THE BASIC PRINCIPLE OF PASTORAL & COUNSELLING

Proposal

1.                  Purpose

In this generation having a good relationship with each other is one of the best methods to success the mission and it is the picture of Christian’s life. Many Pastors had fall in their responsibilities through ignoring the counselling. Without having a good relationship one cannot build up a good church. Counselling is the ides people bringing to the lord and bringing relationship to each other. Therefore anticipation for the Ministry the winter have point out which is weak in their ministry, and make the topic as “Basic principle for Pastoral Counselling”.

2.                  The statement of problem

For the research most difficult is that not having experience in the Pastoral Ministry and in the counselling area. So the research has collect many materials and read many books those who were experience in the Pastoral ministry and in the counselling area. Pastoral counselling is kind of caring soul. When we say caring soul means caring for people in ways that not only acknowledge them as persons but also engage and address them in the deepest and most profoundly human aspects of their lives. There is something special in Pastoral counselling. Secular counselling dealt with only in physical life problem like depress mind and family problem etc. But in pastoral counselling not only helping in physical life problem rather focus more in spiritual life. Therefore Pastoral counselling is very important for the Christian, it help both physical life and spiritual life. Having experience in the pastoral ministry and in the counselling will be more accurate in this topic but reading a lot of books is also getting experience from the experience people. 

3.                  Aim and Objective

Pastoral Counselling is not simply preaching is something trying to capture someone’s mind and to bring into right direction. Also he must be work hard to know the client properly. So that, he can able to solve the problem. Pastor make easy to care to their follower and assume. If he preaches well in the Sunday is enough. That is the wrong conception of the pastor today. These days many people are depressed and addicted to drugs. Many teenagers has problem to their parent. Seeing in our place many pastor has ignore and not aware in this area. This will be the great challenge for those who are preparing for the pastor today. So, a pastor must advice those who were in his church. We see in the Bible Jesus Christ gave a good parable from the lost sheep. From this parable we can learn that, he left the 99 sheep and to search the lost one. Many people have astray from the Church. Because they did not understand the true word of God. Losing the people is losing the God’s Children. Pastor must understand the true word of God and the word of God should be the counselling authority.

4.                  Statement of limitation

There can be different perspective in which we can do counselling. The secular world has many principles and devices by they help and solve various problems faced by individual. However their concerns are only for better living on this earth only. The research being aware of this, limit his research of counselling in the bible perspective. So the research has focus not only in solving their physical problem, but also at the same time to save their soul from eternal condemnation.

5.                  Methodology

The Author will try his best to collect the books from Calvin Theological College & Seminary (C.T.C & S) Library. Not only that includes books from neighbour theological Library also he will refer. Also the author will write from concerning of this Thesis website.

INTRODUCTION

             There are many pastors who are busy their work unnecessarily without any point, and they have forgotten their responsibility. Pastoral counseling is unique one; he should not depend on others, but has to know carefully on his work. Pastoral counseling is different from Christian Counseling which is generally a more conservative and more Bible-centered. There are many important aspects of counseling. Likewise there are many important questions that need to be answered by the prospective pastoral counselor. One must define and determine their role, their abilities, their ambitions, and possible problem what they should had to do.

             Why the research makes very important that pastor must be good counselor? Many people they loved God and all the Christian know Jesus Christ. But the thing is that they cannot love each other, if in this case did they really understand the word of God? When we forget the meaning of love, God is absent in their family and in the individual. That will produce and take advantage in the Christian life to fall. Therefore pastors are the responsible to take cares his flock. 

             People respect to the pastor they believe that pastor are anointed by the Lord. Through there believes it is easy to accept and obey the pastor word. The pastor job is bringing the lost soul to the Lord and instructing the right path. The concept of God's will should always be considered by the pastoral counsellor. This does not give him a reason for doing a poor job, but it is a reason to understand why some patients will not recover during our counselling. Ultimately, pastoral counsellors are not responsible for every aspect of a patient's healing. God is responsible, but pastor has to understand his own work. The research is pushing forward that the pastor must involve in the counselling and take as one of his responsibility. The challenge come through our admitting to our work and understands our own work.

CHAPTER-I

1.      HISTORICAL DEVOLOMENT OF PASTORAL CARE AND COUNSELING

In the Old Testament, Prophet, Priest and Kings functioned as physicians of souls. During inter-test mental and the following periods in the history of the Jews, We find that the rabbis, Pharisees and Scribes functioned as care giving agents. In the New Testament we see that Jesus Christ was the great physicians of the soul. He was moved with compassion for people who were marginalized, oppressed, sick, Orphans, Windows, Hungry, lost ones etc….. In the history of the Church Pastor were regarded as the physicians of the soul. The term, pastor primarily shows a loving concern for God’s people.[1]

Ever since apostolic times, counseling had occurred in Church as a natural function of corporate spiritual life. After all the New Testament itself commands believer to admonish one another (Roman 15:14) encourage one another (Hebrew 3:13) comfort one another with these words (I Thessalonian 4:18) encourage one another and build up one another. (I Thessalonian 5:2) confess your sins to one another, and pray for one another, so that you may be healed. (James 5:16)

“We who are strong ought to bear the weakness of those without strength and not just please our selves. And even if a man is caught in any trespass, you who are spiritual, restore such a one in a spirit of gentleness, each one looking to yourself, lest you too be tempted bear one another’s burdens, and thus fulfill the law of Christ”.[2]

All those instructions apply to rank and file church members not only to some priestly caste of experts. Counseling particularly counseling that skillfully employs and applies God’s word is a necessary duty of Christian life and fellowship.

1.1.            The Meaning of Pastoral Care

The word Pastor comes from Greek work “Poimen” which means shepherd or Pastor. It may mean “to tend a flock” or “to keep company with” A pastor or shepherd is one who leads and cares for God’s flock. It is used a number of times in the New Testament. But Eph 4:11 is translated “pastor” in K.J.V and other place translated “Shepherd”.

Collin Brown says:

Poimen, hardship, shepherd, is an into European word

Which is frequently used in metaphorical senses: leader?

Ruler, commander, It is also used as alternative for Nomeus,

Law-giver, poimaino mean to be shepherd Tend, metaphorical,

Care for”[3]

Psalm 23 vividly describes the shepherd’s relationship to his sheep. The Psalm begin, “The lord is my Shepherd” This might be translated; The Lord is my Pastor, and two statement in his first verse, “The Lord is my shepherd I shall not be want” Shepherd in caring for all the need of their need see that they lack nothing; therefore as one of his sheep I shall not lack. And the second and third verses describe of the shepherd work. The Sheep are made to lie beside restful waters, The Shepherd leads them in the paths of righteousness for the sake of God’s name, and they wild though the valley of the shadow of death, they have no fear of harm, fir the shepherd is with them. He carries in his hand a rod and a staff. His staff keeps from falling into the danger; his read and the staff comfort the sheep even in the shadow valleys where wild animals work and are ready to attack. A large part of pastoral work consists of reviving the sheep. Pastor must know how to tried, discouraging sheep to restful waters and green pastures. They also must protect their sheep from dangers.

It is not surprising them in the New Testament we find our lord described as a shepherd. The good shepherd, the lord Jesus Christ, demonstrated what a shepherd really is in the fullest sense of the word. He is one who will not flee like a hired hand when the wolf comes, but instead gives his sheep. He knows them so well that he can call them by, name. They know his voice and they will follow (John 10).[4]

1.2 The Meaning of Counseling

According to Nauthesia-Giving advice or instruction to someone who need help (rom 15:14). It may include the idea of teaching or admonishing and also the idea of warning or correcting people. Paul wrote of his satisfaction that Christians in Roman were able to instruct one another Paul also summarized one of his ambitions in ministry as warning are preaching or counseling every man (Col 1:28)

1.2.1 Paraklesia

 According to this exhort, comfort, encourage, strengthen (John 14:16,20) writers in the New Testament use the word to describe the work of Holy Spirit. The Holy spirit is the paraclete who come the alongside another person to guide to comfort, to advise and strengthen them. So the Holy spirit is described as the counselor, comforter and Helper.

1.2.2 Paramutheomai

 Which mean cheer up, encourage (John 11:31, I Thess 2:11, 5:14) to cheer up and encourage someone who is timid or easily discouraged.

1.2.3 Antechomai

Which mean cling, holdfast something or someone (Titus 1:9) in counseling. It mean to holdfast on to or to hold up spiritually and emotionally someone who is weak.

1.2.4 Macrothmeo

 It refer to be patient, to have patience with others when you feel like giving them up (IThess 5:14).[5]

1.3 The Definition of Pastoral Care

Pastoral care and Counseling involve the utilization by persons in ministry of one to one or small group relationship to enable healing empowerment and growth to take place within the individuals and their relationship. Pastoral care is the broad, inclusive ministry of mutual healing and growth within a congregation and its community, through the life cycle. Pastoral care is the utilization of a variety of healing method to help people to handle their problems and crises more growth fully and they experience healing of their brokenness.

Guinness said,

“The problem is not that Christians have disappeared, but

That Christian faith has become so deformed. Under the

Influence of modernity, we modern Christians are literally

Capable of winning the world while losing our own souls”[6]

The author notes that modernity has changed evangelicals into those who do not think. Church is in danger of being professionally or chest rated into single purpose environments and so preoccupied with technique, rational solution, and secular approaches, they can lost their heart.

The author wrote about pastoral are six character type of modernity. First in the “pundit” through whom everything can be known by simply providing information second is the “engineer” who argues everything can be fixed or produced. Then there is the “marketer” the one who says everything can be sold or marketed through enough effort. Fourth is the “Consultant” who would say everything can be better organized or managed. Fifth is the “Therapist” the one who believes everything may be healed or adjusted. Finally, there is the “impresario” the one who know how to change everything into advantage.

1.4 The Definition of Counseling

Pastoral counseling is a rep0arative function needed when growth of persons is seriously jeopardized or blocked by crises. The people, they need Counseling in their lives at time of server cries, usually on short, term basis.

