Mustard Seed Counseling
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Introducon for the second edion !"#$%&'()*##+","$#&"#$+&'(-.#&"#&+A man’s greatest challenge,/.0+(*1234#*5The Mustard Seed Counseling,/06*173
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*Chapter 1The Real Change886&9 Change:##0-,;<<:,8=.>?**,*:##!@+/+3#"<8$/3#&8#pathological++2,#0play Chrisan:+$+.+#:86&Real Change,/0(AB*143#2'+C -#0.+$#
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>Chapter 2The Holy Spirit and Biblical CounselingH*1:(( HIA8/(( H3>(( HIAB%(80 ;)(;# &+=7&;4(( HIA8#8+#&#&<$+.##&<.J#>(( H=A8(21#(E%.@)7&=(( H <0/<0(3#K+#4&(( H*>#+%)8#
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7Jay Adams8/F4:3F$#<(#&"((,,#&;<%H#)18"==#;<%8/3/+3#)&.+%allos)%+#)%=+).+#<'8/*11>3+%(#)*8";<.L+"#=#<7,4)6MM#)D<8&#,+#(( H(( H#K>1+(((('####F<8The Chrisan Counsellor’s Manual: The Pracce of Nouthec Counselling/.9'NF4:32#1'D?*1#&/'D?>,43#<2?7#*<'8Counseling: How to Counsel Biblically/6?&6*11>3D1,D#
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40"(A8#&#&.J$#$#&(#8+.H(#H#&(/3(#+0#@#($E+;<K0#-(*,2ceased:6&#&8%L)/"94.>3#H8 --,/.3L+#8:88-(*,2--#&"#
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DL#-,#&"8J#Gordon Fee14/FF73%)>(67#& O(#0H"#G,++.,9.$#&#H;<#.#&""<2?F;<%='HMMH#)8'?*%55#)&s was their experience of the Spiritwho made the work of Christ an e'ecve reality in their lives, thus giving them a radicalalternave within their culture.2.H6&9(P#+6& ".J ==(#>.HPaul the Spirit, and the people of God/.9'?0+8=FF73","#78/+G" >7*3
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1(###&#&-/+3"J#+J-+#+/*1143%B)++@#+;<MO/3#&-#The Fruit of the Spirit196&%#)&%).+%).#&.++%)%#)0%)#&KMF(Knowing the Spirit/;?B&=*1143D:,F:
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11which God, in His grace, has called us and in which we live. The fruit of the Spirit in us isthat He transforms our moral and spiritual characters so that our lives begin to reLectthe standing we already have in God’s sight. In other words, the Holy Spirit brings“sanc$caon” in us. However, one cannot have this fruit automacally. When wereceive the Spirit in salvaon, we start walking in the Spirit and begin allowing Him toremake us in Christ’s image. In Galaans 5, there is tension between the works of theLesh and the fruit of the Spirit. However, the Holy Spirit gives us power to overcome theworks of the Lesh in order to enjoy the fruit and the purity of the Spirit.Dye connues to say that purity here is the purity from sin. In Romans 3:9, theApostle Paul teaches us that unsaved human beings are trapped in the power of sin, andin Romans 7:20-23 shows that sin exists in those who have been born again. While somebelieve that Romans 7 is dealing with the experience of unbelievers, Paul’s descriponof the struggle with indwelling sin shows that it is the experience of every believer.However the Spirit is God’s agent of purity. He makes us “born again.” He provides uswith the “new heart” which creates the possibility that did not previously exist, of livingin purity and obeying God’s commandments. The Spirit shapes our lives and regeneratesus. He (the Spirit) enables us to receive the very nature of Christ to become more andmore like Him throughout our earthly lives.The Spiritual Charismac Gi(s
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>Chapter 3The Holy Spirit and How Does He Empowers Biblical Counseling?0"-EI+#H"!+8E+$H@*D$"E##"(+%(+@) +%&)/:18 *113#+*F@E97?%++.(<G;#)E(<2?D%M#)E/3*D8;J8HO,G##K-#.J(#*FH8@True Spirituality /(?&=*1132,>:#
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7$$(agency:1#+J#:59 8(%B+)%&0):*"personE.#&8=*(:?4%R&;;#)&;<<2?*2%.&#)!+<J#./K3,&H#&$8;+8:?*%8; said'0+#)8"8= 2?:1%8grieve.#)!+:1( ? agency?,#:8@..H&J!#;(@@J+%0=0()*#:*59The study of Galaans/4*'*1>35&#
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17Other scholars like Samuel Jardine(2010)33write that the Holy Spirit is a divinePerson, having equality as well as union with the Father and the Son, members of theGod-head. In the bapsmal formula recorded in Mathew 28:19, the Lord Jesus said that“----bapzing them into the name (not in the names) of the Father and of the Son, andof the Holy Spirit.”The Holy Spirit in the WorldJardine34quotes a reading from John 15: 18-25, where the Lord Jesus describes theterm “World” as “Cosmos” which suggests an ordered society under a strong andpowerful ruler called the Master, the prince of this world. Here is the kingdom of Satan.The World and his master hated the Lord when He was on earth. The same is applied forthose who follow Christ now. The World resists the Holy Spirit as it used to resist theLord Jesus. To understand this enormous transgression, it must be remembered that allChrist’s signs and wonders that He did while He was on earth were done through theHoly Spirit.To understand how the Holy Spirit works in the World, Jardine quotes, John 16:8,when the Lord Jesus says that, “And when He (the Holy Spirit) has come, He will convictthe World of sin and of righteousness, and of judgment.” Jardine explains this verse bysaying that the convicon of sin is the refusal of Christ as the Savior; of righteousness,33Samuel Jardine, The Work and the Person of the Holy Spirit ( Stanton Drew, Bristol: SeedPublicaon,2010) pp 11-1434Samuel Jardine, The Person and the Work of the Holy Spirit(Stanton Drew, Bristol: SeedPublicaon,2010) pp 27-33.
