52 minute read
Critique
require relational sensitivity, including a general attitude of acceptance and warmth towards the client. Aron Beck, founder of Cognitive Therapy, gives weight to the necessity of clients being able to ‘be themselves’ without fear of rejection or judgment from the therapist. According to Beck, this state of affairs is fostered by therapist empathy and concern for the client. Beck argues for the development of cognitive techniques that are founded upon a good therapeutic relationship, constituted by characteristics which parallel Rogers’ ‘core conditions’. Beck states:
The general characteristics of the therapist which facilitate the application of cognitive therapy (as well as other kinds of psychotherapies) include warmth, accurate empathy and genuineness.203
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These conditions are regarded as necessary but not sufficient for an optimum therapeutic outcome.
i. Necessity for helpers (in order to be effective), to have personal qualities of self-awareness, genuineness and a positive regard towards those they are trying to help.204
World-views will not only impact therapeutic aims and methods, but also anthropological assumptions. Therefore, in all of these areas, alongside wisdom’s anthropocentric focus, room must also be given to the Bible’s ‘Yahwistic/Christocentric’ backdrop which sets the broader interpretive context. Thus, it should not be surprising that a fully integrated Christian psychotherapy should include elements which distinguish it from many popular modern approaches that assume atheism. Dueck sums up the ‘critique’s’ position as a polemic to modern culture (in this context secular therapies): ‘Christianity is seen as a way of life entirely separate from the host culture.’205 It is in this interpretive space that Adams’ work makes most sense, although he appears to see little or no room for ‘analogy’, hence his critique of Hughes’
and Crabb’s integrative approaches. At the same time, however, it must also be acknowledged that, due to divergent beliefs among Christian counsellors regarding the integration of secular psychology and Christian theology (see in Chapter 1 the ‘Summary and Evaluation’ of ‘Relating Theology and Psychology’), the way in which any one Christian practises therapy will greatly vary from another. ‘Critique’ shows how a Christian approach will differ from secular approaches in various ways, including the following:
a. ‘Fully functioning’ persons are always characterised in terms of an active relationship with God which opposes both humanistic and individualistic assumptions. Rogers, on the other hand, articulates ‘the good life’, or ‘fully functioning person’ as one who is free to go in any direction, which may or may not include towards God. Similarly, the new mature self of existential psychotherapy is self-referenced. Biblical wisdom, however, determines that a positive response would be given to a client who expresses a desire to explore a relationship with God. Given wisdom’s creative emphasis, such a desire could be facilitated by numerous varieties of interventions.
b. The goal of biblical wisdom diverges from that of secular wisdom. The latter includes happiness, integration and self-direction and effective decision making, often interpreted individualistically. However, from a Christian perspective, biblical wisdom seeks ‘Christ-following’ as primary; happiness (blessing) may emerge as a secondary by-product. This ordering helps limit the potentially destructive corollary which might surface amidst human flourishing and ingenuity – pride and selfdetermination. Thiselton rightly points out that an unbounded pride of achievement so easily becomes excessive self-veneration to the exclusion of God – the very thing that biblical wisdom seeks to avoid, as the fear of the Lord is regarded as foundational to true wisdom.
c. Biblical wisdom would oppose any approach which assumes or supports racism, sexism, ageism or classism. This arises out of a Christcentred wisdom interpretive method which bestows a robust value (worth, dignity) upon all humanity.
d. Human responsibility to choose is upheld but an unbridled notion of autonomy or its pursuit as a valued goal would be opposed. Ultimate healthy functioning is conceived as a partnership between God and humanity, where the latter are entrusted to be co-workers with Him restoring creation’s intended righteousness. Herein lies a significant tension for Christian counsellors who wish to uphold wisdom’s emphasis upon God-dependence amidst a contemporary secular culture. This includes professional bodies which esteem a self-referenced autonomy, such as that outlined in BACP’s ethical framework. It could be argued that such compliance to, and fostering of, autonomy may reverse any inclination towards a God-dependence, born of self-poverty, and hence leave clients further removed from a wisdom perspective’s view of healthy functioning. Such issues may be resolved in part through consideration of the converse case, where autonomy is actively undermined by evoking a personal crisis rather than, for example, aiding independent problem solving. This state of affairs would be unacceptable, not only because it would undermine other key professional values (for example, ‘non-maleficence: a commitment to avoiding harm to the client’206), but also undermine a Christian ethic of taking every opportunity to do good to all people at all levels, whether ultimate salvation or on a temporal pragmatic level.
e. Counselling rooted in biblical wisdom would, whenever possible, seek reflection, insight and help beyond the limits of personal experience, and would include revelatory knowledge. This approach arises out of a New Testament perspective which combines wisdom and revelation as embodied in Jesus Christ.
f. The use of Scripture would not be mandatory as a source of helpful knowledge, as biblical wisdom itself points to sources of help beyond the canon of Scripture. However, when Scripture is used, wise judgment would be necessary when deciding which parts of Scripture are relevant at any given point in the counselling process, and in the means of their application.
Summary and evaluation
In this chapter it has been established that when applying the Waverley Model to the therapeutic process, many variations of personal style and practical interventions are possible, and also desirable, in order to avoid an overly rigid application. These principles were founded upon both Scriptural imperatives and empirical research. Within these broad possibilities, limits were defined by reference to means of establishing goals and methods which conform to ‘Holy Spirit imbued wisdom’. In particular, Yong’s connection between creation and imago Dei was seen to help establish specific attributes (structural and relational) which could be regarded as examples of Christlikeness, and so would constitute phenomenal ‘concrete’ expressions of the Holy Spirit’s life at work. These phenomena could thus be rendered as products of a Christian counselling approach, even when ‘Christ-following’ is not pursued consciously. However, positive change could still occur as a result of clients’ greater alignment with wisdom – God’s created design for how life is to be successfully lived – albeit for some only on a temporal level.
The issue of self-esteem was used in order to illustrate the ‘logic’ of diverse goals and practices within the field of Christian counselling, as these arise from different doctrinal assumptions, and so illustrate the importance of these assumptions in shaping goals and methods.
Lastly, Dueck’s categories of ‘analogy’ and ‘critique’ were used as a means of illustrating how Christian counselling, if rooted in a wisdom Christology framework, would at some points be in agreement with modern secular therapeutic goals and methods, and at other times be distinct from them. This helps to avoid either wholesale absorption or an unduly defensive avoidance of modern scholarship, whether scientific or biblical.
Conclusion
In this last section a summary of the Waverley Model’s strengths and weaknesses will be outlined and suggestions for further development offered. As stated at the outset of this book, Hughes himself understood that our knowledge of the soul is incomplete and in process (‘on a journey’) and as a result states, ‘it is always good to question what we are saying and doing in relation to helping people with their problems’ (see Hughes’ opening quotation in the Introduction). This work has been carried out in a spirit of critical openness to the ongoing theological and practical development of Hughes’ Waverley Model.
The Waverley Model presents a clear rationale of human motivation linked to the fulfilment of what Hughes called the spiritual longings for security, self-worth and significance. This type of approach focusing on relationality, especially with God, sits well amidst a long-established Augustinian theological and spiritual tradition. Hughes articulates his theory from the ‘Fall’ narrative of Genesis, which has the merit of taking the metanarrative of Scripture seriously, ie it starts where Scripture does – creation and Fall. It is also apparent that the Genesis account is not explicit about, or centred upon human needs. Hughes’ theology may thus be regarded as creative and systematic, as he has explicitly sought to combine such theological data with modern psychological theory in an attempt to answer contemporary questions relating to the human condition. This latter point highlights one weakness regarding the starting point of Genesis. Unlike contemporary humanity, Adam and Eve did not start life as babies, and hence experience
the developmental pathways through childhood that we all, of necessity, must do. Additionally, they did not develop amidst community as we do. Their ‘dialogue’ was exclusively (serpent apart) with God. For these reasons and more, some might prefer a theological method for deriving a model of personhood which starts with Christ.
With regard to Hughes’ three core longings, differences in comparison to Crabb’s model have been highlighted, where self-worth is derived from security and significance, rather than being a separate category. I have argued for the veracity of Crabb’s position over Hughes’, but would suggest that further work be carried out with regard to the precise relationship between these core longings. Are they discrete categories? Do they overlap? One possible corollary to Hughes’ developmental outworking of our core longings (Chapter 2, ‘Hughes and Social Context’) is an ordering where security is primary and foundational, and self-worth a derivative of this security. As significance is articulated as developing last, this in turn may be conceived as being derived from self-worth. From this perspective, a different ordering altogether may arise, one in which chronological development is decisive, and thus each successive longing is founded upon and emerges out of its predecessor.
In general, terms/concepts such as ‘thirsts’ and ‘longings’ were defended by means of Christ’s koilia teaching, as expressing an anthropological biblical theology and as a defence against critics who dislike a ‘need theology’.
Hughes’ model of health focuses upon God-dependence through a ‘turn to Christ in faith’ (repentance). I have suggested that this emphasis may be explained in part by Hughes’ background as an evangelist and pastor. From the perspective of a Christian theistic world-view, this emphasis has been welcomed, yet at the same time acknowledgement has been given to its corollary which makes difficult the task of applying the model more generally beyond a pastoral context. However, this is the context for which it was first developed. A way through this apparent restriction of scope was offered, linked to a robust development of a wisdom Christology. This broadens our notion of repentance to include the benefits of realignment to the creation order – the Christ of wisdom (Chapter 2, ‘Wisdom – A Broad Relationality’).