Counseling is closely linked to psychotherapy, and like-psychotherapy takes different forms. Common to all counseling is the certainly of the relationship between the counselor and the client, which at the very least in all approaches provided a co-operative partnership in which the counselor encourages. The Client to take equal responsibility for the work they do together. This is known as the working alliance. Most counseling approaches also stress the personal relationship of counselor and client (or client in groups work) as a mean of expression and change.[7]

Building upon that common base, different counseling approaches emphasize particular features in the counseling relationship. Person cantered counseling for example, stresses the necessary conditions which the counselor must provide. Genuine, immediacy, congruence and a non-judgmental attitude, all of which can provide the right milieu for the client’s natural growth and development psychodymic counseling, largely adapted from psychoanalysis emphasizes the reflection and repetition in the counselor-client relationship of earlier and other significant relationships in the client’ life. So that these are worked through in the here and now of the counseling relationship. Cognitive behavioral counseling sees the counselor’s role more as a teacher, assisting the client to challenge ways of thinking and behaving. So as to learn new patterns of reacting and thinking co-counseling emphasize the peer relationship of two people, who give time and attention to each other for equal periods of time. Although talking is the main means of communication. Some counselors may suggest use of painting, physical exercises or role-playing as additional ways of helping clients to express themselves.[8]

People become engaged in counseling when a person, occupying regularly or temporarily the role of counselor affairs, or agrees explicitly to offer time, attention and respect to another person or persons temporarily in the role of client and opportunity of explore, discover and clarify ways of living more resourcefully and toward greater well-being.[9]

1.5 The Main teaching of Old Testament

Moses was the first counselors in the Bible. Pentateuch mentioned that in the wilderness. When the people had disputed among themselves. He listened and provided the people with guidance in what way they should live and look forward God. (Exodus 18:15-16)

When Moses was alone and leading people through places and fought with other people his father in law advices Moses to elect capable men to assist him in order to solve the problem. When he elected people, they could hear the burden (Exodus 18:19-26) It includes three groups, priest, prophet, wise or elders who were also called the judges were assisting in dealing with people it led them follow God’s command both religious and moral law.[10] During Job’s suffering and personal crises, his three friends come to him to give counsel encouragement and support him. (Job 2:11-12)

When the King Saul was experiencing great emotional distress. The young shepherd David brought to King Saul to counsel with him. David’s music was a form of the therapeutic support. It permitted him to encounter period of emotional and mental healing (I Samuel 16:20), strengthening the weak, helping the lamb, healing the sick or malice and finding the lost.[11]

Prophet Elijah and Elijah and Elisha had shown a good example to the people and also made them to realize that there was only one God. They supplied counsel in the form of preaching and expanding God’s word to the people (I King 17:19). In this connection Michael Anthony affirms their advice, though not often followed by, the people, and provided clear indication of God’s prescription for peace. These men of God were sought out for their wise counsel and advice by wing and military leaders from the nation around Israel.[12]

1.6. The Main Teaching of New Testament

In the New Testament evidence that counseling is a share responsibility of all believers to help hurting and grieving Christians friends. Most counseling through the centuries has been carried out by godly and prayerful friends and family who are trying to give wise advice from the Bible.

Paul Said,

“In the Christians in Christ having the gift of Counseling. He who exhorts, in his exhortation (Rom 12:8)” [13]

Exhortation here is the Greek word parakathizo. Thus, he who counsels (come alongside), (should be active) in his counseling. The Further writes that the counselor in Thessalonica should “be counseling one another, and build up one another, just as you also are doing. (I Thessalonian 5: 11). The most telling proof that counseling can be done by other side. The pastor is found in II Corthians 1. The apostle write of God who is our heavenly comfort (v.3) who confront us in our afflictions “so that we may be able to comfort those who are in any affliction with the confront with which we ourselves are comforted by God.

Too frequently in the recent past God’s shepherds have abandoned this ministry of preventive and remedial counseling. As a result, the sheep have suffered greatly and presently are in dire need.[14]

Paul’s words in IThessalonians 5:12, 13 are of special importance in this regard. Here Paul speaks of the leadership of a congregation in pluralistic terms. The oversight is a joint one. Elders, of both the ruling and the teaching/ruling varieties, were appointed in every all (those…..who admonished you) counseled. The word variously translated “admonish” or “instruct” is noutheteo “to confront nouthetically”. This word is one of the principle terms used by Paul to denote pastoral counseling.[15]

1.7  The qualification of Pastoral care & Counseling

With I Timothy 3:1-7 Paul begins by writing the word is faithful. If one is himself reaching forth, longing for a position of overseer (bishop). He desires of a noble accomplishment. From verses two Paul describes the kind of man a pastor teacher should be. It is necessary for him to be right now irreproachable. No charge can be laid against him presently. He walks upright, and He is transparent in character. The force of the present infinitive verb “to be” continues. It is necessary for him to be right now a one wife man a husband of one wife. Taking into account only the words themselves. There might seem to be no reason to look beyond the current marital relationship to any that existed in the past.[16]

The qualification of the biblical perspective in Christian counselor the qualities are a capacity to control oneself from the influence of the people is able to lead the people to words the right direction with right attitude. To be a leader in perspective is one need to be aware that he must first measure up to these traits as qualification to enter into the counselor of Christian organization.

If a man desires the office of a bishop, he desired a good work. A bishop then must be blameless; the husband of one wife, vigilant, sober of good behavior given to hospitality, to teach not given to wives, no strikes, not greedy of fifty were but patient not a brawler, not covetous; one that rule will his own house having his children in subject with all gravity.

For if a man knows not how to rule his own house how shall he take care of the church of God? Not a novice, but being lifted up with pride he falls into the condemnation of the devil. Moreover he must have a good report of them which are without, last his fall into reproach and the source of the devil.[17]

1.7.1 Blameless

If a man desire the office of a pastor from right principle. He desires; not a secular dignity, not a good benefit; not a post of honor or profit; not an easy idle; but he desire a work. But pasturing God, people demands more. Because the issue is not just leadership but moral and spiritual example. A life without blame is the overarching requirement for leadership in the Church. Richard Baxter stated that.

Take heed to yourselves, lest you live in those sin which you preach against in others, and lest you be guilt of that which daily you condemned will you make it your work to magnify God, and when you have done, dishonor him as much as others? Will you proclaim Christ’s governing power, and yet condemned it and rebel yourselves? Will you preach his laws, and will fully break them? If sin be evil, why do we live in it? If it be not, why do we dissuade men from it? If it be not, why do you needlessly trouble man with them, and put them, not such frights without a cause? Do you know the judgment of God, that they who commit such things are worthy of death; and yet will you do them? Thou that teaches another, teaches thou not thyself? Thou that says a man should not commit adultery; or be drunk, or covetous, art thou such thyself? Thou that make thy boast of the law, through breaking the law dishonors thou God. What shall the same tongue speak evil that speaks against evil? Shall those lip censure, and standard and bite you cry down sins and yet do not overcome it. Lest, while you seek and become its slave in other, you how to it and become its, Slave yourselves, Four of whom a man is overcome, of the same is he brought in the bondage. To whom ye yield yourselves to obey or obedience unto righteousness. Brethren; it is easier to chide at sin, then to overcome it.[18]

A Pastor must be a model for the congregation to follow (Phi 3:17). He also must not give the enemies of the Church reason to attack it reputation. To protest themselves. Pastor must spend in depth in the study of God’s word. They must be “constantly nourished on the word of the scripture and of the sound doctrine  (I Timothy 4:6) The Psalmist wrote “Thy words I have treasure in my heart that I am not sin against thee” (Ps 119:11) A pastor must continuously expose his life to the light of the word of God. He must also be man of prayer, and be accountable to other in spiritual fellowship. Since Pastor serve as the pattern of holiness standard for the congregation, the standard for the entire Church.

1.7.2. He must be Sober (I Timothy 3:2)

The next mental qualification for those who desire to be an elder is must be sober. The word Sober/ temperate in Greek is “Nepalion” and word occurs only in pastorals.  I Tim 3:11, and Tit 2:2 the kindred verb nepeiv mean to be sober with reference to drink. And, in a metaphorical sense. To be sober and worry; Cool and unimpassioned. In New Testament the meaning of the verb is always metaphorical to be calm, dispassionate and circumspect. The Authorized Version (A.V) vigilant is too limited. Wise auction may be included; but it is better to render sober, as A.V in verses 2 and Titus 2:2 in the metaphorical sense an opposed to youthful levity.[19]

Warren State that,

“He must have a serious attitude and be in earnest about his work. This does not mean he has no sense of humor or that he is always solemn and somber. Rather it suggest that he knows the value of things and does not change the minister or the gospel message by foolish behavior”[20]

A sober person thinks straight. He is not mentally confused, when the demonic was cured by Christ: he was in his right mind. A serious attitude, however does not empty the absence of a sense of humor. In the same way pastor must have this kind of quality. So that he can control the congregation properly.

1.7.3. Able to Teach

The Pastor in the Church must be able to teach. Here is the qualification that relates specifically to his giftedness and function. In Creek word Dikdaktikos (able to teach) appear only here and in 2 Timothy 2:24 in the New Testament. A pastor must be highly skilled teacher, who works hard in his studies and proclamation (1Timothy 5:17). That is the one qualification that sets him apart from the de3acons. Since, as noted below the primary duty of the overseer is to preach and teach the word of God.

