv and relinious ex~erience.

This level of religious experience explains the mystery of the possibility of constant communion with Cod. God exists because humans experience God in every aspect of life.

For example, the morning begins with meditation: the day is full of semce for the

Kingdom of God; each task is done oniy in the WUI of Cod and with Bis blessings; each thought is brought under hoiy subaission; each night consists of prayen of thanksgiving for a day iived in the pmence of God. Jones admits this is the experience of the few but their testimony b enough for one to believe in thh as reality (p. 101).

How dots one become conscious of a relationship with God to begh these levels of experience? Jones proposes that necan enter into relations with God by gohg fmm meaning to -th. Sensing meaning suspends judgement about discerament of cause and effect, and of anaiytical seientllic verXication. lostead, humans experience their page 32 surroundings through all the senses. Appmiiting the beauty of roses apprehends sensory meaning of a Creator; apprehendeci meiining Ieads to undentood truth. Othemise, sensory meaning in itself becomes a poor substitute for the truth that b God Kierkegaard severely criticised the aesthetic view of Me when it does not lead to the religious 1lthou relationship with Christ. Jones (1963) sham Kierkegaard's words: Through the aesthetic, he stated, it is possible for one to participate in religious realities without ever being committed to their huthn@. 126). Jones agrees with this assessment, but he also secs aesthetic knowledge in sensory perception as a good place to start the joumey to truth.

General melation, seehg God in the beauty of the flowers, can lead to seeing aesthetically the portnit of Christ. Genenl revelation declares that God is omnipresent, a joumey that can start anywbere and fmd its destination in Cod. Meaning begins with the beauty of the rainbow and ends with the truth of Cod in Christ.

General revelation is inherent in faith statements about God. 1 am not referring bere to the polished church statemenb found in confessions and ; rather 1 refer to that Uttle piece of faith that individuais hold sacredly and privately. It may be Scriptural, but it may not be; it may be part of the cultural tradition and church doctrine, or it may not be. That belief becomes for humans mith becauae it gh.g their lives meaning. Truth then becorner subjective tnitb. Does subjective tmth bave a univeml application? 1 believe t dom. Individuais interpret spiritual tmth. Thenfore, subjective truth holds universal value. Humans process the spiritual truth that Cod has purposed for them to know. Objective (nith never changes but the subjective interpretitioa may change and dom. Cod onni objective miU [mith absolutel. He subjects ua to that tnith. Gad will page 33 not, however, subject us to objective truth without the means for intetpretation. For example, if persons camot fit the objective tmth iito their subjective terms of reference, they wül not understand His objective truth. 1 believe Paul's words, "to know in part" (1"

Co. 13:12) recogaizes human subjectivity not only in interpretation of meaning, but in the application of that meaning as a valid form of knowledge and practice. Nevertheless,

Southard (1976) requires that -th be seen as objective -th. If two penons make subjective observations that am,than objective truth is diseovered.

People are looking for objectivity, especially in a report on a subjective subject irea

such as values and religious beliefs. 1visualize objectivity as the ability to staod

beside another observer and show him a subject of interest to us im such a way that

he crn identify what we see. (p. 76)

The Apostle Paul tells us that creation was supposeâ to be a mcans to introduce the

Creator to humankind. Humans had the opportunity to stand together, to observe the universe, and confirm in their minds that a loving Creator was sustaining the miracle of litc. But recordcd bibkrl hbtory suggests tbat humans wen incapable of looking beyond the creation to the Creator:

For the invisible things of him fmm the creation of the worM are clearly seea, being

undentood by the things tbat are made, even bis eternal power and Godhead; so

that they are without excuse: Because that, whea they knew Cod, they glorüied him

not as Cod, neither were thankful; but bmme vain in their imaginations and tbeir

foolish kartwas darkened. Profwiog themrlves wise they became fmL And

changed the glooy of the incorruptible Cod into an imyemade Iütt to comptibie page 34 man, and to birds, adfour-footeà beaats, and creeping thiags. .. . Who changed the tmth of Cod into a Ik, and worshipped and sewed the creature more tban the

creator who b blessd fomet. ( Rom1:20-23&2S)

1 beieve Paul to be saying that God manifested Himselt in His creation for the purpose of attractlng worship from humankind. Apparently, humankiad chose not to undentand this general revelation. But exceptions exist: Psalm 19 infonns us that "The declare the glory of God; the firmament showeth his handiwork*(v. 1). The psalmist sees Cod in creation but he does not make creation God. The psalmist is saying 1 know God because 1 have experienced Hia creation. Subjective experieace interprets objective truth. From genenl revelation - the creation, the psalmist anirmed his belief in

God. HU subjective experience led to a declatation of woisbip: Psalm 89, "1 will sing of the mercies of the Lord for ever: with rny mouth will 1 make known thy faithfulness to al1 generation"(vs. 1). Genenl revelation can also be historical. Because we were rescued

from Our enemy, 1know God9spresence. Cenenl revelation as a faith experience Ti

humans with hope and they see the works of Cod as anmcml prayer. In Romans chapter

2, Paul teih us that the Centiles did not have the Jewbh Iaw of Moses and were aot taught

it; yet they respondeà to lire as if the law wnwritten on their hearts. Why is thW the case?

1 beüeve that Cod, through geaeral revelation, manircsteâ psycho-social and envhnmeatal

eues that wenin tbis scenario appropriately rpprehendeû by these nonJews.

But subjective truth may have human-bued motives that deny any close proximity

to the objective mith that is Cod. Deinliamît (1995) tefen to the work of Demirest;

Demarat @es what k considers an esample of the mhuae of general melation when he page 35 tahabout Nazi Gennany. This regime discarded the Bible a3 UJewishswindle" and turned to an interpretation of generrl revelation that fitted theu agenda. General revelation holds an inbernt danger wben interpreted apart from the contexhial application of the Scriptures. Hitler accomplished hb interpretation of genenl revelation by outlawing the Christian Cburcb; in its place Hitler created the church for 'Geman

Christians." This state church became a Christian front for Iegitimizing the horrendous acts perpetrated against those penons who where not in agreement with the National

Sociaht Party (p. 44-45). This political faction, blessed by its church, moved the focus from the life of Christ to its own agenda.

A misuse of general revelation or specific revelation may also dderive from a need to make Cod's plan of Sahmtion fit OUI perception of Cod. PUInock (1992) attempts to modify evangelistic thinking concerning revelation. Pinnock identifies components of a belief system tbat may be a misuse of melation. He wants to see his God as a Cod who determined universal salvation. To strengthen bis argument, Pinnock refen to the Noahic covenant. "The scope of Cod's concern embrices the wbole of humanity, not just Abram and hW descendants. Any ittempt to preseit Cod's saving plan on a small scale is on the wrong track and &ses the point of eariy GenesW*(p. 21). Pinnock, (1992) in explaiaiag bis "control beliet"', puts al1 melation in perspective; Le abo definu subjective trrth.

My readiig of the gospel of Jesur Christ and my contml belief causes me to

celebrate a wideness in God's mercy and a boundlessness in his generoiity towards

humanity as a nhole. (When 1use the tem u~~ntrolbelief," 1mean a large-scik

conviction that affects maay smaiier issues) (p. 18). page 36 It b an understanding of clients' ucontrol belief", [or critical map in chpl], that openr a belief system and alIows counsellon and clienta to approach general revelation in a nonthreatening manner. We can defuie subjective hyth as truth that passes through the screening of one's controCbelief Merence process. Counsellors need an awareness that their truth, evea if held with great conviction, is nevertheless interpntive and thereby subjective truth. This does not make the belief invalid, just personal For counsellon it means that a successful interaction with clients must began with clients coatrol beliefs.

Paul's observation, as quoted above, suggesb that general revelation can point to Cod but there is the human propensity to skew sense data. Nevertheless, if we heed Deinhardt's advice given below, geaenl revelation can be a good starting place to determine clients' subjective truth and whetber or not that truth enbances their well-being.

Deinhardt (1995) argues against an easy approach to the interpretatioa of general

revelation. He suggests that some Christians who author books on counselling imply that no special abüity is needed to interpret genenl revelation because PU huth is Cod's truth.

Deinhardt suggests that when ChrWtian counseUon borrow extra-Scriptural material, counsellon carefully differentiate such material from Scriptural mith (p. 51). Deinhardt is expressing the view that Christian pastoral counsellors should take seriously hou general metation is interpreted. Not aii Utruth" L Cod's trutb. Put another way, only Cod's

%uthHbenefits clients. If Christian counselliig caters to the "me generaHonw,counselüng advice may be popular, but it WUInot be ordaincd by God and therefon not therapeutic.

Christian clknts expect or usume that Christian counscllars hold inteüigently the teaching of Christ. Coleman hm a best seller on the market mUed Jhotional InteîlQpnce page 37 with application for companies. I concentrate on wbat 1cal1 S~irihialIntellirenec,

[enaphasb added], with application for Christian pastoral counsciîing. It seems that Gad erpected the same thing when He challenged Job. 'Who is it that darkeneth counsel by words without knowledgeM(Job37:2)? It h worth noting that the author of ZmdTimothy instnicts young Timotby about reveiation [Old Testament] :

Study to show thyselfapproved unto God, a workman that needed not be ashamed,

rightly dividing the word of truth. But shun profane [useless theories that do mot

bonor Godl and vab babblinga: for they wiU hcrease unto more ungodlinesa

(2 Tim. 2:1!9

Deinhardt (1995) has provided suquestions that a Christian pastoral counsellor should consider before dispenaing melation utruth."

(1) To what degree are the fmdings of the iahiral sciences or nature %uthWor a

form of general revelation given by God?

(2) To what degree anthe fidings of the %ofter" social sciences, persona1 insights,

as weU as the theories of penonality and psychothenpy "trutb" or a form of genenl

melation given by Cod?

(3) To what degree are the fmdings of natuml science or nature Yruth" &en by

God in oder to Impact the soul's savhg knowleàge of Cod?

(4) To what degree anthe findiop of the %ofter" social sciences, personal iosights,

as weU as the theoria of penonluty and psychothempy 'mithW given by Cod in

oderto impact the soul's saving knowldge of God?

(5) To what degree anthe spectacia of specirl melrtion plus the üîumination of page 38

the Boly Spirit requireà for a penon to accumtely apprehend and rpply those

'truths" which are regarded as genenl revelation?

(6) To what degree are the special güts or skilb required for apprehending the

utruthi" of general mlatioi?(p. 52)

Deinhardt is especiaiiy criticai of CbrWtian pastoral counsellors who hold psychotherapy and psychology in high esteem but give little thought to administering

Christian doctrine. These counsellon would not consider dispensing psychotherapy without the appropriate education and training but they feel that revelation b natural and easy and no special education h required. In the next cbapter 1 consider Deinhardtys concerns and those ofJ. Adams and othen; they are questioning the legitimacy of using psychotherapy, as genenl revelation, with bibiical special revelation in counselling. 1s there such a concept as compromhe with conviction?

Can general melation be a bridge over which humankind cornes to God? 1s general melation an appropriate concept in Christian pastoral counseiling? Based on this analysis 1 believe Lat the anaver nuit be a qualified and cautious yes. The transformation mode1 supporn clients9 beUef systems in the jouracy to truth. When counsellon appmiate the importance of counseUees' belkf systems, counsellors meet counsellees at a ve y important station of discovey In the journey toward meaning. page 39 chapter 4

SOME SERIOUS CONCERNS

Jeaus' comments on wisdom may apply in tbis chapter. 'And the Lord commended the unjust steward, because he had done wisely: for the chüdren of this worM are in their generation wiser than the ehildren of ligbt" (Luke 16:8). 1s it possible to be so dogmatic, so doctrinrlly sure that one misses God's truth? 1 have selected Jay Adams because bis writings present an uncompromising pro-bibiical stance in c~un~eUing.This stance provides a standard to bring other views into sharper contrast. I examine bis position for the use of the Bible in Christian counselling and for bis opposition to psychotherapy.

Adams is adamant about the use of the Scriptuns in Christian pastoral counselling.

Adams (1986) states, uPaul pointed bim [Timothy) to the Scriptures, and the Scriptures alone: .. (p.11). The transformation model supports Adams' position as to the importance of Scriptum, but not bis position for a narrow scriptural interpretation. The transformation model perceives the transformation pmccss as faciütating clients' desires to change into the image of Christ. The Seriptures record the process. The Scriptures instruct Christian couasellors. The Scriptures are God bnathed and administereâ through bis npresentatives; Christian counseiiors have the privilege of experiencing God at work

(p. 10). Chrislan counselling, according to Adams, promotes the business of sakation;

Seriphires have the power to make people nise about sahation. Themfore, Christian counsellors muat enter into the bibkal proeess for clknb' bene!%. Jesus modelld

Christian teaching, conviction to God9spurpose, sensitive correction, and disciphcd mihgin rigbteousness. Clients, if mot saveà already, must be befon dification bcginrm page 40 Adams requins Christian counsellors to note the order for transformation to happen; the reverse order will not work It b essential to evangeke fint and to edify second. Adams writes, uYou cannot build where there is no foundation" (p. 12).

Adams wants us to know that interpreting the Bible k not a ma& ict. Paul instrucied Timothy to study the Word [Old Testament]. Adams (1986) provides the Greek defmitioo for the Word study that Paul used:

4. The Greek word swudw [italics added by authorl (II Tim. 2:lS) translated

Ustudy"in the KJV and "do your brt" in CCNT, means Utogive Diiigence." It

involves the idea of activity, in some contexts even carrying the meaning "to make

haste." Surely biblical [italics added by authorl counseling calls for zealous, diligent

effort. Understanding of Scriptum is not obtained by mystical means but by

diligent study; a successful miaistry of the Word does not happen magicaüy but by

zealous, careful use of the Scriptures. (p. 46)

For Christian pastoral counseIlon this would require that the same diügence be givea to both the New and the Old Testament. For example, Jesus said that He bad corne to fullil what was written in the Old Testament, Law and the Prophetal (Mt. 5:17). Clients and counsellon must learn together what that means for da@ living. Transformation bansat a moment in thebut continum for a luetirne. A Christian pastoral counseUor is wtjust anothet person with a dwerent education. He, [or shej, ir calld a person of Cod. Hem b how Adams (1986) expressa this concept:

Again, the human and the divine mu~tbe paramount in our thinking. Human

counselon addreuing huma problems tend to adopt humanistic approicbes. But page 41 LI Timothy 3:16,17 speab of a counselor who does not counsel in bis own wMom

or shmgth: he is caiîed a %an of God." Tbat phrase, which Paul drew from the

Old Testament, is used in the pastoral episttes for the miaister of the Word. It

speaks of him as a maresentative [italics added by author] of Godo (p. 47)

Christian pastorai counseiiors do not speak from tbeir own wisdom. As representatives of

Cod they speak Ais Words. For a Christian theae words corne from the Bible. Therefore,

Adams is demanding that Christian coansellor~rpeak these words to clients. Adams requim Christian counseilon to uie Spiritual intelligence and he refen to Paul's directions to Timothy as quoted above. Being a Christian only, does not quaüiy a counsellor to speak with bibkal authority. The requirement is to be in the Spirit while rninistering out of the Bible. Adams writes, "He,[the counseUorJ, cheats the counsebe when he daes anything lesa'' (p. 47).

Adams bas made the case that for bim, The Scnpturvs are all that are necessary for counseiiing, but he does mot Ieave it there. He aho criticises psychotherapy.

Adams (1986) dedans:

What neare talking about as Chrbtians ir change that goes far beyond minimal or

incidental modifications in a person's bebavior. The superficial change offered by

sceular couaselon wüi aot do. Substantial change requins the Holy Spirit's

afteration of the heart, (one's hner lile known osiy 10 Cod and oneseü). Outward

changcs of any sigiiTicance must begin there. Anything Icu is an unbiblical and

inadquate view of change. (p. W) page 42 Thange affected by non-Christian counselors . .. diahonors Cod, either by adopting attitudes or actions contray to Hia will or by outwardly, hypocritically

conforming to His Iaw without a changed heart [a form of Godüness that denies the

power thereofJm(p. d).

Adams (1986) comments about these counseilon wbo disbonour God: ". .. in Rogerian fashion they are empty, with no word from Cod" (p. 47). Adams cntKizcs Christian eclectic counsellors who have giveu up spiritual intelligence for feeling-otiented coiinselling systems. Christian counselion who have ascribe to Maslow's focus on self have taken the locus off God and service to others. As for behaviourist such as uSkinnerians9',they do not dinenntiate behveen animals and people. Albert Ellis, Ftational Emotive Therapy, cornes under criticism for being so naive to believe that merely by making one's thinking rigbt, right actions wül foliow. Adams declam that the goal of Rogerian counselling is uautonomy" (p. 80). Adams decries this locus, aliyiag Rogers' phiiosophy with that of

Eve9s philosophy in the Garden of Eden. Independence €rom God is precisely what she had in mhd. Adams secs Rogers as perpetuating the myth that humankhd can be independent of Cod. A conscious awarriiess of one's mortality thwarts a secure sense of independence from God. For counsellors to advocate independence U to embnce a lie.