The above broader notion of repentance, coupled with the emphasis of a functional rendering of imago Dei, provides a theological foundation from which a dialogue with science may be fostered when attempting to articulate models of health and pathology. This still leaves the question as to how theology and science might relate with regard to questions relevant to the above issues. In this book it has been argued that Scripture must retain a ‘central’ place. This stance was rooted in an understanding of salvation as outlined by McGrath, which leads us to expect that Scripture will offer profoundly relevant insights into personal problems of everyday living of the type that cause people to require counselling, for example guilt, anger, fear, identity issues, the need for love etc.
Beyond this general stance of theology’s central role, more work needs to be carried out in relation to developing criteria which permit some flexibility in the relative authority of theological and scientific insights according to the specific psychological domain in view. In this work, I have offered a ‘simple’ test case where psychology must predominate, for instance ascertaining the extent and form of cognitive impairment following brain damage due to a car accident. I suspect there are numerous other specific issues that could be raised which also do not allow such a simple demarcation. A more nuanced criterion is thus required to help navigate our way through more ‘subtle’ issues relating to the overlap of spiritual and psychological, or issues which are deemed to be ‘on the edges’ of each domain.
It was noted that Hughes’ emphasis upon repentance as a means of fostering healthy functioning can give rise to the view that personal sin alone is responsible for pathology. It has been shown (Chapter 1, ‘Depravity’) that such a reductionist view would not be an accurate portrayal of the Waverley Model. To this end, it has been highlighted that Hughes’ inclusion of the physical area of functioning (which Crabb does not include), helps advance a broader conception of pathology beyond moral culpability. Hughes’ conception, whilst including ‘weakness’ residing in our bodies as a causal agent of pathology, needs to be extended to incorporate systemic factors within the ‘outside world’ more clearly (both historical and contemporary). As a consequence, a more rounded biblical conception of sin which includes
both individual (internal) and systemic (external) factors may be presented. This would better capture the impact that systemic powers (cultural and cosmic) have on our core spiritual self.
It was noted how Johnson’s concept of ‘moral fault’ began to help express how ‘weakness’, whether bodily or systemic, might interface with personal agency and hence moral culpability. Further work is necessary in detailing how these two aspects operate together, beyond the general statement that both are involved. How can we determine in any given case which of these broad categories predominates? In which ways might each dynamically impact one another? A Pauline theology was also found to be helpful in articulating the connection between the outworking of personal sin and a systemic identification with Adam in his (the) Fall, and the subsequent malevolent powers reigning over us. These powers lead to pathological outcomes.
The concept of total depravity has been defended on the above grounds as expressing sin’s pervasive presence – personal, historical and systemic. In this respect, the Waverley Model’s emphasis on sin as a significant causal agent of pathology must not be lost; however, weakness occurring amidst systemic powers helps negate a view equating pathology with personal sin alone. Additionally, human essence has been defended as a ‘relational substance’, based upon the value of anthropocentric metaphors as essential descriptors of both God and humankind.
One practical outworking of a broad conception of both essence (substance/relationship) and pathology (individual/systemic) is that the traditional diagram of the Waverley Model needs amending to better portray ‘the self’ in continual dialogue with the ‘outside world’ – an open-ended self. This point arises throughout the pages of this book and provides a theological rationale for many research findings in the disciplines of Social Psychology, Neuroscience and Psychotherapy. Given this current book’s restricted scope, a greater engagement with developments amongst the above three domains would further articulate a Christian approach to Psychotherapy, rooted in a dialogue between theology and contemporary scientific discovery. A further addition to the amended diagram of the Waverley Model is a portrayal of interior areas of functioning which are dynamically interrelated, if not co-
existent. It has been noted that the traditional Waverley Model diagram gives the impression that each ‘area of functioning’ is discrete and might operate separately in relative isolation from the others, ie a modernist disection of the self (see Appendix A). However, the perforated concentric circles of the amended diagram better visually portray the interrelatedness of the various ‘areas of functioning’ (see Appendix B).
This work is not the only attempt at modifying the traditional Waverley Model’s diagram; Kallmier’s book on the Waverley Model offers his own diagram of dynamic interiority operating amidst the context of the outside world. It is quite possible that the postmodern zeitgeist of contemporary culture would permit a plurality of diagrams to operate together, each being part of an overall ‘mosaic’ of symbols attempting to capture that which one alone could not do. This book is an attempt to incorporate important issues that are at the heart of the Waverley Model in a manner which is relevant and usable for the twenty-first century.
Endnotes
For the extensive list of works utilised in the writing of this book, see the bibliography in Dr Owen Ashley’s PhD, A Theological and Practical Evaluation of CWR’s Waverley Christian Counselling Model (Farnham: CWR, 2013).
Introduction
1. Hughes, S., unpublished letter responding to The Summary of the Theology and Counselling
Away–Day, London School of Theology (LST) Friday 4 April 2003. 2. Crabb, L., Understanding People: Deep Longings for Relationship (Grand Rapids: Zondervan,
1987) p215. 3. Yong, A., Spirit-Word-Community: Theological Hermeneutics in Trinitarian Perspective (Oregon:
Wipf & Stock, 2002) p183.
Chapter 1
4. Hurding, R.F., The Bible and Counselling (London: Hodder & Stoughton, 1992) p9. 5. Marshal, I.H., Biblical Inspiration (London: Hodder & Stoughton, 1982) p71. 6. Bloesch, D.G., ‘The Primacy of Scripture’, The Authoritative Word: Essays on the Nature of Scripture (ed.) McKim, D.K. (Grand Rapids: Eerdmans, 1983) p118. 7. Ward, K., What the Bible Really Teaches: A Challenge for Fundamentalists (London: SPCK,
2004) p15. 8. Hughes, How to Help a Friend (Eastbourne: Kingsway, 1981) p100. 9. Carson, D.A., The Gagging of God: Christianity Confronts Pluralism (Leicester: Apollos, 1996) p97.
10. Waverley Model Trainers’ Notes (Farnham: CWR, 2000) p18. 11. Holmes, S.R., Salvation p713. Dictionary of Biblical Theology, (Grand Rapids: Baker, 1996) p701.
12. Waverley Model Trainers’ Notes, p18.
13. Ibid.
14. Packer, J.I., ‘Scripture’, New Dictionary of Theology (Leicester: IVP, 1988) p629. 15. Johnson, E.L. and Jones, S.L., (eds.), Psychology and Christianity: Four Views (Downers
Grove: IVP, 2000) p38. 16. Myers, D. G., ‘A Levels–of–Explanation View’, Johnson and Jones, Four Views, p59.
17. Grenz, S.J, and Franke J.R., Beyond Foundationalism (Louisville: John Knox Press, 2001), p21.
18. Moltmann, J., Science and Wisdom (London: SCM Press, 2003) p11. 19. Collins, G.R., ‘An Integration Response’, Johnson and Jones, Four Views, p86.
20. Faw, H.W., ‘Wilderness and Promised Integration, The Quest for Clarity’, Journal of
Psychology and Theology, 26, 1998, pp147–158 cited by Collins, Four Views, p109.
21. Roberts, R.C., Psychology and Christianity: Four Views (Illinois: IVP Academic, 2000), p138. 22. Ibid., p150.
23. Ibid., p152.
24. Powlison, Biblical, p202. See Van Deurzen and Kenward, Dictionary of Existential
Psychotherapy and Counselling (London: Sage, 2005) pp181–182. 25. Vitz, P.C. and Felch, S.M., The Self: Beyond the Postmodern Crisis, (Delaware: ISI Books, 2006) p5. 26. Collins, The Biblical Basis of Christian Counselling for People Helpers (Colorado Springs:
Navigators Press, 2001) p97. 27. Thiselton, A.C., The Hermeneutics of Doctrine (Grand Rapids: Eerdmans, 2007) p258. 28. Richardson, A. and Bowden, J., (eds.), A New Dictionary of Christian Theology (London:
SCM Press, 1983) p539. 29. Hughes, Christ Empowered Living (Nashville: Broadman & Holman, 2001) p87. 30. McFadyen, A., Bound to Sin: Abuse, Holocaust and the Christian Doctrine of Sin (Cambridge:
CUP, 2000) p191. 31. Ibid., p248.
32. Ibid.
33. Hill, C.C., ‘Romans’, Barton, J. and Muddiman, J., The Oxford Bible Commentary, (Oxford:
OUniversityP, 2001) p1095. 34. McFadyen, Bound to Sin, p126.
35. Starkey, M., What’s Wrong: Understanding Sin Today (Oxford: The Bible Reading Fellowship,
2001) p104. 36. Waverley Model Trainers’ Notes, p50.
37. Ibid.
38. Hughes, Christ Empowered Living, p93.
39. Johnson, Sin, p223.
40. Starkey, What’s Wrong, pp77–78.
41. Biddle, M.E., Missing the Mark: Sin and its Consequences in Biblical Theology (Nashville:
Abingdon Press, 2005) pxviii.