Teaching is mention with greater emphasis in the letter of Titus, and here skill in teaching only touched upon. It is not enough for a man to be eminent in profound learning if it is not accompanied by a talent for teaching. There are many who either because of defective utterance or in sufficient mental ability. Or because they are not sufficient in touch with ordinary people, keep their knowledge shut up within themselves such people ought us the saying goes, to sing to themselves and the muse sand go and do something else. Those who are charged with governing the people should be qualified to teach and what is required here is not merely a valuable tongue for we see many worse easy fluency contained nothing that can edify. Paul is rather commanding wisdom in knowing how to apply God’s word to the profit of his people.[21]

1.7.4. Manages his own household well

A must manage his children and his home well. Again we must not that social conditions have changed since the day of Paul. Women have a more independent was of life and a more equal footing educationally morally and economically. While Children seek independent at much earlier age. The Control of the Family is sheer male dominance no longer exists. Order in the family come about as the result of cooperative action, obtaining this cooperation that the life of the family may run smoothly, proves the ability of today’s Pastor to manage his home.[22]

The Pastor must manage his children and his home well. Against we must note that social conditions have changed. Since the day of Paul. Women have a more independent was of life and a more equal footing educationally, morally and economically, while children seek independent at a much earlier age. The control of the family by sheer male dominance no longer exists. Order in the family come about as the result of cooperative action, Obtaining smoothly, proves the ability of today’s pastor to manage his home.[23]

1.7.5. Be Example Life

No Christian should associate with professing Christians who are morally and spiritually defiled. We should not want to be around those whose language and life style do not honor Christ. We should not want to associate with  those who gave a critical tongue, who tolerate evil in their live and the lives of other believers, or whose commitment to the lord is shallow and artificial. A vessel for honor cannot remain honorable and usable if it is continually contaminated by vessels of dishonor. It continually contaminated by vessels of dishonor. It cannot remain pure apart from pure fellowship.[24]

The Author of Hebrew writer “let your character be free from the love of money. Being content with what you have” (Hebrew 13:5) lust for money characterized the religious leader of Jesus day. The Pharisees for example were lover of money (Luke 16:4) who devoured widow houses (Mark 12:40) and were condemned for their greed. Like a powerful drug the love of money can delude the judgment of even the best men.[25]

1.7.6. Hospitable

Church Pastor must be hospitable. That word translates Philzetoos a compound word from the Greek word for “to love” and “Stranger” The word thus compound word means “ the one who is fond of offering hospitality” or “The one who love stranger” It was also used of a guest-friend, also of a host, one who receives and entertains hospitably.[26]

Mal Couch Observes,

“The word friend or friendly can be seen in this word, philos. Because the believers were traveling extensively in Paul’s day, this was a very important quality. Ungodly manners prevailed in places of public stay. Christians needed to find kindly reception and a proper fellowship as they traveled about and spread the gospel. The Pastor was to open his home to those on the road”.[27]

1.7.7 Model for Pastoral Care and Counseling

Presents a collaborative pastoral care and counseling supervisory model based on constructivism and attachment Theories Address Issues concerning cognition, learning theory and anxiety. Indentifies the stages in the supervisory process. Discusses way in which cognitive emotional or social development are links to attachment theory and places counseling Reflects on the theological relevance of attachment theory utilizing the biblical parable of the prodigal son.

1.7.7.1. Jesus Model

In The New Testament, Jesus set a model for Christian counselor. He knew that what was in people mind (John 2:25) He taught and provided his listener with guidance on how they should prepare and to enter the kingdom of God. (Mathew 19:23-30). Prophet Isaiah mentioned of Jesus as “wonderful counselor” (Isaiah 9:9) Jesus mingled with everyone talking and listening and also understanding the problem which people are going through. He comforted then and even healed the disease example, lame, lunatic, malice, deaf, etc………

Jesus indicating that the action specified is taking place now may illustration of counseling with place now may illustration of counseling with place now may illustration of counseling with the Samaritan woman in the well (John 4) Jesus could rend the life of the Samaritan woman later on to make known, “come see a man who told all that I did, can this be the Christ (V. 29) Jesus felt a desire for something to talk to this woman of loose character to help her discover through search inequity and mental effort a life of to be a life of to be adequate joy. He did this in a very methodical approach as any counselor would do today.[28] In any integrating responsibility between the counselor and the counselee, the first requirement is counselor to settle. Some-one firmly in a position of feeling of sympathy and understanding with the counselee, Jesus did this by asking for a drink from the woman (John 4:7). It is not a sinner expression of felling rather it had a quality of being. Significant in bringing a feeling of general well being friendship.[29]

Jesus had a great desired and concerned to heal the people of their physical and mental the fact of being unpaired and in all these things. He utilized several counseling access turning on the situation, the nature of the client and the problem. Coppe Mero supports this by quoting. W.T. Weyehanger statement, Jesus taught people “A way of life that facilities mental and emotional health and bring about wholeness within”[30]

1.7.7.2 Paul Model

Paul was also a classic example for Christian counselor. He was very sensitive to the need of hurting people; in many of his letters the emphasized a passage for information to his counseling of needy people in several way. During the time of Paul’s missionary journey there were lots of issues coming and grew worst, and Paul had to make a painful visit to Corinth to confront the people causing the trouble (II Croatians 2:20). In connection to this warren wise clearly state that “one key word in Corinthians is comfort (encouragement) use in one form or another twenty-nine times. Besides in this very personal letter Paul opens his heart and share his deepest joys and sorrows.[31] He also encouraged and counsel comforts them (II Corinthians 1; 3:11).

Apostle Paul displayed and explained the working of having ability to understand someone else’s feeling as if they were one’s own and are to the Ephesians elders (Ephesians 1:1; 16-18). As he had been visiting hour to hour instructing and teaching the word of God no doubt and he become involve in many counseling experienced. In his letter to the Church display his close intimate relationship with people (Colossians 4:1).[32]

In addition, Paul did with personal counseling too, for instance when Paul instructed Timothy and Titus to seek out men for relationship position he told them to live according to God’s will and look for Christian observe characteristic which taken reject maturity. In all this description are useful to a counselor as a guide for help to make increase and find out the value of maturity. Such function of the counselor is also found in several passage in the Paul line writings like (Romans 12:1-2); I Thessalonians 5:14. In these two passage can find out at least five terms that would be the similar to the work of counseling, encourage, exhort, reprove sternly, help and patience etc…, in all these things that Paul did and consider him as a counselor.[33]

1.8  The Duty of pastoral care and counseling

The Elder/Pastors are charged with clearly setting forth and explain the word of God. We see in the New Testament how Paul teach to Titus elder should be “holding fast the faithful word which is in accordance with the teaching” (Titus 1:9). Also Paul instruct to Timothy how to teach other and how to prepare for the next period. (II Timothy 4:2)

1.8.1 Healing

The simply meaning of healing is to care for soul, physical body and spirit. Which we can heal by prayer. Counselor often has a wrong view of prayer. In order to help they understand prayer Counselor need to have a correct understanding prayer and they need to practice.

Why do we need to pray? The Bible gives many reasons, but there are particularly important. First God command it (Colossians 4:2; I Timothy 5:17). Second, Christ modeled the example of prayer for us ( Mark 1:35; Luke 6:12). If he the sinless perfect one prayer, how much more should we pray. Third since Christ taught us to pray we can assume. He wants us to pray. Prayer is an act of obedience and worship of God (Matthew 6:5-9)

The ministry of counseling is impossible without the spirit guidance in understanding the word. Counselors must seek his help in prayer to understand and rightly utilize the sword of truth in dealing with counselee’s problems. In gathering date we need the spirit’s help to correctly piece it all together. And we must continually depend on the Holy Spirit to help with counselee’s problem. Here are two observations on prayer by Jay Adams;

Prayer is a resource that Satan doesn’t possess and the flesh knows nothing fit. Yet it is yours a powerful asset which the lord warns you not to neglect. Of course faithful prayer is difficult, as the disciples discovered and as we all know. And right here many battles are lost. People who know the word, whose mind are fixed on the right goal and who wants to win. The war within, nevertheless fail because they do not pray.

It is important to have the spirit’s aid in praying as well as in the battle itself. If God provider for all aspects of the battle, including the very prayer with which you call on him for provision, then make on mistake there is no excuse for failure you cannot even plead that you do not know how to pray”[34]

1.8.2. Sustaining

The correctly apply a word of God to counseling situation we must know it and practice it. We must read it and study it in order to apply it to our lives before we can use it effectively in the counseling room. A regular reading program can be a helpful structure to do this. There are many different ways to study the Bible and while one method will be productive for one person, a different method will more productive for someone else. Counselors who study the Bible for sermon or Sunday school lesson preparation or Bible study instruction will find that the insight gained from that study will naturally spill over into counselling. Therefore when we have counseling with some the needy we can sustaining in the way of reading word of God.

1.8.3. Guiding

It is noteworthy that Jesus referred to the Holy Spirit as “the spirit of truth” (v-17) As God; He is the essence of truth; as a paraclete, He is the one who guides us into truth. That is why apart from him. It is possible for sinful beings to know or understand any spiritual truth. Jesus said “the word cannot receive him. Because it does not be hold him or know him. The unregenerate have no facility for spiritual perception. They cannot comprehend spiritual truth because they are spiritually dead (Ephesians 2:1). Unable to respond to anything except their own sinful passions. Believers, on the other hand, are actually taught spiritual truth by God Himself ( John 6:45).

As a divinely indwelling teacher, the spirit of truth fills a function that no human counselor can even approach. He is constantly there, pointing the way to truth, applying the truth directly to our hearts, prompting us to conform to the truth in short, sanctifying us in the truth (John 17:17).[35]

1.8.4. Reconciling

It seeks to re-establish broken relationship between man and fellow man and between man and God. It is the restoration of relationship with God. Others, sometimes with themselves. Two mode of reconciling are forgiveness and discipline. Historical expression confession, forgiveness disciplining. Modern marriage counseling, existential counseling.

            To Good Samaritan, binding up wounds is healing. Give a cup of water he is sustaining. Taking the injured man to the inn is guiding. Clinebell adds a fifth pastoral care function nurturing. The aim of nurturing is to enable people to develop their God given potentialities, throughout life Journeys with its valleys, peaks and plateaus. Historical expressions training new members in the Christian life and religious education.[36]

1.8.5. Stewardship

Believers are stewards of all that God has entrusted to them. These are nothings we have that God has not given to us and entrusted us to use for his glory. This includes spouse, Children, abilities, possessions, and ministry faithfully for his glory.[37]

Various general principles of stewardship, the case of what some body has entrusted to you for safe keeping now follow.

First, how people look after little is an indicator as to how they will look after a larger sum. If people are poor stewards of money, they will hardly be entrusted with spiritual riches which are more valuable an important.

Secondly, if people cannot exercise proper care over something giving to them in trust, and for which they can be brought to account, they will not be given wealth of their own to use as they please.

CHAPTER-TWO

2                    METHOD OF COUNSELING

We maintained that the best way to establish credible knowledge bases (ways of knowing) was through a systematic and controlled method of inquiry, known as the scientific method. The method of counseling involves developing a plan or structure for an investigation, and a way of conducting or executing the study that reduces bias and distortion. This method helps us to provide answer to our research question while minimizing bias.[38] Most of counselor they did not know method of counseling. So, most of time they fail. Also they could not answer what the person who need counseling.

2.1 Phycology and Counseling

The word ‘psychology’ literally means ‘the study of the soul’. True soul study cannot be done by unbelievers. The secular discipline of psychology is based on godless assumptions and evolutionary foundations. Christian psychology as the term is used today is an oxymoron. The word psychology employed in that expression no longer speaks of studying the soul; instead, it describes a diverse menagerie of therapies and theories that are fundamentally humanistic. The path to wholeness is the path of spiritual sanctification. The most skilled counsellor is the one who most carefully, prayerfully, and faithfully applies the divine spiritual resources to the process of sanctification- shaping another into the image of Jesus Christ.[39] Christian psychology is an attempt to harmonize two inherently contradictory systems of thought.