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18that Christ is the only sinless person who carried our sins when He died for us on theCross, and lastly, of judgment of the ruler of the World, Satan, who has been alreadybeen judged, and is waing to be executed and those who follow him will share hisdoom.The Holy Spirit in the BelieverJardine35writes that the miracle of regeneraon (or salvaon) is enrely the act of theSpirit, by which He imparts God’s life for the soul, thus transferring the new-born fromthe kingdom of Satan into the kingdom of God. This is quite evident when the Lord Jesusanswered Nicodemus, “Most assuredly, I say to you, unless one is born of Water (theWord of God) and the Spirit, he cannot enter the kingdom of God” (John 3:5).Jardine connues to say that, during this miracle of regeneraon, the Holy Spiritapplies the enlightening, cleansing, and quickening power of the Word of truth into thesaved mind. As a sinner trusts the Lord Jesus Christ, the Holy Spirit breathes God’s ownlife into his /her soul who, there and then, becomes a child of God. Friends and familiesshould noce the di@erence in the new believer’s life as the result. The dominated sinwill have no power. Christ will become his Master. God’s people become his associate.He will obey God’s commands. His life and conduct will all change. He will be a new manin Christ. That is why “the miracle of salvaon” is the greatest miracle of all.35Samuel Jardine, The Person and Work of the Holy Spirit (Stanton Drew, Bristol: Seed Publicaon,2010),pp 35-62
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F& all new believers immediately and uncondionally#(#7?F8=%G+ in you, .)&(/3#&#&HM+!#<+-#E <4?:7;<%'L#):7<;“As the Scripture said.”O+JI24#&8/(,3#&?3+?+3+?3?3?#:7&0<2?2#
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*1Spirit Bapsm88:4/F773#&I"C"#8H/FF73:D/I3+<:F(#H<"+##H"(#?28=%+.O/3"(.#)+(#*?:%HO,,,,#%O/3OGKJ@#:48One Hundred Bible Lessons /'?G#'#H=F7734D:D.HPaul, the Spirit and the people of God/.9'?0+8=3F2,F>#:F<+#/;+***3
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21However there is another issue that theologians have di@erent opinions about, whichis, could the Spirit’s bapsm occur at the me of conversion in one package or ondi@erent separate occasions. On the one hand, theologians who support the $rst view,like Jardine,40say that the Holy Spirit unites the new believer with the body of Christ,(the Church) at the moment when the believer is born again at the me of conversion.So, it is once and unrepeatable, that di@ers from being $lled with the Spirit which canhappen many mes. Fee41agrees on this doctrine by saying that for Paul, life in theSpirit begins at conversion. The Pauline images for bapsm, death and resurrecon andbeing “clothed to be in Christ,” suggest that it is not merely a rite, but the Spirit’sbapsm is part of the package of the whole conversion process. Because immersion isthe normal mode of bapsm, it provides Paul with a rich metaphor to indicate that therole of bapsm is complex.On the other hand, there are theologians saying otherwise. They support theseparaon of the two events (conversion and Spirit’s bapsm). R.T Kendall42is anexample. He $rst de$nes bapsm in general as one to be immersed and drenched. So,it is a conscious event unlike the conversion which is unconscious one. His view is basedon Acts 8. The people of Samaritan were converted when they heard Philip’s preachingwith signs and wonders (verse 7) and they were even water bapzed. However, theywaited for Peter Simon, and the other apostles to come down from Jerusalem to lay40Samuel Jardine The person and Work of the Holy Spirit, (Stanton Drew, Bristol: Seed Publicaon,2010), p5641Gordon Fee Paul, the Spirit , and the people of God (Grand Rapids, MI: BakerAcademic Publicaon) Page20242R.T. Kendall Holy1re (Lake Mary, Florida: Charisma House),pp131-138
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24The Fruit of the SpiritJardine47records what is wriKen by the Apostle Paul in Galaans 5, about the fruit ofthe Spirit. The Apostle Paul makes a contrast between the works of the Lesh inGalaans 5:19-21, and the fruit of the Spirit, the concern of this study, in Galaans in5:22-23. It is a great transformaon of personality trait and character, from beingvery bad to being holy and kind.48From adultery, fornicaon, hatred,contenousness, jealousy, outbursts of wrath, sel$shness, dissension, heresy, envy,murder, drunkenness, and revelries----- to love, joy, peace, long-su@ering,kindness, goodness, faithfulness, gentleness, and self control which only happens byand through the Holy Spirit.In this context, Alban Douglas (1966)49says that most theologians agree that thefruit of the Spirit as menoned in Gal. 5:22-23 is the result of the Holy Spiritoperang in the new life of the believer. The fruit of the Spirit is spoken of in thesingular form signifying the ones of the fruit. The Chrisan who has been born againin Spirit is not complete unl he manifests all the nine graces.47Samuel Jardine, “The Person and the Work of the Holy Spirit” (Stanton Drew, Bristol: Seed Publicaon),pp53-56.48Many Chrisan converts experience such change that is impossible to happen without the fruit of theHoly Spirit.49Alan Douglas, One Hundred Bible Lessons (Manila, Italy: O.M.T Publishers,1966), page 81
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*>The Gi(s of the Spirit-0M@#6-/3(*,2#>1&-+(/ 2?,79*?7,D3#9/FF43>-%#)>*-8=#=+(:#&-#"#>:-#9#&#B>2“(#)$.ceased #(>>#>1&-(,?+#+#>9Paul, An Outline of His Theology/.9'? 3*F>,*F7#>*G.++/(3-.#G" =+:D#>:(:?,:>29#&#BHolyFire/'H?(*12314,7>>0",G"*7
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*7.-#8-E#B(++(#:?D%<()#8((+“OnWhose Authority? The Removal of Unwanted Scripture.”56(=0(8$M"-+#!#B>4(J+#"-(#*?D,1#+K-#B+-#,@=J&#'(-/+3J#>7(('###>49#&#BHolyFire/;+'H?(*1232:,2>#
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*D%-M#8-L#-.”Word of Wisdom:8B-#*1I*1#+++#++#.J-+#<?>“If any of you lacks wisdom, let him ask God, who gives to allliberally and without reproach, and it will be given to him.”B"$E$#&$+%=)"$#;/3/=?13#Word of knowledge?+-#+#-#Faith8BM7-##8.+U7;%)'4#
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:The Biblical Counseling Movement.72(KAB#%&60()%")/*13(#(+#"+<8#8%6()L+Competent to Counsel, $F41#K+#8(( H(( H-OF41#&"+=#8@#=/*1137>F41<8S=L+%Competent to Counsel/((3)77K+72.%")('HABO *1D,1&60((J#7>=The Biblical Counselling Movement/.6<?6.=*113VP#77&$+K8"%((86()HF41#
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:*(J+#,G'.=;&OO#O+674(=+#K+(#7DFD1,the integraonists#&"8J=#0FF1#Crabb’s Model (Integraon Model) versus Adams’ Model (Biblical Model)G;(7F,+O8J?41748#,J!.J#7D&+#G2>KL<8#7F;(,+#0(/0(3K(J"(#=#AF41#$+%0=0()F4>8J+((#G++% @0()(#41;(E'ecve Biblical Counselling, A model for Helping Chrisans Becoming Capable Counsellors/.9'?NF443 24,>#
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::# &8@(#&>?28=%6"/3+#)(#*# 8K/(,3K#(++.JJ+/(3J# /*11*34O(J(RJ#-.,,#&J/3I(#&+$#G!"#4*<'8“Failure of Chrisan Psychology#)4:4 8J86(#1,8#4* Curing the Heart, A Model for Biblical Counselling/9AB?'=*11*37*#4:<'8Counselling, How to Counsel Biblically/6?&6*11>32,>
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:2%&(#++E##)/'8*11>23%+#&@.#)/'8*11>>3=<8M+#&+T@+LT#*Chapter 4Jay Adams’ Model of Biblical Counseling<8+%6(#)+?%(()/$F413%&((J')/$F4:3#G42<8&0('/.9'?NF4F3*>#
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36In a recent interview with Jay Adams in the Tabletalk magazine (2014),79Adamssays that during his sixty-plus years of ministry, he has focused on two disciplines:Exegesis80and systemic theology. The combinaon of these two has kept him fromgoing o@-base when he began counseling and began to write about it. During all theseyears of counseling, he has been concerned to be biblically accurate and doctrinallycorrect from the start of his ministry.Adams connues to say that, counseling is not a great thing – in itself - but becomesnecessary whenever the rescue of a brother or sister is called for. The Scripture’s viewof counseling involves three Cs - Concern, Confrontaon, and Change; our concern for abrother or sister in trouble spiritually; one lovingly confronts him in order to bring aboutchange that is pleasing to God. Such change is brought about by the ministry of theWord in the power of the Holy Spirit, working both in the counselor and the counselee.Adams then expresses concern regarding the integraonists who are trying tocombine the insights of psychology with those of the Bible. In providing such counseling,the scripture is being bent to $t non-scriptural material that the counselor aKempts tointegrate with it. Adams believes that the task of integraon is impossible withoutending up in a non-scriptural method.78David Powlison, The Biblical Counselling Movement, History and Context, (Greensboro, NC:Growth,2010)page 279Jay Adams, “Competent to Counsel: An Interview with Jay Adams,” Tabletalk Magazine. 1stFebruary2014.80Crical explanaon or interpretaon of a text. Oxford diconary page 285.