Cod ereateâ humans to be dependent on tIim. Adams declam, that if dependence is not on God it wiil be on other humans and thh wUI not be helpful or healthy. The bealthy relationship for humans b interdependence and that occuls when üfkstyks include a dependence on Gd.

Adams gbts an exampk of the ditllemnce in contenb between psychotherapy and page 43 bibiical couiselling. Following the theme of his criticism, Adams (1986) provides a satirical name for the client's psychologist in this mock case presentation. Frank, the dent is having dW~cultyfmding or keeping a job and so he has come for couaseUing.

'Frank, you tell me your problem is basic lack of seksteem?"

"Rigbt, Pastor; tbat's wbat my psychologist, Dr. Abe M. Slow, says. I am sufkring

from Ion self-esteem because of the way others have put me down over the years. There was my mother.. .."

see. Well, tell me, where in the Bible do you find anything about neediag high

seif-esteern to obey Cod's commandments to work?"

uWeH .. . 1 don't know; but tbat's what Dr. Slow told meon "Let's forget about what Dr. Slow raid for a while and look at wbat Cod says

instead. Afkr ail, God aot Dr. Slow is the One Who made you; He should know

something about whit makes you tick, don't you think?"

'Weil. .. yeah sure, but. .. ."

9'Surcly there W something wrong with Dr. Slow's teaching!"

Adams (1986) abo is critical of John Dewey:

I am not advocating Iearning hy, (emphasis added by author), doing but learning

fPG (emphasis addeà by author), doing; that b, Ieamhg for use. John Dewey, who

taught learning by doing, was wrong. His optimistic, humanistic theology, which

was akin ta Car1 Rogers, considered man good, and capable of detennining the best

cloices for himgeîf. Dewey did not beiieve in melition or ruthoritative teaching.

The bibücal method, leamhg for doing, requins Counaelora and aU CbrWan page 44 teachera to teach Utoobserve*, (emphasis added by author), that is, to Uobey" God's

Holy Word. (p. 84)

Adams (1986) declam, MCounselorsof Rogerian and Freudian schools have not thought much about teacbing methods, simply beeause they do not teach. As a result, many counseloia who have been tnined in those schoob of thought know little about teaching aidsw@. 102). On the subject of confession vernus acceptance, we continue in Adams' critical mode: Adams (1986) States:

A failure to deal adequately with the past is the dowafall of most couaselling. If the

people who campaign for unconditional Uacceptance" have their way counselors wiU

accept counselea nonjudpentally, looking only on the positive aide. Such an

approach implicitly condoaes the very sin and guilt of which it should dispose. If

the Freudians, and those swayed by Freudian views, have their way, catharsis will

preempt confession as the way to spell relief from the pressure of yüt. If othen

prevaü, they wiil stress the need to deal with the offenses toward men, but not

toward God. (p. 151)

Adams takes the position that the Scriptures ansufficient for counselüng and he Iashes out at the compkte inadequacy of psychotbenpy. He makes histrong case for Scripture, and against psychotherapy. He daphes the wordr Uintegrati~nnand weclectic.w For him these words prochim an interdependence between the Seriphires and psychotherapy. This is anathema. I abam Adams' view to some estent. I note that the Scriptures are not just interested that humanr have a phiiosophy of lifk; the phüosophy was to be Cod centmi.

Jesus in Matthew 23 warns leadeis of religion and, by implication, Christian counsellon to page 45 get their prioritics straigbt. Matis it then that one neeàs to do to prevent this misrepnscntation of God's wiii occurring in a counseliing model? Humans organize their thought patterns into concepts baseà on their worldview. The Pbarisees shaped their worldview on Mosaic hw but that worldview seems to fall short of Jesus' perception of

God's worldview and therefore what God expected from the reügious leaden. The

Pharisees aeem to believe that the gold was more important than the temple. Jesus, on the other hand, sbaped bis worldview througb His Fathergseyes and saw thing quite dürcrently. The transfomation model facilitates the process of living lue on a vertical plain looking to Cod and on a horizontal plain interacting with others. Therefore, the putpose of this model wiil be to introduce and faciiitate God9sworldview as seen through my understanding of the Me of Christ.

Adams (1986) makes clear that before any positive change can take place in the client the client must experience positive change toward God, [vertical plain1 (p. 3).

Dysfunctions in human behaviour originate from a person9sdisharmony with Cod. Bring a client into the proper relationship with Cod, through Jesus Christ, the dysfunction, [the severe deviation from what b considered lunctionai), begins to disappear. This triangle of healthy relationships promotes communication on two plains, a horizontal rad vertical plain. The horizontal plain represents, for example, the relationship behveen husband and wife on a punly homan level. This coupk could look to themselves for the intelligence and emotionil balance, [emotional intelligencffioleman (1998)], to srthem through a crisis. If their own intemal rcrwrcea prove insumdcnt, they may go for counseUing. But the coupk stül functionr on ihorizontal plain. For Adams thir would include aU seculir, page 46 [humanistic], schools of psychotherapy. Clients who seek help on the horizontal plain only miss the spiritual impetus that spun transformation. According to Adams, Christian counsellon must conduct counselling on the vertical as weU as the horizontal plain. On the vertical plain Cod acts within buman relationships to bring them in harmony with Bis created purpose. God's intervention opens the channels of therspeutic commuaication for the married couple. Whüe the couple intenct with each other and the courîsellor, God interscts with each person in the counselling session and othen who may be invoked but external to the session. Christian counsellors facilitate the proms ta keep open vertically and horizontally the channels of healthy communications

Adams believes that Cod heals in this manner. Every other attempt to heal is fnudulent. Adams (1986) writes, aExternaI changes that do not foilow an interna1 change of heart toward Cod always move a person further away from the Lord. So change that is

~ocialiygood may be rciigiously evilH(p. 6). Simon the sorcerer (Ac. 8:18) was a new

Christian who had received the Holy Spirit, but He had not yet taken the first steps in the transformation procesa Bis encounter with Peter was the begînning of that proceas.

Simon saw that He had to move away from his old thought patterns and, with the help of

Cod, transtorm hb thought patterns to embrace a Holy Spllit-lilled Me. The implication for Christian counselliig rcquires ciienb to change their focus from sewabsorption to seif- sacrificing, in service to God and to otheis. This becornes poasible when God holds relationahips together in a healthy balance.

Above, 1taUrrd about dirharmony with God, [dysfmctio~~],and the importance of the horizontal and vertical plain of commudcation. Nowbere did I talk about sin, page 47 repentance, forgiveness or restodon. Although not stated ar sucb, it may have been implieà, but is that enough exposure to bibiical terminology in the counselling process?

Would the client becomc familiar with Cod's way of salvation and sanctit~cationif the counsellor does not use bibücal terms? Adams (1986) states the following:

Expressing conclusions in bibiical terminology is important. Feu are likely to be

convicted by conclusions such as, UWeII,your problem seems to be ne~rosis,~or,

"At the bottom of these din~cultiesis a basic emotional problem," or, '

suffering from a bad case of low self-esteem." None of these unbiblical terms,

(which grow out of unbiblical constnicts), describe sinful behavior or attitudes over

whicb one should repent. Neither uneurosis" nor aemotional problems" or Ulow

self-esteernHis a cause for conviction. HOWcould you make out a case against one

for having uemotionaF din~culties?The very thougbt is absurd. (p. 120)

For Adams, psychological tems or eupbembms soften the significance of sinîul behaviour.

Effective therapy for sinful behaviour follows an undentandhg of the sinsature of clients'

dysfunctions. Adams (1986) gives us inexample of hou he would use the Scriptum in a

counselüng session:

You have ben counselhg with Teâ, a Christian, wbo teüa you of bis Qoverivhelming

desire" to fondle little girls. He cliims that he cannot help it and that he hm tricd to

stop, but this Ydeaùe, lke a powet greater than myseif," as he puts it, just takes over

before Le realizes what be has donc. And he maintaina seU-rightcously the attitude

that %ince 1can9t help mysew, it's not my fauk"

Familhr wifh the wordr of Peaer 4:1,2, you reaâ them to him: page 48

Since Christ bas suffereà in the fksh, amyourselves with thrt thouet, becauw whoever has sufferd in the aesh bas come to a parting of the ways with sin. As r result, it is now possible to live the remainder of your time in the flesh no longer following human desires, but following the wül of Cod.

Peter's words, when pressed, ezplained, and applied to Ted's situation, put

an end to his excuse making, convict him of sin, and b~ghim to repentance,

including an eagerness to change. You would, therefore, do well to make a note of that passage, recordhg it this way: 1 Peter 4:1 J: to counter claim that desire is

uncontrollable or overwhelming. But what if quoting the pertinent verne does not

bring the counseilee to conviction? What if he protests, or argues that he is the exception? You may need to explain more fully the passage in 1 Peter 4 and show

how the Hoty Spirit intended it to apply to Ted's situation.

Ted: 'But Pastor, you dodt understand. 1 have a sort of special problem. This is

an overwhelming desire tbat just takes over. 1 don't want it to; it just does."

Pastor: "Yes, 1know your desire can be strong, especiaily when you have submitted

to it for yean. Tbe Scriptures clearly indicate that one can become a slave to hb

desires: 'At one Ume we too were fooüsh, disobeàient, and enslaveà to various

desires and pleasum. .. . but. ..' (Titus 3:3,4a), Notice the 'but.' What Paul is

saying tu Titudhat in Christ the Cbrirtian bas been emancipated hmsueh

slavery-Peter biseis saying to you: through Christ's death you have been freed

from the ovenvhelming power of sin. Christ ha8 made it possible for you to turn

away from ensliving desires and to do Hh wiif. You mort beücve that and come to page 49 see that continued in your sinful desires caii in no way be justif~ed.

Sanctifmtion takea place only in faith (Cal. 3:2-4). Perhaps you have tried to quit

and friied. There are good reasons for failure other than saying that your case k an

exception. God does not lie. He says it is now possible to free youiaelf from this

sinful desire and practices that it entaila. You must repent of that sin and call on

Hlm to forgive you and give you the knowledge and power to refrain from it in the

future. Once you do that, newili examine in detail why you are faiiing and what

you mufit do instead to succeed. But htyou must acknowledge that your behavior

cannot be excused, that it is sin. That9swhere we must begin." (p. 128)

In this case study Adams demonstrated how he used the Seriphires to convict a man of sin. Adams did not resort or even refer to psychotbenpy. Adams' style of using the

Scriphires in counselüng seems to me to be too mechanical. Ccun~elionneeà only to instruct counsellees to idenHfy the sin in their lives, be accountable Cor that sin, take responsibility for repentance, and commence restorative action. This mechanical process eould be handled in a uHow-to-Manual." Following this advice counsellees begin the healing process. There would be no need for an IlThou ewounter with counsellors. Many such how-to-book bave been written and, like Adams9counselling method, thcm is no quantitative analysis validating their success or failure. Useful as both methods may be, 1 believe clients requin more. I beüeve cüenb want to enter in the transformation process with hope and escitement that manifests in social interaction. Counsellon achieve this environmental influence by abaring the mystey and amazement of Gd's intervention in the affairs of humanity. Adnitting that neknow üttle or nothing about fhtcauses, I page 50 believe we can bring back the mystery that is mealed in heaüng, in creation, in seK

Irnowleàge, in the knowledge of Me and the conscious awareness of the process of dying.

Jones (1963) explains the mystery. 'More than this a man cannot do, for the transition between the statement, '1 know wbat it means,' and the confession, 'In tbb tmth 1 beüeve,' is the mystery tbat marks the work of the Holy Spiritn@. 132). Mystey creates an expectation that something exeiting WW k revealeà. Knowledge about the Holy Spirit can help us appreciate the mystery and an expectation of intervention.

But this knowledge cornes from human exposure to God's Word which for me is the

Scriptures. Adams (1986) expresses the point this way: That notion of 'something more" must be abandoned, .. . Our problem W not that we do not have what we need in the Bible, but that we do not have enough of the Bible in us, which neneedv@. 32)! But Jones advises counsellon that Christian couaselliag is more tban quoting memo y verses from the Bible. Proper scriptural appiication requires kaowledge of that application. If Bible- based counselling is to work, Bible precepts must be an integral part of counsellonr'

üfestyle experience. As Jamea tells us, Ufaithwithout works b dead (Ja. 2:17)."

Notwithstanding, there anthoughtful concerns about the use of Boly Scriphre in pastoral counselling. Jones (1963) recognùed the dilemma:

Let us now see what is involvd in an aesthetic participation in Scripture. As the

reader, awan of the human diiemma ia wbicb he stands and the questions that

permit no mt, attempts in bis search for anmer to enter into a meaning-relation

nit&Scripture, the immediate problem is the specter of sMy-su separate books

written over a long span of time by a plurality of authon on a plumlity of themes. page 51 How b it possible for one to enter into the world-view of the Bible? (p. 128)

Jones goes on to say that it Es possible. He offen a soft, [versus ), analysis of how this can be accomplished Jones (1963) presents his worldview of the Seriptures through wbat he cab Uabasic unity of the Biblen(p. 128). Unity embraces faith- orientation. Jones states that biblicai writers described persona1 expressions of their . Their theology demonstrated faith focused on Cod the creator and protector.

Their writings restated their living experiences. This is preciseiy why the use of the

Scriptures in the tmasformation mode1 requim more tbin words, even Holy Words. Jesus modeUed a 64showand tell* of living vital and dynamic faith. Likewise, for Christian pastoral COU~S~~~O~Sto be successful, they must tell Scriptures with their lives. John, the

Gospel writer, puts it this way: "And the Word was made flesh and dwelt among us,. .."

It is my proposal that Christian pastoral counseUors are 'living documents" of the Wotd

Made Flesh. To explah this concept, Jones (1963) quotes B. W. Anderson's comments in

Rediscoverin~the Biblq:

If we are to hear Cod's Word spoken through the Bible to our situation today, our

lrst task b to put ounelves within the world of the Bible.. . .We must Uve with the

Bible untü it becomes part of ua, juat as the actor identires himseff with the rok that

he plays. It iii tben, perbaps, that the Holy Spirit, breathing through the ancient

words of the saend page, will lead us to hiou thnt the 'Wod of the Lod" spoken

by the pmpheb and embodieà in Jcars Christ is actudy the deept hterpretation

of our own Ulc situation and our world crbir ia the twentieth cenniry. @. 132)

To be conviacing about the validity or approphteaess of the Seriptures in page 52 counseüing requires, if not sciena2ic verifkation, certainîy verif~ablestandards. The philosophy, Uanyinterpretation is as valid as any other" for scriptural interpretation nullifles scriptural use, and causes scriptural practice to be Iabelled as undiscipüned and not suitable for counselling. This observation appües to the use of psychothenpy as well but the use of psychotherapy does not seem as contentious for counseiling as the use of the

Scriptures. Lack of contention may be because schooh of psychotherapy give an academic posture and direction for counselling. Some literature maintained that less confusion oecurs when those involved adhere to the scriptural purpose. Use the Scriptures for preaching and psychotherapy for counselling with no cross oven.

Lack of biblical standards in counselling application should cause concern within the Christian community. The divinity college 1attended for a Master of Divinity degrce did not prepare me adequately to use the Bible in pastoral counselllng. In my second master's degree in pastoral counselling, 1 Iearneà about schools of psychotherapy but not bon to use the Seriptures in counselling. What will it take to bring the study of the

Scriptures for use in counselling to the srme status as psychothenpy? CoUins (1993) put the situation into perspective:

Those who practiee psychology kaow theit respective psychological sehoolr and

theories better thaii they do their , with the mrlt tbat they end

up %tegratingn a Sunday school training in theology with a graduate school

training in psychology. No wonder sueh popuîat workr tiït in favor of psychological

concepts and phmes, notwithstanding the abundance of proof texta and Bible

worâs. (p. 19) page 53 For the transformation model to make a dinerence clients must grow beyond the 'mik for food" stage of development. Collins (1993) provides a useful technical presentation:

Table 1.1

BASIC CHRISTIAN THEOLOGY

Bibliology: the doctrine of Scripture

Theology Proper: the doctrine of Cod

Paterology : the doctrine of Cod the Father

Christology: the doctrine of Cod the son

Pneumatology: the doctrine of Cod the Holy Spirit

Anthropology : the doctrine of the human beings

Hamirtiology: the doctrine of sin

Soteriology: the doctrine of saivation

Ecclesiology : the doctrine of the church

Angelology : the doctrine of angels

Eschatology: the doctrine of the future

In Christian counseUing where the Scriptures are used, counsellon need to Laon a systematic t&eologyand its application. For example, in this model systematic theology places Christ, as portrayed in the Gospeis ai the centre and main focus in the Scriptures.