            Pastoral counselling recognizes that all healing and growth are of God. Unless the God-given resources for healing within the person and his relationships are released by the removal of whatever has blocked them, no healing can occur. This philosophy of counselling is both theologically valid and practically useful in that it helps the counsellor keep his perspective. His effectiveness depends on his awareness that healing and growth take place through him rather than as a result of his psychological cleverness.[40]

            Here some important questions. If psychology offers insights which will sharpen our counselling skills and increase our effectiveness, we want to know them. If all problems are at core spiritual matters we don’t want to neglect the critically necessary resources available through the Lord by a wrong emphasis on psychological theory. This is the perspective on an acceptable relationship between secular psychology and biblical truth. Secular psychology is committed to the radically opposite presupposition of humanism, a doctrine which fervently insists that man is the highest being, the central event in all history.

            Psychology, in order to be relevant to the real concerns of people, had to move beyond strict empiricism and to deal with concepts which cannot be measured directly. As soon as psychology began to do more than report observable data, its conclusions necessarily required a great deal of subjective interpretation. Psychology’s findings typically represent interpreted data and therefore reflect to some degree a worn set of presuppositions. It is impossible for the discipline of psychology to remain metaphysically neutral and purely descriptive when it deals with unobservable. We must therefore move with extreme caution in accepting the conclusions of secular psychology into our Christian thinking. We may be absorbing idea which subtly contradicts our biblical position. Psychology does offer real help to the Christian endeavouring to understand and solve personal problem. Christianity and psychology should meet these some following qualifications.

·                He will agree that psychology must come under the authority of Scripture.

·                He must agree that Scripture is to have ‘functional control’ over his thinking.

·                To achieve such functional control of Scripture over an approach to psychology, he must spend much time in the study of the Bible as in the study of psychology.[41]

2.2. Evangelism and Counselling

Counselling is redemptive. Christ had done a great thing for the sinner. Counsellor has to follow the reflection of God’s order in redemption, grace, then faith,: gospel, then sanctification. The action sin is very serious for God so He sent His Son to die for sinners. God’s great involvement with His people is evident in Christ’s death. Redemptive counselling is special and important changes. Nature of man need change, man has sinned and needs a saviour. Only death of Christ on the cross gives means to solve problem.

            When the Holy Spirit affects regeneration in a soul, that person becomes a new creature in Christ. The Holy Spirit takes up his residence in the life, begins to change that life, and empowers the individual to live according to the promises and commands of Scripture. The Holy Spirit is the One who must motivate both counsellor and client. To ignore this transforming change in counselling, to attempt to effect changes apart from God’s power, is a very big mistake.[42]

            Everybody needs something to feel important about, and to know their life makes a difference to someone.[43] Everybody wants change in a good way. And that will come by knowing the Lord Jesus Christ. Evangelism means bringing men to God. And gospel is all about bringing the changes of human life. Evangelism speaks commanding them to repent and believe. Repentance is a change of mind leading to a new outlook in which faith in Christ brings about a change of purpose and a change of direction. Counsellor must recognize that the salvation of the soul is God’s task, not theirs. Thus work is to confront unsaved men with the universal offer of the gospel. This offer is genuinely make to every man, but only God can bring life to dead souls to enable them to believe.[44]

2.3. Christian Ethics and counselling

Knowing ourselves is a way to develop our life. Sometime we do not know ourselves who we are? There is some man who doesn’t want themselves. They love other life and admire it. When our philosophy goes wrong, lifestyle must also go wrong. Our character and behaviour built up through our philosophies. Christian parents must have strength to discipline their children. Discipline should be a private matter, and then give this: ‘to help a child retain his dignity’.[45]

 The concern of the behaviourist counsellor is not to interpret the client’s behaviour but to modify it. According to our understanding we believe that Christian does not need for counselling, because they are led by the Spirit[46] and Holy Spirit Himself is a counsellor. But our faith and energy has not reached the Glory of God. And we are imperfect people living in imperfect world with other imperfect people.

Character shows the reality of who you are. It is sometimes referred to as ‘the soul’ of a person, which is made up of the mind, emotions, and will. Character combines your temperament, training, moral values, beliefs, and habit patterns. It is indeed the net result of all the influences and religious commitment on your life. But for Christian God has given us a Spirit, who is able to improve our natural strength, and overcome our weakness.[47]

            Christian minister must help with an attitude of trust and in the expectation that the Christian minister will not exploit the counselling situation. Ministerial ethics absolutely demand that the minister acts entirely for the good of the counselee. Trust is process; the minister must be prepared to keep these secrets and not to indulge in gossip. Sometime difficult situation will come; the minister cannot do by himself. If he want to share with some other or spouse, the counsellor should make it clear to the counselee that this is what is going to happen., so that between the counsellor and the counselee or the counsellor and the spouse or other will not create misunderstanding.

·                     Must have confidence between counsellor and counselee.

·                     He must give best interest of the counselee.

·                     Recognize the faith commitment of the counsellor at the beginning.[48]

2.4. Jesus Christ as a counsellor and healer

Jesus Christ is a perfect counsellor. He was the one sinless and whole man. He shows us a perfect example of what redeemed and healed humanity look like. He sums up in himself all that humanity can be. Therefore, to discover more about Christian counselling, we must to see how Jesus did minister to individuals. He saw and met each person as unique; and He know human are sinners, they disobey and failed to do the will of God. Therefore now they needed restoration and healing. But if He believed certain things about all people, He ministered to each one separately as a unique individual. He submits himself that God had sent Him into the world to effect man’s restoration.

            We cannot compare with Jesus, but we can learn through His ministry. Jesus was the one whole man, and His ministry was to be one of bringing people into wholeness. Because He could see core of the heart of people needs and knew exactly what sort of ministry was needed to them. Sometimes it was to a person’s lame body and sometimes to his guilty spirit. He did ministry in a many different ways, through exorcism, sometimes through healing, sometimes through encouragement, or through rebuke. He talked, listened, forgave, confronted, wept, and was angry, reasoned, commanded, comforted, looked at and touched. Every part of His perfect humanity was available to every part of broken humanity. He dealt with men’s spiritual needs. Their physical needs their thinking, attitudes, emotions, will and relationships. In all these areas, He himself showed in His own person what it was to be whole.

            Here are some references of Christ’s ministry-

·                     Jesus made Himself available- Luke 19:5; John 4:7.

·                     Jesus gave acceptance- Mark 14:6-9; John 8:11.

·                     Jesus showed compassion- Matthew 7:36; Luke 7:13.

·                     Jesus listened- Luke 24: 13-24.

·                     Jesus exercised right timing- John 4: 6,7; 11:6.[49]

2.5. The Goal of counselling

·                     Help the counselee to consider the emotional and spiritual aspect and to seek the influence of relationships and events to the current problems.

·                     To lead the counselee into a deeper relationship with Christ so he can turn to the word of God for continued strength and guidance.

·                     To encourage the young person to seek further counsel if needed.[50]

             The goal of counselling is distinctly dependent upon one’s value system and because there is a sizeable segment of our society committed to an evangelical Christian ethic, it seems clear that a system of biblical counselling has a necessary place in the world of professional counselling approach. The Christian has one goal for his life – to become more like Christ. Paul preached In order to present every man mature in Christ. God has pledge Himself to reproduce His son in each of us and we now are privilege to cooperate with him in achieving that objective.

Biblical counsellors will never ungodly behaviour or attitude. Resentment, self-pity, immorality, envy, lack of contentment, materialistic strivings, lust, pride, lying, and anxiety are all contrary to the image of Christ. The goal of the pastoral counselling is to assist a person to change in the direction of Christ likeness.[51]The goal of pastor counselling is to promote Christian maturity, to help people enter into a richer experience of worship and a more effective life of service. Our life is to glorify God.

The goal of counselling is the renewal of that image. Concretely this means likeness to Christ, who perfectly imaged God s man. The attainment of that goal is achieved as a client changes from his former sinful life patterns and grows into the stature of Christ (Ephesians 4:13). This begun when the Holy spirit re-establishes communication with God. (I Corinthians 2) show that no communication with God exists apart from regeneration by his power the spirit then enables the client to begin to put off the old man with its old patterns. Day by day the Christian should grow in grace, by “trying to learn what is pleasing to the lord”. (Ephesians 5:10)

2.6 The Common elements in all type of counselling

The struggle of emotional is a crucial part of nearly all types of counselling. This experience is known as abreaction, emotional ventilation, and the releasing expression. The purpose of any counselling experience is to bring into the open those thoughts and attitudes, those feelings and emotionally charged impulses, which canter on the problems and conflicts of the individual.

There is a good thing in counselling relationship which burdensome feelings which most people hide in their relationship can be revealed and explored and it will provide safe environment. In a relationship of trust the counselee can face (with another) such powerful feelings as guilt, anger and sudden uncontrollable fear. By dealing with them, break their stranglehold on his face. A counselling relationship provides a unique opportunity to unburden one’s spirit by discovering inside and outside pain.[52]

Here is a beautiful question and some points responding the question made by J. Howard. How does the Pastor encourage emotional release?

Avoid asking informational questions which is not essential.Ask about feelingsRespond to feelings rather than intellectual content. Watch for doors which lead to the feeling level of communication.Be especially alert for negative feelings.[53]

These are some of the points counsellor must clear to understand and we should not go beyond or which we do not understand, we must be aware to bring the right answered.

The goal of counselling is distinctly dependent upon one’s value system, and because there is a sizeable segment of our society committed to an evangelical Christian ethic, it seems clear that a system of biblical counselling has necessary place in the world of professional counselling approaches. The Christian has one goal for his life to become more like Christ. God has pledged himself to reproduce his son in each of us and we now are privileged to cooperate with him in achieving that objective.[54]

CHAPTER-THREE

2.      HOW AND THE BIBLICAL STRATEGIES FOR COUNSELLING

Many pastor and counsellor they do not know what is our aim or our purpose. Also how to care their follower, therefore they spend time with facing trouble. So, the authors try to solve those problems with the way of scripture, work of Holy Spirit and spiritual discipline.