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37Diagram 1 The Ten-Step Model of Biblical Counseling1Building InvolvementGather DataIsolate ProblemDetermine DireconRethink ProblemConfrontaonGive HopeGain CommitmentAssign HomeworkEvaluate Home work
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38The Role of the Holy Spirit in Adams’ Model of Biblical CounselingAdams quotes what the Lord Jesus says in Mathew 18:20, “For where two or three aregathered together in My name, I am there to the midst of them.” The verse closelyfollows the reconciliaon passage in Mathew 18:15:17, and indeed it is part of it. So,Adams concludes that in the counseling room, at least, three persons should be present:The Lord Jesus’ presence in the person of the Holy Spirit, the counselor and thecounselee.81The Holy Spirit brings the reconciliaon through His Word (The Scripture).Counseling and the Doctrine of Sanc4caon in Adams’ model82Adams (1979) stresses again that biblical counseling is for believers only, (withunbelievers, pre-counseling evangelism - is appropriate).83True counseling has to bedone in depth; it is the work of the Spirit who makes the change from within. This takesplace in the heart of regenerated human-being, as he responds favorably to the ministryof the Word because of his new life tendencies in Christ. While Regeneraon (orJus$caon) is an “Act” done enrely by God through the Holy Spirit,84ProgressiveSanc$caon is a “Process,” where God, through the Holy Spirit, enables man to live aholy and godly life.81Jay E Adams, The Chrisan Counselor’s Manual (Grand Rapids, MI:Zondervan,1973)page 4.82Jay E Adams, A Theology of Chrisan Counselling, More Than Redempon (Grand Rapids, MI:Zondervan , 1979) Pp233-248.83The above text, in the appendix tled, “What to do when counsel an unbeliever.” Pp 309-326.84Regeneraon is a broader term to include” conversion”, which is also the work of the Holy Spirit. Hegives man the wisdom and power to repent and believe in the Lord Jesus as the Saviour.
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40longer as the Genles walk.” Verse 20-21, says, “But you have not so learned Christ, ifindeed you have heard Him and have been taught by Him, as the truth is in Jesus.” Thechange here also involves the change in life style. The renewal of mind and the changein the new life style, according to Adams, is a lifelong process to conform to Jesus’likeness. This process is called “Progressive Sanc$caon.”88The process of sanc$caon is the work of the Holy Spirit enabling man to live a lifeof godliness and holiness. But, how does the Holy Spirit work? The Holy Spirit Himselfhas plainly told us how He works. He ordinarily works through the Scripture. The Bible isthe Holy Spirit’s book. He inspired it. He always requires prayerful study and obedientpracce of the Word of God. The counselor must insist on regular study of God’s Wordas an essenal factor to achieve the change required.89Counseling and the Spirit’s Fruit in Adams’ Model9088De-habilitaon and rehabilitaon process is explained in details in Adams’ book, “A Theology ofChrisan Counselling.”pp237-248.89As menoned before, Adams does not believe that the Holy Spirit starts to dwell in the new believersonce regeneraon happens. The Holy Spirit ,according to Adams, only presents at church gathering or inthe counseling sessions. However the Spirit gives understanding while reading the Word of God.90Jay E Adams, A theology of Chrisan Counselling (Grand Rapids, MI: Zondervan, 1979) pp. 249-262.
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28/F4:3F$F*pu;ng o'+LF:pu;ng on#8+%).>?**,*:##H/J+3#8#=/3/$3#&/3#H+G#.#8$.>?**,*:8=@#8#8+"#?8=%0G.Lpursue#)8*&#*?**%,,,,pursue,,,#)8.>&#*#F< 8The Chrisan Counsellor Manual/.9'?NF4:3:22,:24F*88$@#F:T.>?F,*#&"""#
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2*F*/&#.>3#8@ pursue#F2&(!#8"F>C#The Pursuit of Fruit in Counseling8+peace, " (T@T#8E=2?7,F"?# Pu;ng o'/#743?.#&$+.*# Pu;ng on/D3?$F2&+(#88#=#F>8$.#
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433. Pursue peace (verse 9) by doing what the Philippians had learned, heard andseen from the Apostle Paul who, as a model, conformed to Jesus’ likeness. Soprayers should be followed by acon.The Fruit That Is Our PursuitThe twelve fruit of Galaans 5:22-23, 1Timothy 6:11 and 2Timathy 2:22, with a briefdescripon of each, are as follows:1. Love:Love in Chrisan lives is the product of the Holy Spirit. No man unaided by the Spirit canaKain it. It is the sort of love that God has for sinful men and women. Nothing isexpected in return. Love should be the priority for Chrisans to pursue. Chrisans arerequired to love the unlovable.2. Joy:The Lord Jesus says in John 15:11,”These things I have spoken to you, that My Joy mayremain in you, and that your joy may be full.” John 16:24, He also says, “Unl now youhave asked nothing in My name. Ask and you will receive and your joy may be full.” So,joy is closely associated with having a relaonship with Christ through the person of theHoly Spirit. Ask God and He will answer, and then have joy. Joy comes with faith. A
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44believer should have faith in the midst of his/her trials, believing that everything workstogether for good for those who love the Lord.96Peace:The Apostle Paul says in Romans 5:1, “Therefore, having been jus1ed by faith, we havepeace with God through our Lord Jesus Christ.” In a posive way, peace may beconsidered as a joyous sense of well-being, knowing that one is right with God, ashis/her sins have been forgiven.4 and 5, Paence97and Endurance98:In simple words, endurance is to learn to endure what one cannot change,99whilepaence is to put up with what one does not have to, but for the sake of Christ and forthe welfare of others.6 and 7, Kindness, Goodness:Kindness is the opposite of being severe and harsh as menoned in Romans11:22, “Herewe see how kind and how severe towards those who have fallen, but kind to you-if youconnue in His kindness. But if you do not, you too will be broken o'.”DNB100Kindnessis followed and accompanied by goodness in Galaans 5:22. Both are dealing with therelaonship of one towards another. To understand the word goodness in the Bible,Adams refers to Romans 15:14, “Now I myself am con1dent concerning you my96Romans 8:28.97NKJV: longsu@ering.98NKJV: paence in 1 Tim.5:11.99R T Kendall, “The Thorn in the Flesh” (1999). He explains how to endure things in life like loneliness,disabilies, chronic illness etc.100Good News Bible version
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2>brethren, that you also are full of goodness, 1lled with all knowledge, able also toadmonish one another.”goodness#&“admonish)#18. Faithfulness102:&X#'(((#9. Meekness103:C #12+#&"0.MG&6&#G&'+#$#6&"8=#.++;'E#1>10. Self-control:18II#1*&.+ piss#1:6B<P.#>?*:12 E-G" +>*21>K$#
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2788#&"#H"17+8*2?*>“But as Paul went on discussing about goodness, self-controland the day of Judgment, Felix was afraid and said, ‘You may leave now , I will call youagain when I get the chance.’)14("#11. Righteousness:&8=&%)#G!$..#12. Godliness:+#.+#L+T#Praccal Applicaon17H"==##14.60
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248J#?1D# &*# :# 2# B#&""EI#Counseling and the Charismac Gi(s of the Spirit in Adams’s Model1098+-@+#+J-(/ 2?46P3#(*?8=%0+/-3#)(- wills.1D< #8A theology of Chrisan Counselling /.9'?NF4F3*7*#1F< 8The Chrisan Counselor’s Manual/.9'?NF4:3:2:,:24#
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2F:# $"-#2# -((#># -@#7# -#Conclusion,%6)F41<8$$+“Competent to Counsel.”&8J"+##&pu;ng o'pu;ng on#&!#&+#&put o'+Lput on#“Progressive Sanc1caon.”=$8J#&@+#&J.>?**,*:J#
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>19-8---++#8$-(*?D,1#=-"-#Chapter 5The Fruit and the Charismac Gi(s of the Holy Spirit with Reference to Gordon FeeA+<8(.H#H-#+".
