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1
Running head: HAWKINS & CLINTON
Hawkins & Clinton Book Review
Liberty University
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HAWKINS & CLINTON 2
Hawkins & Clinton Book Review
Summary
In the book, The New Christian Counselor: A fresh biblical & transformational
approach, Hawkins & Clinton (2015) describe many important concepts for integrative and
Christian counseling by utilizing available resources, theories, and practices. The goal of the new
Christian counselor is to remain professional and distinctively Christian while staying current on
improvements in the counseling field (Hawkins & Clinton, 2015, p. 6). These concepts, drawing
truth from a variety of sources, are designed to produce healing, lasting change, and spiritual
growth in clients. I will highlight eight of the concepts discussed by Hawkins and Clinton, that I
feel are important ideas in the book.
Possessing the Soul, in Chapter 1, is the phrase that builds on the words that Jesus spoke
to his disciples, recorded in Luke 21:19, regarding patience and standing firm in the faith
(Hawkins & Clinton, 2015, p. 11). Jesus gave the message to expect hardship and not an escape
into an easy life. However, Jesus promised that God would be there during people’s crisis and
suffering (Hawkins & Clinton, 2015, p.11). Dependence on God deepens the relationship and
this is what is needed to possess our souls and develop spiritual growth (Hawkins & Clinton,
2015, p. 72). This statement explains that counselors and clients need to seek refuge in God for a
soul transformation that includes intentionally taking ownership of reshaping our thoughts and
lOMoARcPSD|27792785
HAWKINS & CLINTON 3
choices (Hawkins & Clinton, 2015, p. 12). Our thoughts effect our decisions, our practices, and
our relationships (Hawkins & Clinton, 2015, p. 12). The counselor’s responsibility is to keep
learning his craft, then use these new truths, under the guidance of the Holy Spirit, to encourage
positive soul-changing freedom in their clients (Hawkins & Clinton, 2015, p. 12). The goal being
to reclaim the soul and to imitate Christ, for it is only God that can fully satisfy a soul (Hawkins
& Clinton, 2015, p. 13). The good news is that many clients prefer a Christian counselor that will
integrate spirituality into their counseling strategies (Hawkins & Clinton, 2015, p. 17). Research
has shown that clients with a strong faith become stronger and healthier (Hawkins & Clinton,
2015, p. 17).
What is Christian Counseling? in Chapter 2, a second concept is defining Christian
counseling. The goal for Christian counseling is for clients to become fully devoted followers of
Christ, by experiencing God’s pardon, purpose, and power (Hawkins & Clinton, 2015, p. 31).
This is accomplished as the counselor takes the leadership role by discipling the client through
the process of spiritual healing, onto spiritual maturity, and then soul possession by a relationship
with Jesus Christ (Hawkins & Clinton, 2015, p. 31). Dr. Ron Hawkins points out that clients are
seldom completely healed once they have been saved but will need to sort through many levels
of deep hurts with the triune God loving, healing, and forgiving (Hawkins & Clinton, 2015, p.
32).
What is Christian Counseling? in Chapter 2, is the third important idea of the triune God,
which is the three members of the Godhead being God the Father, Jesus Christ, and the Holy
Spirit (Hawkins & Clinton, 2015, p. 39). The triune God ministers to a client’s mind, body, and
soul, in the Christian counseling process (Hawkins & Clinton, 2015, p. 39). Each member of the
lOMoARcPSD|27792785
HAWKINS & CLINTON 4
triune, by invitation, offers freedom and healing from different perspectives for those who seek a
relationship with, as we were created for God and in His image. God the Father promises love in,
through, and beyond the valley (Hawkins & Clinton, 2015, p. 40). The Holy Spirit offers the
breath of God himself to overcome the struggles in life, while Jesus Christ freely gives
forgiveness, grace, and peace (Hawkins & Clinton, 2015, p. 40). The counseling process is best
between the client, the counselor, and the triune God, by invitation, that offers healing to the
soul. The counselor can then teach the client how to invite God in to their healing and how to feel
the presence of a living God (Hawkins & Clinton, 2015, p. 41-42).
Anthropology and Identity, in Chapter 3, uniquely defines the soul in a series of
concentric circles. There are a wide variety of counselors and healing treatments available. Some
counselors believe problems to be physical, others believe they are relational, and then some
believe problems are spiritual (Hawkins & Clinton, 2015, p. 69). Because of this, treatments can
focus on prescribing medications, treating in the psyche, or focused on the spirit realm (Hawkins
& Clinton, 2015, p. 69). The approach that Hawkins and Clinton (2015) feel is needed is a
holistic approach that should give attention to all three aspects of a person’s being, the physical,
the psychological, and the spiritual, beginning with the soul. Hawkins & Clinton (2015) believe
that the soul is made up of all three dimensions, the physical, the psychological, and the spiritual
and can be visualized in a bull’s eye pattern (p. 79). At the center of our being, made in God’s
image, is the human spirit, and if invited, the Holy Spirit also resides (Hawkins & Clinton, 2015,
p. 79). Moving outward from the center is decisions, feelings, thinking, sinning parts of the soul
(Hawkins & Clinton, 2015, p. 79). Then beyond that is the body self, the self in temporal system,
the self in the supernatural system, where we need to take possession of the soul in the outer
lOMoARcPSD|27792785
HAWKINS & CLINTON 5
rings (Hawkins & Clinton, 2015, p. 79). Each of these modalities is addressed in the counseling
sessions for a holistic approach to healing and taking possession and shaping of one’s soul.
Attachment and Relationships, in Chapter 4 contains the fourth and fifth main ideas in the text,
relationships and attachment theory. God exists in relationships (Hawkins & Clinton, 2015,
p. 113). This was true at the beginning, in Genesis, when God made Eve for Adam as a
companion. Focusing on relationships, vertical with God, and horizontal with His people, makes
it highly important for a client’s healing, to repair and rebuild broken relationships. These
positive relationships can help clients heal on emotional, spiritual, and physical levels (Hawkins
& Clinton, 2015, p. 113).
In 1994, A. Shore, explains that attachments are important because they regulate
emotions and the brain’s ability to participate in relationships (Hawkins & Clinton, 2015, p. 116).
He also explains that positive and negative emotions are regulated by the brain’s ability to
experience relationships (Hawkins & Clinton, 2015, p. 116). When attachment was secured at
birth to a parent or care giver, the brain wires itself for safety, however, if that attachment was
nonexistent, the reverse is true (Hawkins & Clinton, 2015, p. 117). When this happens, emotional
destress, depression, and anxiety can result. The hope is for God’s healing and restoration in
these cases to lead the clients to find the security and safety that is lacking, then emotional
regulating and healing can begin (Hawkins & Clinton, 2015, p. 123).