3.1 Biblical Scriptures for Counselling

What is the truth? How will we know the truth? If we do not find out the truth, how can we help other? Epistemology is defined as an inquiry into nature and source of knowledge, the bounds of knowledge and the justification of claims to knowledge. It is the final element of that distinction that is at stake here the investigation into the broad and foundational above question. 

God is identified as the source of this truth. The next logical issue involves the revelation of this truth. It has traditionally been held that God reveals this truth to us through both general and special revelation, with both nature and the Bible serving as expressions or representations of this truth.[55] The disciplines of psychology and theology are attempts to discover ad systematize truth by means of the study of the natural sciences and biblical revelation. The concept of revelation for Christian theology is climaxed in Jesus Christ. The Logos which was from all eternity was made flesh in the personal appearance in history of Jesus. The Word is incarnate in Christ it is recorded in literary form in the Scripture. The Bible is a Word of God because Jesus as the Christ is its central content.[56]

3.1.1. Use in Counselling

This doctrinal development of the Scripture as a means of grace suggests a way in which Scripture may be used in pastoral counselling. The incarnation of the Word in Christ is both a finished work and ongoing process. Its purpose is to unite the human with the divine in the individual personality. As a through which the Holy Spirit works to release the creative powers of personality. The bible can serve as the needed inspirational support for the counselling process, which can empower the insights gained through counselling with faith in God and zeal for his kingdom.[57]

            Using the Bible in pastoral counselling according to the method suggested by the doctrine of the means of grace fits into the description by Carl Rogers, “some counsellor”

says Rogers;

“give their clients ‘homework’ of some variety between contacts, topics they are to think about, aspects of their situations which they are to observe.”[58]

By giving his counselee pertinent selections of Scripture to think about for homework the pastor is attempting to facilitate the procedure by which God has chosen to work his healing power. The use of the Bible as homework in the counselling relationship should not be constructed as something apart from the counselling process. The Holy Spirit uses this interpersonal relationship to effect the perception of the message of the word to the individual. Knowing when to use the Scripture as homework is almost as important as knowing how to use it. The Scripture is to supplement the counselling process and not to substitute for it. When to use the Scriptures in counselling depends as much upon the counselee as upon the nature of his problem.

            Using the Scripture is the manner to illustrate the theological basis for the traditional counselling of Scripture with prayer. We think of prayer as conversation with God, but usually in terms of our speaking with Him rather than his speaking to us. Through the use of the Scripture as a means of grace God speak to the believer. In this way the use of Scripture may facilitate the experience of prayer. People with problem often gain little satisfaction from their prayer.[59]

3.1.2. Analysing the method

The important value to people with problems in this Scriptural homework is that they are confronted with the meaning of Jesus Christ for their lives. And this response on their part that is integrations to their personalities. “The term integration used to denote the effort to define the relationship between theology and psychology.” This integration is facilitated in three ways: mental discipline, positive thinking, and the realization of the presence of God.[60]

3.1.3. Mental discipline

The pastoral counsellor must give of himself freely enough to enter into the concerns of the other helping professions. He will associate faithfully with them both in the work of training and the work of solving; yet he will keep the boundaries clear and know which his side of the border is.[61] He should be wise and strong because the counselee is often emotionally upset and preoccupied with his problem he has difficulty in controlling his thoughts. Therefore the counsellor must be well train or well prepare who is also able to examine other need.

3.1.4. Positive Thinking

The content of the selected Scriptures is the therapy of the divine message. It contains the answer of the problems of men. The Scripture give comforting words of God and it’s about grace on us. When the counselee experience a personal relationship with God . The knowledge revealed through this even makes other issues and events in the life of the counselee understandable. This is the meaning and purpose of revelation.

3.1.5. Realization of the Presence of God

The use of Scripture as a listening activity is a practical way of bringing God into the counselling process. The close association of the message with the Spirit means that one is in a conversational relationship with God when he is listening to the word. The counselee’s realization of this heightens his awareness of the presence. When the message of the verse becomes God speaking to the believer, the separation that generates the destructive emotions is ended in the reunion that produces the fruit of Spirit.[62]

3.2. The Work of the Holy Spirit and Biblical Counselling

Without the help of the Holy Spirit, can a Scripture be work alone effectively? From the Scripture what did it teach us? Scripture explicitly teaches us that we are sinners and should distrust our own hearts. Sin is a root to bring problem. Sin makes us far from the Lord. And our heart cannot have peace of mind. “The heart is deceitful above all things and beyond cure. Who can understand it? I the Lord search the heart and examine the mind….” (Jer.17:9-10). Those who look within themselves to find answers are in a hopeless situation. Psychology cannot solve this dilemma. Virtually all psychotherapy turns people inward, studying feeling, finding for suppressed memories, seeking self-esteem, scrutinizing attitudes and generally listening to one’s own heart. But emotions are hopelessly subjective, and our own hearts are deceitful. Only biblical counselling can offer reliable, authoritative, objective answers. And the truth of Scripture that only the tools God uses in the process of sanctification. Jesus Himself prayed, “sanctify them by the truth; your word is truth”.(Jn. 17:17).[63]

3.2.1 The Paraclete

To understand the crucial role the Holy Spirit plays in meetings people’s inner needs, we must go back to what Jesus taught his disciples when He first promised them He would send the Holy Spirit. And his crucifixion was drawing near and the disciples were fearful and confused, their hearts were troubled (Jn.14:1-2). Seeing these entire He comforted them with this wonderful promised: “And I will ask the Father, and He will give you another Counsellor to be with you forever- the spirit of the truth… (Jn. 14:16-26). This Scriptures Jesus teaches to His disciples about the Holy Spirit and His role. Understanding the New Testament, the Spirit has all the attributes of personality (mind- Rom. 8:27; emotions- Eph. 4:30 and will- Acts 5:3-4). He is another Paraclete of exactly the same essence as Jesus.

            There was, however, a significant difference. Jesus was returning to the Father, but the Holy Spirit would “be with you forever” (v. 16). The Holy Spirit is a constant, sure, trustworthy, divine Paraclete graciously given by Christ to His disciples to be with them forever.

            Holy Spirit is a Guide to truth.  Jesus referred to the Holy Spirit as “the Spirit of truth” (v. 17). As God, He is the essence of truth; as a Paraclete, He is the One who guide us into truth. That is why apart from Him, it is impossible for sinful beings to know or understand any Spiritual truth. Paul also says that, “to us God revealed through the Spirit… now we have received, not the Spirit of the world, but the Spirit who is from God, that we might know the things freely given to us by God…. In fact, much of the Holy Spirit’s ministry to believers involves teaching them (John 14:26; I Cor. 2;13; I Jn. 2:20, 27); guiding them into the truth of Christ (Jn. 16:13-14); illuminating the truth for them (I Cor. 2:12).[64]

3.2.2. Union with Christ

In the New Testament era, however, believers have permanently resident Paraclete, not with, but within. In fact, the indwelling presence of the Spirit is one of the proofs of salvation. Spiritual salvation is deliverance from the ruin, guilt, and debt of our sins as well as from bondage to our spiritual enemies and their works in our lives.[65] “You are not in the flesh but in the Spirit, if indeed the Spirit of God dwells in you. But if anyone does not have the Spirit of Christ, he does not belong to Him” (Rom. 8:9). The believer enjoys the permanent, continuing presence of the Holy Spirit living within. And Jesus Christ would also indwell them though the Holy Spirit. This doctrine is known as union with Christ.

John Murray wrote,

“Union with Christ is really the central truth of the whole doctrine of salvation”.[66]

All believers are joined with Christ by the Holy Spirit in an inseparable union. Scripture sometimes speak of this union as our being in Christ (cf. II Cor. 5:17; Phil. 3:9), and sometimes as Christ in us (cf. Rom.8:10; Gal. 2:20, Col.1:27). A few passage even merge the twin concepts: “Abide in me, and I in you”(Jn.15:4). “by this we know that we abide in Him and He in us, because He has given us of His Spirit” (I Jn. 4:13). Through the Holy Spirit we become one with Christ, and though the Spirit that Christ lives in our heart. Those in whom the Spirit abides operate in a different dimension. They are spiritual realm. They move and participate in the life of the Spirit. They have the mind of Christ. (I Cor. 2:16). The Spirit has relation to the other persons of the Trinity. “He is the same substance and equal in power and glory.”[67]

3.2.3. The Holy Spirit in Biblical Counselling

The new birth is the Holy Spirit’s sovereign work (Jn. 3:8). And every aspect of true spiritual growth in the life of the believer is prompted by the Spirit, using the truth of Scripture (John 17:17). The counsellor who misses that point will experience failure, frustration and discouragement. Only the Holy Spirit can work fundamental changes in the human heart. Therefore, the Holy Spirit is the necessary agent in all effective biblical counselling. The counsellor, armed with biblical truth, can offer objective guidance and steps for change. To change is very difficult it must be from both work together. Unless the Holy Spirit is working in the heart of the counsellor any apparent change will be temporary.

            The true believer, however, does have helper who dwells within. He is the Holy Spirit, who applies the objective truth of Scripture in the process of sanctification. He directs our focus upward, to Christ. Ultimately, it is unto Christ that the counselee’s focus must be directed. “Beholding as in a mirror the glory to glory, just as from the Lord, the Spirit” (II Cor. 3:18). That is the process of sanctification. And it is the ultimate goal of all truly biblical counselling.[68]

3.3. Spiritual Discipline and the Biblical Counsellor

Biblical counsellor must have a growing relationship with the Lord, must be growing both in knowledge of and obedience to the word of God, and must be aware of their potential to sin. The biblical counsellor must, of course, be born again; for how can counsellors correctly use the word of God unless they are indwelt by His Spirit? And how can counsellors encourage others to change and grow in their relationship with the Lord unless they are a growing model of the changing power of the gospel themselves? For above all question will give essential elements for maintaining a growing relationship with Jesus Christ. Here are some points.

3.3.1. Reading God’s Word

To correctly apply the word of God to counselling situations we must know it and practice it. Gaining the knowledge of God is through the reading of the word of God.[69] When we look Ezra, “For Ezra had devoted himself to the study and observance of the law of the Lord, and to teaching its decrees and laws in Israel (Ezra 7:10). Study the word of God carefully and understand it and practice what the word of God is speaking to you. A regular reading program can be a helpful structure to do this. There are many different ways to study the Bible and while one method will be productive for one person, a different method will be more productive for someone else. Proper study of the Bible gives better instruction to guide the counselee.