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><(L+#The Fruit of the SpiritH/FF73.infect .J+#=J*#&!(#H+.>?**,*:#&(L#%#)+#;+8#:&+J#,#&"=“such things,”#&(JM+#'.HPaul, the Spirit, and the People of God/.9'?0+8FF73=*,7#)*&8=H(%=#)=+<#:8*"#0@##
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>*.(L(#H/FF232=+“works”L“fruit”#&$#%+)#%H)# # #0/*1113>"%G)%6)-L+%L)%)(#H+.>-(*,2#8“such as”#0"#0E$#H-=JK#&.>"$" #8?Love:2.HGod’s Empowering Presence/.9'?0+8=FF23=22:,227#> 0, Paul, Apostle of the Heart Set Free/.9'? =*1113FD,*1#
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>:H"=“love”#;.#;",$(#=#&#;+J,$,$"#Joy:;(<#<O(%!;#)(#K"8=.>?>?“-if you bite and devour oneanother, beware lest you be consumed by one another!”7Peace:8!.#&.<./ *?2,43#.%+)/ #2?:3#4=(*?>%And let the peace of God rules in your hearts, to which7&8=L.!#4;!C#
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>2also you were called in one body: and be thankful.”=#0+U&#"L=# K/FFF3DL#&J?!(,(#8+#Forbearance:119H+.+“makrothymia.)#0###0="#%+#)(:?2+/6B<P3#Kindness:H+(#:?2#.J#B"D K;#Hope Focused Marriage Counselling,(.?P=FFF3(&;,(*7F,*D2#F6B<P@
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55while forbearance expresses the passive side. God’s grace is demonstrated in His loveand kindness towards us.120We can assume such fruit reLects contrast to the works of the Lesh, which the Spiritnot only empowers us to endure the hoslity or unkindness of others, but also, enablesus to show kindness to them, acvely pursuing their good. If longsu@ering means not to“chew someone’s head o@,” (Gal. 5:15), kindness means to $nd ways to bind up his/herwounds.Goodness:The adjecve -” describes God’s character, God is good. Similarly, believers aredescribed as full of goodness. In Romans 15:14, Apostle Paul says, -!#81%1##%).121Fee concludes that for Paul in Galaans 6:9-10, -). Sothose who sow in the Spirit are those who do good to all.Faith(fullness):The Greek word here “.CDDGod’s faithfulness towards His people as inRomans 3:3. That unfaithfulness of God’s people does not call into queson God’s own120Ephesians 2:7.121Admonish means “warns seriously” (Oxford Diconary page 10). Adams model of confrontaon orNouthec counselling is based on this context. But admonishing with love, goodness is what Paul meanshere.122As menoned before, “piss” carries the meaning of both faith and faithfulness. Here Fee says that thecontext refers to faith as trusng God, also God’s faithfulness towards His people. Faithfulness of peopletowards each other is not the meaning in Galaans 5:22, according to Fee.
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>7#HCOJ"6�".>."#&.J"#.>?7=%For in Christ Jesus, neithercircumcisions nor un-circumcisions avails anything, but faith working through love#)Gentleness:*:88'J""#0=".(#L(#&+(*(1##C.+ #*2#=.7?++#“Spirit ofgentleness.”6+#*:&6B<P%+)*28C#
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>47,&E?$.#(4?F"(F?*>,#&#$+L/3"+#HJKE+#&+L##*> "(= >8H/FF73*7$-(*?2,7?K#&-+"9*?4,D#H-J+#&-#*4*>8%)@J#*7.H, Paul, the Spirit and the People of God/.9'?0+8=FF737:,4D*4G"?-(-.:D#
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>DH/FF23*D-(*,20/FF23/3-/+3M/*3-/3M/:3-K/I3#*FH#&-“gi2s,” J#&+:1"#:The message of wisdomH"=%#):*/3%IK)/*3%KO#)0#H"$"(*?1,:.(J$"##HB/*123::"%KO)$*D.HGod Empowering Presence,/.9'?0+8=FF272,4:#*F ###0The Corinthian Church-A Biblical Approach to Urban Culture,/65+?8FF23:F:1(?7>#:&J#:*6B<P?#::9#&#BIn Pursuit of His wisdom/;AB?FFF3F>,F4#
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>F-#=##<?>(+-#a parcular situaon#"+$#-not a universal#The message of knowledge-($-#%IK)++#:2H%)%)(2?7+#:>&+-/(:?D3#Faith=#H.$##HB#:78":2<##., Jesus, Paul and the Law, /=?FFF3**#:>9+#:78*(2?:
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71.+%)#.>?**%)/Q3#Gi(s of healings&#:4H%-)(*#*D:1#=L?/3%):D.M/*3%-);<%-)#Workings of miracles:&++##:F'=.:?>#Prophecy:G-=JK/"?&>?*1(?2,>9*?7 *?*13#$:4&.+?'JD?4>:?2#:D&,#:F&#
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7#%),$#&.(/ 2?*3#8H/FF23-+#H2(21,$#&2-#&%)%)%"#)KC#@#H+/FF732%)(2?7#8C%)X$"#E&>MF?**="?%EMM"#)Discernment of S/spirits21#2.HJ+%==.)41,4*
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7*H/FF732*-K#&%)K%)#&%)K%)G.#(*?1%discerning of spirits.” 9B.#H+/FF232:"-K#<?2,“Beloved, do not believe every spirit, but test the spirits, whether they are of God;because many false prophets have gone out into the world.”-.#0-#/3(2?*F=%)%)K#/3(*?1-%)%)K#&C“spirits.”H “spirits”@K#2*HM%==.)7D#2:HM%.J =)7F,4*#
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7:Speaking in Tongues:144H%speaking in tongues and the interpretaon of tongues”2>#=KT#8(?*,2=#&?# +%K)/(*?423#@#*# &+#W+#&+#%X)/(2?*4,*D3#:# &+/(2,23#2# &./(2?*2,>*D3#># 8-=(2?2,>#22HM%==.)7D,41%. =)4*,4:#2>B--#
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72=#27The interpretaon of tongues&%)K#,+#),)-K,+/(2?>:*4,*D3#FinallyH-(*?D,1/3?%=.-K# E!#&*?"#”147&E-&J#&"4#2D27(<+“They Speak with other tongues.”/*112324.HGod’s Empowering Presence/.9'?0+8FF234>#2DH-$;<(#
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65Chapter 6Colin Dye’s Adopted Model of Biblical CounselingColin Dye (2012)149introduced his model of biblical counseling to lay the foundaon fora Chrisan counseling ministry in the church. He originally planned to write threecounseling manuals, roughly corresponding to the three counseling levels suggested byLarry Crabb around 35 years ago in his book, E'ecve Biblical Counseling (1977).150The three counseling levels are:Level I, Problem Feelings- ENCOURAGEMENT- Biblical Feelings151(Manual 1).Goal: emoonal change.Level II, Problem Behavior- EXHORTATION- Biblical Behavior152(Manual 2).149Colin Dye, Shaped by Grace, An Introducon to Biblical Counselling (London UK: KT publicaon,2012)5-6150Larry Crabb, E'ecve Biblical Counselling, (Grand Rapids, MI: Zondervan,1977).151Colin Dye’s $rst book of the series, “Shaped by Grace.”(2012)152Colin Dye’s second book of the series, “Loving Obedience.” (2013)
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66Goal: emoonal and behavioral change.Level III, Problem Thinking- ENLIGHTENMENT- Biblical Thinking153(Manual 3).Goal: emoonal, behavioral and cognive change.In his $rst manual154, he de$nes secular counseling, where God is excluded in theprocess of counseling. In contrast, Chrisan counseling155is based on the biblicalrevelaon that God is the ulmate reality. God is the originator and creator of all things.Without Him, we cannot discover the true meaning and purpose of life. Acts 17:28 theApostle Paul says, “For in Him, we live, and move and have our being.”Biblical counseling156, according to Dye, is based on the biblical doctrine that humanbeings are lost through sin. Sin has resulted in a broken relaonship with God. However,through the redempon that God provided in Christ, our relaonship with God isrestored.In salvaon, we repent our sins and accept the forgiveness that is o@ered by grace,when Christ died for our sins on the Cross. Christ rose from the dead on the third day.He is glori$ed, and now He intercedes for us, according to Hebrews 7:25. The salvaonulmately leads to healing and restoraon of the enre human personality - spirit, mind153This manual has not been published yet as planned, would it be published in the future, no one knows.154First manual Pages 11-14155The language here is important, Chrisan counselling acknowledges God in the process. It includesgood counselling. (Harrison, CMF journal “triple halix “2011 Easter edion, 08), as well as biblicalcounselling.156The basic principles of biblical counseling are: salvaon, followed by sanc$caon, while dealing withthe problems.