Addiction and Idolatry, found in Chapter 5, examines the sixth and seventh main ideas in
the text, addiction and idolatry. Addiction is loosely defined as an ongoing sin that has dulled the
senses through tolerance that corrupts and deceives (Hawkins & Clinton, 2015, p. 141). While
many would argue that addiction can be genetics or predisposition, Christian counseling insists
lOMoARcPSD|27792785
HAWKINS & CLINTON 6
that addicts are responsible for their choices (Hawkins & Clinton, 2015, p. 141). Idolatry, like
addiction, is anything that takes the place of God in one’s life and replaces it with and a person, a
thing, or even a destructive habit (Hawkins & Clinton, 2015, p. 142). While idols seem harmless
at first, they can become a driving force to a sinful addiction. Idols quickly replace the need for
God with an obsession that is never fully met. Both addictions and idolatry can be healed, but the
process may take years of intentional behavior changes. “Breaking free requires a new, powerful
way of perceiving life and a rigorous commitment to spiritual, psychological, and physical
warfare.” (Hawkins & Clinton, 2015, p. 146).
Atmosphere and Alignment, in Chapter 7, brings the eighth and last main point in the text.
The atmosphere in a counseling session describes more than just the physical space, but the
environment that suggests spiritual, emotional, and physical healing can take place in a space
that is filled with the loving and forgiving presence of God (Hawkins & Clinton, 2015, p. 203).
This can be established by adapting to a particular model preference that the client exhibits in a
healing alliance with the counselor (Hawkins & Clinton, 2015, p. 203). Once alignment of trust
is established, the counselor then becomes the vessel used by God to transform hurts into healing
and the impossible becomes the possible (Hawkins & Clinton, 2015, p. 204).
Analysis
In the Five Models for Interdisciplinary Integration, the model that best describes the
integrative approach that is used by Hawkins & Clinton would be the “Christ the transformer of
culture” model (Brewer & Peters, HSCO, Week Two, Lecture Four). In this model, it is believed
that God’s truth is found in the Bible and in science in a respectful union between worldviews
and professional approaches and perspectives (Brewer & Peters, HSCO, Week Two, Lecture
lOMoARcPSD|27792785
HAWKINS & CLINTON 7
Four). This model also explains that an alliance between science studies and religious truths is
the best way to serve the clients (Brewer & Peters, HSCO, Week Two, Lecture Four). If
professionals skilled each in their own disciplines can have an open interaction with each other,
then integration can be achieved (Brewer & Peters, HSCO, Week Two, Lecture Four). Hawkins
& Clinton (2015), refer to this alliance as “Interprofessional Collaboration” citing the benefits of
experts sharing their efforts among disciplines (p. 352). Hawkins & Clinton (2015) also describe
the need for staying current with the new scientific discoveries as they relate to physical healing.
In addition, it is necessary to stay abreast of improvements in philosophical changes to create a
holistic model of healing that also includes the spiritual element for a complete healing plan for a
client. With the use of the internet, professionals from all fields of study can use technology to
deepen the interdisciplinary relationships while sharing valuable information.
Hawkins & Clinton (2015) believe that a holistic approach to healing begins with a
combination of the psychological, the theological, and the spiritual sciences to be successful
when assessing or treating (p. 20). They believe that discoveries in science help to enrich the
interplay between the physical body and philosophical therapeutic strategies that can help
develop more successful models for complete healing. The Hawkins & Clinton (2015) approach
has strong similarities with the psychological theories, in addition to many similar truths found in
scripture (p. 35). They believe that psychological theory and research gives insight into how
thoughts, emotions and behaviors. This knowledge of the interactions of the physiological,
cognitive, and neurological levels of a person can elaborate on behaviors and motivations to
better apply the Biblical truths more for physical, psychological, and spiritual healing (Hawkins
& Clinton, 2015, p. 36).
lOMoARcPSD|27792785
HAWKINS & CLINTON 8
Application
After carefully listening to my client discuss his past, his challenges as a husband and
provider, and his desire to heal from the need for alcohol, I discuss four available treatment
options. I receive an informed consent from my client who has recognized a need for counseling
and is open to reigniting his faith. The first treatment option would be to come along side my
client to gently lead him though the Larry Crabb (1977) Seven Stage Process Model to help my
client better understand why he may be relapsing with alcohol (Hawkins & Clinton, 2015, p.
4849). The first step is to identify his problem feelings, the second step is to identify problem
behaviors, and the third step is to identify problem thinking (Hawkins & Clinton, 2015, p, 48).
The next three steps become the job of the counselor, teach biblical truths, then use those to
reshape biblical thinking, and then to ask my client to problem solve biblically (Hawkins &
Clinton, 2015, p, 48). Finally, the last step is to identify Spirit-controlled emotions (Hawkins &
Clinton, 2015, p, 48).
The second treatment option would be Christian counseling as described by Gary Collins
(1993) that stresses the work of the counselor (Hawkins & Clinton, 2015, p. 50). The process is
for a Spirit-filled counselor to help the client find healing and spiritual maturity (Hawkins &
Clinton, 2015, p. 50). The counselor in this model needs to be a mature believer that is
deeplycommitted and willing to apply his God-given talents, gifts, training, education, and
spiritual promptings to the healing process (Hawkins & Clinton, 2015, p, 50). The goal is for the
client to experience a complete healing, and then to move into an emotional stability, and then
grow in spiritually (Hawkins & Clinton, 2015, p. 50).
The third treatment option is the Paracentric Model, that yields to work of the Holy
lOMoARcPSD|27792785
HAWKINS & CLINTON 9
Spirit, to come alongside or Paraklete, to confront the addiction of alcohol (Hawkins & Clinton,
2015, p, 50). This model focuses on Christ as the healer and leader through the Holy Spirit’s
guidance. The model would be beneficial for a wide range of behaviors that may accompany the
alcoholism, such as encouragement, redirecting wrongful thoughts, and warning of sinful
behaviors (Hawkins & Clinton, 2015, p, 51). Ending with the goal of instruction for spiritual
maturity and a fully committed relationship with Jesus Christ (Hawkins & Clinton, 2015, p, 51).
The fourth option is from Everette Worthington’s (1999) model in which the counselor focuses
on the psychological wellbeing and spiritual warfare, recognizing the alcohol addiction as a
spiritual battle (Hawkins & Clinton, 2015, p, 51). This model will require a great deal of mutual
trust and openness to succeed (Hawkins & Clinton, 2015, p, 51). Battling in in the spiritual
realm could help the client both spiritually and psychologically according to
Worthington’s (1999) model (Hawkins & Clinton, 2015, p. 52).
The fifth important concept to use with my client is the five Cs of ethical practice that
should be used in every counseling situation (Hawkins & Clinton, 2015, p, 64). These elements
are competence, consent, consultation, confidentiality, and contract (Hawkins & Clinton, 2015,
p, 64-66). The practice of competence is being aware of strengths and weaknesses in my field of
study and having the ethical responsibility to refer a client when the needs are outside my scope
of my training. Competence is also about creating a relaxing environment that is free of stress
and confusion. When a client has been given the options available, he is able to give a consent to
the approval of treatment options. A consultation is being able to recognize when a client needs
to be referred to another for the appropriate help. One of the highest forms of ethical behavior,
with a couple of exceptions, is the ability to keep confidential the details of another’s life in the
lOMoARcPSD|27792785
HAWKINS & CLINTON 10
counseling session. Lastly, the contract is a formal agreement between client and counselor that
clearly defines and discloses the details of the healing strategies, that include any relevant details
and beliefs that are held by the therapist. This transparency can encourage a trusting and open
relationship without any misconceptions that may later sabotage the healing process.