42. Schreiner, T., Paul Apostle of God’s Glory in Christ: A Pauline Theology (Leicester: IVP, 2001) p149.
43. Waverley Model Trainers’ Notes, p28.
44. Grenz, S.J., The Social God and the Relational Self: A Trinitarian Theology of the Imago Dei (Louisville, Westminste: John Knox Press, 2001) p142. 45. Ferguson, S.B. New Dictionary of Theology, p328.
46. Calvin, J., The Institutes of Christian Religion 1, 15.3, McNeil, J.T., (ed.), Battles, F.L., (tr.) (Philadelphia: Westminster Press, 1960) p162. 47. Hartley, J.E., Genesis: New International Biblical Commentary (Peabody: Hendrickson, 2000) p53.
48. Berkhof, L., Systematic Theology (Edinburgh: Banner of Truth, 1939) p56. 49. Hebblethwaite, B., ‘Anthropomorphism’, Richardson, A. and Bowden, J. (eds.), A New
Dictionary of Christian Theology, (London: SCM Press, 1983) p26. 50. Berkhof, Systematic Theology, p65. 51. Berkouwer, G.C., Man: The image of God Studies in Dogmatics (Grand Rapids: Eerdmans,
1984) p70. 52. Smail, T., Like Father Like Son: The Trinity Imaged in our Humanity (Milton Keynes:
Peternoster Press, 2005) p162. 53. Barth, K., Church Dogmatics Volume III, (Edinburgh: T. and T. Clark, 1961) p246. 54. Grenz, The Social God and the Relational Self, p162.
55. Brunner, E., Man in Revolt: A Christian Anthropology (London: Lutterworth, 1939) p95. 56. Shults, L.F., Reforming Theological Anthropology: After the Philosophical Turn to Relationality (Grand Rapids: Eerdmans, 2003) p234. 57. Middleton, J.R., The Liberating Image: The Imago Dei in Genesis 1 (Grand Rapids: Brazos
Press, 2005) p266. 58. McFadyen, A., The Call to Personhood (Cambridge: CUP, 1990) p24. 59. Ibid., pp22,27,29.
60. Ibid., p77.
61. Witherington III, B., 1 and 2 Thessalonians: A Socio-Rhetorical Commentary (Grand Rapids:
Eerdmans, 2006) p103. 62. Goldingay, J., ‘Biblical Narrative and Systematic Theology,’ Green, J.B. and Turner, M., (eds.),
Between Two Horizons: Spanning New Testament Studies and Systematic Theology, (Grand Rapids:
Eerdmans, 2000) p141.
63. Vitz, P.C., Limning the Psyche (Grand Rapids: Eerdmans, 1997), p31. John Paul II and the
Pope Benedict XVI are also quoted as holding this position.
64. Ibid., p32.
65. Smail, T., Like Father Like Son, p109.
66. Wright, N.T., The Resurrection of the Son of God, (London: SPCK, 2003) p283. 67. Waverley Model Trainers’ Notes, p27.
68. Hughes, S., The Seven Laws of Spiritual Success (Farnham: CWR, 2002) p115 citing
Broughton, K.D., The Everlasting God (Darlington: Evangelical Press, 1982). 69. Pannenberg, W., Human Nature, Election and History (Philadelphia: Westminster Press,
1977) p28.
Chapter 2
70. Waverley Model Trainers’ Notes, p30
71. Caird, G.B., The Language and Imagery of the Bible (London: Duckworth, 1980) p178. 72. Heschel, A.J., The Prophets Vol. 2 (Grand Rapids: Harper and Row, 1982) p51. 73. Crabb,L.J., Understanding People, p112. It is not without relevance that Crabb’s book Understanding People is subtitled ‘Deep Longings for Relationship’.
74. Ryken, L.; Wilhoit, J.C. and Longman III, T., (eds.), Dictionary of Biblical Imagery (Downers
Grove: IVP, 1998) p763. 75. Crabb, L.J., Connecting: Healing for Ourselves and Our Relationships (Nahville: W. Publishing
Group, 1997) ppxvi – xvii. 76. Moltmann, J., Science and Wisdom, p149.
77. Hughes, S., Christ Empowered Living, p135.
78. Waverley Model Trainers’ Notes, p30.
79. Hughes, S, Christ Empowered Living, p34.
80. Hughes, S., How to Help a Friend, p42.
81. Waverley Model Trainers’ Notes, p32.
82. Hughes, S., Christ Empowered Living, p100.
83. Waverley Model Trainers’ Notes, p30.
84. Hughes, S., Christ Empowered Living, p100.
85. Brunner, E., ‘The Christian Understanding of Man’, The Christian Understanding of Man,
Jessop, T.E., (London: Allen Ltds, 1938) p146. 86. Hughes, S., How to Help a Friend, p38.
87. Hughes, S., Christ Empowered Living, p102.
88. Ibid.
89. Bandura, A., Aggression: A Social Learning Analysis (New Jersey: Prentice Hall, 1973) p113. 90. Bandura, A., Social Foundations of Thought and Action: A Social Cognitive Theory (New Jersey,
Prentice Hall, 1986) p21. 91. Martin, R.A. and Hill, P.C., ‘Social Learning Theory,’ Benner, D.G. and Hill, P.C., Baker
Encyclopaedia of Psychology and Counselling (2nd ed.), (Grand Rapids: Baker Books, 1999) p1139
92. Hearnshaw, L.S., The Shaping of Modern Psychology: An Historical Introduction (London:
Routledge and Kegan, Paul, 1987), p241 93. Gunton, C.E., The One, The Three and The Many: God, Creation and the Culture of Modernity:
The 1992 Bampton Lectures (New York: CUP, 1993) p147. 94. Crabb, L.J., Understanding People, p215.
95. Erikson, E., Childhood and Society (2nd ed.) (New York: W.W. Norton, 1963) p255. 96. Hughes, S., Christ Empowered Living, p104.
97. Crabb, L.J., Understanding People, p93.
98. Ibid.
99. Ibid., p94.
100. Adams, J.E., A Theology of Christian Counselling (Grand Rapids: Zondervan, 1974) p115. 101. Lincoln, A.T., The Gospel According to Saint John (New York: Hendrickson Publishers, Inc.,
2005), p257. 102. Schnackenburg, R., The Gospel, According to St John, (London: Burns and Oats, 1980) p156. Keene, R.C.S., The Gospel of John: A Commentary Vol. 1 (Massachusetts: Hendrickson
Publishers, 2003) pp721–726. 103. Brown, P., Augustine of Hippo: A Biography (London: Faber and Faber, 1967) p210. 104. Bailie, G., ‘The Imitative Self: The Contribution of Rene Girard’, Vitz, P.C. and Felch,
S.M., (eds.), The Self (Delaware: ISI Books, 2006) p14. 105. Ibid., p14.
106. Augustine, Confessions of St. Augustine , Gill, T. (ed.), Outler, A.C., (tr.) 1950s, (New York:
Sheed and Ward, 1942/1985) p190. 107. Roberts, R.C., ‘Parameters of a Christian Psychology’, Roberts, R.C. and Talbot, M.R.
(eds.) Limning the Psyche: Explorations in Christian Psychology (Oregon: Wipf and Stock, 2003) p84.
108. Brown, P., Augustine of Hippo, p211 citing St Augustine.
109. Vanhoozer, K.J, ‘Human Being Individual and Social’, Gunton, C., (ed.), The Cambridge Companion to Christian Doctrine (Cambridge: CUP, 1997) p158. 110. Ibid., p159.
111. Grenz, S.J., The Social God and the Relational Self, p61.
112. McFadyen, A., Bound to Sin, p203.
113. Waverley Model Trainers’ Notes, p32.
114. Niebuhr, H.R., Christ and Culture (New York: Harper Collins, 1951/2001) p256. 115. Roth, K.L., ‘The Psychology and Counselling of Richard Baxter (1615–1691)’, Journal of
Psychology and Christianity, Vol. 17, 4, 1998, p322.
116. Baxter, R., The Reformed Pastor (Edinburgh: Banner of Truth Trust, 1656/1974) pp120, 121. 117. Scougal, H., The Life of God in the Soul of Man (Fearn: Christian Focus, 1996) p73. 118. Ibid.
119. Gunton, C.E., ‘Trinity, Ontology and Anthropology: Towards a Renewal of the Doctrine of the
Imago Dei’, Schwobel, C. and Gunton, C.E. (eds.), Persons Divine and Human (Edinburgh: T.
and T. Clark, 1991) p48. 120. McFarlane, G., ‘Living on the Edge – Moving Towards the Centre: the Place of Jesus
Christ in our Quest for Personhood’, Evangelical Quarterly, Marshall, I.H. and Lane, A.N.S.
(eds.), Vol. 78, 1, 2006, p44. 121. Ibid., p48.
122. Smail, T., Like Father Like Son, p128.
123. Tennant, F.R., The Origin and Propagation of Sin (Cambridge: CUP, 2012), p82. 124. McFadyen, The Call to Personhood, p318. McFadyen gives specific theories outlining the connection between the development of a particular ‘self’ and our relational environment.