3.3.2. Prayer

Counselees often have a wrong view of prayer. In order to help them understand prayer, counsellors need to have a correct understanding of prayer, and they need to practice prayer. “Prayer is the message, with believers acting as senders seeking to communicate with God.”[70] Why do we need to pray? The Bible gives many reasons, but three are particularly important. First, God commands it (Coll. 4:12). Second, Christ modelled the example of prayer for us (Mk. 1:35). Third, since Christ taught us to pray we can assume that He wants us to pray- prayer is an act of obedience and worship of God (Mt. 6:5-9).

            The ministry of counselling is impossible without the Spirit’s guidance in understanding the word. Counsellors must seek His help in prayer to understand and rightly utilize the sword of truth in dealing with counselee’s problems. So counsellors must pray that the spirit will work in their counselee’s lives and must pray that their own lives will be examples of obedience to biblical principles and constant growth in the knowledge of the word of God.

3.3.3. Relationship with a local Church

Maintaining a relationship with a local body of believers is an essential part of the counsellor’s relationship with the Lord.  There are many benefits for the counsellor who maintains a relationship with a local church. One of the benefits is the preaching of the Word. This is where the counsellor is fed apart from personal study. Another benefit of maintaining close ties with a local church is that this provides accountability- accountability for discipline, repentance, and restoration.

3.3.4. Theological Correctness

Since the basis of nearly every counselling problem is a doctrinal problem, a correct understanding of theology is essential for the Biblical counsellor. This does not mean that we can find the answers to counselling problems in a theology text book. The Bible is our text book, and if we understand the Bible correctly we will adhere to a correct theology. It is particularly important in biblical counselling for the counsellor to understand the correct theology of sin. So many counselling problems are a direct result of sin. Yet, frequently counselees minimize sin; they do not understand the doctrine of sin, how bad sin is, how pervasive it is, what God thinks about it, or what they must do about it.

 Theology correctness is necessary in other counselling situation also. In all counselling problems involving a conflict with another person, there is evidence of failure in that person’s relationship with God. In counselling relationship play important role, with God and with other even to the non-believer. For nonbeliever cannot counsel biblically we need relationship. Adams correctly states that we can only do pre-counselling of nonbelievers to prepare them for salvation through the counselling relationship.[71] Theological correctness is also essential to understanding biblical counselling as opposed to other forms and philosophies of counselling. A correct understanding of the theology of the Bible helps root out these issues.

3.3.5. Discipline Others:

Biblical counselling is simply an extension of discipline. There is no sharp distinction between the two. Disciplining might be described as teaching basic Christian principles to a believer, whereas counselling is ushering those principles to deal with specific situations in a person’s life. The most productive counselling grows out of the ministry of disciplining a person after salvation, of teaching that individual the basic principles of living the Christian life. Biblical counsellors who want to see lives change must be aggressive discipliners.

3.3.6. Personal Discipline

In I Corinthians 3:17, believers are commanded not to defile their body, which is the temple of the Holy Spirit. This admonition would include the injunction to take proper care of the body. Taking proper care of our bodies includes getting sufficient sleep, exercising daily, and disciplining ourselves to maintain a balanced weight.[72]

            A biblical counsellor must see all of life from God’s perspective. No event in the counsellor’s life or the counselee’s life is isolated from God. He has total and complete control of everything. Nothing in this world is control and He is using it for His glory and our benefit (Rom. 8:28-29). We can rest assured that “God never pursues His glory at the expense of the good of His people, nor does He never seek our good at the expense of His glory. He has designed His eternal purpose so that His glory and our good are bound together.[73]

3.4. The Strategic Pastoral Counselling Model

The term strategic emphasizes the fact that this approach to counselling is highly focused and time-limited. The term pastoral points to the fact that it is offered by a representative of the Christian church who is accountable to the church. The term counselling means that the help offered is organized around the problems experienced by those seeking pastoral assistance. Here some of the characteristic of this model which are particularly important

3.4.1. Brief and Time-limited Counselling

Counselling can be brief or time-limited or both. Strategic pastoral counselling is both brief and time-limited. Strategic pastoral counselling also requires that the pastoral counsellor be both active and directive. The counsellor in any brief, time-limited approach is responsible for directing both the content and the process.  A failure to take this active direction giving pasture is a failure to provide the first and most basic ingredient of strategic pastoral counselling.[74]

            To accomplish its goals in a brief period of time, strategic pastoral counselling must be built on a partnership of pastor and parishioner. Both parties must work together and in the same direction. The partnership begins as the pastor approaches the parishioner, not as an expert who will solve the parishioner’s problems but rather as one who will come alongside and join him or her in working toward new understandings and fresh appropriations of resources for coping with troublesome life experiences. This working together involves agreement on the nature of the central problem that will be the primary focus of the counselling sessions, as well as agreement on the goals for change. Both parties are active participants in this process. Strategic pastoral counselling is the outworking of an alliance of pastor and parishioner or, more correctly – of Pastor, parishioner, and God.[75]

            The role of the pastor is to listen, focus, and direct the process while attending to both the parishioner and the Holy Spirit. The role of the Spirit is to guide the process and both individual in ways that move the parishioner toward a deeper engagement with and a richer appropriation of the fullness of the life of the Spirit in the midst of present life circumstances. Time limitations must be maintained. One of the most difficult aspects of counselling for most pastors is setting necessary limits for the relationship. Limits are a God- ordained apart of life, not a mere concession to life in the fast lane of the twenty-first century. In the long run, counselling is never helpful if limits are consistently ignored. Limit setting is, therefore, a part of all responsible counselling.

            Temporal limits are not the only limits of strategic pastoral counselling. Wise counsellors do not offer counselling to family members or to those with whom they do business to family members or to those with whom they do business. Nor do they off counselling to people they are frightened of, uncomfortable with, or sexually attracted to. They are also aware that they are often not the ideal person to help those with whom they feel a strong identification. Strong negative reactions from the person consulting them are sometimes also a good reason for a referral to a colleague.[76]

3.4.2. Structured Counselling

Most young people feel they can talk to you for one or two hours and resolve their problems. They expect quick answers. One of your first responsibilities is to help them understand that most problems are years in developing and require much time to resolve. You can also utilize this time to explain a little about the nature of problems. Show your counselee that most problem have both spiritual and emotional aspects, and indicate that you will want to consider both of these. Assure him that all discussion will be keep confidential and that you want to work together with him in resolving the difficulty. This initial a structuring set the stage for an organized and effective counselling process. The key word to this second stage of therapy is insight. It is here that the counselee gains a true understanding of the problem, its causes and effects and cure. This most significant expect of therapy in the longest phase.[77]

In contrast, short term counselling is generally more structured. It is this structure that makes the brief nature of such counselling intervention possible, sufficiently flexible to allow for differences individual styles of counsellors. This is important because counselling is not primarily a set of techniques but an intimate encounter and dialogue between two people. While this encounter is structured by that differ from many ways from those that structure after personal relationships. It is nonetheless highly personal. It necessarily involves the expression of a counsellor’s personality, and because of this, no two counsellors should ever be expected to work in precisely the same way.

            Good counselling always, therefore, involves a marriage of structure and freedom. Rules, techniques and theory provide structure but also must allow for the expression of individuality. Good counsellors are highly disciplined in how they structure their helping relationships. However, this discipline and structure become a integrated within their personality and should not obscure the person behind the role. Nor should the structure be necessarily visible to the one receiving the counselling. “Personal counselling any deep understands between persons which results in the changing of personality”[78] counselling is not like working in the office we have to work 6 or 7 hours and back home. It is about helping the counsellor to grow and develop his or her life. The structure of strategic pastoral counselling grows out of the attempt to address the feelings, thoughts and behaviours that are a part of the troubling experiences of the person seeking help. The structure is also responsive to the various tasks the face the counsellor- tasks such as conducting an initial assessment, developing a general understanding of the problem and of the person’s major needs.

            Pastor must be wise to manage the time always not be too hurry and not be too late. As the counselling process unfolds it is evident that counselling is one activity that cannot be done in a hurry. The very nature if listening is a safeguard against manipulation of time on the part of the pastor. The listening approach is simply the manifestation of the counsellor’s respect for the individual human personality. This inherent is the doctrine of the priesthood of believers. According to it no human being can mediate between God and man. In this new relationship of freedom Christ is the only counsellor. It follows that in the counselling relationship the counsellor may not “Lord it over” the counselee. It is his responsibility to guide- by listening. This should set the pattern for man’s relationship with man; man has something worth listening to- he has something to say.[79] The counsellor must have respect to the counselee and give instruction through his or her needs.

3.4.3. Spiritually Focused Counselling

All counselling has some sort of focus, the focus being whatever has the highest priority. Various models of contemporary counselling emphasize such things as relationships or relational patterns, early childhood experiences, repressed feelings, bodily awareness, or automatic thoughts. Any of these serves to guide a counsellor in knowing what to emphasize and what to ignore. Contemporary use of the term Spirituality is highly varied. Some of the ambiguity surrounding the concept is semantic and can be avoided by careful use of language. However, much of the ambiguity is unavoidable. Spirituality brings us up against some of the most complex mysteries of our being. In the words of May, “Spirit and are closely related… mystery may not always be spiritual but there is no doubt that spirituality is always mysterious.

            Our spiritual nature is a deep and foundation part of who we are as humans. The essential commitments and directions of life are expressed in the orientation of the heart and spirituality refers to the heart orientation that underlies and directs the rest of our being. Humans are incurably spiritual. Created for surrender to and loving service of God. We are given only the choice of whom to surrender to and serve. The basic spiritual directions of personality- that is; surrender to and service of God.

            Focusing on spiritual matters does not mean merely watching for opportunities to shift the conversation to religious topics. Spirituality has to do with our ultimate allegiances and investments. Sometimes these will correspond closely to express religious beliefs, values and commitments.[80]

3.4.4. Explicitly Christian Counselling

While it is important not to confuse spirituality with religiosity, it is equally important not to confuse Christian spirituality with any of its imitations. In this regard, it is crucial that strategic pastoral be distinctively and explicitly Christians. Not all spirituality is Christian spirituality, and although strategic pastoral counselling begins with a focus on spiritual matters counselling broadly understood, its primary goal is to facilitate a person’s awareness of and response to the call of God to surrender and service. This is the essential and most important aspect of strategic pastoral counselling.