Possessing the Soul, in Chapter 1, is the phrase that builds on the words that Jesus spoke to his
disciples, recorded in Luke 21:19, regarding patience and standing firm in the faith (Hawkins &
Clinton, 2015, p. 11). Jesus gave the message to expect hardship and not an escape into an easy
life. However, Jesus promised that God would be there during people’s crisis and suffering
(Hawkins & Clinton, 2015, p.11). Dependence on God deepens the relationship and this is what
is needed to possess our souls and develop spiritual growth (Hawkins & Clinton, 2015, p. 72).
This statement explains that counselors and clients need to seek refuge in God for a soul
transformation that includes intentionally taking ownership of reshaping our thoughts and
choices (Hawkins & Clinton, 2015, p. 12). Our thoughts effect our decisions, our practices, and
our relationships (Hawkins & Clinton, 2015, p. 12). The counselor’s responsibility is to keep
learning his craft, then use these new truths, under the guidance of the Holy Spirit, to encourage
positive soul-changing freedom in their clients (Hawkins & Clinton, 2015, p. 12). The goal being
to reclaim the soul and to imitate Christ, for it is only God that can fully satisfy a soul (Hawkins
& Clinton, 2015, p. 13). The good news is that many clients prefer a Christian counselor that will
integrate spirituality into their counseling strategies (Hawkins & Clinton, 2015, p. 17). Research
has shown that clients with a strong faith become stronger and healthier (Hawkins & Clinton,
2015, p. 17).
lOMoARcPSD|27792785
HAWKINS & CLINTON 11
What is Christian Counseling? in Chapter 2, a second concept is defining Christian
counseling. The goal for Christian counseling is for clients to become fully devoted followers of
Christ, by experiencing God’s pardon, purpose, and power (Hawkins & Clinton, 2015, p. 31).
This is accomplished as the counselor takes the leadership role by discipling the client through
the process of spiritual healing, onto spiritual maturity, and then soul possession by a relationship
with Jesus Christ (Hawkins & Clinton, 2015, p. 31). Dr. Ron Hawkins points out that clients are
seldom completely healed once they have been saved but will need to sort through many levels
of deep hurts with the triune God loving, healing, and forgiving (Hawkins & Clinton, 2015, p.
32).
What is Christian Counseling? in Chapter 2, is the third important idea of the triune God,
which is the three members of the Godhead being God the Father, Jesus Christ, and the Holy
Spirit (Hawkins & Clinton, 2015, p. 39). The triune God ministers to a client’s mind, body, and
soul, in the Christian counseling process (Hawkins & Clinton, 2015, p. 39). Each member of the
triune, by invitation, offers freedom and healing from different perspectives for those who seek a
relationship with, as we were created for God and in His image. God the Father promises love in,
through, and beyond the valley (Hawkins & Clinton, 2015, p. 40). The Holy Spirit offers the
breath of God himself to overcome the struggles in life, while Jesus Christ freely gives
forgiveness, grace, and peace (Hawkins & Clinton, 2015, p. 40). The counseling process is best
between the client, the counselor, and the triune God, by invitation, that offers healing to the
soul. The counselor can then teach the client how to invite God in to their healing and how to feel
the presence of a living God (Hawkins & Clinton, 2015, p. 41-42).
lOMoARcPSD|27792785
HAWKINS & CLINTON 12
Anthropology and Identity, in Chapter 3, uniquely defines the soul in a series of
concentric circles. There are a wide variety of counselors and healing treatments available. Some
counselors believe problems to be physical, others believe they are relational, and then some
believe problems are spiritual (Hawkins & Clinton, 2015, p. 69). Because of this, treatments can
focus on prescribing medications, treating in the psyche, or focused on the spirit realm (Hawkins
& Clinton, 2015, p. 69). The approach that Hawkins and Clinton (2015) feel is needed is a
holistic approach that should give attention to all three aspects of a person’s being, the physical,
the psychological, and the spiritual, beginning with the soul. Hawkins & Clinton (2015) believe
that the soul is made up of all three dimensions, the physical, the psychological, and the spiritual
and can be visualized in a bull’s eye pattern (p. 79). At the center of our being, made in God’s
image, is the human spirit, and if invited, the Holy Spirit also resides (Hawkins & Clinton, 2015,
p. 79). Moving outward from the center is decisions, feelings, thinking, sinning parts of the soul
(Hawkins & Clinton, 2015, p. 79). Then beyond that is the body self, the self in temporal system,
the self in the supernatural system, where we need to take possession of the soul in the outer
rings (Hawkins & Clinton, 2015, p. 79). Each of these modalities is addressed in the counseling
sessions for a holistic approach to healing and taking possession and shaping of one’s soul.
Attachment and Relationships, in Chapter 4 contains the fourth and fifth main ideas in the text,
relationships and attachment theory. God exists in relationships (Hawkins & Clinton, 2015,
p. 113). This was true at the beginning, in Genesis, when God made Eve for Adam as a
companion. Focusing on relationships, vertical with God, and horizontal with His people, makes
it highly important for a client’s healing, to repair and rebuild broken relationships. These
positive relationships can help clients heal on emotional, spiritual, and physical levels (Hawkins
lOMoARcPSD|27792785
HAWKINS & CLINTON 13
& Clinton, 2015, p. 113).
In 1994, A. Shore, explains that attachments are important because they regulate
emotions and the brain’s ability to participate in relationships (Hawkins & Clinton, 2015, p. 116).
He also explains that positive and negative emotions are regulated by the brain’s ability to
experience relationships (Hawkins & Clinton, 2015, p. 116). When attachment was secured at
birth to a parent or care giver, the brain wires itself for safety, however, if that attachment was
nonexistent, the reverse is true (Hawkins & Clinton, 2015, p. 117). When this happens, emotional
destress, depression, and anxiety can result. The hope is for God’s healing and restoration in
these cases to lead the clients to find the security and safety that is lacking, then emotional
regulating and healing can begin (Hawkins & Clinton, 2015, p. 123).
Addiction and Idolatry, found in Chapter 5, examines the sixth and seventh main ideas in
the text, addiction and idolatry. Addiction is loosely defined as an ongoing sin that has dulled the
senses through tolerance that corrupts and deceives (Hawkins & Clinton, 2015, p. 141). While
many would argue that addiction can be genetics or predisposition, Christian counseling insists
that addicts are responsible for their choices (Hawkins & Clinton, 2015, p. 141). Idolatry, like
addiction, is anything that takes the place of God in one’s life and replaces it with and a person, a
thing, or even a destructive habit (Hawkins & Clinton, 2015, p. 142). While idols seem harmless
at first, they can become a driving force to a sinful addiction. Idols quickly replace the need for
God with an obsession that is never fully met. Both addictions and idolatry can be healed, but the
process may take years of intentional behavior changes. “Breaking free requires a new, powerful
way of perceiving life and a rigorous commitment to spiritual, psychological, and physical
warfare.” (Hawkins & Clinton, 2015, p. 146).
lOMoARcPSD|27792785
HAWKINS & CLINTON 14
Atmosphere and Alignment, in Chapter 7, brings the eighth and last main point in the text.