125. Clifford, R.J., Proverbs (Louisville: Westminster John Knox Press, 1999) pp196–197. 126. Waltke, B.K., The Book of Proverbs (Grand Rpaids: Eerdmans, 2005) p203. See also
Murphy, R.E., Proverbs: Word Biblical Commentary, (Nashville: Thomas Nelson, 1988) p165:
Early training produces fruit in later life.
127. Harris, A., ‘Psychic Envelopes and Sonorous Baths: citing the Body in Relational Theory
and Clinical Practice’, Aron, L. and Sommer-Anderson, F., (eds.), Relational Perspectives on the
Body (New Jersey: The Analytic Press, 1998) p61.
Chapter 3
128. Hughes, S., Christ Empowered Living, pxv.
129. Adams, J.E., How to Help People Change: The Four Step Biblical Process (Grand Rapids:
Zondervan, 1986) p142. 130. Dunn, J.D.G., World Biblical Commentary: Romans 1–8 (Dallas: Thomas Nelson, 1988) p39. 131. Barth, K., The Epistle to the Romans (London: OUP, 1933) p424. 132. Hughes, S., Christ Empowered Living, pxv.
133. McFadyen, A., The Call to Personhood, p58.
134. Kruse, C., John, (Nottingham: Inter-Varsity Press, 2008), p294. 135. Niebuhr, H.R., Christ and Culture, pxiii. See also Hunter, A., Wisdom Literature, (London:
SCM Press, 2006) p23. 136. Ford, D.F., Christian Wisdom: Desiring God and Learning in Love, (Cambridge: CUP, 2007) p57.
137. Schnabel, E.J., ‘Wisdom’, Alexander, T.D. and Rosner, B.S., (eds.), New Dictionary of Biblical
Theology, (Nottingham: Inter-Varsity Press, 2000) p847. 138. Ford, D.F., Christian Wisdom, p27.
139. Bobgan, M. and Bobgan, D., Psychoheresy: The Psychological Seduction of Christianity (Santa
Barbara: Eastgate, 1987). p103. 140. Volf, M., Exclusion and Embrace: A Theological Exploration of Identity, Otherness and Reconciliation (Nashville: Abingdon Press, 1996) p115. 141. Fee, G.D. and Stuart, D., How to Read the Bible for all it’s Worth: A Guide to Understanding the
Bible, (2nd ed.), (Grand Rapids, Zondervan, 1993) p206. 142. Osborne, G.R., The Hermeneutical Spiral: A Comprehensive Introduction to Biblical Interpretation (Downers Grove: IVP, 1991) p191. 143. Deane-Drummond, C., Wonder and Wisdom: Conversations in Science, Spirituality and Theology (London: Darton, Longman and Todd, 2006) p88. 144. Webb, W.J., Slaves, Women and Homosexuals: Exploring the Hermeneutics of Cultural Analysis
(Downers Grove: IVP, 2001) p57. 145. Ibid., p58.
146. Deane-Drummond, C., Wonder and Wisdom pp 93–94.
147. Adams, J.E., A Theology of Christian Counselling, pxii: ‘We have often heard it said that: “All
truth is God’s truth.”’
148. Dunn, J.D.G., Christology in the Making: A New Testament Inquiry into the Origins of the Doctrine
of the Incarnation (London: SCM Press, 1989) p105. 149. Hughes, S., The Seven Laws of Spiritual Success, p11.
150. Ibid., p12.
Chapter 4
151. Hughes,S., Christ Empowered Living, p xv.
152. Waverley Model Trainers’ Notes, p28
153. Ibid., p33.
154. Craigie, P.C.; Kelley, P.H. and Drinkard, J.F., Word Biblical Commentary: Jeremiah 1–25 (Dallas: Word Books, 1991) p28. 155. Osborne, G.R., The Hermeneutical Spiral, p208.
156. Waverley Model Trainers’ Notes, p33.
157. Pannenberg, W., Anthropology in Theological Perspective (Edinburgh: T. and T. Clark, 1985) p225.
158. Freud, S., An Outline of Psychoanalysis (London: Hogarth, 1940) p5. 159. Greenberg, J.R. and Mitchell, S.A., Object Relations in Psychoanalytic Theory (Massachusetts:
Howard University Press, 2000) p44. 160. Gomez, L., An Introduction to Object Relations (London: Free Association Books, 1997) p4. 161. Fairbairn, W.R.D., ‘The Repression and Return of Bad Objects, with Special Reference to the War Neuroses’, Buckley, P. (ed.) Essential Papers on Object Relations, (New York: New
York University Press, 1986) p103. 162. Looker, T., ‘Mama, Why Don’t Your Feet Touch the Ground?: Staying with the Body and
the Healing Moment in Psychoanalysis’, Aron, L. and Sommer Anderson, F., (eds.), Relational
Perspectives on the Body (London: The Analytic Press, 1998) p247. 163. Fairbairn, W.R.D., ‘The Repression and Return of Bad Objects, with Special Reference to the War Neuroses’, pp102–103.
164. Bowlby, J., Attachment and Loss: Separation, Anger and Anxiety Vol. 2, (London: Hogarth Press,
1973) p236. 165. Bowlby, J., The Making and Breaking of Affectional Bonds (London: Routledge, 1989) pp161–162.
166. Gerhardt, S., Why Love Matters (New York: Routledge, 2014), p38 citing Chugani et al, 2001.
167. Green, J.B., Body, Soul and Human Life: The Nature of Humanity in the Bible (Grand Rapids:
Baker Academic, 2008) p63.
168. Johnson, E.L., ‘Human Agency and its Social Formation’, Roberts, R.C., and Talbot, M.
R., (eds.), Limning the Psyche: Explorations in Christian Psychology (Oregon: Wipf and Stock, 2003) p152. 169. Jones, S.L. and Butman, R.E., Modern Psychotherapies: A Comprehensive Guide (Downers
Grove: IVP, 1991) p107. 170. Palmer, S.L., ‘Christian Life and Theories of Human Nature’, Green, J.B. and Palmer, S.L.,
In Search of the Soul: Four Views of the Mind-Body Problem (Downers Grove: IVPress, 2005) p214.
Chapter 5
171. Joyce, P. and Sills, C., Skills in Gestalt Counselling and Psychotherapy (London: Sage, 2001) p57.
172. Ibid., p59.
173. Waverley Model Trainers’ Notes, p52.
174. Ibid. p69.
175. Ibid.
176. Ibid.
177. Hughes, S., The Pocket Guide for People Helpers (Farnham: CWR, 2004) p8. 178. Kallmier, R., Caring and Counselling: An Introduction to the Waverley Model of Counselling
(Farnham: CWR, 2011) p191. 179. Jones, S.L. and Butman, R.E., Modern Psychotherapies, p59.
180. Williams, R., On Christian Theology: Challenges in Contemporary Theology (Oxford: Blackwell, 2000) p110. 181. Yong, A., Beyond the Impasse: Toward a Pneumatological Theology of Religions (Grand Rapids:
Baker Academic, 2003) p131. 182. Olthuis, J.H., The Beautiful Risk: A New Psychology of Loving and Being Loved (Wipf and Stock, 2006) p102. 183. Williams, R., On Christian Theology, pp125–126.
184. Crabb, L.J., Understanding People, p29.
185. Hilber, J.W., ‘Old Testament Wisdom and the Integration Debate in Christian Counselling’,
Bibliotheca Sacra 155, October–December 1988, p417.
186. Yong, A., Beyond the Impasse, p130.
187. Boa, K., Conformed to His Image: Biblical and Practical Approaches to Spiritual Formation (Grand
Rapids: Zondervan, 2001) p317.
188. Schuller, R.H., Self-esteem: The New Reformation (Waco: Word Books, 1982) p69. 189. Adams, J.E., The Biblical View of Self-Esteem, Self-Love, Self-Image (Eugene: Harvest House,
1986) p118. 190. McGrath, J. and McGrath, A., Self-Esteem: The Cross and Christian Confidence (Nottingham:
IVP, 2001) p11. 191. Stott, J., The Cross of Christ (Nottingham: IVP, 1986), p319. 192. Cooper, T.D., Sin, Pride and Self-Acceptance: The Problem of Identity in Theology and Psychology (Downers Grove: IVP, 2003) p47. 193. Fouque, P. and Glachan, M., ‘The Impact of Christian Counselling on Survivors of Sexual
Abuse’, Counselling Psychology Quarterly, Vol. 13, 2, 2000, pp201–220.
194. Hilber, J.W. ‘Old Testament Wisdom and the Integration Debate in Christian Counselling’,
p 418.
195. Hurding, R.F., The Bible and Counselling, p47.
196. Dueck, A., Athens (London: Harper Collins, 1994) p8. 197. Egan G., The Skilled Helper: A Problem-Management and Opportunity-Development Approach to Helping (Australia (n.p): Thomson Brooks/Cole, 2007) p307. 198. Olthuis, J.H., The Beautiful Risk, p44.
199. Watkins, C., ‘Transference Phenomena in the Counselling Situation’, Dryden, Windy, (ed.), Key Issues for Counselling in Action (London: Sage, 1988) p73. 200. Rogers, C.R., On Becoming a Person: A Therapist’s View of Psychotherapy (London: Constable,
1961) p27. 201. Forshaw, O., Personhood and Christianity in Psychodynamic and Corporate Perspective (Cambridge:
Lutterworth Press, 2010) p78. 202. Ford, D.F., Christian Wisdom, p137.