Christ b cofounder of creation and the, suitainer, and the fmal revelation. This begins the procesr of getting beyond sowversion of Sunday school snippctr. The nonscientirc categories, listed above, help pment confusion in scriptural interpretatioa The page 54 theological classifications serve the same purpose as carefully prepared categories in any discipline. Like other counselling approaches, sucecar in the transformation mode1 depends on counsellors and clients engaghg seriously the biblical concepts at psychological, spiritual and physical Icvels. For some authors in this field, [Adams for exampie], the Holy Scriptures preaent a cookbook for Christian counselling. Human beiags ire certainly mechanical in important physiological systems and subsystems, but they are far more. Humanr possess a complex spiritual component; when thb spiritual component suffera a mechanical application of the Scriptum, the counselling encounter renden biblical process useless and harmful

Spiritual Intelligence, [allowing the Holy Spitit to manage intelligencel, suggests the type of questions that Lary Crabb provides, Collins (1993):

.. . if Cod is interestcd in aU of our st~ggles,maybe we could assume that the

questions He [Cod] bas answereà in the Bibk are the questions we would ask if we

had the sense to ask the right questions. It becomes important, therefore, to sec

what questions Cod bas answered io the Bible. Then we can develop a framework

for thinking through the queations that we ask ourseIves or that people ask us in

counseling. The Bibk answen queations üke these:

* What îs Cod mlly like?

* Can God be trusted?

* Where did 1corne from?

* How does God guide?

* What are human behg realiy iike? page 55 * 1s God in control of situations?

* What causes us to sin?

* What makes sin attractive? (p. 33)

1 believe also that the Bible provides answers to relational questions:

* What was God's relationship with people - propbets, judges, kings? * Matwas Christ's relationship with people - disciples, pharisees, children? * What was Cbrbt's relationship with His Heavenly Father?

* What is the relationship of the Holy Spirit with people?

Although one may be able to arrive at these latter questions from within the former, the

latter question mises the level of contact from issue to penonbood. The important question that draws the two sets of questions together k tbis: How does God deal with issues

through the uniqueaess of personhood? When we ask these and similar questions within

the framework of a systemitic theology, we start a semi-scientEc process tbat lends

credibüity to pastoral Christian counselling and which also stresses the organic nature of

humankind.

With clear biblical categorics and a systematic theology counseilors know what

questions to a&, but, how wiil counselloia know they have receivd the right answen?

Counseilors won9tbow the correct answers, unless they undentand the importance of the

biblical context dong with the effective use of exq-i. This technique, [eregesbl,

addresses what the writen of Holy Seriphire meant. Othemise, Christian counseflors are

kft with jurt an opinion; the technicd term for this is eisogeais. When counseiion use

Rogerian clicnt-centrcd thempy, they read, observe and acknowkdge the undertyiag Page 56 philosophy behind this kind of thernpy. These counsellors requin knowledge about how thb Rogerian thenpy began, why and wbat changes have been made to it over the years. 1 was asked recently by the director of a pastoral counseliing centre what my theris was about. In our conversation he erplained to me that in bis counselling prnctice he is "an orthodox Rogeriaa." This pastoral Christian counsellor hm the Rogerian doctrine - orthodoxy, and how to practice this concept - orthopruy. Transformation counsellon exercise the same diligence. CounseUon know that no matter what psycbotherapy mode! they identify with, they need to apply it inside their own context or worldview and knowledge base. Below, Collins (1993) outlines some established rules for meaningîul interpretation. The Christian pastoral counsellor strrts with Christ. AU scriptural interpretation depends on Christ's explication in the Gospeb (Mt. 5:17).

Table 3:l

PRINCIPLES OF BIBLE INTERPRETATION

1. Observation: Start by asking what the text says,

a. What does it say?

b. Who was speaking, writing, being spoken to, or being spoken about?

cmWhen and wben does this take place? (i.e., What are the circumstances?)

d. Does the test tell us why this is reportd?

e. What fonn of speech is beUg used? (Ia thb part of isennon, history, poetry, a

parable, a letter, prophecy, a prayer, or some otber format?)

2. Iatemretatios: Continue by asking what the text means.

a. What type of Iltenture Ir in this text? page 57

* Remember that passages that give dktteacbing (didactic passages) take

prdenceover non-didactk passages when we are developing doctrine or

lire principles.

b. What is the context of the passage?

* The litenry context: How does thîs text fit into the sentences, verses, and

ehapters that surround it?

* The historical context: What was going on in histoy when this was written,

and who dom this influence [whatl was written?

* The cultural context: What do we know about the culture and customs a

the time when this passage was written?

* The geographical contest: Do we kaow when this passage was written or

wbere the events described took place?

* The theological context: Assuming that Cod revealed Himself slowly over

the years, where does this passage Ti1 in to the overall flow of Scripture?

How is this text made cleanr by other, paraIlel biblical texts?

What do Bible commentaries and other resources say that wiil help dari@ the

meaoing?

3. &~lication: Conclude by asking bonthe text can be applied.

a. Is then an esample here for me to foiiow?

b. 1s there a sin to avoid?

c. Ir there a promise that can rpply to me?

d. Ir there a prayer to repeat? page 58 e. 1s then a command to obey?

f. Is there a condition to meet?

g. h then an emrto avoid?

h. 1s then a chalknge to face?

i. Is there something here that I should mernothe? @p. 45-46)

To these principles, 1would empbasise the importance of noting relationships,

[those of Jesus and othersl. But however it is said, if the Seriphires are to be used in counselling, counseiiors must be famüiar with the Scriptures. In the next chapter the case study demonstratea how my pre-transfomation-mode1counselüng method could be viewed as rigid and insensitive to the clients perceivcd needs. The counsellor may have known the

Scriptures but not how to apply them tberapeutically. page 59 chapter 5 CASE STUDY

This case study is a composite and does not represent an actual persoa or actual event in my counseiiing experience. It dos however represent my previous counselüng style and reveals a Iaek of sensitivity to clients' needs. In thh case study, John, [cüentj, believes in Cod and, from bis owa testimony, John lives according to the dictates of his beliefs. He knew this because Cod had truly blessed him, untü a recent event destroyed the life he kntw. A car accident claimeà the lives of his family and left him physicaiiy disabled.

The use of a wbcekhair allons him mobility. 1 was asked by his friends if 1 would contact bim and invite him for counselling. His friends felt that John's grief process had Ied to depression.

John accepted my invitation. The following dialogue took place over a period of four weeks. This session took place prior to the development of the %=ansformation model'" that 1describe in subsequent chaptela.

[CounseUor = Bob = B: Client = John = Jj

lmsession.

1Bl: Good morning John, 1am glad that you deciàed to see me.

1Jl: To be honest witb you, Bob, I do aot believe 1am in need of your help. 1 am only

hem at the urging of my friends. You know that a serious car accident robbed me of

my fa* and my health and 1am simpty grkving.

1B2: Tbank you for Mgup front with me. 1respect the need and your rifit to grieve.

Wouid you rhan with me what you have been expcricncing since the -y? It page 60 bas been how long now?

1J2: As of yesterday it was one year. 1 feel the loss greater now than 1 did at the the of

the accident. 1 am angry that I have been robbed by God and for no reason. lB3: So you are angry at God?

153: Yes, 1am. I bave always beüwed, as a Christian, tbat God blesses those who walk

in obedience to the teachings of Christ. 1 have done this al1 of my Me.

1B4: You are sHU in obedience to Cod and 1sense that you do not know why God bas

allowed thb to happen to you.

154: Yes. Not only that, I believe Cod takes great pleasure in rubbing salt into my

wound.

1BS: How h Cod doing that?

1JS: He does this by allowing me to live, and to live disabled so that 1will always be

reminded of His unwamnted punishment.

1B6: Do I understand that you feel you ana victim of God's sidistic humour?

1J6: Yes, you have put tbat weU You have captured my feeling accurately;

neverthelesr, 1sense tbat you are mocking me. lB7: In what way?

1J7: 1was told by my fhdsthat you would never agmwith my thoughts about God.

YOUbeiieve Cod LI too Ioving, too mercifial, and compassionate to visit harm upoa

His chiidren,

1M: 1do have my own theology but if you doigt mind 1would pnfcr to listen to you

without forming any judgments. page 61

1J8: We wüi see how long that wüi last. lB9: John, 1 fcel your anger. Would you share what is behind that anger?

1J9: Yes, 1 am angry. My theology conditioned me to bave expectations about my

nlationship with Godo Quite frankly, those expectations were dashed.

1am lonely and bitter. 1 am also fearful that 1 lack undentandhg about wbo God is

and what khd of relationahip with Him is possible. lB10: Do I hear you saying that bmuse of what bas happened to you, your theology,

which is very important to your identity, is now in doubt? Are you questioning

your purpose in lue?

1510: Yes, but 1want to make it perfectly clear that 1 still consider myseif Christian and

not a beretic.

1B11: 1 am not clear; wbat is Christian about blaming God for your situation?

1511: Would you ratber 1 blame ? lBI2: 1suppose that is what 1 mean. lJ12: Would you not agree that even Satan is not aUowed to hurt God's chüdren unless

God allows it?

1B13: Do 1undentand you to Say that it eould have been Satan, but nothing is done

without God's knowledge?

1J13: Yes, but 1would pnfer not to tak about my thcology. 1am grieviag and 1would

üke you to pay me the courtcsy of listening.

1B14: 1an do that.

1J14: 1do not fccl that there is any purpo~efor me in W. AM that 1 lived for and valueâ page 62

is dead. My health bas deteriorated and my friends would rather refer me to a

therapist than empathize.

IBIS: Please go on.

IJ15: 1 am not ashamd, nor do 1 consider it prideful to profess my innocence. To be sure,

thW punbhment is not for my but is out of maiice. I have every right to be

angy and 1wili not be pacified by a psalm or verses of Scriptun.

1B16: Our time is up. WiU you come back aext Tuesday at this ume tirne?

1516: Yes 1will.

1017: Tbank you.

2''d session.

2Bl: Good morning John.

251: Cood morning Bab.

2B2: How bave you been since we last met?

2J2: 1would like to Say that my lot in lifc has improved, but 1would be lying.

2B3: John, today 1want to just iisten to you. I sense that you have not come to this

emotional state easily. 1 feel that Cod meana a great da1to you and for you to say

the things you have 1suspect would be diff~cult.

2J3: 1apologize for my attitude last week My own bsue is so much on my mhd that 1

did not guard my tongue.

284: 1accept your apology.

W4: Thank you. You rpoke about it not being easy for me to blame Godm In one sense

you are right; 1never thought tbat those words would ever enter my mind let alone page 63

corne from my üps. In another sense, however, you ire mistaken. 1 bave examincd

my Ufe and reflected on bow 1 have treatcd others. 1have reflected on how generous

1 bave been with my funds. In aU of this 1 bave not sinned against Cod and for him

to exercise Ris great power to mistreat me is just too much for me to understand

and accept.

Am 1to understand John that you fccl Cod b aot justified in what He has done or at

least what He has allowed to take place?

2JS: Yes. If it was possible to add an insult to injuy, Cod bas done that to me. For in

treating me like thU He has taken my theology and shot it CuU of holes.

Could you explain?

My reading of the Old Testament as well as the New Testament reveals to me that

God honours those who honour Him. God's covenants with the Children of Israei

always stmrsed that if people would obey BU teachings they would be blessed and

and their peace in Rim. Tell me Bob, do 1 look as if1 am blessed? Do 1look to you

to be at peace?

No.

For fifty-five ycan 1have been faithful to Cod and He bas blessed me. 1cannot

understand wbat b going on non. If 1believed that suicide was acceptable to God 1

would ôe dead right non. Whnt good is there in only being partialiy aiive?

Then, you stiU believe in God?

Yes 1do, but 1cannot seem to get oot of my mind wbat 1consider to ôe this great

injustice. It would be so much easier to be dead; then 1could dialogue with Cod page 64 face to face,

If you could dialogue with Cod face to face as you put it, wbat would this

accomptish?

Weil, it would certainly strengtben my faith, and 1 could briag the evidence of my

Me before Him. Then, uaiess I misscd sometbing, He would be obüged to apologize

and to reinstate my deserved blessings.

2B10: 1s it my understandhg John, that the success you experienced in üfe was deserved

by you because of your righteousness?

2510: Just by the way you say that 1can9t help but fccl you see me as arrogant.

1s it arrogant to expect Cod to fullil His promises? 1s it arrogant to explain how 1

determinedty sacrirced my lifc in obedience to Cod? 1s it arrogant to expect Cod to

be fair? Ir it arrogant to expect someone just to Usten to ne? 1s it arrogant for me

to expect someone to feel some sympathy for me, maybe even to empathize a üttle?

2B11: John, how an you feeling right non?

2J11: 1am feeling hurt; 1am fceîing angry and 1am feeling fnistrated with you because 1

sense that you are arrogant. I seme that you are just waiting for an appropriate

timc-lapse before you fm me with your superior theology. Bob, 1am not stupid.

2B12: Tbank you for being honest with me. You have shared your fecliiys about this

procesr. Now cm 1esplain my position?

2J12: Go ahead.

2B13: 1do not beiieve that your theology is the only right thcoloq or that it b rifit at au.

If the= were part of your speech that I fiiid amant, it U what seems to be your page 65 perfect Tu on whom God is. You know exactly how He should act. How anyone can

be this sure about Cod is beyoad me. Wbat 1would Wre to do, Job, is to challeage

your theology. 1do not believe my theology is superior, just dincrent. Perhaps by

discussing OUT respective theologies in more detail we can belp each other. In our

next session would you be agiueibie to this?

2513: Yes 1agree; my theology can stand any challenge. Perhaps God wül speak through

you to give me great insight!

2B14: Okay next week tben. ..

PDgession.

Corne in John it's good to sec you again.

Same here.

What has this week been like for you?

In a way it bas been different.

How?

WeU, rince coming to you 1 have had to take my mind off of my own problems and

focus on you. You and your ''1 wiU fix you attitude," provoked me and 1 am more

detemined than ever to defend my faith in Cod.

1 am not ben to challenge your faith in Cod. I menly waat to explore another

perspective on faith with you. I cannot believe morhls can think that they have the

market comered on faith.

1did aot say 1bad the market cornemi on faith. What 1said ras that this faith

that 1bave held on to for aII of my life ha8 not faiied me. I have internaüzed ib page 66 precepts as 1 underatand them from Scripture. 1s tbis wrong?

You mean until now?

Itbas not failed me now either. 1am hurt. 1 have lost by fortune and my family. 1, myself, am severely injured. 1 have been clobbend by the Lordand 1don9t uadentaad. Oh sure, I could Say, "My Me b in the Lord's bands and He can do what He mes and it will be aU right? L am sorry but that is not good enough for me. God is a rational being. He believea in cause and effect. This b obvious or we would not exist.

Can 1 ask you a question?

Yes.

Why do bad things happen to good people?

How do you know that bad thing happen to good people? How do you know what constitutes good in Cod's eyes?

Well, John, you came to me complaining that God bas done you great harm; you confessed your innocence; you queried how such a tragedy could happen to somcone who bas never offended Gad. To suggest that you are innocent is to admit that you bowwbat Gdknowa. 1s that not so?

Ya. 1 am sorry. 1have suffeml such a tragedy and 1 just wanted to vent.

But you did not let me sour in my own mik and 1 appreciate that. Where can 1 go from hem?

1don't have an easy answer. Please aUow me to pray about it. We can dhcuss it next time we meek page 67

3J9: 1wiil do the same and 1look forward to that. I have a feehg it wiil be the last time

that we will need to meet,

3B10: 1am of the same mind. It has been a great honour to have had this opportunity to

dialogue with you. 1 look fomard to Our last visit.

session.

4B1: Good moming John.

4Jl: Good morning Bob.

482: 1must admit that I fel chastiseà; 1arrogantly pushed my own agenda because I

honestly believed that my spiritual model of counseüing would achieve great

thenpeutic results. 1felt that you were shick in a nit of self-pity and needeà to be

jolted into the happy reality of the Holy Spirit.

4J2: 1ippreciate your attempt to make God front and centre of your psychothenpy; 1

do not fault your model; if1 have a criticism, it is that you did not seem to mach out

to the pain 1was feeling. 1bad an immediate ad. 1felt that you allowed your

cultural fnmework of what it means to be a man to get in the way. Bob, men do

have feelings and mal men do cry.