            Pastoral counselling is the facilitation of this wholeness through dialogue and interaction that are designed to nurture life in and through the Spirit. While theological language can be a distraction and used to avoid genuine dialogue, it can also be a potentially important resource in strategic pastoral counselling. Counselling should never be reduced to doctrinal instruction. However, the pastor should rely on the Spirit of God to help both parties in the counselling relationship know what to say and when to say it.[81]

3.4.5. The Stages and Tasks of Strategic Pastoral Counselling

The two stages of strategic pastoral counselling can be described as encounter and engagement. Counselling is not something a person does with another person. Rather, it is something one does with another person. The essence of Christian soul care is lost when we view counselling as something mechanical or technical. It is, in essence something deeply personal and relational. It is a relationship built around dialogue and genuine encounter.

            The first stage of strategic pastoral counselling, encounter corresponds to the initial meeting of a pastor and the one seeking help. The pastor’s goal is to establish a personal contact with the person, set the boundaries for the counselling relationship. And develop mutually acceptable focus for the work they will do together. In the second stage, engagement, the pastor and the parishioner roll up their sleeves and get down to the hard work of counselling. This normally involves the exploration of the person’s feeling, thoughts, and behavioural patterns associated with the problem area, as well as the development of new perspectives and strategies for coping or change.[82]

3.4.5.1. The Encounter Stage

Encounter is a term sometimes used to refer to an unexpected or causal contact. It is deeply personal meaning that describes the first stages of strategic pastoral counselling.

            The foundation of a helpful pastor encounter lies in the personal qualities of the pastor. Three characteristics are especially important: empathy, respect, and authenticity. Although these are valuable traits in and of themselves, in strategic pastoral counselling, they are not the end but the means to the end. The end is a relationship in which two people meet in a place of respect and dialogue and by so doing increase their attentiveness and responsiveness to the Spirit of God, who is the third party in the encounter.

            Empathy is not something one does. It is not merely a formula for listening. Rather, empathy is a posture of openness to the experience of another person and may be communicated by reflecting back to the other person what one is hearing. Respect involves communication a deep valuing of the other. Respect is not of denial of personal of judgments, for these are an inevitable and important art of human functioning. Finally, authenticity is a state of being real or genuine. It is the foundation for both empathy and respect. Together these three qualities form the bedrock of any pastoral encounter that is to become a genuinely helpful counselling relationship.

3.4.5.2. The Engagement Stage

The second stage of strategic pastoral counselling involves the engagement of the pastor and the person seeking help around the problems that brought them together. This is the heart of the counselling process. The term engagement emphasizes the fact that the pastor is now deeply involved with the person in working on these problems. Counselling is not only personal but also costly to the pastor. But it safety is sought by remaining on the side-lines or somehow hiding in objectivity, little help is communicated.[83] There are two major tasks of the engagement stage. The exploration of the person’s feelings, thoughts, and behavioural patterns associated with the central concern, and The development of new perspectives and strategies for coping or change.

Exploring Feeling: The reason for begin with feeling is that, this is where most people normally begin when meeting with a counsellor. A pastor normally first encounters in the one seeking help feelings such as anger, confusion, fear, hurt, anxiety, apathy, or depression. These feelings are often quite confusing to a pastor and their strength or persistence may be perplexing and worrisome. Because of this, a pastor’s natural reaction may be to avoid focusing on these feelings. Exploring Thoughts: After exploring the feelings being experienced by the person seeking help, the next task is to examine the thoughts underlying those feelings. Exploring Behaviour:  The final task of the engagement stage is that the exploration of a person’s behaviour. The pastor examines what the person is doing in the face of the problem and together, with the parishioner, begins to identify changes in behaviour that may be desirable. The key to the engagement stage of the counselling process is the pastor and the parishioner working together on the problem they identified as the central concern.[84]

3.5. A Simple Model for counselling

Counselling is relationship. Relationship interactions are depending on the temperaments, problems, personalities of the people involved, with some you adopt a professional air, with others a relaxed, friendly mood, with some you directive teach. With some you assign specific behavioural homework assignments, with others you subtly encourage broad affective. Even though counselling includes a diverse set of operations, still it is possible, I think, to abstract a basic game plan which a counsellor, through all his varied behaviour, follow. Here, it suggested three game plans.

            Most people begin a counselling session by discussing either a feeling (“I feel depressed”), or external circumstance, or a problem behaviour. The initial goal of the counsellor is to pinpoint whatever problem emotions exist. If the client begins by sharing a feeling, reflect a draw out, understand, and clarify. If the client begins by discussing his problem circumstances, ask how he feels about these circumstances. Again the goal is to identify which problem feeling seems to be primary.

            If the presenting problem is a symptom or a set of problem behaviours, again try to identify what feelings precede or accompany the symptoms. It is important to run through the major areas of life with the client, looking for problem emotion. In every instance you are looking for problem feelings. The first stage of counselling, then, is: identify problem feelings. Christian growth may be defined technically as the process by which insights understood with the conscious mind step down into the reflective mind where basic assumptions are deeply help.

Progress from merely asserting to truth to deeply agreeing with truth depends on behaving consistently with truth. For Christian truth is all about the word of God. Jesus Christ, who is the truth, will make Himself known to us personally in ever-increasing fullness as we continue to behave consistently with the truth we believe. The practice of truth brings way to the life of peace. There is a hindrance to know the truth that is doubt. The cure for doubt is obedience. The word of God is following the word of God. The word of God is for us to seek the truth. Therefore the second stage we can call: plan and carry out biblical behaviour.

            The final stage is simply the identification of the lack of sin-related feelings and the presence of “spiritual feelings”. The development of a sense of guiltiness, togetherness, and peacefulness is a gratifying and reassuring experience. The counsellor should look for this evidence of the Spirit’s work in this client’s life and make sure that it is noticed and enjoyed. Many Christians have the experience of “feeling really good”, when they are consciously abiding in Christ and the experience of feeling that “something is wrong”, when they are out of fellowship. We can call this final stage: Identify Spirit controlled feelings.[85]

CHAPTER- VI

4.      WHY? AND PRACTICAL COUNCELING

4.1 Balance Life

This world is not our real home .Our citizenship is in heaven”phil.3; 20.Our hope should not be based on how well things are going in our society. And also we should not ignore our society or our community .But we need to know the balance life in both physical life and spiritual life as a Christian. Counseling is needed when someone life did not able to manage himself and when some life did not goes in a normal ways. What is the Christian life? And what is the balance life? According to J.Lee Jagers he proposed some important factors in balance life: Financial, Work, Social, Physical and Spiritual.

4.1.1 Financial

The Christian view of meaning is that all money is God’s money and God gives us the responsibility to manage this money as a steward. Money should not be our master but God should be the master to handle the money.

4.1.2 Work

God intended us to work and for our work to be productive. It is God who makes the work of our hands effective because it is God who works in and through us for His good pleasure.

4.1.3        Social

This day Christian view of people is that some are followers of Christ and other is not. To be counted as followers of Christ our goodness must surpass the levels that our own efforts can manage. Our job is to love and encourage people, not to judge them. God does the judging. He doesn’t need any more help with that. Our life has to live in His shadow with love and reconciliation.

4.1.4        Physical

Our Christian view of our body follows the metaphor of a “temple of the Holy spirit”. Therefore, we should take care. Although our bodies are decaying, those who are “in Christ” will at the resurrection from the dead.

4.1.5        Spiritual

This is probably the most important piece of all. The spiritual dimension of life is not something I strive to develop and improve. It result from entrusting myself to God’s care by responding to His provision of forgiveness on the cross. So the spiritual life is not striving to be like Jesus, not trying to win God’s favor, not trying to be good but rather abiding in the relationship with God, getting to know Him more intimately, as a result coming to be like Him for His glory.[86]

In other hands, the best way to begin building our future is to make plan for restoring balance into our life – body, soul and spirit. Most of us are out of balance most of the time in one or more of those areas. Here are some guidelines and action steps to help you regain you balance – physically, emotionally and spiritually.

4.1.6 Plan for your Body

Get moving we need to fresh our mind. And be aware of our eating habits how we eat or drink and take proper time to rest. The message is very simple: Eat well and live well. And also we have to understand our body referred to the temple of God. Be active and wise to glorify his name.

4.1.7 Plan Balance for Your Soul

Physical body into balance through a regular fitness routine, healthy diet habits, and take proper rest, you can nurture your soul into balance as well. Your soul includes your thoughts and feelings ,so try being a good  ,wise friend to yourself and imagine what you’d suggest to someone  you care about who is going through a major transaction. Then practice those suggestions yourself. By planning balance for our soul, we are creating an environment for healing and building up personal strength and inner resolve.

4.1.8 Plan Balance for your Spirit

If Christian goal is to know our heavenly Father in a new and more intimate by way, we’ll want to find ways to work balance into your spiritual life too.[87] The best way to know Him is to hear from Him. The word of God would be our key to instruct or to guide other. A person who wants to save other must learn to serve himself. Same as counsellor must learn to have balance life.

4.2 Building Foundation

If pastoral counselling is to be unique, its goals must be both clear and destructive. The main purpose of pastoral counselling is to make easy of spiritual growth .So the counsellors seek to provide whatever help is possible for the problems that are presented to them. Rather their purpose is to help people understand their problems – and their lives is the light of their relationship with God and then to live more fully in the light of his leadership.

The Christian means of growth is known theologically as doctrine of sanctification. Through sanctification we develop our own righteousness. Christ himself gave to his church the goal of his sanctification when he said, “You, therefore, must be perfect, as our heavenly Father is perfect.”

            The work of sanctification, or growth, is ascribed in the confessions to the Holy Spirit. In the scriptures the marks of maturity – love, joy, peace, patience, faithfulness, self – Discipline are called the fruit of the Spirit. The other term for sanctification is holiness, which means purity with emphasis upon separation – from evil and unto God. Sanctification is a unique kind of relationship therapy. Man was created to live within a society and to establish his identity through his society; even as individuals make up society, so society make up the individuals. In his social framework every individual is emotionally related to certain individuals. It is these relationships that either encourages or the development of personality. The relationship with God as parental “agape” has a practically advantageous influence for the development of maturity.[88]

            The process of sanctification involves the conflict between the spirit and the flesh. All growth is structured by the realization of knowing he is sinner, for this honest appraisal of himself enlarge God’s grace for the believers, and is so doing expands his faith. God works through the imputed righteousness by faith to develop righteousness of character within the believer – by his grace through the believer’s faith.[89]

The believer fellowship with God results from the experience of forgiveness. The doctrine of sanctification has its goal for living in God himself – One that is worthy of complete devotion of a human life and also able to hold this devotion for lifetime. The goal of pastor counselling is to present every counselee mature in Christ. When one reaches even the initial stages of Christ – cantered living, his personality is well on its way towards becoming complete and make whole. As well as through sanctification we can have fellowship with God.