203. Beck, A.T., Cognitive Therapy of Depression (New York: The Guilford Press, 1979), p45. 204. Rogers, C.R. On Becoming a Person, pp16–20. Jacobs, M., Psychodynamic Counselling in Action
(London: Sage, 2004) pp16–18. 205. Dueck, A., Athens, p7.
206. Ethical Framework for Good Practice in Counselling and Psychotherapy (Rugby: BACP, 2002) p3.
Subject Index
abnormality 3, 10, 11, 14, 70, 105, 107, 108, 111, 116, 118, 119, 121, 122, 123
Adam 5, 14, 22, 28, 33, 36, 38, 41, 46, 51, 54, 61, 62, 64, 66, 67, 69, 72, 74, 85, 90, 91, 97, 98, 99, 101, 102, 104, 105, 108, 137, 144, 149, 152
agency
48, 84, 99, 104, 109, 119, 120, 121, 142, 152 agents 14, 39, 69, 126 amended Waverley Model 49, 135 analogy 42, 48, 49, 140, 141, 142, 144, 147 analysis 6, 47, 56, 96 anthropological 48, 52, 62, 74, 112, 135, 144, 150 anthropology 54, 62, 63, 76, 82, 134, 137 anthropomorphic 58, 59, 60, 61, 73 anthropomorphism 58, 59, 60 assessment 125, 126 assumptions 11, 28, 31, 64, 117, 125, 138, 139, 144, 145, 147 attachment 109, 111, 113, 114, 115, 116, 117, 121 attitude 33, 51, 78, 90, 97, 113, 118, 144 authority 12, 17, 18, 19, 20, 21, 22, 23, 25, 27, 29, 31, 32, 46, 151 autonomy 68, 72, 119, 142, 146
babyhood 117 BACP 10, 142, 146, behaviour 15, 28, 29, 38, 39, 51, 68, 69, 80, 90, 95, 97, 108, 111, 113, belong 115, 121, 129, 141, 142, 143 46, 66, 68, 78, 89, 107, 133, 138
Bible
1, 2, 6, 10, 12, 17, 18, 19, 20, 21, 22, 23, 25, 26, 27, 28, 32, 33, 38, 40, 62, 74, 78, 94, 98, 101, 102, 103, 118, 144 biblical 5, 10, 13, 17, 18, 20, 21, 22, 23, 25, 26, 30, 31, 32, 35, 40, 41, 46, 58, 59, 61, 62, 63, 64, 65, 66, 69, 71, 74, 75, 76, 78, 80, 90, 91, 92, 96, 97, 98, 99, 100, 101, 102, 103, 104, 105, 109, 110, 116, 117, 122, 127, 129, 131, 132, 135, 136, 137, 138, 140, 141, 142, 145, 146, 147, 151 biblical theology 10, 35, 47, 74, 101, 140, 150 biological 12, 13, 69, 110, 111, 112, 113, 114, 115, 116, 119, 121
bodies
38, 39, 62, 83, 84, 92, 129, 146, 151 body 27, 29, 38, 43, 53, 57, 58, 61, 68, 79, 87, 93, 100, 116, 118, bondage 33, 34 brain 31, 63, 117, 151 brains 117 ‘broken cisterns’ 114
Catholic 20, 23, 82, 129 CBT 142, 143 Christ 5, 14, 15, 20, 23, 37, 38, 39, 41, 45, 46, 49, 50, 51,
55, 56, 58, 59, 61, 64, 75, 83, 84, 89, 91, 93, 94, 95, 98, 99, 102, 103, 104, 105, 107, 109, 111, 112, 114, 116, 122, 128, 133, 134, 135, 136, 137, 138, 141, 144, 145, 146, 147, 150 Christ-centred 5, 45, 94, 97, 105, 136, 145 Christian 5, 6, 10, 12, 14, 15, 24, 25, 26, 28, 29, 30, 32, 38, 40, 42, 51, 54, 57, 62, 63, 71, 73, 78, 81, 82, 91, 93, 94, 96, 97, 105, 111, 125, 126, 127, 129, 130, 131, 132, 133, 134, 137, 138, 139, 140, 141, 144, 145, 146, 147, 150, 152
Christlike
51, 133 church 15, 18, 20, 32, 33, 51, 63, 76, 77, 78, 81, 82, 90, 95, 99, 101, 121, 140, 141 co-create 68, 79 cognitive 13, 14, 31, 69, 90, 91, 96, 113, 115, 126, 141, 142, 143, 144, 151 common grace 81, 98 communication 18, 50, 51, 93, 116 concupiscence 79, 81 continuum 15, 39, 40, 87 core 5, 10, 27, 33, 41, 47, 57, 61, 62, 65, 67, 70, 71, 72, 73, 75, 76, 77, 78, 82, 84, 108, 109, 111, 114, 119, 128, 129, 138, 139, 143, 144, 150, 152 core identity 71, 72, 73, 86, 118, 120 corporate 12, 34, 40, 52, 54, 55, 67, 69, 71, 79, 90, 93, 104, 111, 139, 151, 153 corruption 35, 81 counselling model 10, 11, 48, 49, 59, 135 counselling process 5, 12, 13, 15, 19, 21, 22, 70, 98, 100, 125, 126, 127, 131, 132, 136, 146 counter-transference 129, 143 creation 14, 22, 26, 34, 36, 42, 45, 46, 48, 54, 59, 64, 67, 69, 72, 84, 86, 95, 96, 98, 99, 102, 103, 104, 107, 109, 117, 118, 132, 133, 137, 138, 141, 146, 147, 149, 150
criteria 10, 11, 121, 137, 138, 151
critique 24, 27, 29, 31, 48, 49, 50, 52, 56, 58, 61, 67, 71, 83, 96, 104, 113, 140, 141, 144, 145, 147
cultural 12, 18, 24, 31, 39, 65, 67, 94, 95, 96, 99, 100, 111, 120, 121, 123, 128, 132, 152
culture
CWR 11, 12, 20, 32, 36, 37, 63, 80, 81, 84, 94, 95, 96, 98, 99, 101, 104, 107, 120, 122, 140, 141, 144, 146, 153 2, 6, 9, 127, 130
death 6, 20, 41, 91, 92, 101, 112, 132 defence mechanisms 26, 98 deism 135 depravity 34, 35, 41, 108, 138, 151, 152 deprivation 33, 121 determinism 39, 50, 121 development 2, 14, 35, 37, 38, 62, 63, 65, 67,
68, 85, 86, 107, 110, 111, 113, 114, 115, 117, 118, 121, 122, 128, 130, 139, 144, 149, 150, 152 developmental 39, 41, 65, 67, 68, 69, 72, 79, 85, 86, 93, 95, 100, 103, 113, 120, 150 diagnosis 5, 125, 126, 127 diagram 35, 41, 49, 54, 55, 77, 86, 135, 152, 153 dialogue 18, 83, 84, 87, 99, 100, 104, 150, 151, 152 discernment 39, 80, 96, 98, 105, 131, 133, 136, 140 doctrine 20, 22, 26, 34, 35, 40, 47, 54, 81, 92, 101, 102, 103, 105, 137, 138, 139
domain
drives
dualism 19, 21, 22, 26, 27, 31, 52, 95, 118, 123, 151, 152 13, 81, 111, 112, 113, 114, 116, 79, 93, 135
ecological 48, 83 education 6, 96, 97, 126, 127, embodied 41, 55, 75, 83, 87, 96, 114, 116, 117, 146 emotional 31, 37, 38, 54, 58, 61, 113, 117, 129, 142 emotions 29, 51, 78, 91, 129 empirical research 11, 25, 29, 39, 147 enlightenment 18, 82 epistemological 30, 32, 59 eschatologically 21 essential nature 21, 22 ethics 30, 97, 99, 100, 138, 140 evaluative framework 10, 11 evangelical 14, 15, 22, 90, 96, 127, 129 Eve
6, 38, 54, 56, 62, 64, 66, 67, 69, 72, 84, 85, 149, evil 34, 35, 36, 37, 38, 39, 41, 68, 82, 90 evolutionary 13, 85, 114 experience 7, 12, 13, 18, 21, 22, 47, 49, 50, 55, 58, 59, 62, 64, 65, 66, 67, 68, 69, 70, 72, 73, 77, 90, 91, 94, 96, 99, 103, 108, 109, 111, 113, 116, 117, 130, 131, 133, 136, 139, 142, 146, 149
faith 6, 14, 17, 18, 19, 26, 28, 29, 42, 46, 49, 51, 82, 89, 94, 95, 104, 109, 150
the Fall 34, 39, 42, 48, 61, 62, 64, 65, 67, 77, 84, 85, 86, 96, 103, 107, 108, 109, 137, 138, 149, 152
father 47, 49, 54, 59
flesh
30, 36, 41, 43, 53, 101 framework 10, 11, 19, 23, 28, 57, 67, 94, 111, 127, 128, 131, 135, 140, 146, 147 freedom 34, 35, 36, 40, 50, 85, 119, 121, 131, 133, 134, 135 functional 30, 45, 46, 50, 52, 56, 63, 81, 95, 151
Garden of Eden 66, 72 gender 12, 104 genes 13, 26, 30, 36, 42, 45, 46, 48, 54, 62, 64, 65, 67, 72, 77, 86, 95, 96, 98, 107, 114, 117, 149
genres 17, 86
goal