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74#/<$3/$3/.$3#>4(>D$#!+(. This is only possible through the enablingpower and the transforming presence of the Holy Spirit.1590/*11*3"+(#-$E#71<8!,(#@$(#78!@<8JJ#">4$#>D&(J(+<8"#>F&<8:#71#.0Sacred Companions: The Gi2s of Spiritual Friendship and Direcon/.?=*11*3:,:F#7J$%.#)=4
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7D#7*0-$/3"+/*1143?%8,(.#&(+the fruit and gi2s.”7:7*7:(Ministry in the Spirit/;AB?B&*1143>#
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69Diagram 2: Crabb’s “Seven-Stages” Model of Change1Stage 1: Idenfyproblem FeelingsStage 2: IdenfyproblembehaviorStage 3: Idenfyproblem thinkingStage 4:Clarifybiblical thinkingStage 5 : SecurecommitmentStage 6: Plan andcarry out biblicalbehaviorStage 7 : Idenfy Spirit-controlled feelings
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41Dr Larry Crabb’s Model of Biblical counseling (the Integraon Model)8;((#+(J$-J#(J"#++$$+72+#7>(J/F443477*#&"((J##+%(#(0)<'8?%(@#8#%)#&++L#%&)#%5J)SE"#%5"#)&$a supporve church+“the painful wounds”%+#)7472(J#7>&+(+%G#)/FFD377;(#E'ecve Biblical Counseling/.9'?NF443 27,71#74<'8Counselling, How to Counsel Biblically/6?&6*11>3>#
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71So, according to the Crabb’s model, the Chrisan counselor168manages this case asfollow:1. Stage 1: Idenfy problem feelings : where the counselor asks $rst, how a clientfeels about the problem. According to Crabb, there are 5 main problememoons: anxiety, resentment, guilt, despair, and a vague sense of empness.For this woman, she has resentment towards her parents (or the counselorconvinces her to have such feeling), but also she feels the sense of guilt becauseof her behavior, given the Chrisan background. Once the counselor iden$esthe problem feelings, he/she moves to the next stage.2. Stage 2: Idenfy goal-oriented (problem) behavior: In this case, resentmenttowards her parents leads to her compulsive fornicaon, according to theopinion of the counselor.3. Stage 3: Idenfy problem thinking: A faulty assumpon leads to problememoon and problem behavior. According to Crabb, human beings strive for twomain purposes in life which are to be signi$cant and secure. In this context,Kenneth Pargament (2007)169describes what he calls “Sacred Domain,” that ahuman being’s main psychological need is to be safe and secure; also to bevalued. Things like religion, material things like money, job, or even sex oralcohol are regarded as either good or bad sacred domains. A person holds168The Chrisan counsellor who applies the integraon model similar to Crabb’s one.169Kenneth I Pargament, Spirituality Integrated Psychotherapy (New York, NY: The Guilford Press,2007)29-52.
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72$rmly to his/her sacred domain because losing it disturbs his/ her peace of mindand internal security. The role of a counselor (whether secular or Chrisanadopted integraon model like Crabb’s) is to idenfy the bad sacred domainstrying to transfer the bad ones to good ones or beKer to remove the bad onescompletely from the client’s mind.The same principle here is applied in Crabb’s model, but instead of good andbad sacred domains, Crabb names them as good and wrong assumpons. In thiscase, the bad sacred domain or wrong assumpon is compulsive sex. Accordingto Crabb, in biblical counseling, saying to the counselee that the Lord Jesusprovides her with the security and value she needs, is not enough. So once theunbiblical assumpon170is iden$ed, the hard work begins to change this faultyassumpon. In doing that the counselor needs to follow the following steps:A. Idenfy where the wrong assumpon was learned : when the client sees thatouter circumstances were responsible for teaching her this fornicangbehavior, she will realize that her assumpon can be faulty. In this case, shewas told that the problem was related to her father who was passive and hermother who was overbearing. The correcon of her behavior is easier then,when she realizes that.171B. Encourage expression of emoons surrounding the belief : In this case, shefeels resentment towards her parents, but at the same me, guilt towards170Wrong assumpon/ bad sacred domain are called unbiblical while the good ones are called biblicalaccording to Crabb.171This is the problem of the secular psychologists in general. Somemes, or might be always, they makeassumpons that do not make sense!
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4:"#8"M"+#(# Support the client as she considers changing her assumpon ? (,C$/"3#an encouraging $a tolerant +#"(“Some therapists speak of egoborrowing)#&#(E&>?28=uphold the weak#4*# Teach the client what to 1ll her mind with ? “Tape Recorder Technique”4:?(:>++# ##4*&+#4:&EE,+%()?,#/(*113
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744. Stage 4: Clarify Biblical Thinking: to replace the faulty assumpons with biblicalthinking as outlined above.5. Stage 5: Secure Commitment:174according to Crabb, confession of sin175seemsmost appropriate at this stage. With confession, she should commit to notsinning again. Now she is armed with “her new thinking that signi1cance andsecurity do not depend on her fornicaon, but on God.” Crabb quotes Mathews6:33 which teach that God will supply our material needs if we seek Him $rst.6. Stage 6: Plan and Carry out Biblical Behavior: in this case, the client should put anend to her adulterous life and to live in purity.7. Stage 7: Idenfy Spirit-Controlled Feelings: Crabb comments upon the wonderfulsense of improved adjustment with spiritual peace and quietness which follow arenewed mind (stage4), commitment (stage 5), and obedience (stage 6).MacArthur comments on the management of the above case by the broadcaster bysaying: What kind of advice is that? First, the counselor gave the woman permission todisobey a clear command of Scripture: “Lee immorality” (1 Cor. 6:18). Second, heblames her parents and jus$es her resentment toward them. Third, he thinks she coulddecrease gradually from her sin, under therapy, of course. Worse of all, he encourageschurches to tolerate a person with sexual sin, unl therapy begins to work. All thathappened in a naonal radio broadcast!174Stage 5 is a new stage not menoned in Crabb’s earlier book (1975), “Basic Principles of BiblicalCounselling.”175One advantage of Crabb’s model is to acknowledge sin as the cause of problems contrary to manyliberal Chrisans who do not believe in that.