483: It would seem so. Tbere b more. In retrospect, 1 believe that 1was not so

interested in where you are, as to where I wanted you to go: mourn y-, but tben

move on. Live üfe in the pment to be nady for the future. Don't waste the pnsent

by conshntly mirithg the past. This serves to min the pment and the future. 1

had, 1guesa, already decided that you had mourned your loss long enough. So 1

imposed my agenda and 1was not presed for you. 1apologize. page 68

4J3: You did help. It is truc I am stiU in mourning and may be for a long tirne. It is tme

Lat 1 got to the point where 1ras losing control. My self-pity was making me

bitter and this, in tum, wu driving away my fhdr Getting me to corne to you, 1

believe, was theù lait ditch effort to help me.

JB?: It is a privilege to have such friends.

454: Yesitis,

485: Thank you for coming and if you neeà someone to üsten to you, and 1 mean it this

time, please give me a calL

455: Thanks Bob. page 69 Review of Case Studv

The next chapter discussea the transformation mode1 and how it might have helped me in the counsehg sessions 1had with John. But non, 1 analyse my style of counselling.

1 started the counselüag session by giving John permission to grieve [1B2].

1 acknowledged to myself that John bad a right to grieve but 1 had aîso determincd that

John should get on with hh Ufc. Therefore, in our dialogue, 1did not treat him as a penon wbo was grieving. What do 1 mean by that? 1 have learned since that case study that some people who grieve are not able to respond in the manner 1expect. Even though 1 knew

John had been referred to me because he was perceived by his triends to be stalled in the grieving process, 1 wanted to conduct the counselling sessions rationaly; think through the problem, and together with the ciient start the healing process. 1 have leaned that whea some people grieve their minds and emotioas have ben turned dramatically in on themselves. They become seif-eentred; hurt and persona1 losses dominate their focus; al1 other situations and discussions are filtered through this emotional mine-field.

In the case study 1seemed insensitive to John's sensibüities. For me, [the counsellor], grieving seemed a weakness that had to be overcome. John attempteâ to bring me on side but with Uttk success. John shared his feelings with me but 1 perceived these feelings as a nuisance, something to corne to gripr with quickiy. 1wanted to appear to be using the Rogerian approach, i.e., rellective üstening [1B3], and it seemed to be going well.

In mien, 1 may bave accomplished more by being attentive to John's story and by not intemipting him. Not tw far into the rrsion 1switched from a Rogeriin tefieetive

ürtcnîng to directive counseüing, men arguing with the cknt over bis statement about still page 70 being Christian while doubting Cod's actions [IBll]. 1 replied, '1 am not clear; what W

ChrisQan about blaming Cod for your situation?" 1seemed to have a need to defend God or Christianity; fiaab, Jobn begged me to stop the theology debate and just listen [lJIJ).

1 closed the session soon after that because 1sensed there would be no benefit in continuing.

In the second session John apologized for his attitude in the previous session [2J3I.

He had beea angry and had directed that anger at me. In retrospect, he Ldnason to be angry. 1frustrated John's attempt to Shan bis grief. 1 prevented John's opporhinity for selfswpression at the point wbn John needed to justify bis feelings about Cod and

Christianity. 1began, [perhaps in technique but aot in motivel, being eüent-centml and soon became issue centred, forgetting John as a person. 1 reverted to my dominant counselling style, in spite of an effort to do othembe. 1saw Jobn through the issue nther than seeing the issue with John.

1was not aware just how thb counseMing style precludeà tberapy. 1viewed everything from buüding a home to counseUing a person as a projeet to be fînished. There was no apparent dWerentiatioii. John ieeàeà the counsellor to Men to his feelings. John had just expmsed to me that he felt so emotionaily low at the time that suicide seemed a good alternative to living [ZJ7J. Jobn continucd that he then wanted to face Cod and demand a fair hearing* John was teMg me about his fwlinga of depmsion and I totalty ignod bii feeîing; hstead, 1selecteà the wotds froi. John's monologue that fitted into my agenda for the session. 1merted to my theology agenda: [2Bû]YThen you stW believe in God?" page 71 Why did 1do that? It seemed that my agenda, consciously or unconsciously, required that John have bis nlationship with Christ restored so healing could commence.

1 prejudgeù sad feelings as wallowing in seE-pie. 1, and John's friends, thought Jobn had already been grieving too long. 1wanted a "Tu" on John's grief stage to be able to move him out of it. I was impatient witb John's progresa. I needed to Ieam that people are not robots that can be switcheà on to fast-forward. 1 needed to learn that aII people, inciuding those who request counseliing, need validation in their journey. They need to know that where they are is okay. When they are ready to move on, they need to know that the counselior wi1l be happy to facilitate that process. In review, 1believe 1wae attempting to push Jobn to health. John helped me with this truth; this may be an undentatement when you review his remark at [ 2JIIJ, '1 am feeling hurt: 1 am feeling angry and 1am feeiing frustrated with you because 1sense your arrogance. 1sense that you are just waiting for an appropriate time to elapse before you fix me with your superior theology. Bob, 1 am not stupid." To make matters wone, 1attempted to justify my position. Once again, the session ended on an unhappy note. 1intentionally set tp the third session, it appean to replicate my mistakes.

In the third session, after some &fwlat homeHtak, 1got right into it again. John's response [3J8] suggests that my objective to get bim out of his grief-nit paid off. This session was short but serveà to bring closure. We agreeà to pmy about tbis situation[3B9

& 3591. This ir probably the closest 1came to wbat John wanted to achieve. In the fourth session John and 1 levelled with each other. In [4B2] 1 taiked about presenting a spirit focussed counseUing model. Instead, 1atg@ thdogy. As fat as seeing Jobn as a valued page 72 person with a hurting spirit, 1missed my opportunity. My intentions were to jolt John back iato the reality of the living, a full life in the Holy Spirit; presumably, 1would do this without the heip of the Holy Spirit. In [d121, John recognizes my attempt; he points out that my cultural bias that strong men dodt cry or feel sorry for themselves ovenhadowed my desire to be present with him in his feelings. In [4B3j 1shared with John my perspective on grief. My meaaage was clear; no matter the loss experienced, the client should be able to get over sad feeling and get on with being happy. This message sounded hanh and probably was. What 1 believe to be behind such an approach to counseliing is my core beüef that ia both cultural and theological. 1 believe that one should grieve for a short period and then turn it over to God for heaüng. Periodically, one may relapse, bit the prevailing behavioural pattern points to weü-being. 1 believe the sorrow should dissipate, but 1 have learned that sensitivity and patience determine the process.

John, in [a],states that he presented as being out of control in his grief and that the fint three counselling sessions helped. He informs me that he h still grieving and will be for some time but that he needd to revisit his situation from a different perspective. If the counseiling accomplished anything, maybe that was it. But 1 believe much more may have been accompiished. 1 feel that 1missed an opportunity to shate with John at a vey persona1 lwel At no thedid 1ask Jobn about his wife, his chiidren, or even his own injury. Even as Jobn poureà out bis litany of woes 1seemeà to have no interest in exploring John's memorKs of his famiiy. 1demonstnteà a Iack of interest in exploring

John's fccüip about the permanent injuries John had sustained. 1did not dircuss with

Jobn how he was adjusting to aU the onnanted, [and unwamnted], changea that Lad page 73 suddenly overtaken him. This war said before but oeeds repeating. 1did not seem interested in John, the peraon. Some would agree, to my credit, that 1 did not quote

Scrîphires at the client, at least overtly. However, the Scriphires were certainly foundational in my thought process. Therefore, whether the counsellor quoted Scripture or just impüed it matten little. 1 had a responsibility to make sure, to the best of my abillty, tbat the Scriptum were used correctly. In the next chapter 1 discuss the model under development. Within the transformation model there WU be safeguards to prevent misappücation of Scripture and a conscious effort toward a spirit-filbd sensitivity in the healing process. page 74 chapter 6

TOWARD A TRANSFORMATION MODEL

The case study occurred befare 1 began the developmental process toward a transformation model. Now that 1 have spent time with the model, 1wUI compare the less structured counselling method witb the model in progms. This model demonstrates

Christ's love for clients so that they may garner hope for their üves. The objective is to define a moment in time when clients realize (bey are not alone in their dilfl~culties. Cod does not expect tbem to address the issues of life without Hh help. With Cod the Creator, clients become creative in restorlng order to their chaos. Jones (1963) makes the point:

Love is the motive for existence and action; beauty is its goal and completioa. . ..

Love is the yeaiing for the completion of al1 things; beauty is its reaüaation.

Crealon is through love for love; love is through Creation for Incarnation; and

Incarnation is tbrough love for transfipration.. .. putting off the old nature and putting on the iew .. . Man by nature is a creator, and in bis Divinely intended

cnving to create he wiii eitber elevate himselî to self-defeating divinity, or serve in

loving mponse the God of Cmtion who calb him to copartuership. -Francoh

Fenelon [1651-1715) @p. 253-254)

Those persons baptisd into Christ by the Holy Spirit are becomlng ChristWre tbrough the work of the Holy Spirit. This process allows Cbristians ta gmw into tbeir spiritual birthngbt, the birthright presented to believen by Christ's crucüirion and resurrection. The trrinsformation model becornes the fmmework and substance for encouraghg cmtivity within cüents toward restoration. God the Creator piants the seeâ page 75 of hoüstic creativity within humana so humans can become the light that penetrates the darkness of sin: low sebesteem, depression and otber maladaptive behaviour. This kind of

Christian engages in the creativity of bis creator. This creative energy motivates and empowers humans to mnscend themselves: «But they that wait upon the LORD shall

reoew their strength; they shaii mount up with wings aa eagles; they shall run, and not be weary; and they shaU waik, and not faint (ha 40:31).

Walsh (1993) provides an overview of therapeutic models used in famüy therapy

that will aIso guide the transformation process. The models suggest standards for normal

family functioning. Normalcy remains an elusive concept; culture, religion, and family of

origin ail contribute to the dynamic of living. Modeis therefore cannot be mechanical;

flexible family functioning defînes normrlcy. Functional normalq varies with each family

so that standarda must be able to accommodate that reality. The transformation model

theorizes that Christians9 psychological and physical well-being functions adaptively within

spiritual health. This mode1 maintains that Christian living b a process of becoming our

potential in Christ. This Iikeness to Christ rclcrs to a spiritual awanness of Cod's will and

the desin to translorm human behaviour so that üfe is coasciously experienced in relation

to God.

As process, the pietrre of normmiity changes over time. For example, new

Cbristians mpond to Medmerently than more nature Cbrbtians. Therefore, normalcy

depends on when the snapshot displays the social lunetiming of individuals. in the

transformation model, the Bible hetps with the assessrnent OC the stages within the

fmctioiiiig lifkstyle of ciients. Famüy therapy modeis pmmote theripertic goals. Goals of page 76 therapy seek to help individuals and famities to better function. Goals can be set by counsellors, by clnts, or in agreement between counsellon and clients. The content of the goals and the process of achieving the goals varks with the neeàs of the individual who is seeking help. The goal of the transformation model helps Christians to undentand how to iive the Christian iife in and througb Me's difficulties. For example, a new Christian in a non-Christian famüy may be a major contributor to dismption in the historical functioning nom of the famiiy. The role-change of a family member does not cause dysfunctional behaviour in a famg; dysfunctions result from an inflexible response to change. A seveniy affected response to disruption causes individuals and famiiies to malfunction.

Prolonged malfunctioaing may contribute to famüy breakup or serious psychological and physical wounds. The transformation model endeavoun to assess the effeets of disruption from within a scriphral context:

"Do not suppose that 1have come to bring Pace to the eartb. 1did not come to bring peace, but a sword. For 1have come to hirn "'a man against bis father, a daughter against ber mother, a daughter-in-law against ber mother-in-law, a man's enemies will be the memben of bis own household'" (Mt. 10:34-36). The traosformation model expecb the possibüity of this bdof family dbruption and employs a method for counsellon to work therapeutinlly with the affwtcd response. Therrtore, the hypothesb states tbat if an occurrence agrees with a biblical prophecy then thb rrrlity becornes part of the heaüng pmcess. The following scriptural precepts fom the protocol for the transformation model. Rotofol. page 77

(a) Theory:

Even, everyone tbat is calkd by ay name: for 1 have created himl[her] for My glory,

1have formed himl[ber); Yea. 1 have made birn/[herj asa. 43:7).

The transformation model acluiowledges God as Creator of aU that exists. The hypothetical impemtive states that Holy Scriptum describe lifestyles that harmonize with

God9spurpose for humanity. The Bible also describes lifestyles that thwart God's purpose to bring glory to Himsell. The sense of wekbeing for bumans cornes when they identify with God's purpose for their lives. Counsellon using the transformatioii model empower clients to experience God's purpose and to expect to experience peace of mind.

Counsellon help clients adapt to a Me that brings glo y to Cod. In the case study in chapter 5, the counsellor Iacked the vision to accomplish this objective. It is Cod who bas declared each penon9spurpose, not the counsellor. John sbared that he had been blessed; the blessing seemed mon temporal, [materiau than spiritual, more a rewanl for good living than an experience of spiritual maturity. Blessings come as clients sense an etornal relationship with God, when they fdthe felt pmence of God's Grace. Jones (1963) preseits Augustine's position: &OLord, Thou bas made us for Thyself, and we are restless until we find Our rest in Theew(p. 170).

(b) Objective:

But they that wait upon the Lord shall renm their strength; they shall mount up

with wings as eaglea; they shall nin and not be weary; and tbey shaU waik and not

faint usa. 40:31).

Chrirtianr wait upon the Lord by piacing themseives in meditative dhcipüne where page 78 they train to hear God9swords. For those who are doers, it may be dif'ficult to wait patient@ for God's anmer. When the waiting U done well, strength and vision an nnewed. In the case study in cbapter 5, John and the counselior needed to wait upon the

Lord. The Bible encourages us to do this through prayer and meditation. This combination serves two purposes a least: (a) God knows clients9needs and how to meet those needs; @) answered prayer depends on God's timing. Clients and counsellors who wait meditatively upon the Lord recognize the answer wben they receive it because Cod has prepared them to hear and understand the requirements that meet their needs.

Human beings are aware of feelings and the processing of their thoughts but seldom are they aware of Cod's answer. Paul tels us that the Holy Spirit prays on our behalf for we know not what to pray for (Rom. 8:26). Two pray wben a person prays: the penon and the Holy Spirit. Waiting upon the Lord, clients and counsellon receive the right answers in the fuhess of Cod's tirne. With John, [case client], the counseiior alluded to pnying but apparently did not undentand the signficance of this concept and therefore was unable to instruct John as to what can be expected from prayer. The counsellor pmented an atmosphere where bathing each other in prayer could take place. This resulted in neither the counsellor nor client benefiting from renewed streogtb. John observed that the couilsellor came to the couaselling swsion with bis version of Wght" tbeology. This arrogance precluded sharing Cod's infaite grace.

(c) Attitude:

1will gcatiy rejoice in the Lord, my sou1 ihill be joylrl in my Cod; for he bath

clotheà me with the garnenh of sakation, he bath covered me with the robe of page 79 righteousness, as a bridegroom decketh himself with omaments, and as a bride

adorneth herself with her jewelr. (Isa. 61:lO)

Our world's social system thrives on relationships. Healthy relationships create feeling of weCbeing. Attitude, manifcsted through behaviour, determines the health of relationships, with God and with otbers. Individuals*attitudes change in response to other's attitudes towards them. Thhi hcludes their perception of God9s attitude to them. 0ther9sresponse to Our attitude serves to monitor the relational qualities of that attitude. Counsellora must be awan of their own attitudes, the attributes and the negative elements. Ciieats too may need help understanding the attitudes that bave brought them to counsellors. Often clients and counsellors are on 66automaticpilot," with a programmed response to communication directed nt them. The transformation model advocates that clients learn to develop and maintain constructive attitudes: constructive for oneself and othen. John experienced, by hb own testimony, the counsellor~sattitude as self-righteous and kgalistie. Whether or not the counsellor believed this about himself

mattereà little in the client% perception. The hue revolves around the client's perception.

In the case study, communications broke down because the client perceived the counsellor's attitude to be hostile.

The transformation model encourages counseUon to be cornfortable in their faith so that they rra be pnscnt for the client. The counseUor, in the case itudy, wunot pment

for John. The Bible teils us tbat in Heaven the cbüdmn of Cod rejoiced in His ptesence

(Rv. Ml). Spirit-ffleù Christians feel Cod's presence at aU times. An attitude of rejoicing,

a happy optimiatic spirit, mot mmningless jokg, mfmh the counselling atmosphen. The Page 80 spirit of rejoicing reminds both the client and counsellor that they are not alone in this heaüng process. In the case study the counaellor9sattitude with John did not allow for the creation of an environment of rejoicing. The counsellor9sstrategy ignoreà Cod's presence.