5, 13, 15, 30, 51, 59, 62, 68, 70, 72, 81, 85, 100, 112, 114, 120, 129, 132, 133, 134, 137, 138, 140, 142, 145, 146, 147 God 5, 9, 14, 15, 17, 18, 19, 20, 21, 22, 23, 25, 26, 27, 28, 29, 30, 33, 34, 36, 37, 38, 39, 42, 43, 44, 45, 46, 47, 48, 49, 51, 52, 53, 54, 55, 56, 57, 58, 59, 60, 61, 62, 63, 64, 65, 66, 71, 72, 73, 74, 75, 76, 77, 78, 79, 80, 81, 82, 83, 84, 85, 89, 90, 91, 92, 93, 94, 95, 96, 97, 98, 99, 100, 101, 102, 103, 104, 107, 108, 109, 110, 111, 112, 114, 116, 118, 122, 127, 129, 131, 132, 133, 134, 137, 138, 141, 145, 146, 147, 149, 150, 152 God-displacement 89, 90, 104, 129 Great Commission 28 guilt 23, 36, 72, 85, 151
happiness 51, 78, 81, 82, 103, 145
healing 20, 22, 28, 62, 77, 104, 105, 115, 129
health 3, 10, 11, 12, 13, 20, 51, 56, 59, 64, 70, 79, 81, 82, 89, 91, 92, 93, 94, 96, 98, 99, 100, 101, 102, 103, 104, 105, 107, 110, 114, 116, 122, 128, 129, 131, healthy
heart
holiness 132, 134, 139, 150, 151 13, 14, 15, 19, 49, 51, 59, 63, 65, 66, 80, 89, 93, 94, 95, 99, 100, 102, 103, 104, 107, 110, 112, 115, 119, 122, 123, 128, 133, 139, 146, 151 22, 34, 36, 51, 62, 74, 76, 77, 78, 79, 81, 89, 91, 98, 103, 126, 131, 153 51, 118
holism
39, 87, 134 holistic 12, 83, 91 Holocaust 37, 79 Holy Spirit 12, 15, 28, 51, 59, 125, 131, 132, 134, 135, 136, 138, 147 homosexuality 27, 39 hope 6, 17, 21, 56, 59, 72, 75, 110, 111, 118, 119 human 1, 6, 9, 10, 11, 12, 13, 14, 18, 20, 21, 22, 23, 24, 25, 26, 28, 29, 30, 31, 33, 34, 36, 37, 38, 39, 41, 42, 43, 44, 45, 46, 47, 48, 49, 50, 51, 52, 53, 54, 56, 57, 58, 59, 60, 61, 63, 64, 65, 66, 67, 69, 70, 71, 73, 74, 75, 76, 77, 78, 79, 81, 82, 83, 84, 85, 87, 93, 94, 95, 96, 98, 99, 100, 102, 103, 104, 105, 107, 109, 110, 111, 114, 115, 117, 118, 119, 121, 122, 123, 126, 128, 131, 132, 133, 134, 135, 137, 139, 140, 142, 143, 145, 146, 149, 152 humanistic 13, 15, 125, 145
identification
41, 51, 132, 152 identity 23, 47, 48, 49, 52, 66, 73, 84, 86, 92, 93, 98, 110, 111, 112, 115, 118, 120, 121, 151 ideology 31, 48 idolatry 9, 45, 60, 80 image of God 12, 14, 42, 43, 45, 51, 58, 73, 74, 102, 108, 137 imagery 44, 73, 75, 76, 91, 93, 94, 136 imago Dei 26, 43, 45, 46, 47, 50, 52, 54, 55, 56, 58, 73, 93, 95, 121, 122, 128, 132, 133, 137, 138, 147, 151 individual 14, 15, 21, 26, 34, 35, 36, 37, 38, 39, 40, 41, 42, 49, 52, 53, 55, 56, 59, 65, 67, 68, 69, 70, 74, 76, 79, 83, 84, 85, 86, 87, 90, 92, 93, 95, 98, 101, 103, 109, 110, 112, 114, 115, 118, 119, 121, 122, 123, 126, 128, 139, 140, 143, 145, 152 individualism 77, 112 inerrancy 17, 22 initiative 72, 86 ‘innermost being’ 74 inner world 56, 77, 115, 116 inordinate 79, 139 integration 23, 24, 25, 26, 28, 29, 32, 46, 83, 102, 145 integrative 5, 13, 52, 135, 145 intelligence 43 ‘internal working model’ 115 ‘interpersonal redemption’ 100, 105 interventions 11, 131, 132, 135, 140, 145, 147 isolated self 7 Israel 48, 64, 75, 80, 90, 94, 96, 108, 109, 111 Jesus 6, 14, 15, 23, 30, 33, 34, 47, 51, 56, 61, 64, 74, 75, 83, 90, 92, 94, 96, 97, 135, 146, John of the Cross 82 judgment 14, 38, 97, 98, 101, 109, 110, 131, 138, 139, 142, 144, 146
justice justification 53, 56 59, 91, 127
kingdom
koilia 18, 23, 30, 31, 32, 56, 81, 84, 92, 95, 97, 101, 103, 137 74, 75, 76, 150
‘lighthouse laws’ 102, 105 likeness 42, 43, 51, 55, 103, 112, 134, 147 living water 74, 75, 80 longings 5, 62, 65, 66, 67, 71, 73, 74, 75, 76, 78, 84, 85, 108, 109, 111, 128, 149, 150
lust 11, 30, 32, 44, 50, 72, 80, 109, 140, 141, 147
maturity 37, 51, 80, 101, 115, 116, 133, 134 memory 43 metanoia 90, 91 metaphor 44, 49, 56, 58, 60, 75, 76, 96 metaphors 44, 57, 58, 60, 102, 152
method 21, 24, 26, 29, 31, 32, 44, 58, 61, 62, 65, 73, 81, 99, 100, 102, 104, 118, 119, 123, 126, 127, 131, 133, 134, 136, 137, 138, 139, 140, 142, 144, 145, 147, 150
model 1, 3, 5, 7, 9, 10,
11, 12, 13, 14, 15, 17, 19, 21, 23, 27, 28, 31, 35, 39, 40, 43, 47, 49, 51, 52, 53, 54, 55, 56, 57, 58, 59, 61, 62, 64, 65, 66, 68, 69, 70, 71, 72, 73, 74, 76, 77, 78, 79, 81, 83, 84, 85, 86, 87, 89, 90, 93, 94, 100, 101, 102, 103, 105, 107, 108, 109, 110, 112, 115, 116, 119, 120, 121, 122, 123, 125, 126, 127, 128, 129, 130, 131, 132, 133, 134, 135, 140, 142, 150, 151 moral 15, 20, 29, 37, 38, 39, 40, 41, 42, 44, 50, 63, 74, 79, 85, 90, 103, 114, 118, 133, 135, 142, 151, 152 motivation 6, 13, 26, 29, 31, 71, 74, 76, 77, 78, 81, 108, 111, 112, 116, 120, 149 motivational 13 motives 78
‘Natural Law’ 95 needs 5, 7, 12, 17, 29, 37, 38, 41, 47, 59, 65, 71, 74, 75, 80, 83, 84, 108, 112, 113, 114, 115, 116, 120, 125, 127, 128, 140, 149, 151, 152 neuroscience 116, 128, 152 neuroscientific 116 ‘new birth’ 91 ‘new creation’ 45, 91 New Testament 33, 45, 50, 51, 66, 74, 75, 90, 94, 102, 136, 146, ,
normal 13, 14, 26, 107, 114, 121, 122 normality 14, 15, 116, 123
object relations 112, 113, 114, 115, 116 object relationship 113 Old Testament 44, 51, 75, 79, 90, 94, 102, 132, 135, , ontological 33, 43, 59 ontology 63, 83, 87 original sin 26, 35, 36, 79, 81, 119, 139 ‘outside world’ 55, 87, 120, 121, 151, 152
pathology 29, 33, 37, 38, 41, 42, 67, 70, 92, 93, 96, 101, 103, 104, 105, 110, 111, 114, 116, 117, 119, 128, 151, 152 Pauline theology 41, 51, 82, 152 peace 56, 61, 134 personality 3, 5, 10, 11, 12, 13, 30, 31, 44, 49, 53, 57, 58, 64, 65, 66, 67, 73, 77, 80, 86, 89, 93, 103, 104, 107, 108, 109, 111, 112, 115, 120, 122, 125, 128, 129, 131 personhood 7, 42, 47, 49, 56, 61, 70, 73, 83, 107, 108, 112, 113, 114, 119, 150 perversion 79 phase one 5, 70 phases 5, 82, 97, 107, 125, 129 phase three 6, 127, 128, 132 phase two 5, 6, 127 philosophical assumptions
3, 10, 11, 17, 27, 29 physical 5, 12, 20, 38, 41, 43, 46, 54, 57, 58, 61, 71, 104, 111, 118, 120, 129, 139, 142, 151 postmodern 33, 56, 71, 153 power 18, 19, 22, 28,
31, 33, 34, 37, 38, 39, 40, 41, 48, 50, 63, 66, 67, 69, 79, 83, 84, 86, 89, 91, 92, 99, 102, 112, 121, 129, 136, 138, 152 presenting problem 5 presupposition 10, 11, 60, 72, 141 prototypes 67, 69 psychoanalysis 15 psychodynamic 107, 141, 142, 143 psychology 12, 15, 23, 24, 25, 26, 27, 28, 29, 30, 31, 32, 46, 94, 97, 111, 143, 145, 151, 152 psychopathology 20, 38, 111, 113 psychotherapy 3, 10, 11, 15, 51, 52, 70, 116, 119, 123, 125, 129, 140, 141, 144, 145, 152