4.2.1 Pastoral Counselling as a Minister of the Church

Pastor counselling as a minister of the church is essentially interdisciplinary. Becoming equipped for this ministry requires both psychological and theological training. At the same time, pastor counselors are not simply trained. They are minister of the church; they are members of the believing community who have been called to a particular vocation. Normally they have been trained in such disciplines as biblical studies and theology; have learned to preach and conduct worship; and have received instruction in the arts of pastoral care. In the course of this training it is expected that the pastor counsellors will develop both psychological and theological perspective that will benefit with a variety of emotional and spiritual problems.[90]

            We should never separate psychology and theology in pastor counselling. While pastor counsellors will necessarily process psychological expertise, the distinctiveness of the profession depends upon its ability to combine such expertise with a theological perspective. But, Charles Gerkin has raised a question in the way, “how can pastor counselling be at the same time an authentically theological and scientifically psychological discipline?” This, he contends in the root question facing the pastoral counselling movement at the present time.[91]

            Paul Pruyser a Clinical psychologist with interest in psychology of religion and strong ties to the pastor counselling movement. He has made good judgment understanding of the needs that theological perspective might meet, and he encourages ministers and pastor counsellors to continue to develop their expertise in its use. He writes:

“I have growing connection that people turn to pastors – correctly – because they want to have the opportunity to look at themselves and their problems in the light if their faith and their religious tradition, with the help of an expert in this perspective.”[92]

Another writer like Thomas Oden, he feels that pastoral counsellors tends to adopt various psychological perspectives without first evaluating them critically from a theological standpoint. Pastors need psychology, but their psychology needs to be compatible with their theological convictions. Oden says, the pastoral counselling movement “began to swing head long toward modern psychological accommodation… During these decades we have witnessed wave after wave of various empower of emergent psychologies being accommodated, often cheaply into pastoral care, without much conscious identity formation from tradition. He urges the recovery of the pastoral counsellors’ distinctive identity through relearning and reacquiring the classical tradition of care in the Church. Learn to work from theological perspective means becoming skilled in a particular way. If a pastoral counsellor’s theological perspective whereas refined as her psychological perspective, it will equip her to perceive both problems and their solutions, it will equip her to frame her questions and to develop hypotheses about what directions to pursue.

            Theology and psychology represent material that cannot be integrated into a unified whole. They are logically diverse; they have different aims, subject matters, methods, and linguistic conventions. They do not exist in the same level. Pastoral counseling as an interpret enterprise where the counselor needs to become fluent in two distinctively different languages: The language of faith and the language of depth psychology.

 The pastoral counselling uses vocabularies from both language worlds to interpret the counsellor’s personal story but the vocabularies are strictly distinguished from each other and are neither confused with nor integrated with one another. At same time the pastoral counsellor is required to reflect critically on the aptness of her psychological perspective from a theological  standpoint with each new case, a kind new internal conversation begins where one’s psychological and theological perspective enter into dialogue. Loose analogies maybe drawn between them as one seek to determine the aptness of one’s psychological goals in the light of one’s theological convictions.[93]

            The pastoral counsellor uses two distinctively different frames of reference for interpreting the counselee’s material without confusing them with each other. At the same time the pastoral counsellor recognizes the inseparability of theological and psychological materials in the life events of the counselee and in psychological constructs, such as the God representation.[94]

4.2.2 Counselling in the Christian Community

The local church must assume responsibility for the individual personal care of each member. Obviously no ministerial staff can deal adequately with the staggering needs for individual attention and concern within the body counselling by:

Level I             Problem Feelings     –ENCOURAGEMENT.èBiblical feeling.

Level II            Problem behavior   --EXHORTATION       èBiblical behavior

Level III           Problem thinking     -- ENLIGHTENMENTèBiblical thinking.

            All members of the body can and should be involved in level I counselling. Some members of the body (e.g. elder, pastor, deacon, teacher, spiritually mature and responsible people) could be trained in level II counselling. A few selected individuals could be equipped to handle the deeper, more stubborn, complicated problems in level III counselling.

            Level I: Counselling by encouragement depends upon on awareness of painful emotions in a member of the family and a sincere effort to understand them. Growing out of an attitude of compassions and concerns for the person who hurts. Often counselling by encouragement will provide the strength necessary to do what obviously is right.

Level II:Christians have the tremendous opportunity to build their lives according to a guaranteed program. Level II counselling essentially consist of the specification of a scriptural strategy for handling a given situation. Level II counselling requires knowledge of the Bible. Counselling technique is important. An ability to establish a good relationship, to reflect feelings accurately (Level I) and to react sensitively to a person needs are critical. Bur without a working knowledge of biblical principles of living a person simply cannot conceal at level II. The goal of biblical counselling is to change sinful patterns of thinking and living. This is done through the power of scripture. “The Bible is the only unchanging touchstone to major thinking, feeling, and behaving. The word of God abounds with guidance and direction for living. Therefore, the methodology of biblical counselling relies on the word of God rather than the wisdom of men…therefore, biblical counsellors who seek to help their counselees live in submission of God’s love, His Lord and His enabling.[95]

            To be a Level III  Well trained person will be enough to provide Major Christian with the necessary knowledge and experience to function independently as a level III counsellor. After identifying and empathizing with a person’s problem feelings (level I) and after assessing what behavioural patterns violate biblical principles (level II), a level III counsellor will look underneath the wrong behaviour into the thought world expecting to find wrong assumptions about how to become significant and secure. These erroneous beliefs are the culprit.

They have produced the wrong behaviours which have in turn produced the wrong feelings. Scriptures emphasizes over and that a thought world, what a person thinks and believes, is controlled to his functioning. If we are to profoundly change how a person function we must help him change what he believes. Counsellors must give his best to transform the counselee. The entire model presumes two central concepts: i. People desperately need meaning and love, or in the terms one prefers, significance and security. Most personal problems result from a deficit in one or both of these needs. ii. The Lord Jesus is  completely sufficient to fully meet both these needs. Biblical counseling seeks to help people more fully enter into the personal wealth that is theirs in Christ.[96]

4.3 Biblical Counselling and the Local Church

For long time people assume counselling has been seem as an optional ministry in the church. However biblical counselling is not an option a scripture teach and support in many way. Our Lord commanded believer to love one another, and to consider counselling and optional ministry is to with hold biblical love at that time it is needed most is the believer life – when he or she is in trouble. As Apostle Paul commanded Galatians believer we must be about business of restoring rather than ignoring each Christian.

            Preaching, teaching, evangelist, discipleship, and counselling are all integral parts that make up effective, biblical ministry. The local church is the instrument Christ ordained to help believer growth into his likeness. It is the only organization or better, organism – he promise to build, sustain, and used. Counselling is an essential part of the local churches ministry as it disciple and help believer mature in Christ image.[97]

4.3.1 The church – essential to counselling

While counselling in a necessary part of the local church, we must remember that it is only one part. The most effective use of counselling it is part of the local church. Counselee’s need of all church ministries; they need the pulpit ministry to teach and motivate growth and change, the love of the collective membership to assist and encourage, the fellowship of the church body for interaction and relationship, the authority of the body for church deceptive,  and the example of leaders who are growing and changing. An effective leader means as “he speaks will surely do as his speak”[98]. A counsellor must do his work faithfully for His glory. A Pastor play important role to protect and nurture his congregation.

A counselling ministry in a church can have profound, far – reaching effects in the lives of its congregation. All pastors must interact with scripture in the counselling sitting, their understanding of the word and its practical value deepens and that, in turn, enters into their teaching from the pulpit. As a result, the member of the church will learn many of the biblical principle that are applied in counselling. Thus a ministry of counselling provides practical, relevant help base on equipped unto every good work. [99]

4.4 Preaching and Counselling

“Preaching is the proclamation of the word of God reported in the bible and cantered in the redemptive work of Jesus Christ, summoning men to repentance, faith, and obedience”.[100] Counselling pastors are to show God’s love in all they do. This means our counselling styles should communicate a foundational acceptance of all counselee, based on the fact that God does love them and has already paid the price for their sin.[101]Through preaching we can show the love of God to them. The Holy Spirit used to the preacher and touch the heart of many people. Because scripture is the power that God has given to us. He must provide the necessary resource.

            The sufficiency of the scripture starts in the pulpit. Scripture offers sufficient help for all deepest needs of the human heart. When the preacher is confident of the truth, the counselling minister will surly reflect the same faith in the scripture’s sufficiency. And when the word of God is preached with conviction, it begins to address the very problems that people often seek counselling for. In Mark 12:24, Jesus affirmed that to know the scripture is to experience the power of God

            The preacher’s task is to proclaim the all sufficient word of God and nothing else. The preaching of the word is necessary foundation on which an effective ministry of counselling must be built. Even the strongest biblical counselling is undermining if it is accompanied by weak or ambiguous preaching. On the other hand, clear and powerful preaching often succeeds in touching hearts resistant to wise counsel. Preaching would be pointing their people to the only source of real help for their spiritual problems. People’s confidence in the sufficiency of scripture would be restored. The word of God would be unleashed to accomplish its intended purpose and the whole church will be revolutionized.[102]

CONCLUSION

Pastoral counselling is not merely for outward change rather it focus on the inward. To be effective counsellor it required sacrifice and commitment to the Lord. Pastoral counselling is not like working in the office (hour system, 7 or 8 hours), it’s about working to solve the counselee problem. Pastoral counselling is specially remedied for salvation, and the weapon for counselling is the scripture. In any situation scripture will be juncture for counselling, we should not compromise in any case. Know the truth come through understand the word of God. Counselling work and his responsibilities is helping the counselee, but success and healing will come from the Lord.

To be a good counsellor is not the easy one, because it will be very difficult to have both theology and psychological background. And at the same time, as a Pastor, people want good preacher, good administer and good counsellor. I assume that God will use according to our personality how we built up. Like those who has well train, having skill wisdom and knowledge. But we should not merely depend on our skill and knowledge rather we must rely on the Holy Spirit. In order to glorify his name he gave resource and material those believe him. Pastoral will help to counselee in order to find God, and to grow in spiritual life.

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