The atmosphere in a counseling session describes more than just the physical space, but the
environment that suggests spiritual, emotional, and physical healing can take place in a space
that is filled with the loving and forgiving presence of God (Hawkins & Clinton, 2015, p. 203).
This can be established by adapting to a particular model preference that the client exhibits in a
healing alliance with the counselor (Hawkins & Clinton, 2015, p. 203). Once alignment of trust
is established, the counselor then becomes the vessel used by God to transform hurts into healing
and the impossible becomes the possible (Hawkins & Clinton, 2015, p. 204).
Analysis
In the Five Models for Interdisciplinary Integration, the model that best describes the
integrative approach that is used by Hawkins & Clinton would be the “Christ the transformer of
culture” model (Brewer & Peters, HSCO, Week Two, Lecture Four). In this model, it is believed
that God’s truth is found in the Bible and in science in a respectful union between worldviews
and professional approaches and perspectives (Brewer & Peters, HSCO, Week Two, Lecture
Four). This model also explains that an alliance between science studies and religious truths is
the best way to serve the clients (Brewer & Peters, HSCO, Week Two, Lecture Four). If
professionals skilled each in their own disciplines can have an open interaction with each other,
then integration can be achieved (Brewer & Peters, HSCO, Week Two, Lecture Four). Hawkins
& Clinton (2015), refer to this alliance as “Interprofessional Collaboration” citing the benefits of
experts sharing their efforts among disciplines (p. 352). Hawkins & Clinton (2015) also describe
the need for staying current with the new scientific discoveries as they relate to physical healing.
In addition, it is necessary to stay abreast of improvements in philosophical changes to create a
lOMoARcPSD|27792785
HAWKINS & CLINTON 15
holistic model of healing that also includes the spiritual element for a complete healing plan for a
client. With the use of the internet, professionals from all fields of study can use technology to
deepen the interdisciplinary relationships while sharing valuable information.
Hawkins & Clinton (2015) believe that a holistic approach to healing begins with a
combination of the psychological, the theological, and the spiritual sciences to be successful
when assessing or treating (p. 20). They believe that discoveries in science help to enrich the
interplay between the physical body and philosophical therapeutic strategies that can help
develop more successful models for complete healing. The Hawkins & Clinton (2015) approach
has strong similarities with the psychological theories, in addition to many similar truths found in
scripture (p. 35). They believe that psychological theory and research gives insight into how
thoughts, emotions and behaviors. This knowledge of the interactions of the physiological,
cognitive, and neurological levels of a person can elaborate on behaviors and motivations to
better apply the Biblical truths more for physical, psychological, and spiritual healing (Hawkins
& Clinton, 2015, p. 36).
Application
After carefully listening to my client discuss his past, his challenges as a husband and
provider, and his desire to heal from the need for alcohol, I discuss four available treatment
options. I receive an informed consent from my client who has recognized a need for counseling
and is open to reigniting his faith. The first treatment option would be to come along side my
client to gently lead him though the Larry Crabb (1977) Seven Stage Process Model to help my
client better understand why he may be relapsing with alcohol (Hawkins & Clinton, 2015, p.
4849). The first step is to identify his problem feelings, the second step is to identify problem
lOMoARcPSD|27792785
HAWKINS & CLINTON 16
behaviors, and the third step is to identify problem thinking (Hawkins & Clinton, 2015, p, 48).
The next three steps become the job of the counselor, teach biblical truths, then use those to
reshape biblical thinking, and then to ask my client to problem solve biblically (Hawkins &
Clinton, 2015, p, 48). Finally, the last step is to identify Spirit-controlled emotions (Hawkins &
Clinton, 2015, p, 48).
The second treatment option would be Christian counseling as described by Gary Collins
(1993) that stresses the work of the counselor (Hawkins & Clinton, 2015, p. 50). The process is
for a Spirit-filled counselor to help the client find healing and spiritual maturity (Hawkins &
Clinton, 2015, p. 50). The counselor in this model needs to be a mature believer that is
deeplycommitted and willing to apply his God-given talents, gifts, training, education, and
spiritual promptings to the healing process (Hawkins & Clinton, 2015, p, 50). The goal is for the
client to experience a complete healing, and then to move into an emotional stability, and then
grow in spiritually (Hawkins & Clinton, 2015, p. 50).
The third treatment option is the Paracentric Model, that yields to work of the Holy
Spirit, to come alongside or Paraklete, to confront the addiction of alcohol (Hawkins & Clinton,
2015, p, 50). This model focuses on Christ as the healer and leader through the Holy Spirit’s
guidance. The model would be beneficial for a wide range of behaviors that may accompany the
alcoholism, such as encouragement, redirecting wrongful thoughts, and warning of sinful
behaviors (Hawkins & Clinton, 2015, p, 51). Ending with the goal of instruction for spiritual
maturity and a fully committed relationship with Jesus Christ (Hawkins & Clinton, 2015, p, 51).
The fourth option is from Everette Worthington’s (1999) model in which the counselor focuses
on the psychological wellbeing and spiritual warfare, recognizing the alcohol addiction as a
lOMoARcPSD|27792785
HAWKINS & CLINTON 17
spiritual battle (Hawkins & Clinton, 2015, p, 51). This model will require a great deal of mutual
trust and openness to succeed (Hawkins & Clinton, 2015, p, 51). Battling in in the spiritual
realm could help the client both spiritually and psychologically according to
Worthington’s (1999) model (Hawkins & Clinton, 2015, p. 52).
The fifth important concept to use with my client is the five Cs of ethical practice that
should be used in every counseling situation (Hawkins & Clinton, 2015, p, 64). These elements
are competence, consent, consultation, confidentiality, and contract (Hawkins & Clinton, 2015,
p, 64-66). The practice of competence is being aware of strengths and weaknesses in my field of
study and having the ethical responsibility to refer a client when the needs are outside my scope
of my training. Competence is also about creating a relaxing environment that is free of stress
and confusion. When a client has been given the options available, he is able to give a consent to
the approval of treatment options. A consultation is being able to recognize when a client needs
to be referred to another for the appropriate help. One of the highest forms of ethical behavior,
with a couple of exceptions, is the ability to keep confidential the details of another’s life in the
counseling session. Lastly, the contract is a formal agreement between client and counselor that
clearly defines and discloses the details of the healing strategies, that include any relevant details
and beliefs that are held by the therapist. This transparency can encourage a trusting and open
relationship without any misconceptions that may later sabotage the healing process.
Possessing the Soul, in Chapter 1, is the phrase that builds on the words that Jesus spoke to his
disciples, recorded in Luke 21:19, regarding patience and standing firm in the faith (Hawkins &
Clinton, 2015, p. 11). Jesus gave the message to expect hardship and not an escape into an easy
life. However, Jesus promised that God would be there during people’s crisis and suffering
lOMoARcPSD|27792785
HAWKINS & CLINTON 18
(Hawkins & Clinton, 2015, p.11). Dependence on God deepens the relationship and this is what
is needed to possess our souls and develop spiritual growth (Hawkins & Clinton, 2015, p. 72).