John's counselor seemeâ inhospitable to khnand their uaseen Guest.

(d) Motivation:

For God so loved the world that be gave his only begotten Son that wbosoever

believeth in him should not perish, but have everluting üfe (Jn. 3:16).

The Bible says much about love as a motivator. Wben love no longer exists in relationships, healthy relationsbips no longer ex@. The absence of a self-love, [the Bible's suggestion to love others as you love younelf (Mt. 22:39)j, manifeats, in the client's behaviour, the lack of motivational stimuli to empower a healing process; this carries over into relationships. The transforming mode1 is built on the need to know, understand and to do thenpeutic, sacriT~ciallove. The model suggests that once this kind of love is appropriated and intemalized, it becomes strong motivation in lives to propel them to fulness of life.

God9slove for humanity motivated Ris creativity to full measure; Be held nothing back in His efforts to reàeem humankind. Christ modelleà thb sacrificial giving by becomiog the lamb for the ahughter following the principk that when then b no shedding of blood there can be no rembion of sin (Bcb.9:22). The only love that wül give to this extent is unconditional love. In the tranafonnation model couaseUoia dernoartrate tbh by foeuashg on a client9spotential and not on the patholow; these couasellors focus on the god-person acrosr f'm them and mot a machine to be fued; these counsellon corne along page 81 side clients, to accornpany clients so they wüi not have to walk alone. The counseiior, in the case study, needs to share with John the motivational power of Uagapewlove.

(e) Invitation:

Corne unto me, al1 ye that labor and are heavy Iaden, and 1 will give you rest.

Take my yoke upon you, and Ieam of me; for I am meek and lowly in heart: and ye

shall fmd rest unto your souls. For my yoke is easy, and my burden is light.

(Mt. 1l:28-30)

The transformation model requires clients to accept Christ's invitation. The model opentes on the prînciple that a penon cannot bave a harmonized relationship with Cod outside of Christ, The process of becoming what is possible must begin by learning what that meams. 1 used the King Jamesyversion of the Bible to bring out the idea of a yoke.

The metaphor denotes two oren plowing in a field. The yoke,[a piece of wood shaped to go over the neclu of two oxen to equalize the puil-weight of the plow], is weU made and, with the oxen properly teamed, they will pull together, sbaring the burden and making the load lighter. When cüents invite Christ to job them in sharlng the burdeii, they become uunequally yokedH, with a much greatet power. Nevertheless, Christ ir always in step with clients while sha~gproportionateiy more of the client's dinieulties. This concept of invitation provides an atmosphere of hospitality. Transformation counseUon extend the right band of feUowship. They invite clients to tell their story. Transformation counseflon heIp clients accept and undentand Cod's spiritual gifts. These counseiion help cüents to appnhend the Spirit's power ta make the burdcns lighter. John, the client in the case shdy, did not experkace the eounselior's office as hospitable. The counsellor offend John page 82 an argument when he should have provideà an open invitation for both himseif and John to discover together how the Holy Spirit i~tervenesto Ughten very heavy burdens. Both the counselior and client needed to understand what it means to accept Christ's invitation.

The transformrrtion mode1 reminds counsel1ors of that focus.

(f) The contact:

And, behold, a woman, which was diseased with an issue of blood hvelve yean,

came behhd him, and toucbed the hem of his garment: For she said witbin henelf,

If 1 may but touch hic garment, I shall be whole. (Mt. 9:20-21)

Few words described this healing. Yet sucb a miracle required much pnparation.

(1) The recognition that healing is required. Ber need was obvious. Sometimes in cases of spiritual and psychological wounds, clients may not be able to interpret the symptoms.

Thenfore, the first step to the cure is the recognition of the need for healing.

(2) 1want to be healed. Heaüag wiU not commence until clients make this decisioa. Clients exercise the wiU power to seek healing. The question may be asked, Why would a person not want to seek healing? Ofken the patholow meetri a need in clients' lives and without it clients may think they will be unable to cope with lik The question thrt neds anmering is thb; Bon WUthe bealing meet the need Hut a malady serves? One patient blameà her attention deficit disorder for al1 her problems. To be healeà meant that she take ownenhip of ber lif'e and accept rcsponsibility for ber behaviour. It also meant sepantion from the famiiiir comfort of her disabüity, the grieving Unphed in the %tting goH,and the searcb for and acceptance of new, replacement bebaviown. She refused to do thh. She perceived dif&mlty exchanging dependency on others for interdependency. She convinced henelf page 83 that ber coping preference for playing the role of victim met ber needs.

(3) 1 know who can heal me. Only Cod heals. Often He heab witbout receiving thanks.

The model suggests that the obvious malady may be healed but th* Y the fint step to wholeness. The wholeness process beghs when Christ responds to the clients' invitations to corne into their hearts to begh the spiritual pilgrimage* Christ heaiing is a process; to know thU is essential to wholeness: spiritual, emotional and physical.

(4) 1 will go to Him. The ciient moves toward the health objective. What do- it mean to go to Christ for healing? Like the woman with the issue of blood, the client needs to go wbere healing can be found: Christian support groups, church, or Uwheretwo or three are gathered together in My Name 1wül be with them." (Mt. 18:20)

(5) Sbe cornes into the pmence of Christ. How do clients go where Jesus is before they die? Clients nquire Christ's presence if they reach out and touch the hem of His garment.

But how is that done? Christ is Spirit and absent physically. It is done in spirit. Our spirit reacha out to Ais Spirit to touch the fringe of His spiritual garment. The model teaches that prayer and meditation provide a pathway.

(6) The woman with the blood issue pmys specificaUy. It U at this point where we see how important clients' belief systems are. The transformation model requins counsellon to identity with clients9belief systems. Mumation of the clients' faith empowers clients to follow through witb tbeir intentions. Belkf systems teil clients thing about Cod, and to the extent clients believe, they act on it. This woman told hersclf and God that if she could only get close enough to touch Jesus' gament ahe would be heakd. What she told heraelf about

Cod and her relationsbip with Gd,she belid. Y how He dlheal me." page 84 (7) She receives her answer. 'Daughter, be of good comfort, your faith has made you whole." Contact occun wbn clients feel that counsellon hear the meta-message, which is to Say, when counsellon reflect back feeling and an understanding that underlays the clients' narratives. Contact takes place when counseUors hear clients on many levels, verbal and nonverbal. John, the client in the case study, and the counseUor never made contact at a therapeutic Ievel. The counsetlor conducted the eounselling sessions as if they were sparring sessions. The transformation model helps counseilon make appropriate contact with a constant reminder of the purpose of their special relationship in the Spirit.

(g) Assurance:

That it might be fullleâ which was spoken by Isaiab the prophet, sayiag, Himself

took Our infirmities, and bare our sicknesses (Mt. 8:17).

Dom Jesus always heal? The mode1 answen "yes" to that question. The belief that undergirds the transformation model States that a11 heaüng took place on the cross.

Sickness, death and sin no longer have victory over human beings. The supreme price was paid one time, for a11 time, and for al! people. How tbat eveat is perceiveà bas everything to do with the human's perception of Gad. This raises the question: Cm humans grasp that assurance through a nurtured faith to fortily them in the healing pmcess?

What does this mean for coiinAlloir worldng with the transformation model in the area of assurance? Counse~onwill corne humbly to the session knowing that Cod's assurance is receivcd and unmeritedmThis assurance provides perce of mind. Clients and counseliora discover together what that meana CouaseUon seek to share God's @t with

clients. Clknb need to know that no matter how homndous theu stories aound, they will page 85 be acceptai and valueà and provided the assurance that God bas promised forgiveness,

[healingl. John, the client in the case study, felt angry, disappointed and njected by God.

John neeàed to hear tbat it is okay to be angry with Godo God made us. He understands that emotion. CounseUors who embrace the transformation model would assume that Cod cm look aRer Bimseif, [no oe4d for counseUot's defencej. Counseilors îunction to help clients restore theù sense of assurance that God looks after their needs. Christian counsellon possess a wonderful opporhinity to help clients feel God's presence in the time of their diflifultics. John's counseîior may have beea more helpful had he facilitated the process of diseovering the rneaning of this assurance that Christ took on our infirmities.

(h) Heaüng:

.. . Daughter, be of good cornfort; thy faith hath made thee whole (Mt. 9:22).

What does it mean to be heakd? The model supports the idea that healing is a process; thenfore, it is not a one-time event. Nevertheless, the healing transaction that beghs this important process is sipificant. The process bans with Christ, througb his work on the cross. He departed this earth so that the Holy Spitit would be prcsent in this world in a new way. The Spirit on invitation dweh within each penon. The person of the Holy Spirit helps humans realize the potential within them for new beginnings toward an abundant lik Her faltb in Cod starteà the proeess to make her whole. She had the faith before she came to Jesus. Lü

The process of discove y reeks to undentand God's intervention. The counsellor in the case study inadequately prepared for the experience of Cod's healing process. It seemed to

John, the case study client, that the counsellor experieiiced John broken, and would fu him. The counsellor did not support the client's faith in playing a part in the heaüng. The counsellor opparcd to feei himseif capable of heabg John. lnstead of helping John unwrap his faith in a safe environment, the counsellor openly cbalJenged John. John was gracious in suggesting that the counsellor's aggressive challenge stimulated bis own determination to bold firm in bis faith in Cod. The transformation model uses extreme caution in the exercise of confrontation as a thenpeutic stimulant.

(i) Transfomation:

1 bcseech you therefore, brethren, by the mercies of God, that ye pment your

bodies a living sacrifice, holy, acceptable unto Cod, wbich is your reasonable

service. And be not confomed to this world but be ye transfonned by the renewing

of your mind, that ye may prove that good and acceptable and perfect will of Cod.

(Rom. 12: 1&2)

Another name for this model b the hinsforming model. The process begins wben elkats conscious$ return to the Creator, the power soum that facilitates the ctients9 movement toward their potential. Transformiag is a Lifctime pursuit. At this stage the pidehes for life are laid out. Clients sense a 'felt sense" of energy and freedom to move beyond the limitation of previous mponses to Me% experience. Tapping their potential crutes new patterns for functioning. Paul espands Jesus9idea that spiritual birth begias a process paraNehg physicd pwtb. Paul, in other verses, describes bon the child of God, page 87 [al1 ages], requires the mük of the Spirit, but maturity requires the meat of the Spirit (l*

Co. 3:2). Transformation counsellors neeà an awareness of a client's growing edge.

John's counsellor seemed not to recognize John's growing edge in bis spiritual journey.

1have mentioned how balanced tension workr towarà healthy development.

Tension pulls betwwn our human nature, the nature of the fiesb, and out Spirit-filled

nature. Jesus modelled the Spirit faed nature. Paul and others moddled the polarity of

the hvo natures witb each nature seeking to be dominant in IiTt's decisioris. In Rom. 7:14,

Paul tells us that the Iaw is spiritual but that he b carnal and even though he hous what is

right, he has a matdeal of dificulty at Cuncs doing what he knows God rpproves. It is the

striving within these polarities that strengthens our moral regolve. John's counsellor may

have misged the sigaificalice of this erperience in John's iife. The transformation model

identifies the shuggle within the polarlution as a signifïcant part of the heaUng process.

(j) Evidence:

But the fruit of the spirit is love, joy, peace, long-suffering, gentleness, goodness, faith, meekness, temperance: .. (Cal. 22:23). The question often asked: Can the results of an appUed school of therapy be

measud? This model supports evidence-base results. Practical mode1 pmentation

requins measures and stindardi. The transforming model measuns the results by wbat

the Bibk cab, "The Fruit of the Spirit." These are, "joy, peace, long-sunering, gentleness, goodness, faith, meekness, temperance: .. .* If the proeess to facilitate these proofs hi not evident, then there ir a fhw in the model or in the counselliag pmcess itseK. Either the

model hm not been buüt to achieve thU rrrult, or the counseliordcknts have refpHd to be page 88 agents of change. The model's success depends on counsellors' cornmitment to the modeh objective.

In Ma#hew 7:18, Jaus tells us that a good tree grows good fruit. He was using this metaphor to teach about the dincrence between false teachers and genuine teachers. You can teIl tbem by their fruit. The emphasis is on bebaviouraL patterns and not on moral slips. The evidence is produced when permanent change begins to take place in behavioural patterns. The transformation process actually changes the client's mental construrts. The changeà pattern affects the deciaions clients make. Consider the client's use of money, for example. Befon the transformation process began, the use of money dominated the cüent's dechion making. In church the client placed two dollars on the offering plate; the client felt satisîied witb this contribution to the church. The counsellor helps the client understand that everything he or sbe possesses cornes from the Lord.

What the clieat gives back ta the church symbolizes the client's heart condition in relationship with God. Change in relationship bcgins when the clieat realizes that ownenhip of all possessions belongs to Cod. The client begins to understand this spiritual

principle and the client's tithe becomes a love offe~g.Evidence of attitude change occun when the client beiieves that giving 10 percent of gross income Q a bcginning. The fruit of

the Spirit appean not as offering but w the change in attitude about money and

possessio~s.

The yiding question panmount to this tranaforming process that clients and

counseilora must contiiually ukL tht: Do my thoughts and actions bring gRoy to Gad or

to me? If the answer is meH,the evidemce of change wüi not be pnrent because tbis page 89 attitude reflects the tarnisbeà human nature. If the answer b 44G~d",then positive change occurs towatd meeting God9sexpectation for the client. John, the client in the case study, did not condone self-focused behaviour; yet at this stage of bis grieving it would be easy to suggest that self-rocus was his customary behaviour. Clients' grief wili give a false reading of their dominant behaviour pattern. John's counseUor may bave mis-diagnosed the significance of the grieving process. The missed diagnosie kd to inippropriate tberapy.

The counsellor centred on the pathology instead of on the core strength within John. Had the transformation mode1 been in development at the time of the counselling sessions, the counsellor could have helped John identily the fruit of the Spirit in the grief stages.

(k) Freedom:

.. . Whosoever committeth sin is the servant of sin. If the Son therefore shaH make

you free, ye shall be free indeed. (Jn. 8:34 & 36)

When clients and counsellon release control of their lives by adopting vices, tbey become slaves in the process of their own destruction. Vices in the early stages present the illusion of freedom. It is only wbea vices tighten their grip tbat it is realized that life is being wrung out. The die is cast. Clients face hopelessness: What can be daae? The tnnsformation mode1 ahways embnces the power of Cod through the Aoly Spirit.

CounseUors help clients understand that even though the die appean to be ~ast,Cod can and wül bnak the behaviour mold and begin again. Cüenb wiU be encouraged to give up fahe hopes and flimsy substitutes and replace then with the spiritual fmdom that coma by God's grace. Clients' choices take on a therapeutic mlity because the choices mflect

God's purpose for theu üves. Penons cmted by Cod develop personalities and page 90 behavioun tbrough nature and nurture. These unique personalities anlike a fabric with complex design5 woven hto them usiag many fibres. There is no longer a way of sepanting the fibres without ruining the quilt. Unlike the quiit, buman penonaïity responds to change. But only Cod can make the required changes witbod drmaging the personslity. It is the responsibility of cornsellors who use the transformation mode1 to prepare themselves adequately in spiritual, academic and cliaical skiils so that they can be used by the Lord to facilitate the transfomation process. John, the ciient in the case study, was not helped by bis counselior to fecl that experience of spiritual fmdom. The counsellor focussed on the malady and by doing so reinforced the bars of John's jail. For

Christian counseUors, freedom means that the faith they have in Cod's traosfoming love frees them from doing the hrnsfonning to accompanying the client in transformation. page 91 chapter 7

TRANSFORMATION MODEL'S FRAMEWORK

Psychotherapies serve to frime the transfomatioii model. This chapter demonstrates how three psychothenpies faciütate the use of the transformation model.

Psychoaoalvsis and Psvchoanaiytic Psvchothera~v

Freud as a meàical doctor used the medical model of focusing on the pathology of the client. Psychological pathology as Freud knew it seemed beyond a cure. Instead, the analyst helps the patient bandle the problem with less subjective stress. WoUbky (1995) in

Essential Psvcbothenair writes UItshould be clear that the resolution of conflict is far from an au-or-none, once-and-for-al1 matter. In this sense, analysts do not expect to

Wolitzky (1995) explab:

Becomiag aware of one's patterns of maladaptive living in the context of the

transfennce, recaiiing their similarity to childhood reactions and modes of relating

to significant otbers, and nalizing the unconscious fantasies on which they are

bascd rareîy in and of themselves lead to npid changes in behaviour. (p. 33)

The healing process begins with the exploration of awarenewi. The transformation model adapts the aaalytical approach to the transformation purpose. As weii as making the associated connections, the transformation model looks for connection with and withh clienb belief sy stems.