Queen of the South 96
race
rational
reality
5, 12, 44, 60, 64, 65, 76, 81, 86, 98, 100, 101, 103, 105, 112, 114, 119, 126, 141, 24, 31, 43, 54, 58, 61, 64, 69, 78, 86, 120, 121, 127, 129, 133, 149, 152 11, 26, 27, 30, 40, 47, 54, 56, 60, 79, 91, 112 reason 24, 25, 27, 28, 30, 45, 67, 76, 94, 95, 96, 109, 126, 127, 135, 137, 150 rebellion 33, 34, 53, 108 reciprocal 69 redemptive 37, 38, 49, 100, 104 reductionist 38, 40, 151 reformed 23, 34, 35, relational 22, 36, 43, 46, 47, 48, 49, 50, 52, 53, 54, 55, 56, 61, 63, 64, 65, 66, 70, 73, 76, 77, 79, 83, 85, 87, 89, 91, 92, 93, 100, 103, 105, 107, 108, 110, 111, 112, 113, 114, 116, 117, 118, 119, 121, 122, 128, 129, 130, 133, 140, 143, 144, 147, 149, 152, relationship 5, 12, 13, 19, 20, 22, 34, 47, 48, 49, 52, 53, 54, 56, 59, 61, 62, 64, 65, 66, 72, 73, 76, 77, 78, 80, 83, 84, 85, 86, 87, 89, 90, 92, 93, 94, 95, 97, 100, 101, 103, 104, 107, 108, 112, 113, 114, 116, 117, 118, 119, 121, 122, 127, 128, 131, 133, 134, 145, 150, 152 repentance 35, 38, 39, 89, 90, 91, 99, 102, 104, 107, 128, 129, 150, 151 responsibility 14, 28, 36, 39, 50, 69, 72, 74, 85, 96, 110, 118, 119, 134, 142, 146 role model 12, 14, 84
salvation 17, 19, 20, 21, 23, 25, 26, 50, 51, 63, 75, 91, 92, 93, 95, 102, 146, 151 sanctification 19, 91 scripture 2, 9, 12, 15, 17, 18, 19, 20, 21, 22, 23, 24, 25, 28, 30, 31, 32, 33, 37, 39, 42, 56, 58, 59, 60, 61, 62, 69, 73, 74, 75, 76, 78, 81,
secular 86, 91, 95, 96, 97, 98, 100, 101, 104, 105, 109, 111, 118, 129, 130, 131, 132, 135, 136, 137, 140, 141, 146, 149, 151, 10, 11, 14, 26, 30, 31, 35, 51, 62, 71, 99, 101, 111, 116, 125, 140, 141, 142, 144, 145, 146, 147
security
5, 37, 62, 65, 66, 68, 70, 71, 72, 73, 76, 77, 84, 85, 103, 108, 109, 110, 111, 115, 149, 150 self 7, 9, 10, 14, 20, 21, 22, 23, 31, 34, 36, 40, 41, 42, 43, 47, 50, 51, 53, 54, 55, 56, 59, 60, 61, 62, 63, 67, 68, 69, 71, 72, 77, 78, 79, 81, 82, 83, 85, 86, 90, 91, 92, 93, 98, 99, 100, 102, 103, 104, 109, 110, 112, 113, 114, 115, 116, 117, 118, 122, 127, 128, 129, 131, 133, 134, 136, 137, 138, 139, 140, 141, 143, 144, 145, 146, 149, 152, 153, self-centredness 5, 108 self-deception 31, 85, 98 self-determination 108, 109, 111, 145 self-development 110, 112 self-esteem 115, 137, 138, 139, 147 self-worth 5, 62, 65, 66, 68, 70, 71, 72, 73, 76, 77, 84, 108, 113, 114, 115, 149, 150 shame 62, 64, 68 shepherd 93, 94, 136 significance
sin
5, 17, 50, 62, 65, 66, 71, 72, 73, 76, 84, 107, 108, 149, 150 5, 6, 7, 9, 10, 12, 14, 20, 22, 23, 24, 25, 27, 28, 29, 30, 31, 32, 33, 34, 35, 36, 37, 38, 39, 40, 41, 42, 45, 46, 48, 49, 50, 51, 53, 54, 55, 57, 59, 62, 63, 64, 65, 69, 70, 71, 72, 75, 76, 77, 78, 79, 80, 81, 82, 85, 86, 89, 90, 91, 92, 93, 94, 98, 99, 101, 102, 103, 104, 105, 107, 108, 109, 112, 115, 117, 119, 120, 121, 122, 126, 128, 129, 134, 135, 136, 137, 139, 141, 142, 143, 144, 145, 149, 150, 151, 152, social 20, 35, 36, 40, 48, 49, 50, 51, 55, 56, 63, 65, 66, 67, 68, 69, 70, 73, 77, 79, 80, 82, 83, 84, 85, 86, 87, 95, 96, 98, 101, 110, 111, 112, 117, 118, 120, 123, 128, 132, 150, 152 social learning theory 67, 68, 69 Solomon 96, 97 solutions 6, 89, 127 soul 9, 43, 53, 61, 62, 63, 66, 74, 75, 76, 79, 82, 98, 149 spiritual 5, 6, 11, 12, 20, 22, 25, 30, 31, 32, 36, 41, 42, 43, 44, 54, 57, 58, 61, 63, 64, 65, 66, 67, 69, 71, 73, 74, 77, 78,
80, 84, 86, 89, 92, 95, 103, 107, 108, 109, 112, 118, 120, 129, 134, 135, 136, 138, 142, 149, 151, 152 stress response 117 structural 39, 43, 47, 50, 52, 63, 69, 73, 99, 107, 133, 147 substance 31, 46, 52, 55, 83, 87, 113, 152
suffering
sufficiency
37, 38, 51, 61, 62, 64, 142 12, 17, 19, 25, 129, 139 system 2, 14, 27, 28, 29, 32, 37, 39, 40, 41, 52, 53, 87, 98, 100, 101, 117, 119, 121, 143, 151, 152 systematic 5, 62, 141, 149
Teresa of Avila 82 theological 9, 10, 12, 20, 21, 26, 32, 41, 42, 45, 48, 54, 56, 58, 59, 60, 72, 76, 77, 79, 80, 83, 86, 87, 90, 92, 95, 104, 107, 110, 111, 112, 127, 128, 129, 137, 149, 150, 151, 152 theology 6, 12, 23, 24, 25, 26, 30, 31, 32, 46, 58, 62, 63, 66, 69, 73, 77, 81, 90, 94, 96, 99, 145, 149, 150, 151, 152 therapeutic relationship 129, 130, 144 therapist 11, 14, 51, 126, 127, 128, 131, 139, 142, 143, 144 thirst 65, 66, 74, 75, 76, 78, 79, 80, 111, 114, 120, 150 transcend 44, 50, 52, 58, 59, 71, 84, 95, 118, 134 transference 129, 142, 143 transformation 20, 21, 49, 81, 92, 118, 132, 134
trauma
36 Trinity 43, 48, 49, 52, 54, 83, , tri-partite 61 trust 17, 68, 73, 103, 108, 109, 117, 139, 146 truth 11, 15, 17, 18, 21, 22, 23, 25, 26, 28, 32, 42, 52, 54, 59, 62, 76, 78, 81, 91, 94, 95, 97, 98, 99, 100, 102, 104, 109, 122, 134 typological 75
unconditionally loved 66
vocation 117, 118 volitional 54, 58, 61, 74, 119, 120, 129 133, 142 vulnerability 101
Waverley Abbey College 6 Waverley Model 5, 6, 9, 10, 11, 12, 13, 15, 17, 18, 19, 21, 26, 34, 35, 38, 39, 41, 42, 51, 52, 53, 54, 55, 57, 60, 61, 65, 66, 71, 76, 77, 80, 82, 86, 87, 94, 102, 107, 108, 109, 111, 112, 114, 115, 116, 118, 120, 125, 127, 128, 130, 131, 132, 138, 147, 149, 151, 152, 153 weakness 38, 39 wholeness 20, 93, 94, 102 will 5, 6, 7, 9, 10, 11, 12, 13, 14, 15, 17, 21, 23, 24, 27, 28, 30, 31, 33, 35, 36, 37, 40, 43, 45, 49, 51, 53, 55, 56, 57, 58, 59, 61, 64, 65, 66, 67, 68, 70,
71, 72, 73, 74, 76, 77, 79, 80, 84, 85, 86, 87, 90, 91, 92, 93, 94, 95, 96, 98, 100, 101, 103, 108, 109, 110, 111, 114, 115, 116, 119, 120, 121, 122, 123, 125, 128, 129, 131, 132, 133, 134, 137, 138, 139, 140, 141, 144, 145, 149, 151 wisdom 1, 6, 10, 12, 17, 18, 21, 22, 23, 26, 28, 44, 56, 63, 64, 81, 94, 95, 96, 97, 98, 99, 100, 101, 102, 104, 105, 122, 131, 135, 136, 138, 140, 141, 142, 144, 145, 146, 147, 150 wisdom Christology 65, 96, 104, 105, 107, 125, 147, 150 wise 2, 21, 22, 42, 46, 49, 64, 71, 95, 97, 109, 110, 134, 139, 142, 146 world-view 5, 6, 11, 14, 19, 26, 30, 51, 61, 62, 75, 91, 92, 97, 101, 102, 116, 134, 139, 141, 144, 150 wounded 37
Yong 132, 133, 136, 147
Index of Authors, Names and Biblical Books
Adams
5, 14, 22, 28, 61, 62, 74, 90, 91, 97, 98, 99, 101, 104, 105, 137, 144 Adler 13, 62 Anderson 33, 51, 101, 105 Aquinas 32, 43 Asbury 81 Ashley 2, 7 Augustine 13, 29, 32, 43, 47, 52, 57, 66, 76, 77, 78, 79, 80, 81, 82, 86