This statement explains that counselors and clients need to seek refuge in God for a soul
transformation that includes intentionally taking ownership of reshaping our thoughts and
choices (Hawkins & Clinton, 2015, p. 12). Our thoughts effect our decisions, our practices, and
our relationships (Hawkins & Clinton, 2015, p. 12). The counselor’s responsibility is to keep
learning his craft, then use these new truths, under the guidance of the Holy Spirit, to encourage
positive soul-changing freedom in their clients (Hawkins & Clinton, 2015, p. 12). The goal being
to reclaim the soul and to imitate Christ, for it is only God that can fully satisfy a soul (Hawkins
& Clinton, 2015, p. 13). The good news is that many clients prefer a Christian counselor that will
integrate spirituality into their counseling strategies (Hawkins & Clinton, 2015, p. 17). Research
has shown that clients with a strong faith become stronger and healthier (Hawkins & Clinton,
2015, p. 17).
What is Christian Counseling? in Chapter 2, a second concept is defining Christian
counseling. The goal for Christian counseling is for clients to become fully devoted followers of
Christ, by experiencing God’s pardon, purpose, and power (Hawkins & Clinton, 2015, p. 31).
This is accomplished as the counselor takes the leadership role by discipling the client through
the process of spiritual healing, onto spiritual maturity, and then soul possession by a relationship
with Jesus Christ (Hawkins & Clinton, 2015, p. 31). Dr. Ron Hawkins points out that clients are
seldom completely healed once they have been saved but will need to sort through many levels
of deep hurts with the triune God loving, healing, and forgiving (Hawkins & Clinton, 2015, p.
32).
lOMoARcPSD|27792785
HAWKINS & CLINTON 19
What is Christian Counseling? in Chapter 2, is the third important idea of the triune God,
which is the three members of the Godhead being God the Father, Jesus Christ, and the Holy
Spirit (Hawkins & Clinton, 2015, p. 39). The triune God ministers to a client’s mind, body, and
soul, in the Christian counseling process (Hawkins & Clinton, 2015, p. 39). Each member of the
triune, by invitation, offers freedom and healing from different perspectives for those who seek a
relationship with, as we were created for God and in His image. God the Father promises love in,
through, and beyond the valley (Hawkins & Clinton, 2015, p. 40). The Holy Spirit offers the
breath of God himself to overcome the struggles in life, while Jesus Christ freely gives
forgiveness, grace, and peace (Hawkins & Clinton, 2015, p. 40). The counseling process is best
between the client, the counselor, and the triune God, by invitation, that offers healing to the
soul. The counselor can then teach the client how to invite God in to their healing and how to feel
the presence of a living God (Hawkins & Clinton, 2015, p. 41-42).
Anthropology and Identity, in Chapter 3, uniquely defines the soul in a series of
concentric circles. There are a wide variety of counselors and healing treatments available. Some
counselors believe problems to be physical, others believe they are relational, and then some
believe problems are spiritual (Hawkins & Clinton, 2015, p. 69). Because of this, treatments can
focus on prescribing medications, treating in the psyche, or focused on the spirit realm (Hawkins
& Clinton, 2015, p. 69). The approach that Hawkins and Clinton (2015) feel is needed is a
holistic approach that should give attention to all three aspects of a person’s being, the physical,
the psychological, and the spiritual, beginning with the soul. Hawkins & Clinton (2015) believe
that the soul is made up of all three dimensions, the physical, the psychological, and the spiritual
lOMoARcPSD|27792785
HAWKINS & CLINTON 20
and can be visualized in a bull’s eye pattern (p. 79). At the center of our being, made in God’s
image, is the human spirit, and if invited, the Holy Spirit also resides (Hawkins & Clinton, 2015,
p. 79). Moving outward from the center is decisions, feelings, thinking, sinning parts of the soul
(Hawkins & Clinton, 2015, p. 79). Then beyond that is the body self, the self in temporal system,
the self in the supernatural system, where we need to take possession of the soul in the outer
rings (Hawkins & Clinton, 2015, p. 79). Each of these modalities is addressed in the counseling
sessions for a holistic approach to healing and taking possession and shaping of one’s soul.
Attachment and Relationships, in Chapter 4 contains the fourth and fifth main ideas in the text,
relationships and attachment theory. God exists in relationships (Hawkins & Clinton, 2015,
p. 113). This was true at the beginning, in Genesis, when God made Eve for Adam as a
companion. Focusing on relationships, vertical with God, and horizontal with His people, makes
it highly important for a client’s healing, to repair and rebuild broken relationships. These
positive relationships can help clients heal on emotional, spiritual, and physical levels (Hawkins
& Clinton, 2015, p. 113).
In 1994, A. Shore, explains that attachments are important because they regulate
emotions and the brain’s ability to participate in relationships (Hawkins & Clinton, 2015, p. 116).
He also explains that positive and negative emotions are regulated by the brain’s ability to
experience relationships (Hawkins & Clinton, 2015, p. 116). When attachment was secured at
birth to a parent or care giver, the brain wires itself for safety, however, if that attachment was
nonexistent, the reverse is true (Hawkins & Clinton, 2015, p. 117). When this happens, emotional
destress, depression, and anxiety can result. The hope is for God’s healing and restoration in
lOMoARcPSD|27792785
HAWKINS & CLINTON 21
these cases to lead the clients to find the security and safety that is lacking, then emotional
regulating and healing can begin (Hawkins & Clinton, 2015, p. 123).
Addiction and Idolatry, found in Chapter 5, examines the sixth and seventh main ideas in
the text, addiction and idolatry. Addiction is loosely defined as an ongoing sin that has dulled the
senses through tolerance that corrupts and deceives (Hawkins & Clinton, 2015, p. 141). While
many would argue that addiction can be genetics or predisposition, Christian counseling insists
that addicts are responsible for their choices (Hawkins & Clinton, 2015, p. 141). Idolatry, like
addiction, is anything that takes the place of God in one’s life and replaces it with and a person, a
thing, or even a destructive habit (Hawkins & Clinton, 2015, p. 142). While idols seem harmless
at first, they can become a driving force to a sinful addiction. Idols quickly replace the need for
God with an obsession that is never fully met. Both addictions and idolatry can be healed, but the
process may take years of intentional behavior changes. “Breaking free requires a new, powerful
way of perceiving life and a rigorous commitment to spiritual, psychological, and physical
warfare.” (Hawkins & Clinton, 2015, p. 146).
Atmosphere and Alignment, in Chapter 7, brings the eighth and last main point in the text.
The atmosphere in a counseling session describes more than just the physical space, but the
environment that suggests spiritual, emotional, and physical healing can take place in a space
that is filled with the loving and forgiving presence of God (Hawkins & Clinton, 2015, p. 203).