Aithough the techniques are aertral, counseUors admioistemi techniques with a page 92 coUaboraHve phüosophy or belkf system. 1 define belief systein as that which forms the core influence on aII thoughts and actions generated. In other words, belief systems afnm action and mction. It happens as simply as infants believing that when tbey cry their motbers wüI satisfy their needs, or as complexiy as believing tbere is a need for a systematie theology. Beiief systems respond from a con levei generating both conscious and unoonscious thought patterns and emotions. Clients and counsellon operate out of their belief systems, systems in formation while possibly stül in the womb. Therefore, Freud the Doctor, Freud, nurtured by family and society, and Freud a genetic componeat, responded from within hb complex grid called personaüty. The transformation hypothesis claims the idea tbat Freud and a1of humankind respond to life from within a cmtrol system. To understand Freud's approach to psychoanalysis one must seek to undentand

Freud's belief ~ystem. A neo-Freudian psychoanalytical focus interprets that belief system. 1wül use the case üluatration in Essential Psychothera~iesas npnsentative of these hvo psychoological approaehes.

The client presenb a difficulty with time structures. Wolibky (1993) explains the diagnosir:

obsessive-compulsive chancter structure, with narciwistic, depressive, and passive

agsressive ftatum. Dynamically, bis con conflicta centereù on (1) bis passive

dhesfor symbiotic union with bb mother and bis ptover such wishes, as well as

his autonomour strivings to fm himself fmm enmeshment with bis mother: (2) bis

rage at, and dcdrc to de@, pamntal authority and hh fwling that ht should

obedieatly yield to it in order to be a good boy; and (3) bh Ocdipal rivaly witb bis page 93 father, contributing to bis grandiose wishes to be mother9sfavorite with some great achievement, along with hb love for his father and desin not to hurt bim. .. .lt should be noted, however, that the tbree contücts Usted above, originating,

respectively, from the oral, anal, and phallic stages of psychosexual development,

intemct synergUtically. (p. 48)

The pmgnosis envisioncd better behaviour adaptation over several years. The therapy process focussed on the iiiterpretation of tnnsference and tbe patient's maladaptive manif~tations.Therapy promoted the idea that sewunderstanding and self- acceptance would free the patient from reliince on maladaptive defences and facilitate more effective functioning in work, in love, and in play (p. 49). The therapist presents as the doctor and acknowledges the client a3 the patient. This medical model attempts to isoiate the pathology (maladaptive behaviour) for specific focus. The analyst diagnosed the cause of the problem as an improper response to dynamic stimuli during the Fnudian traditional childhood stages of psychosexual development: oral, anal and phallic. Sexual energy improperly channeilcd duhgthe growing up period continued into adulthood By

revisiting the patient's family of origin history, the patient may be helped by the

psychoanalyst to understand why and how this energy was improperly channelied, how it

continues to be, and how this energy might be rechannelled to promote better bebavioural

adaptation.

The transformation madel abo examinm famiiy of origin materW. Actual events

and relation~hipare moiitond through cïients' emotional expression m they review past

eventa For example, when clienb speak about their motbers, do theù demeaaor change? page 94 This may indicate how affected clients fccl in their current behaviour pattenis. Freudian psychology suggests that understandimg how this energy is mis-directed WW point to the cause of the pathology. The tmasformation model delves into why individuals may have responded a certain way when they were chitdren. It attempts to do thb within an understanding of clients' value-belief systems. The transformation mode1 opentes on the basic assumption that maladaptive behaviour stems from an improper relationship with

God. This may seem a huge jump in logic; but often children in a disruptive home setting project their erperience of parents unto God [Our Fatherl. As often, this image of Cod becoma part of the adult belief system. This mults is that clients fear God and are unable to reach out to God for help. Changing clients' perspectives to empower them to appreciate Cod is the emphasizes of the transformation model. This may iaclude uneovering the belief system from within the subconscious ares of the mind. A critical path analysis may reveal clients9expectation of family of origin erperiences, and how clients conversed with themselves about failed expectations. CounseUon help clients to undentand how belief systems impact them positiveiy or negatively. Counsellors discover, with clients, the spiritual journey that parallels the physical journey. Counsellon and clients probe Me from spiritual and psychological dimensions and make the necessay connections for well-being. Perron - Ceatreà Pmhothengy

The frammork would not be complete for the transformation model without the therapeutic stratw of pemonccnhwl psychotherapies. Literahire suggests psychoanalytical prychology focuses on the pathology wbem person-centred psychology page 95 focuses on the person. Person-centred therapy shares a high view, or optimistic view, of human nature; people want to make healthy choices. With a little help in deteminhg right choices, clients will gladly embrace such ehoices. The chapter on human nature elaboratd on this humanistic philosophy. Here 1 examine the theontic conshuct. Bobart in Essentiai Psvchothen~ia(1995) eiarifics the goai:

Rogers included an emphasb on creativity and potential, the rim of therapy as

acceptance of the self as unique and self-reliant, the belief that the client must be the

central figure in the thenpeutic process and that the client is hisher own therapist,

and an emphash on present experience in therapy. (p. 85)

Dysfunctionality occurs if we faü to Iearn from feedback therefore remain stuck in

ow misperceptions or inadequate behavior. Dysfunctionality is really a failure to

learn and change. There are thminterrelated explanations in the penon-centred

ütemtwe for how this occun: incongruence, failure to be in process, and dinculties

in information processing. (p. 94)

Inconnruitv.

A Person-centreci perspective views abnormal behaviour as arising from an inability to function within the seif-eoncept; ciients perceive Ute experiences as caaflicting with tbir sewcoacept. Congruent behaviour emanates from a certain comfort level within self- concept. For esample, client8 may betieve and accept a felt sease of their ibility and capabiüty. This acceptance includcs, within theù sell-eoncept, the imposed conditions of culture, society, and biology. Clients may have been told that they were stupid and that mot much could k expectd fmm them. Clients may experience gratW~catioiwhen they exceed page 96 thh expectation but accept it as normal when they faii short. la the latter case, their self-

concept is congruent with their experience, Le., they expect to fall and they do. If cüents

refuse to accept their equivalent experiences as confurnation, the resulting behaviour

rejech the experience in favour of an isolated positive seif-concept. Reiigion cmalso

impact the self-image. The seiî-concept of penons who take their religioiis beüefs seriously

may hclude a self-judgmental component. The disparity between believing what you feel

to be right, e.g. what Cod expects, and the habit of doing right, compounds the anxiety

level, consciously and subconscioiisly. The Apostle Paul seemeâ tormented by his inabüity

to live according to his perception of Cod's requirements. As a Pbarisee, a murdenr of

Christians, a penon who met the Spirit-Christ after the resurrection, an Apostle,

evangeiist, church founder and mentor, Paul had great expectations of hirnseif. He wanted

despentely to walk in rightcousness, but his experience did not aiways meet those

expectations, thus the disparity. Paul explains his situation: 'For that which 1 do 1 allow

not: for what 1would, that 1 do not; but what 1 hate that do 1. O wretched man that I am!

who shaii deliver me from the body of thir death (Ro. 7:19 & 24)? Haviag recognized this

dbparity, Paul reached beyond bis own ineonsistencies and limiteà capacity to the One who

was not Iimited.

1tbank Cod through Jcsus Christ Our Lord. So then with the mind 1myself serve

tbe Iaw of Cod; but with the lkrb the Iaw of sin. Then b tberefore DOW no

condcmnation ta them whicb are in Christ Jesus who wrik not after the Zksb, but

after the Spirit. For the Iaw of the Spirit of Ule in Christ Jesua had made me fm

fmm the Iaw of sin and death. (Ro.7:25-8:l) page 97 Paul tells us that although he could not meet hh own expectations, Christ freed Paul from the penalty of sin and pilt, but not disappointment in hinweit. Paul's awareness of the disparity between his sehoncept and bis shortfaII experiences caused incongruity to be ptesent in hW mental processr. Nevertheless, he did not negate his mission because of self-bindering judgment. Embnchg Christ alIoweà Paul to respond tbenpeutically to the disparity. PauPs faith brougbt the emotioaal and physical disparities iato spirihial congruity. Paul's faith caused hic spirit to be congruent with his expectations of Cod's grace througb Christ. The transformation mode1 translates this struggle as the

transformation process.

The reverse situation occun wben clients aUow religion to mask an accurate

interpretation of experiences to acbieve a superficial congmency. A pseudo-spirituality

delays growth in spiritual, physical and emotional well-being. In John 8:l-11, Jesus

discusses with the Jewish reiigious leaders the incongruity of their perceived congruity.

They appear to have convinced themaeh that their behaviour amrms their religious

beliefs. Their behaviour mirrored their religiosity. Therefore, in their eyes there was no

disparity. This plays out in the following example: The religious leaders bmugbt an

adulterous woman to Jesus for judgment. They knew Jcrus practised forgiveness but if He

chose to in this situation He would be conhivening the Iaw of Moses. This Iaw declareâ

that an adultemus woman rhould be put to death by stoning (Jn. 8:S). Although these

religious leaders were not prepared, perhapr, to admit dbparity or to even see it, Jesus was

ready to help them aee mon clearly. Jesus invited the mligious leaders to stone her, but

only if thy corld demonatmte that they thnaselves were witbout ria. None of the nligious page 98 leaders measured up to Jesus' scnitiny and the woman was not Weà. In this case, the

Pharisees' behaviour toward Jesus and to the woman mealed a deep disparity between their self-concept and what Jesus knew to be God's way of meeting the Iaw's requirements.

It is iikely, however, that the Phirisees saw congruency in their own behaviour, for as far as they knew tbg were foliowing the Law.

Bohart (1995) explains tbis theory:

People learn to hold parts of their self-concept rigidly when parents, teachen, or

culture imposes conditions of worth on them. That is, they are made to feei that

they anworthwhile only when they conform to othcn' standards and values. This

leads to the adoption of rigid %houMs' about how they are supposed to be. When

incongruence between rigid shoulds and experience occurs they are unabk to

challenge their shoulds and so may respond by trying to ignore their experience by

misinterpreting it. Being unabk to hten to theù own experience, they disempower

themsek They then must rely exclusively on the Rgid shoulds to guide their

choiees. And when that does aot resoive amxiety and incongruence they fcot

helplessness and may become depressed. (p. 95)

This may be the case, unless, of course, the authority attached to the office provides the opporhinity to manif't this dysfunctioaal dichotomy. The Phirisees used their authority to affînn their behaviour which the Bible mords as behg incongruent with

God9serpectution of them as dglous leaders

Paul mealeâ hir funetional congriiity as defiiied by Bohart (1995) in quoting

Lietaer [1991]). page 99 uCongruence is precisely th* inner opennessmWCongruence does not always mean

inner harmony. An inner sense of harmony cornes and goes. However, if one is

being congruent - open and receptive to ali inner voices - the creative synthesizing

process of the individual can move forward. (p. 91)

Some Christians manifést behavioural dysfunction out of the tear of loaing tbeir hold on an eternal iife with Godm If clients believe that failure to adhere to church affiliation wiU cause them to be excommunicated and lose ttbeir places in Heaven, they may refuse to accept any new input or diflcrent interpretatioa. Even though rigidity results in maladaptive behaviour clients will not risk the possibility of loss. This results in an unhelpful and unhealthy spirituality. A transformation objective is to empower clients to embnce a spirituality that is active and powerful in their journey toward congruency.

Clients will learn that spirituality does not need to be a shadowy figure of judgment.

Clients will began to undentand that many of Me's din~cultiesstem from a misunderstanding of God and his role in the ha of humans.

Failure to arocess.

Person-centered psychotherapy views highiy functioning persons as those in the process of becoming their potential. These persons hten intently to what they tell themselves about their experiences. These persons creatively engage psychological problems nther tban hanbly criticizing themselves. Tbey create an opportunity to deal with and move beyond the probkm. Jesus assesses the religious leaders, mentioaeà ibove, as not hi- functioning. They had permitteà their spirituality to stagnate. In othcr words, they appead to hold their religious belkfa rigidly and mbbeà themsdvcr of the We page 100 instilIing power that was available to them. These leaders tejected experience that disagreed with their religious beliefs.

The transformation model encourages clients to reduce the negative energy and embrace the positive energy that U part of the creative process. The parador remains that creativity ineludes deatb. The analogy of the deciduous tree dernoashates this paradox:

Ieaves die annually but the tree blossoms again in the spring. The transformation model helps clients to ncognize that there is a grief process associated with giving up maladaptive behaviour. Counsellon encourage clients to, [metaphoricaliy],grow new Ieaves or adopt different behaviour that permits their lives to take on new vitality. Clients must decide if they want to be part of that creativity.

This process allows penons to grwv and mature. When 1was a child, 1 tbought as a child, but when 1 became an adult, I put away childish things (1" Co. 13:ll). This is what

Paul said when addressing penons who continue to practiae spiritual immahirity long after he thought they should. These individuah presented as developmentally chdlenged in their uiderstanding of the Holy Spirit. Beiief systemr ia the process of change often prove

resistant to the acceptance of new hformatioa. The transformation model works from the the0 y that for individuab to change permanently they neeà to practise the change until it

becornes habit. This can bat be done in association with otbers of like mind: churches,

support groups, or with a mentor. Accountabüity without fear of critieism h necessary for

developmenti Pe~on-centredpsychotbenpy provides that environmeital attribute for the

transformation model. However, diflerences exist with the trinsfonnation modei. Person- page 101 centred therapy stresses autonomy for individuals; the transformation model emphasizes dependence on Cod. The transformation model maintains that penons' value derives from their relationship to Cod. Humans are fmite. They die. They know intuitively that they are dependent on a Higher Power. Wben this fact is acknowledge and internaiized, cüènts empower themseives to seek the potentid tbat Cod providea them to iive lire more fully.

The transformation model teaches that dependence on Cod creates and nurtures healthy interdependence with others.

Cornitive-Behaviou rism

Wbat h cognitive-behaviourism and how might it be used to frame the transformation process? In Essential Psvchothera~ia~(1995) Fmman and Reinecke (1995) gives this definition:

George Kelly (1955) wbo, in proposing bis 'penonality construct theoy' of emotîonal disorden, expücitly recognized the importance of subjective perceptions in human behavior. Be proposed that individuais actively pereeive or 'conatrue9 their bebaviour and generate abstractions about themselves, their world, and their future. An individual's 6eonstruc!s,' as such, caa be quite idiosyncntic or penonal and represent the wayi in wbicb they systematicaiiy categorize their experiences. These constructs, in turn, determine how the individual wiU respond to events. From this perspective, a goal of therapy is to understand patients' subjective interpretation or judgmenb about their experknces and to assist patients to conshpe them in a mon adaptive mariner.. .. Ems developed a typolow of common cognitive distortions or emrs, as well as a number of directive theripeutic techniques for changhg them. His model assumes thit by clients page 102 identiq.ing and replacing unrealistic or urational beüefs, they can alter behavioral or emotional reactions to events. As imtional beliefs are often tightly held and long-standing in nature, highly focused and, at the, confrontationally erpressed, interventions are nccessary to dispute them. Bis thenpeutic approach is active and pragmatic.(p.l85) How can thb psychotberapy complement the transformation model? Proverbs, talks about the mental processes: 'for as be thinketh in his heart so is heW(Prov.23:7). Provcrbs' metapbor of the heart sipals a significance beyond random thought. Behaviour originates from thought patterns. Thought patterns oridnate from a contextual base. The Bible empbasues heart as the centre where the thought processes construct behavioural patterns.

This process involves mon than the mechanical process of mind to behaviour transference.

The transformation model suggests that the spirit of clients determine what building blocks they use in construction of thought patterns. For example, if clients pnsent an unforgiving attitude, it is clear to me that their contextual construct b blocking the biblical teachiags on for&h

The way individuab conshue or interpret events and situations mdiates how they

subsequently f-1 and behave.. + .As such, human functioning is the product of an ongoing interaction behveen specüic, nlated 'penon variables (beliefs and cognitive

processes, emotions, and behavior) and environmental variables. (p. 187)

Clienta and therapirts prodrce and receive sfimutia How they proeea~or interpnt thow stimdi arc detemined by progimmeà recepton. This produces a felt mponse that page 103 is the nucleus of their idiospentic construct. For example, if a client, when a child, broke the household rules and was punbhd on eacb occasion, the child may conclude that punishment resulted from not obeying the rules. This petceived cause and effect relationship may become part of the child's mental construct. When the client experiences a situation wbereby something or aomeone has broken her rules, [her felt sense of what is right or wrong], she may desire retribution. The biblical idea of forgivencss may be understood in her belief system as preferred, but forgiveness associateà with breaking rules has never been part of her experienee. Therefore, it is Wely, as an adult, that it will not be part of the client's felt sense of justice. The transformation model demonstrates that when a client claims agency in the heaüng process, religious beliefs become enabling rather than disruptive.