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4>'8!$M.J#&8=(?%L;<)/(>?>3#J#&.J=#.>?7“Walk by the Spirit andyou will not carry out the desire of the Kesh.”(J&#&#?# &%+).+;<<>?7“ And I will pray theFather and He will give you another Helper (parakaleo), that He may abide withyou forever.”(%+)/3J#47*# 2(J"I(%ego borrowing”%).J47;(E'ecve Biblical Counselling/.9'?NF4432D#
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47#448#&#&#:# 4,(H(%)4D(H"0@#4F"'<H+K/*113+#D1<4?F“The Heart is deceiMul above all things, anddesperately wicked; who can know it?”&-%I)D/(*?13#44>>#8$I#&#(#4D&>F#4FH#+#D1((+8=8Spirituality and Psychiatry(*Religion andreligious experiences'<H+K /;AB?9(=#*113*::,*>:#D+.H"-%I%M%)K.#&K%)?HJ+%==.#)7D#
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44The Fruit and the Gi(s of the Holy Spirit in Colin Dye’s Counseling ManualsLevel I Counseling, Manual One182/*1*3D:"#M(I#.+./9D?*D3#(!+.+.#6E#/*1*3+C#0E#"+#+%)+(""#H$“encouragement.”##H?$#?D*8(J#AE+#D:(J+%.)7F,47#
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4D#&#"+#H"E<>?,4#&$-#;<+.>?**,*:$!## <>?:;-@%,#8().H.J#0.(#*# <>?7;-@%8%#(3"().&I(M#I#&.#&;<-8(= =%).<C+.#
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793. John 15:13, “Greater love has no one than this, than to lay down one’s life for hisfriends. So loving obedience is the movaon of the counselee’s life.4. John 15:2, “Every branch in Me that does not bear fruit He takes away; and everybranch that bears fruit He prunes, that it may bear more fruit.” We understandfrom this verse that God disciplines His children. Painful experience can have aposive purpose.Dye ends up by saying that encouragers li- people up when they are down. Theyremind the su@erers that the Vinedresser is in the midst of their pain and He is workingto achieve His ulmate goal that will be both pleasing and fruiXul.
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80Diagram 3 : Level II Counseling (Exhortaon)1TEACHINGPRAYERSACTIONSCONCEPTUALISATION EXHORTATIONSPIRITUAL GROWTHREVELATIONEmoonsBEHAVIOURTHOUGHTS ANDINTENTIONSEXPLANATIONREPENTANCEPUTTING OFF ANDPUTTING ON
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DColin Dye’s Level IICounseling(Manual Two)An Outline of Counseling Level II of Dye’s model184/*1:3C!#&J/ "3#'+#0;(#D>8;(?&/"3/3$/3# !+/:3## "/*,23? "?#&O#($#G+"D7E#&D4,D2(Loving Obedience, Basic Biblical Counselling#/;AB?B&*1:3DD,>#D>&+(J+% @0(#)7>,FD7&>(K$#D4&%85HE8;K0()&<0(*7I:7,4(( H#
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D*KJ+$"@#"#DD&/O3#&#*# 9/D,1 3?O"##0I@#:# &$/*,23? ",J+O#&J#$:,7-#&DD"#I-""#
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D:T@T2?**,*2#DF %<@)=+0># $(J?(J#$?+Exploraon. &J(Revelaon)2/+3>/3#J$Transformaon 7/34/S3#*# @"%sin)%sinful behavior)#%)$":# $“Tape Recorder)E(J8J“Pu;ng o' – Pu;ng on”KL 2?**,*2## "(%<@)DF+8+#
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D2(#H"+(?.-#(%)=F1<#;#F (+-(#*?D,1#&-?+#"#Conclusions: *1*(#&/+3+,!#;(J+“E'ecve Biblical Counseling,”F44#(%Encouragement,”C#8(JF1(J%=)#F(;G00(/;AB?B&*1:3*4#
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85importance of the Holy Spirit and His fruit, especially joy and love in this Level Icounseling. This kind of counseling does not require formal training and it can be donecausally when a counselor meets the counselee at church or in small circle worship likecell groups.For Level II Counseling which deals with “Exhortaon,” the correcon of thebehavior of the counselees, Dye develops a structured model, adopted from theintegraon model of Crabb with some modi$caon. There is no menon of the fruit andthe charismac gi-s of the Spirit, the concern of this book, in the core elements of thismodel. However, Dye talks about the importance of the Holy Spirit, as a divine resourcefor the counselee and His charismac gi-s of revelaon (word of knowledge, word ofwisdom, prophecy and discerning the spirits) as a helping tool for the counselors. Dyedid not publish the third manual, as been planned, (which deals with the change ofthinking of the counselees) the reason for that is not known.
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D7Chapter 7The Mustard Seed Model of Biblical Counseling&#+<8<'8(#&1'"+$4#'+$!=##&#F*E.>?**,*:-(*,2." 7?4#&+;<'4F:;+4#F2The Mustard Seed of faith .#&Mustard Seed of faithF*'+=TP+Counselled by God, Emoonal Wholeness by Hearing God’s voice/=8?=3,D#F:'4?*1#F2;+4?7
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D4#+0(#'+<8J+((((?1. The human counselors?8F>E$#-E#F7H@$-(*?D,1-?+"(J;#2. The counselees?8K8J'F4,(#&#$#F>8J'F,*1#F7-(,-"#F48J'*,:1#
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88/6 F,All biblical counselors agree that the counseling ministry should bepart of the ministry of the Church,198where the counselors are members. Theyshould be supervised by the pastors or elders of these churches. As a generalrule, a woman should counsel a woman, a man counsels another man, and acouple counsel (not necessary husband and wife) a couple, unless in specialcircumstances, when the same sex counselor is not available but this should bewith the agreement of the church.$6 #), Some biblical counselors charges for the service, but Ibelieve this is not a biblical principle. Biblical counseling is a ministry of thechurch and the church should not charge fees for their ministries. However,expenses like hiring an outside venue (when there is no room is available atchurch) or paying for bills such as water and electricity , cost money, so thecounselors should explain that to the counselees, and it is up to them if theywant to contribute by donaon for the service to connue.A6 **G,''Most biblicalcounselors agree that the average number of sessions is 12 sessions, one houron a weekly basis. This number can be less or more, but the counselors shouldavoid discharging the counselees prematurely, also avoid the counselees’dependence on them for solving every problem in their lives. When thecounseling sessions are about to $nish, the interval between sessions can be198Besides the two references of Adams above, it is also menoned in details in his book, “A Theology ofBiblical Counselling.” pp 276-296199This also been highlighted in Dye’s book, level II counselling manual when discussing his model pp89-115
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DF"+#(#8,J#8+!,#6. Con4denality: *11$#*1(++#&+$+$$K#*1*7. Homework:8-(*1:+#&8JJ#*11J+%'#)=74#*1$#*1*B$ J+%()4,47*1:8 J+%()>,71#
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F12?Mustard Seed Model of Biblical Counseling1+#.T$& &-;$L#H+#<$H+(-=,
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F82? !$$$$# ## 14,?,(#I"-+*12##&'I%@6 6) ) 600))6"*) ) .6*0* : )6 69AJ.J+.#&+<?F(?:#L?"+# *?,>8=%8+World, =Devil) *128"workI!#*1>;The Gi2s and Ministries of the Holy Spirit/06?+=FD*3*74