This can be established by adapting to a particular model preference that the client exhibits in a
healing alliance with the counselor (Hawkins & Clinton, 2015, p. 203). Once alignment of trust
is established, the counselor then becomes the vessel used by God to transform hurts into healing
and the impossible becomes the possible (Hawkins & Clinton, 2015, p. 204).
lOMoARcPSD|27792785
HAWKINS & CLINTON 22
Analysis
In the Five Models for Interdisciplinary Integration, the model that best describes the
integrative approach that is used by Hawkins & Clinton would be the “Christ the transformer of
culture” model (Brewer & Peters, HSCO, Week Two, Lecture Four). In this model, it is believed
that God’s truth is found in the Bible and in science in a respectful union between worldviews
and professional approaches and perspectives (Brewer & Peters, HSCO, Week Two, Lecture
Four). This model also explains that an alliance between science studies and religious truths is
the best way to serve the clients (Brewer & Peters, HSCO, Week Two, Lecture Four). If
professionals skilled each in their own disciplines can have an open interaction with each other,
then integration can be achieved (Brewer & Peters, HSCO, Week Two, Lecture Four). Hawkins
& Clinton (2015), refer to this alliance as “Interprofessional Collaboration” citing the benefits of
experts sharing their efforts among disciplines (p. 352). Hawkins & Clinton (2015) also describe
the need for staying current with the new scientific discoveries as they relate to physical healing.
In addition, it is necessary to stay abreast of improvements in philosophical changes to create a
holistic model of healing that also includes the spiritual element for a complete healing plan for a
client. With the use of the internet, professionals from all fields of study can use technology to
deepen the interdisciplinary relationships while sharing valuable information.
Hawkins & Clinton (2015) believe that a holistic approach to healing begins with a
combination of the psychological, the theological, and the spiritual sciences to be successful
when assessing or treating (p. 20). They believe that discoveries in science help to enrich the
interplay between the physical body and philosophical therapeutic strategies that can help
develop more successful models for complete healing. The Hawkins & Clinton (2015) approach
lOMoARcPSD|27792785
HAWKINS & CLINTON 23
has strong similarities with the psychological theories, in addition to many similar truths found in
scripture (p. 35). They believe that psychological theory and research gives insight into how
thoughts, emotions and behaviors. This knowledge of the interactions of the physiological,
cognitive, and neurological levels of a person can elaborate on behaviors and motivations to
better apply the Biblical truths more for physical, psychological, and spiritual healing (Hawkins
& Clinton, 2015, p. 36).
Application
After carefully listening to my client discuss his past, his challenges as a husband and
provider, and his desire to heal from the need for alcohol, I discuss four available treatment
options. I receive an informed consent from my client who has recognized a need for counseling
and is open to reigniting his faith. The first treatment option would be to come along side my
client to gently lead him though the Larry Crabb (1977) Seven Stage Process Model to help my
client better understand why he may be relapsing with alcohol (Hawkins & Clinton, 2015, p.
4849). The first step is to identify his problem feelings, the second step is to identify problem
behaviors, and the third step is to identify problem thinking (Hawkins & Clinton, 2015, p, 48).
The next three steps become the job of the counselor, teach biblical truths, then use those to
reshape biblical thinking, and then to ask my client to problem solve biblically (Hawkins &
Clinton, 2015, p, 48). Finally, the last step is to identify Spirit-controlled emotions (Hawkins &
Clinton, 2015, p, 48).
The second treatment option would be Christian counseling as described by Gary Collins
(1993) that stresses the work of the counselor (Hawkins & Clinton, 2015, p. 50). The process is
for a Spirit-filled counselor to help the client find healing and spiritual maturity (Hawkins &
lOMoARcPSD|27792785
HAWKINS & CLINTON 24
Clinton, 2015, p. 50). The counselor in this model needs to be a mature believer that is
deeplycommitted and willing to apply his God-given talents, gifts, training, education, and
spiritual promptings to the healing process (Hawkins & Clinton, 2015, p, 50). The goal is for the
client to experience a complete healing, and then to move into an emotional stability, and then
grow in spiritually (Hawkins & Clinton, 2015, p. 50).
The third treatment option is the Paracentric Model, that yields to work of the Holy
Spirit, to come alongside or Paraklete, to confront the addiction of alcohol (Hawkins & Clinton,
2015, p, 50). This model focuses on Christ as the healer and leader through the Holy Spirit’s
guidance. The model would be beneficial for a wide range of behaviors that may accompany the
alcoholism, such as encouragement, redirecting wrongful thoughts, and warning of sinful
behaviors (Hawkins & Clinton, 2015, p, 51). Ending with the goal of instruction for spiritual
maturity and a fully committed relationship with Jesus Christ (Hawkins & Clinton, 2015, p, 51).
The fourth option is from Everette Worthington’s (1999) model in which the counselor focuses
on the psychological wellbeing and spiritual warfare, recognizing the alcohol addiction as a
spiritual battle (Hawkins & Clinton, 2015, p, 51). This model will require a great deal of mutual
trust and openness to succeed (Hawkins & Clinton, 2015, p, 51). Battling in in the spiritual
realm could help the client both spiritually and psychologically according to
Worthington’s (1999) model (Hawkins & Clinton, 2015, p. 52).
The fifth important concept to use with my client is the five Cs of ethical practice that
should be used in every counseling situation (Hawkins & Clinton, 2015, p, 64). These elements
are competence, consent, consultation, confidentiality, and contract (Hawkins & Clinton, 2015,
p, 64-66). The practice of competence is being aware of strengths and weaknesses in my field of
lOMoARcPSD|27792785
HAWKINS & CLINTON 25
study and having the ethical responsibility to refer a client when the needs are outside my scope
of my training. Competence is also about creating a relaxing environment that is free of stress
and confusion. When a client has been given the options available, he is able to give a consent to
the approval of treatment options. A consultation is being able to recognize when a client needs
to be referred to another for the appropriate help. One of the highest forms of ethical behavior,
with a couple of exceptions, is the ability to keep confidential the details of another’s life in the
counseling session. Lastly, the contract is a formal agreement between client and counselor that
clearly defines and discloses the details of the healing strategies, that include any relevant details
and beliefs that are held by the therapist. This transparency can encourage a trusting and open
relationship without any misconceptions that may later sabotage the healing process.
Possessing the Soul, in Chapter 1, is the phrase that builds on the words that Jesus spoke to his
disciples, recorded in Luke 21:19, regarding patience and standing firm in the faith (Hawkins &
Clinton, 2015, p. 11). Jesus gave the message to expect hardship and not an escape into an easy
life. However, Jesus promised that God would be there during people’s crisis and suffering
(Hawkins & Clinton, 2015, p.11). Dependence on God deepens the relationship and this is what
is needed to possess our souls and develop spiritual growth (Hawkins & Clinton, 2015, p. 72).