The following research suggest that most, if not al!, schoob of psychotherapy have some degree of euccess. This success emanates from common sense initiathes. 1 agree with this observation but at the same tirne 1want the spiritual component of life to be part of this common sense package of good ideas for eounselhg. It is not that a focus on healthy spirituality could not be achieved through some humanistic psychotherapy models cumntly practised. Rathet, it is that my interpretation of spirituality, [relationship with

Cod through Chtbtl, is not a sipiifkant element of bumaaistic phüosophy. Therefore the ttansformation model facilitata an activation of spiritual awanness within the understanding of couoselliig shadby MUker, et al. (1995). The article statea that researcb givea evidence of psychotherapy eff&ctivenesa but emphasizes that no particular school of psychotherapy oubhines the other. The same article meals that the prolitcration of page 104 thenpy modelr ha8 jumped from 60 to 400 rince the mid 196û's (p. 53). The author notes

thrt they seem different because they sound different. The orighrtora of these therapies

use a Iinpage suited to their therapy models. In addition, they claim great mults without the corresponding verVicatioi of the results. So, whit is it that 1 hope to accompüsh with yet one more model? I am hterested in developing a model that bat suits my worldview,

including my Christian belief qstem. I would expect counseilom who embrace the transformation model would do so because it met with their sense of purpose. My sense of purpose desim to reach clients with the healing power that coma from the Holy Spirit. In a counselüng context this means introducing clients to the possibility of them having and

understanding an Uthou relationship with God.

The same article criticizes certain psychotherapies bmuse theu authon neither

explain effective therapy, aor do they document and circulate their cihical pmgress. 1 would expect that the counsellon who employ the transformation model would be able to

explain rad document their progreas or lack thereof so that other thenpiets may benefit. 1

have no interest in a veneer or facade. If the transformation model serves no thenpeutic

purpose, 1 want to know the reasoni. This article points out that their criticism is not

meant to depnciate the value of psychotherapy because benefih have ben proven. They

criticireci the supernaturi1 claias made for particular psychotlerapies. mer,et al.

(1995), exphin that the similaritics ia psychotherapies provided benefits to clients and not

the dirrcrences bighlighted by the creatom This is preciseiy wbat the transformatioii

model wouid seek ta do; use what work* But for a mode1 to work effdvely, two

important factors must be in piay. The fhtfactor îs that the model neeàs to be wetl page 105 conshicted around the focus for client health. The second factor, and just as important, is the abüity of the counsellors to apply the knowledge in the heahg process. When these factors anmissing in the counseüing pmctice, superficial substitution may occur. For example, thb same article believes that the success of a psychotherapy model depends on the advocate's charisma and marketing skilb. If the sales pitch to therapists is catchy and unique and it coincides with therapists' Iack of success, the %ew kid on the blockW,

[psychothenpy], gets the attention. Success is calculated on how many therapiats accept the new school of psychotherapy, [purchase the modeq, and not on how many patients were helped. Miller et al. (1995) write, 'As &Lm Mencken once observed, 'the problem with truth Q tbat it is mainly uncornfortable, and often dull. The human mind seeks something more amusing, and often caressing"(p. 55).

Yet, the article explains tbat the factors common to al1 forms of therapy really decide the success stoy for clients:

(a) Therapeutic technique. The research done by Michael Lambert of Brigham Young

University estimates that technique alone contributes 15 percent to the impact of psychothenpy. The same research suggested tbat clients mentioned the nonmechanical elements in psychothenpy as being helpful. Cüents ansimply not imprrssed with technique. Wbat they want ia a senae of Teclhg relateà to. The trrnsformation model would use technique notas end in itseif but as a way of discove~gthe bat mute to insight in relationships.

(b) Expectancy and placebo. CUenb' htimpression determine if they want to work at forming a relationsbip with couiireilon. Clients engage the heakg proeas more eady page 106 when the counselling environment encourages hope. Cïients who chose therapy corne because at some ledthey are hopeful for positive change. They have ahdybegun the joumey of hope by entering the counselling offme. The hope-expectancy must be nurtured by the therapist. The transformation mode1 creates a hope-environment based on the beüef that Cod is interested and desires to sec healing take place. When therapists stress the pessimistic aspects, mg*, locus on the pathology, they block the Holy Spirit's healing process.

(c) Thenpeutic iulationship. The research referred to above suggest that therapeutic relationship contributes 30 percent to the outcome of thenpy. So far, technique and nlationship add 45 percent to the psychotherapeutic impact. Miller et al. (1995) ?.. the latest thinking and research indicate that strong alüances are formed when clients,

[emphasis added by authorj, perceive the therapist as warm, tmshvorthy, nonjudpental and empathic9' (p. 56). This certainly makes sense if therapists acknowledge clients as agents of their own heaüng. A case study taken from the Bible reveab lhat Jesus did not locus on the spiritual pathology. Nevertheless, the focus on sin seems a very mal temptation for some ChMnin pastoral eounrellors. According to Adams, the sin focus works because it is from the Bible. In this situation it is probibly when thb article difterentiates betweea technique and relationship. In the case of Adams, when he is counselling clienta from hii congregation, there may be an expectation on the part bis clients that their relationship with Adams would be this way. If SO, clients could dlhave hope that the pastor would be able to help. Hem's how Miller et al. (1995) explain: YThe mort helpful altiince WU! develop when the therapist eabbhbes a therapeutic environment page 107 that matches the client's definition of empathy, genuineness and respectH(p. 57).

(d) Client factor. How important are clients as agents in their healing proceas? The research suggests that this component adds 40 percent to the impact of psychotherapy.

The client b the best physician, not the therapy, technique or therapist Thb should not be surprishg when it is reaiized that ciienh' lives posses the raw matet-ials required for therapy to work The transformation model empowen clients to begin their healing process.

Miller et al. (1995) ask an important question. What extent do therapists' models

"draw on the strengths, resources and worldview of clients to help them achieve their goals? Do counseliors consider clients9environment and erirting support network? Do you expand on the spoiitaneous changes that clients experieiice outside of thenpy9'(p. 57).

This continues the author9slocus on maximising clients' inherent capacity to aid their own healing. Research used by the authon auggesb that the "majority of cüenb do not experience empathy from the therapist as a nurhiring, wann-and-fuzzy locus on their feelings, but rather os discemiag and thoughthil apprcdation of their situation"@. 58).

Clients want therapists to be attentive, not sympathetic or demonstrating '1 know how you feel, feelings." Mentherapistr' emotion~are show, it could man that thempists are working their own issues and mot lbtening to clients.

In order to empower agencies in clients, therapists must talk the client% Ianguage and not the technicil jargon attacheâ to psychotherapy. The transformation model counseUoon neeà to be watchful in the use of t~llinology.Christian terminolog., useà by

Christian riahters or thwlo@m, is jurt aa fonign to many clients u any otber technical page 108 Ianpage. A safmard agahst prtsuming client undentanding is to ask them what they feel took place in the session. This is not as easy as it sounds however. There are egos on the üne of fm whenever fdback ir requested. An article by McCollum and Beer (1995) sbared the resulb of a research experiment where client feedback was sought and listened ta, over a period of twenty-five weeks. The clients, a married couple, shadtheir disappointment about some of the tberapy sessions when the therapist perlormed in the following way: (a) The therapist did mot know what to do but was afraid to admit this to the clients; the clients did not understand what was going on with the thenpist but they felt uncornfortable. The clients expressed the need to fcol that the therapist felt their sense of the complexity and seriousness of their problem. This would have been a good tirne for the therapist to state empathically just that. (b) The therapist felt a need to congrahilate the clients on their progras when in fact tbey felt no progrers was being made. The clients shrred with the therapist that because he was able to congratulate thcm on their progress, he mlly did not understand the seriousness of the problem. (c) The therapist, after a few sessions, gave the clients hommork. They felt the therapist minorcd in the majors and majored in the minors (p. 5942). The taslts proved tbat the therapist Iacked undentanding in hb perception of the problem.

The therapist in this exampk was waiting impatiently for enough information to fu the problem. The clients senseà tbis and were annoyed. Tbey had been trying to work thmugh thtir problems for yean and now in a magic moment the therapbt offers a cure.

The therapist wunot mally piwent for them. They wanted hiin to understand, or at least hear, thtir turmoü The therapist was intemted not in their stmggie but in hia cure. I page 109 have done the same tbing in my counselling of clients. 1 heard what 1wanteà to hear. 1 put together a purposeful tak 1went over it and over it and until the cüents agreed they undentood what was requireà. Later their fdback to me was, 'Wter leaving your place, we discussed the task you gave us; we did not have a clue about what you wanteâ us to do."

They toM me they understood the task, because they felt 1would not let them go uiltil they did. I thought, as the therapirt had in this article, that my task hit the mark 1 really had neither grasped the seriousness of the problem nor the effort they erpended tyiog to molve it. 1 so much wanted to help that 1 ictually hindered the process.

My hope for the transformation model is that it ail1 empower agencies within clients to provide fccdback to the thesplat; this assumes that the therapiat can diffenntiate between hiasference and constructive feedback The thenpy process serves na useful purpose when it detoun joyously to the wrong destination. There is mon involvd, however, in the practice of the transformation model of psychotherapy. In the next chapter I explore these essential components. page 110 chapter 8

INTEGRATION OF PSYCHOTHERAPY AND THE SCRIPTURES

Adami demonstrateà one way to use the Scriptures in counseïüng. In the case study that follows, 1illustrate how the transformation model imtends to use the Scriptures in a holistic way. 1 beüeve tbat this can oniy be done by aUowing Christ to nveal, from the record of Elis erperience, bow tbis may work Does Jesus' approach vary with the percion

He communicates with? My reading of Adams suggests that if he bad counseUed thirty clients bis counselbg style would remain static; if al1 hia clients were reluctint to assume responsibüity for their gin, Adams may have pmched the same message to each of them.

Adams' case study of Ted, [discusseà in ch. 41, is an example. Could Adams have been more sensitive to Ted as a penon, a penon who is struggiing witb sinful behaviour?

Perhaps the counselling process could have included mon time to help Ted identify his rrponsibility for his sin. Perhaps mon could have been donc by tiading out the role Ted played in his family of aria, or some attempt made to determine wbat part religion played in Td's lif'e. Perhaps, as well, more could be accomplished with Ted if the counsellor bad been sensitive to Teà9s penonality traitr. b there on& one way to handle hutb, truthfully? 1s it poarible that too much of Adams9 own personality was repmented in the case study? It is useîul to obwivc the dwetcnt approachcs that Christ used in communicating or counwüing witb othera It ir the objective of the h.nsfoformation model

to emuhte Jesus* counstlliag style in appiyïng the bibtical precepts.

The Seriptum tcl us tbat Jcrur knew the heart of min (ho 2:24Mot ody the

potential for sin, but &O, the penonhood Jcsus kiHw what ipproieb woold be most page 111 efféctive with the person He counsclled, because He knew the essence of the person.

Johnson (1959) describes it thh way:

It is in sucb meeting of 1 and Thou that man attains bis most disthctively human characteristics.. . To recognhe what another man is at this moment wishing, fceihg, and thinicing is to psphim as more than a component but a self-being in

esistence as 1am. So a person confirms what he is and may become in relation to

another person who ir affinned as independent yet related to him. (pp. 68-69)

Relationship closes between 1 and thou, if '1" ir accepted for whom '1" is. This does aot mean conditional acceptance: accepted, if the client mets the counsellor9sexpectations, aecepted, if the eounsellor sees the client's potential for change. Unconditional aceeptance is required for an Ythou nlationsbip. This does not mean that the counsellor accepts everything the client does or accepts aU bebaviour manifestations. This means that the counsellor meets the person as an equal in receiving God's love and mercy. 1believe Jesus built relationships with othen in this manner. Johnson (1959) teüs us that "Truth means that men communicate themselves to one another as what they areH(p. 69). Jesus communicated truth tbrougb love, justice tlirougti compassion and discipline througô mercy. Jesus also communicated what Rb Fither felt about those religious leaden who misrepmeaied Cod and Hoiy Scriptures. Jesur chastised those who mhtreateâ the poor and the widowr whüe gîving mock merence to Cod. Jesus not only accepted people for whom tbey wen, but He also met them whem they were at. For example, there is quite a dürerence in bis treatment of eommon folk who wen trying to please Cod and those who wen se~rigbteous.We may say thit Jesus demomtnted the inadeqiucy of juat one page 112 approach to counseliing. Because of the requuement to be sensitive, meaningful,

idiosyiicntic counwlling prevaileà.

1examine one biblical situation that 1 look at as a case study:

Case Study - Jesus and the woman at the well - (KJV OB: John 4:3-26)

Xnt roduction.

Jesus ieft Judea for Galilee by way of Samaria; in those days most when

travelling to and from Jerusalem bypassed Samaria, but Jaus purposed to go through

Samaria. Jesus entercd a city called Sychar and sat near Jacob's well. This b near the

parce1 of land that Jacob gave to bis son Joseph. MileHe was there, a Samaritan woman

came to the weil to draw water and Jtrus engaged her in a conversation. Jesus' disciples

had gone hto town to get food so Jesus was left alone with the woman.

[Counsellor = Jeaus = J: Cüent = Woman = S: Disciples = D: Townspeople = T:]

Dialonue:

JI: [When a Samaritan woman came to draw water, Jesus said to ber,] Will you

give me a driak?

Sl: YOUare a Jew and 1am a Samaritan woman. How can you ask me for a

drink? For Jews do not associate with Samaritans.

J2: Ifyou bewthe gift of Cod and who it is that asks you for a drink, you would

bave aakeà hhn and he would have given you lhiiig watet.

S2: You have notbing to draw with and the wel! Ls deep. Where can you get this

------pi', kemumUer_tbnnauillntbPrmuuakwd.--.-.-.. -.--.-. - - . and dm& from it bimsa, as did aho hir sons and bis flocks and herds? page 113

Everyoie who drinks this water wUI be thinty again, but whoevcr drinks the

water 1give him wül never thirst. Indeeà, the water 1give him WU become

in him a spring of water weiling up to eternal He.

Sir, give me this water so that 1won't get tbiigty and bave to keep coming

here to draw water.

Go, cal1 your husband and come back

1bave no husband.

You anrigbt when you say you have no husband.

The tact L, you have had five husbands, and the man you DOW have is not

your husband. What you have just said W quite truc.

SS: Sir, 1can see that you are a propbeï. Our fatbers worshiped on this

mountain, but you Jews daim that the place where we must wonhip is in

Jerusalem.

Believe me, woman, a theb coming when you wül worship the Father

neither on this mountain nor in Jerusalem. You Samaritans wonhip what

you do not know; neworahip what we do Lnow, for salvation ir from the

Jms. Yet a theb coming and hm now come when the hue wonhipers will

worship the Father in spirit and mith, for they irethe kiad of wonhipen

the Father se&. Gd ir spirit, and bis wonhipers must wonhip in spirit

and in frpth.

1bow thst Messiah" (calîed Christ) ia coming, When he cornes, he wül

exphin werytbing b or. page 114

37: 1who speak to you am be.

[ Juat then bis dbciplw teturiid and were surprhed to find him taWgwith

a woman. But no one asked, "matdo you want?" or "Why anyou talkiag

with ber?"]

S7: [Thon, leaving ber water jar, the woman went back to the town and said to

the people,] Corne, sra man who told me everythlng 1ever did. CouM this

be the Christ? [They came out of the town and made their way toward

Jesus.1

Dl: meanwhile Jesus' disciples urged himJ Rabbi, eat something.

58: I bave food to eat tbat you how nothing about.

D2: [Tbn bis disciples said to each otber,] Could someone have brouet him

food?

J9: My food is to do the will of him who sent me and to fmisb hb work. Do you

mot iay, 'Four montbs more and then the harvcst'? 1teil you, open your eyes

and look at the fields! They anripe for haweat. Even non the mper dnws

hic nages, even non be harvesb the crop for eternal Me, so that the sower

and the mper may be glad togetber. Thus the saying 'One sons and anotber

mpst io tnae. 1 sent you to reap what you have not workeà for. Others bave

done the bard work, and you have mped the beneîits of their Iabor.

[ Many of the Samantan3 fmm that tonn klieved in hin because of the

womantr testimony, "He toM me everytbing I ever did." So when the

Samaritam carne ta hla, thcy urgd hîm to 8tay with th-, and he itayed page 115

two days. And because of hir words many more became believers.]

Tl: [They said to the woman,] We no longer believe just because of what you

aiid; now we have hard for ourselvea, and we know that thb man really is

the Savior of the world,

Analysis of biblieal case studv,

(1) Jesus engages a Samaritan woman in coaversaloa, something a Jew would never do as the Samaritans were of a mùed bloodline.

