The Bible, Wisdom and Human Nature

Page 135

Model of Psychotherapy

diverse and unexpected ways, and yet points Christ-wards. He states:

The Son is manifest in a single, paradigmatic figure, the Spirit is manifest in the ‘translatability’ of that into the contingent diversity of history. Freedom in the Spirit is uncircumscribed; and yet it always has the shape of Jesus the Son183 Having earlier introduced a biblical conception of the cosmic and pervasive activity of the Spirit, it would be consistent to assume the Spirit’s presence in the aforementioned activities. However, asserting the Spirit’s omnipresence is not tantamount to assuming that the Spirit is therefore the active agent in all endeavours, as the human and demonic spirits must also be accounted for. Slife, Stevenson and Wendt denote a view of pervasive Spirit as ‘strong theism’ as opposed to ‘weak theism’, where the activity of the Spirit is presumed to be limited in time (deism) and space (dualism). The amended Waverley Model diagram (see Appendix B) which this book proposes, better portrays the ‘strong theism’ position through opening up the ‘spiritual area’ by means of perforating the traditionally closed circles, and showing an open-ended connection with other areas of functioning and the outside world. The latter is left un-delineated precisely to prevent restriction of scope and to avert any temptation towards a dualist interpretation of the Waverley anthropological model.

Wisdom and the Holy Spirit This section further attempts to link Holy Spirit activity with ‘common phenomena’ via biblical wisdom. Whilst the moral framework of Old Testament wisdom concurred with covenant law, in general terms, wisdom was a much broader concept. Hilber describes biblical wisdom broadly as both creative and potentially unconventional. He argues reasonably that when referring to counselling interventions and techniques, in order to be deemed ‘biblical’, they need not be confined to those that are explicit in Scripture. Crabb has taken a more restrictive view with regards to integrative possibilities: ‘Counselling models must demonstrate more than consistency 135

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Articles inside

Critique

52min
pages 144-180

Methods of change

1min
page 131

The Holy Spirit and change

5min
pages 132-134

Wisdom and the Holy Spirit

9min
pages 135-139

Analogy

4min
pages 141-143

Implications for counselling (a closer look

1min
page 140

Abnormality – individual agency and context

6min
pages 119-124

The focus of change

5min
pages 128-130

Assessment and diagnosis

4min
pages 125-127

Abnormality and neuroscience

5min
pages 116-118

Critiquing inwardness – implications for therapy

8min
pages 83-89

Repentance

7min
pages 90-93

Repentance and wisdom

9min
pages 94-98

Baxter, Scougal and motivation

3min
pages 81-82

Repentance and counselling

13min
pages 99-107

Augustine and motivation

7min
pages 77-80

Human motivation – a biblical theology?

5min
pages 74-76

Hughes and social context: psychosocial and social learning theory

12min
pages 67-73

Anthropomorphic metaphors

5min
pages 58-60

Hughes’ and Crabb’s relationality: ‘spiritual area’ of functioning

3min
pages 61-62

Relating theology and psychology

13min
pages 24-31

Image of God

27min
pages 42-57

Wisdom – a broad relationality

1min
page 63

Authority and sufficiency of Scripture

12min
pages 17-23

Sin

18min
pages 32-41

Relationality from the perspective of Genesis

5min
pages 64-66
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