This statement explains that counselors and clients need to seek refuge in God for a soul
transformation that includes intentionally taking ownership of reshaping our thoughts and
choices (Hawkins & Clinton, 2015, p. 12). Our thoughts effect our decisions, our practices, and
our relationships (Hawkins & Clinton, 2015, p. 12). The counselor’s responsibility is to keep
learning his craft, then use these new truths, under the guidance of the Holy Spirit, to encourage
positive soul-changing freedom in their clients (Hawkins & Clinton, 2015, p. 12). The goal being
lOMoARcPSD|27792785
HAWKINS & CLINTON 26
to reclaim the soul and to imitate Christ, for it is only God that can fully satisfy a soul (Hawkins
& Clinton, 2015, p. 13). The good news is that many clients prefer a Christian counselor that will
integrate spirituality into their counseling strategies (Hawkins & Clinton, 2015, p. 17). Research
has shown that clients with a strong faith become stronger and healthier (Hawkins & Clinton,
2015, p. 17).
What is Christian Counseling? in Chapter 2, a second concept is defining Christian
counseling. The goal for Christian counseling is for clients to become fully devoted followers of
Christ, by experiencing God’s pardon, purpose, and power (Hawkins & Clinton, 2015, p. 31).
This is accomplished as the counselor takes the leadership role by discipling the client through
the process of spiritual healing, onto spiritual maturity, and then soul possession by a relationship
with Jesus Christ (Hawkins & Clinton, 2015, p. 31). Dr. Ron Hawkins points out that clients are
seldom completely healed once they have been saved but will need to sort through many levels
of deep hurts with the triune God loving, healing, and forgiving (Hawkins & Clinton, 2015, p.
32).
What is Christian Counseling? in Chapter 2, is the third important idea of the triune God,
which is the three members of the Godhead being God the Father, Jesus Christ, and the Holy
Spirit (Hawkins & Clinton, 2015, p. 39). The triune God ministers to a client’s mind, body, and
soul, in the Christian counseling process (Hawkins & Clinton, 2015, p. 39). Each member of the
triune, by invitation, offers freedom and healing from different perspectives for those who seek a
relationship with, as we were created for God and in His image. God the Father promises love in,
through, and beyond the valley (Hawkins & Clinton, 2015, p. 40). The Holy Spirit offers the
breath of God himself to overcome the struggles in life, while Jesus Christ freely gives
lOMoARcPSD|27792785
HAWKINS & CLINTON 27
forgiveness, grace, and peace (Hawkins & Clinton, 2015, p. 40). The counseling process is best
between the client, the counselor, and the triune God, by invitation, that offers healing to the
soul. The counselor can then teach the client how to invite God in to their healing and how to feel
the presence of a living God (Hawkins & Clinton, 2015, p. 41-42).
Anthropology and Identity, in Chapter 3, uniquely defines the soul in a series of
concentric circles. There are a wide variety of counselors and healing treatments available. Some
counselors believe problems to be physical, others believe they are relational, and then some
believe problems are spiritual (Hawkins & Clinton, 2015, p. 69). Because of this, treatments can
focus on prescribing medications, treating in the psyche, or focused on the spirit realm (Hawkins
& Clinton, 2015, p. 69). The approach that Hawkins and Clinton (2015) feel is needed is a
holistic approach that should give attention to all three aspects of a person’s being, the physical,
the psychological, and the spiritual, beginning with the soul. Hawkins & Clinton (2015) believe
that the soul is made up of all three dimensions, the physical, the psychological, and the spiritual
and can be visualized in a bull’s eye pattern (p. 79). At the center of our being, made in God’s
image, is the human spirit, and if invited, the Holy Spirit also resides (Hawkins & Clinton, 2015,
p. 79). Moving outward from the center is decisions, feelings, thinking, sinning parts of the soul
(Hawkins & Clinton, 2015, p. 79). Then beyond that is the body self, the self in temporal system,
the self in the supernatural system, where we need to take possession of the soul in the outer
rings (Hawkins & Clinton, 2015, p. 79). Each of these modalities is addressed in the counseling
sessions for a holistic approach to healing and taking possession and shaping of one’s soul.
Attachment and Relationships, in Chapter 4 contains the fourth and fifth main ideas in the text,
relationships and attachment theory. God exists in relationships (Hawkins & Clinton, 2015,
lOMoARcPSD|27792785
HAWKINS & CLINTON 28
p. 113). This was true at the beginning, in Genesis, when God made Eve for Adam as a
companion. Focusing on relationships, vertical with God, and horizontal with His people, makes
it highly important for a client’s healing, to repair and rebuild broken relationships. These
positive relationships can help clients heal on emotional, spiritual, and physical levels (Hawkins
& Clinton, 2015, p. 113).
In 1994, A. Shore, explains that attachments are important because they regulate
emotions and the brain’s ability to participate in relationships (Hawkins & Clinton, 2015, p. 116).
He also explains that positive and negative emotions are regulated by the brain’s ability to
experience relationships (Hawkins & Clinton, 2015, p. 116). When attachment was secured at
birth to a parent or care giver, the brain wires itself for safety, however, if that attachment was
nonexistent, the reverse is true (Hawkins & Clinton, 2015, p. 117). When this happens, emotional
destress, depression, and anxiety can result. The hope is for God’s healing and restoration in
these cases to lead the clients to find the security and safety that is lacking, then emotional
regulating and healing can begin (Hawkins & Clinton, 2015, p. 123).
Addiction and Idolatry, found in Chapter 5, examines the sixth and seventh main ideas in
the text, addiction and idolatry. Addiction is loosely defined as an ongoing sin that has dulled the
senses through tolerance that corrupts and deceives (Hawkins & Clinton, 2015, p. 141). While
many would argue that addiction can be genetics or predisposition, Christian counseling insists
that addicts are responsible for their choices (Hawkins & Clinton, 2015, p. 141). Idolatry, like
addiction, is anything that takes the place of God in one’s life and replaces it with and a person, a
thing, or even a destructive habit (Hawkins & Clinton, 2015, p. 142). While idols seem harmless
at first, they can become a driving force to a sinful addiction. Idols quickly replace the need for
lOMoARcPSD|27792785
HAWKINS & CLINTON 29
God with an obsession that is never fully met. Both addictions and idolatry can be healed, but the
process may take years of intentional behavior changes. “Breaking free requires a new, powerful
way of perceiving life and a rigorous commitment to spiritual, psychological, and physical
warfare.” (Hawkins & Clinton, 2015, p. 146).
Atmosphere and Alignment, in Chapter 7, brings the eighth and last main point in the text.
The atmosphere in a counseling session describes more than just the physical space, but the
environment that suggests spiritual, emotional, and physical healing can take place in a space
that is filled with the loving and forgiving presence of God (Hawkins & Clinton, 2015, p. 203).
This can be established by adapting to a particular model preference that the client exhibits in a
healing alliance with the counselor (Hawkins & Clinton, 2015, p. 203). Once alignment of trust
is established, the counselor then becomes the vessel used by God to transform hurts into healing
and the impossible becomes the possible (Hawkins & Clinton, 2015, p. 204).