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F*+esh,$L!#0.;(/3*# Middle Stage of Sanc4caon: #-OJC+#+#&$++/-3#&JC.J+.;#*17+*14*1D?#&#*1F+L.*17(J+, Ministry in the Spirit/;AB?B&*11437*,7:#*14.>?**,*:#*1D&;/*117), how people change#(/3#M(#11#*1F&(##0+#J."<?F#
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F:#&;<J+$#88$+!$!Menables fruit#09+ O+24I8/(,3"*1?83 ++?=.%+$L)/.>?73#L#&L.#LJ#@#&-#+8H#00.JKT@#8K%)$**18"I#*< 8+A Theology of Chrisan Counselling/.9'?NF4F37:,77#
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94all links with sin, for examples, telephone numbers, adult websites on theinternet or TV channels, also cut o@ the relaonship with all bad friends whoare tempng him to sin. It is not Adams’ idea but it is the Lord Jesus whocommands this in Mathew 5:29-30.212In this context, the Apostle Paul arguesthe believers that , “do not grieve the Holy Spirit of God (by sin)213by whomyou were sealed for the day of redempon” (Ephesians 4:30).B) Waters to the knee, prayer in the Spirit: Here it is not meant to be a regulartradional prayer, although it is important, but it is a prayer empowered bythe Spirit. The counselee may come for counseling because of a life-threatening problem or crisis. So he needs to be aware of God’s empoweringpresence in his situaon or problem. The counselor should explain to thecounselee that the barrier of sin is broken. God is glad to hear from hischildren and His door is wide open 24 hours/7 days a week.The role of the Holy Spirit here is to provide help in prayer. Derek Prince(1977)214says there are four means of such help. First, Romans 8:26-27215, theApostle Paul says, “The Holy Spirit Himself makes intercession for us withgroaning which cannot be uKered.” Second, Romans 12:2, and Ephesians212Obviously Jesus does not mean literally to pluck out one’s eye in verse 29, or amputate one’s righthand in verse 30, but He means the counselees to have a strong stand against all things that causetemptaon to sin.213Sin in the lives of the believer is excepon, as we sll have the old nature. If it happens, we need torepent, Psalm 51 is famous in this context.214Derek Prince, The Spirit in You (Charloote, NC: Whitaker House,1977)65-72.215Gordon Fee in his book, God Empowering Presence says, whether Paul means prayer in tongues, but itis not clear from this verse. pp581-583
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F>2?*:8=illuminates#*7&puts the rightwords#*4H+ tongues#(3 ?;<%0'H?< power)/;+*2?2F3#&C#3 ?8*?2=-%81lled+K#)9"$#.J$#*D#&$-"?&+.>?**,*:2*7'("++#*4G-+#@#*D >?D#
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F7%)-(*?D,1#&+-$O.#'#4;+4#&%)-/(*?:(2?3#"*F"+-(*?D,1/-3#4-$#+%).+didomi#-#**18-#8-L#**L##***&U-"I-#*FJ+%')7*#**1.#**&;<<2?2%0/3/3#)***&"%).H"+.#
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F4:# The Final stage of Glori4caon:$**:#6;#&8=892?*1**2%. faithglory.#)$K#$??K"#(C-+#&(#"$',P,&9/*1113**>"!#&#;%=,)=&"#L+E#8**:=$,+<<#0+#**28C11F1.J#**>',P,&9/WA(B9 H 9 6( 3*D,**1
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FD/FFF3**7C#**4+=&-%)#&#**D&"E;#7?;#$#&;#G"#H"+!(#<D?:7;<%&+#)Praccal Applicaon80<+= BF77#.(,B#5+<**78Symptoms in the Mind, An Introducon to Descripve Psycho-pathology,/;AB?#0(;&32>,24**4&I27##**D&;+4?7%)$M+#
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FF(-<+?#'-#9#&#B**FBFD1#<+"B#<.#+#&#.+<(,.#8J%6+#)&+!,++#&+@-#B#&B<++#&+00(+"#G0 /G0 3'!W#<+=/*1138+(#**F9#&#BThe HolyFire, A Balanced, Biblical Look At The Holy Spirit’s Work In Our Lives /;+'H?(*112321,2:#
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11-<+##?%8-8+J#S!#<#%8<G.)+#%)%'#)+"E#%8)%J#)%)%8)#%8)%)E%#)%8)#%G#.#)%8J+.<+#)E8!#88!$#&+8#)*:1Case Study*:1<+=8W+( the Dragon, /;AB?Y;*113**4,**D#
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102So, how does a biblical counselor manage similar cases by applying the “MustardSeed” model of biblical counseling? Two important issues need to be considered$rst, while allowing the Holy Spirit taking over control of the counseling agenda.1. Issue one : the counselee should be saved by praying the sinner’s prayer andaccepng the Lord Jesus as the Savior. The model depends enrely on theHoly Spirit, who dwells only in the believers as I explained earlier.2. Issue two, the counselor should be opened to the Holy Spirit. The Holy Spiritneeds to have full control. This means the counselor should not be obliged tofollow the order of the steps of the model. The counselor, for example mayask the counselee to pray with tongues straight away a-er been saved likePullinger’s cases (stage 4 of the model).Early Stage of Jus4caon:1. Step one , salvaon: the counselor should $rst explain to him that his su@ering isnot directly related to the sins of his parents and we cannot blame God forallowing his parents to abuse him. Something wrong like this can happen in ourfallen world. Because of the sin of Adam and Eve, sin entered the world. Shortlya-er that, Cain killed his brother.233That is why Jesus came to the world, to savethose who believe in Him, from the consequences of sin and to give eternal lifefor those who believe.234Romans 5:1, the Apostle Paul says, “Therefore, havingbeen jus$ed by faith, we have peace with God through our Lord Jesus Christ.”233Genesis 4.234John 3:16
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1:".$#&.#9#%)#*:>&#C++#"<./*11D3*:7O0a fundamental change inthinking .#2. ?L#&O(*(>?4%&(MM#)Middle Stage of Sanc4caon::# ?+?.";#+.>?**,*:!@+#!#88*:>9,+$K#*:7<0.Body, Soul, and Human Life/.9'?0+8*11D3#
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12pursue#@#&+T$#*:40(#5@K#+J##=9D?:4%5E#)4. 2? H+-?piss, :-(*?D,1+@+#&-#&-#&"0<#@!+#<*:4&;<'4?*%+/3"#)"#H+C#
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1>-=BG '+.$%')*:D%H. forgetJ)/.2?>3#Final Stage of Glori4caon:5. > =,#&;<J;+4%R0#)8?K@#E!;#7# 7 ;?;#-#J#Progress*:D8+X#
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14Chapter 8Conclusions"$-(?<8.H(#&.>?**,*:)0!@+/3,#8#)&-(*?D,1?+@+#<8+6(E#-#(J#/(3;(,+($"#'8++%(()%((')+%8&((#)H+(;#
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17# H",.>?**,*:#%).%)8=K=JK.+%)#&"%#)&,-(*?D,1#&%#)&-=JKH#4# (;$#8(C#8+E#!#D# (; "#A+"#(: "9&#&""#F# 9--
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111Spirit in the introducon of his second manual, especially the gi-s of revelaonwhich are the word of wisdom, the word of knowledge, discerning the spirits andthe prophesy gi-s. The counselors are prompted to have these gi-s and applythem in counseling, but Dye refrains from explaining how this could happen.10. At the end of the study, I have developed a model which is based enrely on thefruit and the charismac gi-s of the Holy Spirit as well as the Scripture. I namedthe model, “Mustard Seed Model of Counseling.” The mustard seed of faith thatwas been planted by the Holy Spirit in the regenerated counselee, grows bysowing to produce the fruit of the Spirit, and grows further by the $lling of theSpirit to enable the counselee to move mountains and pull up trees of problemsand negave emoons, with the ulmate goal of serving and glorifying the Lord.Finally, further studies are needed especially regarding the charismac gi-s of theHoly Spirit and their bene$ts in biblical counseling.BIBLOGRAPHY