Aune 76
Backus
20, 23 Bailie 77, 78 Bandura 68, 69 Barth 47, 92 Baxter 29, 76, 81, 82 Beasley-Murray 75, 95, 137 Beck 126, 144 Benner 55 Berkhof 44, 45 Berkouwer 45 Biddle 40, 41 Boa 136 Bobgan 28, 61, 62, 97, 104, 137 Bowlby 13, 107, 114, 115, 116 Broughton Knox 54 Brunner 47, 67
Caird Calvin Carson
58, 59 42, 43, 44, 81 18, 37 Collins 25, 27, 28, 31, 32, 33, 41 Colossians 102 Cooper 139 Corinthians 96, 98, 102 Crabb 9, 13, 19, 21, 22, 23, 28, 32, 41, 57, 61, 62, 63, 64, 67, 70, 71, 73, 74, 75, 76, 77, 78, 82, 86, 102, 112, 114, 130, 133, 135, 138, 141, 145, 150, 151
Deane-Drummond 99 Dickens 29 Dueck 140, 141, 144, 147
Dunn 90, 91, 102
Ellis Erickson Erikson Exodus 62 33, 34, 46, 55 62, 67, 68, 72, 85 60, 122
Fairbairn 13, 107, 112, 113, 114, 115, 116
Faw 14
Fee
109 Fenton 20 Ferguson 42, 46 Ford 95, 96, 97, 104 Forshaw 143 Fouque and Glachan 140 Francis de Sales 82 Freud 13, 26, 32, 97, 98, 107, 111, 112, 113, 115, 116
Galatians 33, 101 Genesis 26, 30, 36, 42, 45, 46, 48, 54, 62, 64, 65, 67, 77, 86, 95, 96, 98, 107, 117, 149 Gerhardt 117 Goldingay 52 Green 117, 118 Grenz 12, 18, 27, 43, 47, 51 Grudem 42, 43 Gunton 58, 71, 77, 83
Harris 44, 45, 49, 50, 87 Hearnshaw 69, 70 Hebblethwaite 44, 56 Heidegger 20 Heschel 60, Hilber 135, 136, 140 Hill 69, 91 Holmes 20 Hughes 5, 6, 9, 18, 19, 22, 23, 24, 28, 32, 35, 38, 48,
49, 50, 52, 54, 56, 57, 58, 59, 61, 62, 63, 64, 65, 66, 67, 68, 69, 70, 71, 72, 73, 74, 75, 76, 77, 78, 79, 80, 81, 82, 84, 85, 87, 89, 90, 92, 94, 102, 103, 104, 105, 107, 108, 109, 110, 111, 112, 113, 114, 115, 127, 128, 129, 130, 131, 133, 138, 140, 141, 144, 149, 150, 151 Hurding 5, 17, 22, 77, 129, 141, 142
Ignatius Loyola 82 Irenaeus 42, 43
Jacobs
71 James 37, 74, 81, 101, 131 Jeremiah 72, 76, 79, 108, 109 John 30, 31, 32, 38, 39, 40, 41, 44, 63, 74, 75, 76, 78, 81, 82, 91, 92, 93, 94, 95, 101, 102, 109, 114, 119, 120, 121, 131, 136, 137, 152 Johnson and Jones 24, 25, 119 Jones and Butman 10, 11, 12, 14, 33, 34, 39, 41, 121, 122, 131 Joyce and Sills 126, 127
Kallmier 130, 153 Kierkegaard 29, 47 Kirwan 24, 27, 30, 31 Kruse 136, 137
Lewis 29 Lincoln 75 Looker 113 Luke
Luther 20, 74, 78, 84, 95, 96, 103 81, 82 MacNutt 20, 23 Mark 20, 78, 84, 90, 91, 103, Marshall 17 McFadyen 36, 37, 41, 49, 50, 55, 73, 77, 79, 86, 93, 119 McFarlane 83, 99 McGrath 20, 23, 137, 138, 151 McMinn and Campbell 11, 13, 52 Middleton 48, 95 Moltmann 27, 63 Myers 25, 26, 27, 30, 31
Newton 26, 31 Niebuhr 33, 81, 94, 95, 99, 139, 140
Osborne 109 Owen 1, 2, 7, 82
Packer
23, 81, 82 Palmer 123, 126 Pannenberg 35, 56, 62, 79, 109, 110
Pascal 26, 31
Paul
Perkins 19, 20, 33, 34, 41, 51, 53, 82, 91, 92, 93, 96, 98, 101, 102, 131, 137, 152 82
Peter
17, 18, 30 Piaget 69, 115 Powlison 25, 30, 31 Proverbs 86, 99, 122 Psalms 18, 76
Rae 44, 45, 48, 60, 64, 75, 80, 90, 94, 96, 108, 109, 111 Revelation 18, 25, 45, 63, 76, 82, 86, 94, 95, 98, 110, 132, 141, 146 Roberts 11, 24, 25, 27, 28, 29, 32, 78 Rogers 14, 32, 62, 97, 126, 143, 144, 145 Romans 91, 92, 98 Roth 81, 131
Russell 52, 55
Schnabel 17, 96 Schore 117 Schreiner 41 Schuller 137 Scougal 76, 81, 82 Shields and Bredfelt 36, 37, 41, 126 Skinner 97 Smail 42, 45, 53, 84 Son 18, 43, 47, 49, 50, 51, 54, 59, 133, 135 Spurgeon 81 Starkey 37, 38, 40, 41 Stern 67, 113 Stott 138
Tennant 85 Tertullian 42 Thessalonians 61, 131 Thiselton 22, 35, 65, 76, 145 Tillich 33 Timothy 19 Torrance 45, 59 Turner 110
Vanhoozer 79 Vitz 30, 31, 52, 87, 113, 137
Volf 90, 99
Waltke 86
Ward 18, 22
Webb
100, 104 Weeks 19, 21, 23 Wenham 65 Wesley 81, 82 Wright 22, 53
Yong 132, 133, 136, 147
Zizioulas 52
Further your training within a Christian framework Our Mission:
Offering professional counselling training with a Christian framework The Counselling Community at Waverley Abbey College (WAC)
There are many opportunities for you to continue your training, broaden your expertise and keep in touch at Waverley Abbey College. • We offer up-to-date and relevant research and literature that drives our commitment to provide Continuing Professional Development (CPD) opportunities at the college. • Choose from a range of postgraduate modules to add to your CPD hours. • There is a thriving alumni community and an annual counselling conference with CPD hours.
This course is designed for practising therapists who • For those who have set up a counselling practice, or for those looking for a trained are fully qualified and wish to broaden their expertise in specialist areas. counsellor who has studied at Waverley, Modules for 2017–2019* include: • Spirituality our online directory ‘Find a Counsellor’ is • Complex Issues available to promote and locate counselling practices.• Trauma, Abuse and Dissociation • Transcultural • We provide further opportunities to add to • Cognitive Behavioural Therapy your breadth of knowledge and experience • Diploma in Supervision through our Spiritual Formation programme.*Subject to change At Waverley Abbey College, we lead the way in research and current thinking underpinned by a Christian framework and anthropology, making our courses a popular choice for CPD as well as Higher Education programmes. ‘Waverley has been the most amazing place to study. I have felt both loved and challenged here to grow and develop as a person. I feel thoroughly equipped by the rigorous counselling training to go out and get alongside people who are hurting. It’s both a privilege and a hard task to do this work and my time at Waverley has prepared me in so many different ways.’ Sally Berry, MA
Continual Professional Development
For more information including how to access our CPD training, or to register for the WAC ‘Find a Counsellor’ service, please visit waverleyabbeycollege.ac.uk or call 01252 784731.Some MA Therapeutic Counselling and Psychotherapy modules can be taken individually as a university QAA Reviewed registered or audit only student.
Quality Assurance Agency for Higher Education You can also gain further CPD hours in counselling by attending the CWR Insight Days. Visit for more details on our Insight Days and short courses.