(2) She puzzles about thb situation probably wondering about Jesus' motives.

(3) Immeàiately, Jesus takes the conversation out of the physhal realm and introduces spiritual huth.

(4) Jesus do« not speak of the Jews practice of sepantion. Instead He brings ber Cocus back to Bis penon and Hir message.

(5) He speaks to her about ULivingwater," water that pmenb a person from evet tbinting again.

(6) He telis her that once having had a drink of thU living water she would become a spring of ftowing water for others to quench their thirst. [for example, when she went to the men of the town and told them of the man who told ber eveything she bad done. They came, liirtened and beiieved. She became living, tlowing water (Spintual Health) to them foreverl.

(7) h [W3] ghe aska for thb Uviag water but again she miiundentandr Hh anmet, as she concludes that if she bad thb living water, [never to thint again], that she wouM not have to dmagain fmm Jacob's wcU page 116 (8) Jaus dots acknowleàges neither her confusion, nor Iectures ber with a tmtise on the secular-physical venus the soul-Spirit connection.

(9) What Jesus dom then 13 to develop ber faith: he givea her information about herself that no stranger could possibly kaow. At ibis point she senscs something differeat about

Jesus and concludes that Jesus is a prophet. She then attempts to engage Jesus in the theological question as to wbat place h the bat to worship. But Jesus uses the question to bring ber back to HU focus, the Messiah.

(10) The information about ber Werityle b not the focus but it b the key to udocking ber taitb. Notice Irst that the information reveah ber secret We of promiscuity. We bave

Jesuq the Son of Cod, mealing this woman% sin and yet rhe in no way feeb offended.

Nor ù there any evidenee whatsoever that she is made to feel shame or guilt. Thete is no evidence that Jcrus dwells on the ab. Again the sin becorna the key to open her sou1 to

Cod rather than a club that bats her into an evaagelical submission.

(Il) Jesus did not judge her lifestyle; bis vey woràs on aaother occasion were tbese: "Ye judge afier the Wh; 1judge no man. And yet Y 1judge, my judgment is truc: for I am not alone, but 1and the Fatber that sent meH (John 8:15-16).

On the contrrry, Jesus sought to heal ber and the towaspcopk

And if any man hear my words, and believe not, 1judge him not: for 1came

not to judge the world, but to Save the world.. He that rejecteth me, and

netiveth not my words, bath one thrt judgeth him: the nord that 1 have

spoken, the same shaU judge him in the lut day. (John 12:474 ) page 117

I fmd Jeaus' counselliag locus revealing. It seems to me to create an atmosphen of encouragement to give this woman a sease of weii-beiag. It appean that she felt communicateà to on an UThou bads, mot spoken down to [Le., from racial, education, or geader dominance]. Wbat she caugbt from that encounter, she sbarcd with others. Jesus focusseà on ber as a person in the Kingdom God There was no highlighting of the sin and no judgmental attitude displaycd toward the woman. The sin became key to healing-not the focus of remorse- The woman was aIso honest and open. Sbe wunot Qing to bide the fact of ber lifestyle, nor was sbe personally in deaial about her relationships. Jesus counselled this woman with love and compassion. Jesus avoids using the nord sin in Hh dialogue with the woman. His counselling botb reflected compassion and respect for this

Samaritan woman. Johnson (1959) diseusses what happeis when this is the case:

To exploit aaother penon b to meet him a8 It, and treating him as a thing to serve

as means to my ends, sucb a relationsbip declhes in value. To merence another

person is to meet him as Thou with honest appreciation of his worth and digaity as a

cnative center of valuing experience. Such a relationsbip has cmtive potentialitia

for mutual growth and discovey of what is means to be a person in a giving and

receiving of value. (p. 50)

Jesus sctwd ahvays to iee perrans in relation to thcir God-enateti purpose.

Wbat school of pryehothempy wouid bat configure the counselling session that

Jesus had with the Samaritan womrn? Adams wouid my that they eilnnot be equateà for

wbat Jcrw did wufar superior to rny whw1 dpsychothempy. But ir then some page 118 likeühood that psyehotherapy infonns us about Jesus counseilhg style? Jesus knew, of course, but 1am left to iurmise and andyse the situation to determine what may have occurred in thia couuselling session. 1am an outside observer wbo cannot discuss this counselling session with the counsellor or the counsellee. 1 must therefore take my observation and attempt to discover if tbere is a systematic way that 1 might comprehend the dynamics of tbis intemlationship. This is what Johnson (1959) calls the marriage of rciigion and psychology disciplines; be believes they inform each other without the danger of the decimation of either.

The mystery of the personaiity is not to be captured in verbal abstractions or facile

genemlizations. The complultics of human nature are involved in dynamic and

conflichial motivations that invite the researcb of pqchology. Not that

psychologists bave the answers to the questions thcologians ask, bot they are aware

of the profounder depths in man and join in the search for truer understanding.

@* 13)

In the pmious chapter 1commentcd on three schools of psychothenpy; now 1wiiR explore wbat they might look likc w an analytical tool to comprehend this case study.

For the purpose of tbis analysis, 1define psychoanalyses as analysing the presenting probkm and the Listory of origin to determine tbe source coritributing to the pathology.

Psychoanatytic psychotherapy wül be the application of therapy to heal the pathology. The lrst procedure ir to learn a psychoanalytic fonnulr for the formation of symptoms: In

5(1995) WoNbky (1995) klps me clanfy r formula for pmenting page 119 symptoms.

The psychoanalytic formula for the formation of symptoms b that there is a wWh

that is too strong andlor defenses that antoo weak to contain it in sufficiently

disguhed form. In this drive-defense model, symptoms appear as a second line of

defense to belp ward of the awareness adorexpression of wishes (drive

derivatives) that are deemed too threatening and /or unacceptable. .. . (p. 20)

As 1observe thU Samaritan woman, 1 recopize immediateiy that this formula of symptoms fîts ber situation. It would seem logical therefore to pursue this apparent natural fît. In [JS], Jesus meals her maladaptive, immoral behaviour. In psychological terms this woman is unable to commit to a long term relationship. This woman bas had five husbands and the man sbc is living with is iiot hcr husband However, Y 1 chose to pursue this approach to this case study, 1belicve that 1would be majoring in the minor aspects even though this maladaptive bebaviour is serious. Jesus neither dwelt on the pathology, aor did He commence thenpy from tbat point. That b to Say, Jesus did not make repentance a condition for the Mgwater. The revelation concerning her Ufcstyle sewed to make ber aware that Jesus knew what He was taiking about. An awareness of this formula is important. Holistic healing does not always begin witb the pathology especWly when the malady is psychological or spiritual. The transformatioa model needs to be able to idcati@ the maladaptlvc behaviour and the cormpondence behveen that behaviour and ber psyehologicai penpdve or worldview. The therapy wouid embrace the widcr aspects of Gad's mercy u Jcrus demonitnted. The transfomation model expects cognitive and behaVIOur ebrngcr, when the caunscUing cmphasir shifb fmm the page 120 negative buman aspects to an optimWc view of a person's potential. Change occors when clients perceive adaptive behavioun as more benefleial to their well-being.

Car1 Rogers, well known person-centre therapist, is quoted in Essential

Psycbotberapy by Bohart (1995) "tbat it is the client, [empbasis added by author), who knows what hurts, what directions to p in, what problems are crucial (Rogen, 1961a, pp.

11-12)." Add to this the subtle shift from penon-centred to persons in relationsbip (p. 86) and this wül give us some idea about how this psychotherapy may be helpful to our analysis of this case study. The recopized dynamic factor in this theoy is that people over a long period of time change, therefon people change in relationsbip Person-centered psychotherapy begins with an optimistic worldview of persons. It gives thW therapy the thrust of hope that people corne to therapy wanting to change and wiîî, when taught how to make better choices. The Samaritan woman responded positively to a relational approach.

She had a living senre of ageney. Bohart (1995) stresses Roger's concept of the yyncv,

[emphasia added by authorj, of personality:

Rogers emphasia hi on iutonomy, a sense that one can confront challenge. A wnse

of abkness or enectance may be mon important than a sense of seKsuîiiciency,

Because a sense of ciallenge ir inhemt in doing most thingr worthwhüe in UTe

(camrs, relationrhip8, cbiidrea~g).By aequiring a sense of abkaas, clients ean

confront and copc with challenges. This is fundamental to effective functionhg

(Dweck & Leggett, 1988). An orientation towanl eonfronting chalkngw Ieads to a

focria on the outcorne and means that failure h viewd as information to learn fmm page 121 nther than as information about one's inadquacies. @p. 90-91)

The Samaritan womaa accepteâ her experiences in Ufe as part of a Iearning process.

She admitted the -th about ber üfostyle without self-incrimination. Jesus seems to comprehend this stnngth in the Samaritan woman and directs his counselling witb that insight. The results provided by this case study strongly suggest that this woman learned from her encounter with Christ and utiiized ber strength of character to enact positive change. The transformation mode1 closely allies to this concept of the high value of personhood. Bohrrt (1995) explains: UPerson-centendtherapiats value both intellectud, ntioiial thinking and feelings and esperience as important sources of information about how to deal with the world cmtively"(p. 91). The person-centred transformation therapist would extead this to the agency of Christian spirituality. In other words, the message implicit in tnnsformation thenpy L tbat God through Christ secs the penon as the victor not the victime This view is contagious and it is the objective of transformation therapy to permeate the healing context with this agency-1 can and 1wiîl with Cod's help.

Cognitive behaviourism, if adminhtered within the coatext and value of the penonhood of the individual, can be closely aWwith person-centreâ therapy and the mnsformation model. The foUowing depicts one way to expiain Jesus' role as the counieilor. In Esgertial Pmhot- Freeman and Reinecke (1995) higblighb what 1

O bserved:

It is propoged that the theripcutic rehîiomhip should be ~olhboritive~The tenn

utberapeutic coUibolrtionmir ucdfhquently in cqpitntt tbenpy and mfers to a page 122

spifiefom of patient-theripbt relationship. The thempist is vimeà as a

~coiav~tigitorn-workiligwith patkna to make sense of tbeir expcriencea and

emotions by esploring their thoughb, images, and fcclings with them.. .. The

cognitive therapist does not serve as blank scmnonto which the patient's impulses

and wishes are projected througb the tnasferential relationship.. .The cognitive

therapist does not unquestioaably accept the objectivity of the patient's views and

perspectives. Recoplziag that cognitive and percephial distortions may be at play,

the cognitive therapist encourages patients to view their thoughts as an objective

and to ntionally evaluate their vaüdity and adaptiveness. Dysfunctional or

maladaptive thoughh are viewed as Uhypotheses" that require empirical testing.

(p. 194)

In thb case stpdy, Jesus explored with the Samaritan woman her view conceming iifestyles, [stable relationrbipsl, worrbip, [when to pray], religious expectations, [coming of the Messiah]. He ntionally evaluated her thoughts with her, and proceeded to direct br. She accepted tbis estension of her own thought procem and went on to actively punuing and valhlating the newiy acquind koowledge. This is how the transfornition mode1woukl frime tbis counselliog session. page 123

In the Uterature 1 reviewed 1wanted to discover whether or not the Scriptores were considereà appropriate in Christian pastoral counselliiig. The short answer Ls yes, maybe and no. These thne broad categories can be subdivided for explanation.

Based on research for the thesis.

There are authors who hold strong positions against the use of psychothenpy in

Christian counselfing, authors who hold strong views against the use of Scriptures in counseliing, and authors who hoid strong positions on compromise using both.

Based on forma1 educatioa.

Authors' positions on the u#e of Scriptures also depended on their formal educatioa:

If they were disciples of humanistic psychology [RogerianJ,Scriptures enter into the counselling session only if the client introduces tbem. In these cases the client's belief system may be conhibuting to maladaptive functioning. Some authon in thb category were strongly against Scriptuna as they considered them totally inappropriate in counselling. Stephen Pattisoa (1988) A,fits well here. He irises issue that annot new but which anin the arsenal of those wbo refute the positions held by ubiblicists." Some authors, wbo are fundameataüsts and tmined in seminary, could not see any producth.c use for paychotherapy escept as a plattom to jump €rom-fmm the pit to solid groind. Jay Adam8 (1986) JIow to Hel~Peo~lc Cbam exemplifies this category.

Authors who are seminarians, but mon open in their religious stance and Chtistius traincd in psychology, were more open to an eclectic approach that wodd at Icut include

Christian priiciplca Edgar Jacksom (1975) g-, representeà this category. page 124

This latter category was ve y broad. Authoia nngeà from treating psycbotherapy as foundational to those who had Scripture as their base.

Based on church doctrine and tradition.

In this category were authora who held church doctrine and tradition important to counselling. Other nuthors believed that the were important and oniy the ordained clergy had thb special influence. Kathken Heasman (1969) An Introduction to

Pastoral Counselliq~was among those who supportd tbb counselling approach.

Based on where the author was emoloved.

Authors' place of employment also influences their counselling philosophy. For example, if the thmit of the couawlling centre was cognitivebebaviourism, the ~llegiance would be to that school of peychotherapy. If from a seminary or church chic, the counselling position follows the faith cmd of the church or geminary. An exampk of this is C. L. Deinhardt's (1995) article entitled KGeneralRevelation as an Important

Theological Consideration for Christian Counselling and ThenpyoWHe writes from a position that is acceptable to Providence Tbeological Seminay and, of course, from hb own belief syatem. If authon write from a private pirctice, their cornselhg philosophy wiU be personal and wide nnging over the various schoolr of psychothempies including

Bible-baied thdogies.

JBased on wbat norh

Sow Uteratun in the field ciainad that techniques, schooIs of psychotherapy,

[reiigiow or othemise], contribute a smaU perceatagc to the beoefits of psychotherapy.

Clients ratcd nhtiooihips and atmoiphere as important contributorr to thempy. Scott page 125

Miller et al. (Mar. Apr. 1995) in the artide 'No More BeIh and Wbistles* and Messrs.

McCoUum and Beer (1995) in uThe View From the Otber Chair", positioneà themselves in thia eategory.

Bised ou intmtion.

Raymond Kiser, (1993) Approach ta Theoiogîcal Integmtion" maintains that psyehology and tbeology are parailel journeys to the srme destination. Both need to be considerd in counseliing.

My observations of the counsehg literatwe revealed an old and continuhg debate over the use or nonuse of the Scriptum in psychological counseWnge In North America, the locus became more conceitrrrted with Anton Boisen in the 1920's, but from my perspective it is the same discussion that took place in the Garden of Eden behveen the snake and Eve. WdCod say? Can He be trustedF 1felt Chat the üterature as presented was not so much a search for tmth as an explanation of biases. This paper mentions that the worldview of humanr [authors], bon they make sense out of Me, without doubt dictates their perspectives and bon thsy choose to preaent thoae perspectives. Christ's relational presentation also showcd thb pattern; Hh Fatber's wüi for hrmankind was front and centre in Jesus' fmur The gospel of Uttrrhire rpkcfrom L onn blrses. The question preaenting is th& What gospel wiil the hraan sou1 be prepired to commit to? page U6 Conclusion

Development of the transformation model continues. 1 have made a start by describing my expectations for the model. These erpectation construcb incorporateü an analysis of hummistic psychology and Judaic-Christian theologies aa related to the study of human nature. I concluded tbat couniellors require a worlring theo y about human nature for therapy to engage the healing process. Thb paper combines the tools of psychothenpy with a Scriptuni-based philosophy. 1 considend geneml revelation as the means for bridging a perceived gulf behveen the use of psychothenpy and Scriptures in

Christian pastoral counselling. 1 illusmted this union by explainhg a biblical situation by the use of thmschooh of psychotherapy.

1 begin the researcb for thb paper around the queation of why the use of the

Scriptures was not mon prominent in pastoral counselling centres. 1 confess to having misinterpreted the mimion of the centres. 1 assumed the centres pmented a Christian posture; it appeaan that interfaith mry mean Christian but it may not. Nevertheless, 1 ~till wanteâ to punue the possibüity of provkliiy a focus on the Scriptures in counselling therapy.

In the categoy of when do 1 go from here, 1 plan, in my doctoral thesis to flesh out the theo y of the transformation model through clinical application.

Bahof Cika

Jeremiah's question, "h then w balm in Giiead; is there no physician then? Wby then is not the health of the daughtet of my people recoveml*(Jer. 8:22) is the same question 1 have askeà rcyrdimg the use of the Scriptore in putorril cou1wciling. For page 127

Jenrniab and for me it is a rhetorieil question. Neverthelers, the answer must be worked out in relationship with God. It becomcs my task to discover what that means for me as the transformation mode1 continu- in itr development. page 128 References

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