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112Adams, E Jay. A Theology of Chrisan Counselling: More than Redempon. GrandRapids, MI: Zondervan, 1979.Adams, E Jay. Competent to Counsel: Introducon to Nouthec Counselling. GrandRapids,MI:Zondervan,1970.Adams, E Jay. The Chrisan Counsellor’s Manual: The pracce of Nouthec Counselling.Grand Rapids, MI : Zondervan, 1973.Adams, E Jay. “Competent to Counsel: An Interview with Jay Adams,” TabletalkeMagazine Feb.1st, 2014.American Psychiatry Associaon. Quick Reference to the Diagnosc Criteria From DSM-IV-TR. Arlington, VA, 2000.Baird. W. The Corinthian Church- A Biblical Approach to Urban Culture. New York:Abingdon,1964.Benner D.G. Sacred Companions: The Gi2s of Spiritual Friendship and Direcon. DownersGrove: Intervarsity Press,2002.Bruce, F F. Paul Apostle of the Heart Set Free. Grand Rapids, MI: Eerdmans Publishing2000.Buddhist Internaonal Kadampa Union. Finding Inner Peace: Meditaon for ModernLife. Flyer, Dorchester: UK , September 2015.Carrin, Charles. On Who’s Authority? Copies available through Charles Carrin Ministriesat : www.Charles CarrinMinstries.com.Collins English Diconary. Glasgow, UK: HerperCollins Publishers,2006Connors, Gerard J, Donovan, Dennis M, Diclemente, Carlo C. Substance AbuseTreatment and the Stages of Change. New, NY: The Guilford Press:2001.Cook, Chris, Powell Andrew, and Sims, Andrew. Spirituality and Psychiatry .London, UK:Royal College of Psychiatrist Publicaon, 2010.Crabb, Larry. Basic Principles of Biblical Counselling, Meeng Counselling Needs ThroughThe Local Church. Grand Rapids, MI: Zondervan, 1975.Crabb, Larry. E'ecve Biblical Counselling. A Model for Helping Chrisans BecomingCapable Counsellors. Grand Rapids, MI: Zondervan, 1977.Crabb, Larry. Inside Out. Colorado Springs, Colorado: NavPress, 1998.Chrisan Counselling Educaon Foundaon, CCEF/UK. Changing Hearts, Applying theBible to Everyday Life. London, UK: CCEF brochure, 2013.
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113Chrisan Counselling Educaon Foundaon, CCEF/UK. No Shame? Gospel Hope in theExperience of Shame. London, UK: CCEF brochure,2015.Douglas, Alban. One Hundred Bible Lessons. Manila, Italy: O.M.F Publishers, 1966.Dunn, J.D.G. Jesus, Paul and the Law. Philadelphia, PN: Westminster publicaon.1999.Dye, Colin. Breakthrough Faith, Power in an Uncertain World. London, UK: Hodder andStoughton, 1995.Dye, Colin. Loving Obedience, Basic Biblical Counselling. London, UK: Kensington TemplePublicaon,2013.Dye, Collin. Ministry in the Sprit, Serving in the Power of God. London, UK: KensingtonTemple Publicaon, 2007.Dye, Collin. Ministry in the Spirit, Serving in the Power of God, Student Handbook.London, UK: Kensington Temple Publicaons, 2007.Dye, Collin. Shaped By Grace, An Introducon to Biblical Counselling.London.UK:Kensington Temple Publicaon, 2012.Eyrich, Howard, and William Hines. Curing the Heart, A Model for Biblical Counselling.Rose Shire, UK: Mentor Publicaons,2002.Fee, D Gordon. God’s Empowering Presence, The Holy Spirit in the LeQers of Paul. GrandRapids, MI: BakerAcademic Publicaons,1994.Fee, D Gordon Paul, the Spirit, and the People of God. Grand Rapids, MI BakerAcademicPublicaons,1996.Gill, A L. God’s Promises, For Your Every Need. Nashville: Thomas Nelson,2008.Green, B Joel. Body, Soul and Human Life. Grand Rapids,MI:BakerAcademic,2008.Higgin, E Kenneth. 7 Vital Steps to Receiving the Holy Spirit. Toronto, Ontario: RhemaBible Church,1980.Hankey Dai, A man’s greatest challenge, The Good Book Company UK, 2014Harrison, Glyn. “The New Biblical Counselling.” CMF triple helix, London EasterEdion,2011,08.Holy Bible, the New King James Version. Thomas Nelson Inc. 1991.Holy Bible, Good News Bible Version .HarperCollind Publishers. 1994.Hayford, Jack. The Beauty of Spiritual Language, My Journey Toward the Heart of God.Dallas: Word Publishing,1992.
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114Hayford, Jack. “Forward.” In HolyFire. Kendall. R.T., Lake Mary, Florida: CharismaHouse,2014.Jardine, Samuel. The Person and Work of the Holy Spirit. Stanton Drew, Bristol: SeedPublicaons,2010.Kendall, R T. HolyFire. Lake Mary, Florida: Charisma House,2014.Kendall, R T. In Pursuit of His Wisdom. London: Hodder and Stoughton,2014.Kendall, R T. The Thorn in the Flesh. London: Hodder and Stoughton, 1999.Lane, S Timothy. Trip, David Paul. How People Change. Greensboro, NC: New GrowthPress.2006.MacArthur, John and The Master’s College Faculty. Counselling, How to CounselBiblically. Nashville: Thomas Nelson, 2005Nicholls Andrew and Thorne Helen, The Real Change. Biblical Counselling UKpublicaon,2017.Oxford English Diconary, Paperback. Oxford, UK: Oxford University Press,2002.Pargament, I Kenneth. Spirituality Integrated Psychiatry, Understanding and Addressingthe Sacred. New York, NY: The Guilford Press,2007.Prince, Derek. The Holy Spirit in You. Charloote, NC: Whitaker House, 1977.Powlison, David. The Biblical Counselling Movement, History and Context. Greensboro,NC:New Growth Press,2010.Powlison, David. Biblical Counselling in Recent Times. Edited by John MacArthur,Counselling, How to Counsel Biblically. Nashville: Thomas Nelson,2005.Pullinger, Jackie and Quicke Andrew. Chasing the Dragon. London, UK: Hodder&Stoughton Ltd,2001.Riad, Youssef. The Study of the book of Galaans. Thru Bible, (Kolelketabe), YouTube,episode 17.Ridderbos, Herman. Paul, An Outline of His Theology. Grand Rapids, MI: Eerdmans,1997.Schae@er, A Francis. True Spirituality, How to Live for Jesus Moment by Moment.Washington, DC: Tyndale House Publishers, 30thEdion, 2001.Sherrill, John. They Speak with Other Tongues. Grand Rapids, MI: Chosen, a Davison ofBaker Publishing Group, 40th Edion, 2004.
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>8#Symptoms in the Mind, An Introducon to Descripve Psychopathology.;AB?#0(;&FFF#<#Naming the Elephant: Worldview as a Concept..;?P=*112#@&#Personal God, Can You Really Know the One Who Made the Universe..9'?N*11D#O+0#Explaining The Anoinng of God. B ?;FF#P+'+=TP+#(0. .JP#=8?=FDF#<#%+&#)Washington Times&/(3#1II*11># UHE8;K0(#)TheJournal ofBiblical Counselling?(( HP*7#:*1*#< K;. Hope-Focused Marriage Counselling, A Guide to Brief Therapy#.;?P=FFF#5#%Spirituality and Psychiatry.”=JABH**1:#
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