Analysis
In the Five Models for Interdisciplinary Integration, the model that best describes the
integrative approach that is used by Hawkins & Clinton would be the “Christ the transformer of
culture” model (Brewer & Peters, HSCO, Week Two, Lecture Four). In this model, it is believed
that God’s truth is found in the Bible and in science in a respectful union between worldviews
and professional approaches and perspectives (Brewer & Peters, HSCO, Week Two, Lecture
Four). This model also explains that an alliance between science studies and religious truths is
the best way to serve the clients (Brewer & Peters, HSCO, Week Two, Lecture Four). If
professionals skilled each in their own disciplines can have an open interaction with each other,
then integration can be achieved (Brewer & Peters, HSCO, Week Two, Lecture Four). Hawkins
lOMoARcPSD|27792785
HAWKINS & CLINTON 30
& Clinton (2015), refer to this alliance as “Interprofessional Collaboration” citing the benefits of
experts sharing their efforts among disciplines (p. 352). Hawkins & Clinton (2015) also describe
the need for staying current with the new scientific discoveries as they relate to physical healing.
In addition, it is necessary to stay abreast of improvements in philosophical changes to create a
holistic model of healing that also includes the spiritual element for a complete healing plan for a
client. With the use of the internet, professionals from all fields of study can use technology to
deepen the interdisciplinary relationships while sharing valuable information.
Hawkins & Clinton (2015) believe that a holistic approach to healing begins with a
combination of the psychological, the theological, and the spiritual sciences to be successful
when assessing or treating (p. 20). They believe that discoveries in science help to enrich the
interplay between the physical body and philosophical therapeutic strategies that can help
develop more successful models for complete healing. The Hawkins & Clinton (2015) approach
has strong similarities with the psychological theories, in addition to many similar truths found in
scripture (p. 35). They believe that psychological theory and research gives insight into how
thoughts, emotions and behaviors. This knowledge of the interactions of the physiological,
cognitive, and neurological levels of a person can elaborate on behaviors and motivations to
better apply the Biblical truths more for physical, psychological, and spiritual healing (Hawkins
& Clinton, 2015, p. 36).
Application
After carefully listening to my client discuss his past, his challenges as a husband and
provider, and his desire to heal from the need for alcohol, I discuss four available treatment
options. I receive an informed consent from my client who has recognized a need for counseling
lOMoARcPSD|27792785
HAWKINS & CLINTON 31
and is open to reigniting his faith. The first treatment option would be to come along side my
client to gently lead him though the Larry Crabb (1977) Seven Stage Process Model to help my
client better understand why he may be relapsing with alcohol (Hawkins & Clinton, 2015, p.
4849). The first step is to identify his problem feelings, the second step is to identify problem
behaviors, and the third step is to identify problem thinking (Hawkins & Clinton, 2015, p, 48).
The next three steps become the job of the counselor, teach biblical truths, then use those to
reshape biblical thinking, and then to ask my client to problem solve biblically (Hawkins &
Clinton, 2015, p, 48). Finally, the last step is to identify Spirit-controlled emotions (Hawkins &
Clinton, 2015, p, 48).
The second treatment option would be Christian counseling as described by Gary Collins
(1993) that stresses the work of the counselor (Hawkins & Clinton, 2015, p. 50). The process is
for a Spirit-filled counselor to help the client find healing and spiritual maturity (Hawkins &
Clinton, 2015, p. 50). The counselor in this model needs to be a mature believer that is
deeplycommitted and willing to apply his God-given talents, gifts, training, education, and
spiritual promptings to the healing process (Hawkins & Clinton, 2015, p, 50). The goal is for the
client to experience a complete healing, and then to move into an emotional stability, and then
grow in spiritually (Hawkins & Clinton, 2015, p. 50).
The third treatment option is the Paracentric Model, that yields to work of the Holy
Spirit, to come alongside or Paraklete, to confront the addiction of alcohol (Hawkins & Clinton,
2015, p, 50). This model focuses on Christ as the healer and leader through the Holy Spirit’s
guidance. The model would be beneficial for a wide range of behaviors that may accompany the
alcoholism, such as encouragement, redirecting wrongful thoughts, and warning of sinful
lOMoARcPSD|27792785
HAWKINS & CLINTON 32
behaviors (Hawkins & Clinton, 2015, p, 51). Ending with the goal of instruction for spiritual
maturity and a fully committed relationship with Jesus Christ (Hawkins & Clinton, 2015, p, 51).
The fourth option is from Everette Worthington’s (1999) model in which the counselor focuses
on the psychological wellbeing and spiritual warfare, recognizing the alcohol addiction as a
spiritual battle (Hawkins & Clinton, 2015, p, 51). This model will require a great deal of mutual
trust and openness to succeed (Hawkins & Clinton, 2015, p, 51). Battling in in the spiritual
realm could help the client both spiritually and psychologically according to
Worthington’s (1999) model (Hawkins & Clinton, 2015, p. 52).
The fifth important concept to use with my client is the five Cs of ethical practice that
should be used in every counseling situation (Hawkins & Clinton, 2015, p, 64). These elements
are competence, consent, consultation, confidentiality, and contract (Hawkins & Clinton, 2015,
p, 64-66). The practice of competence is being aware of strengths and weaknesses in my field of
study and having the ethical responsibility to refer a client when the needs are outside my scope
of my training. Competence is also about creating a relaxing environment that is free of stress
and confusion. When a client has been given the options available, he is able to give a consent to
the approval of treatment options. A consultation is being able to recognize when a client needs
to be referred to another for the appropriate help. One of the highest forms of ethical behavior,
with a couple of exceptions, is the ability to keep confidential the details of another’s life in the
counseling session. Lastly, the contract is a formal agreement between client and counselor that
clearly defines and discloses the details of the healing strategies, that include any relevant details
and beliefs that are held by the therapist. This transparency can encourage a trusting and open
relationship without any misconceptions that may later sabotage the healing process.
lOMoARcPSD|27792785
HAWKINS & CLINTON 33
Possessing the Soul, in Chapter 1, is the phrase that builds on the words that Jesus spoke to his
disciples, recorded in Luke 21:19, regarding patience and standing firm in the faith (Hawkins &
Clinton, 2015, p. 11). Jesus gave the message to expect hardship and not an escape into an easy
life. However, Jesus promised that God would be there during people’s crisis and suffering
(Hawkins & Clinton, 2015, p.11). Dependence on God deepens the relationship and this is what
is needed to possess our souls and develop spiritual growth (Hawkins & Clinton, 2015, p. 72).
This statement explains that counselors and clients need to seek refuge in God for a soul
transformation that includes intentionally taking ownership of reshaping our thoughts and
choices (Hawkins & Clinton, 2015, p. 12). Our thoughts effect our decisions, our practices, and
our relationships (Hawkins & Clinton, 2015, p. 12). The counselor’s responsibility is to keep
learning his craft, then use these new truths, under the guidance of the Holy Spirit, to encourage
positive soul-changing freedom in their clients (Hawkins & Clinton, 2015, p. 12). The goal being
to reclaim the soul and to imitate Christ, for it is only God that can fully satisfy a soul (Hawkins
& Clinton, 2015, p. 13). The good news is that many clients prefer a Christian counselor that will
integrate spirituality into their counseling strategies (Hawkins & Clinton, 2015, p. 17). Research
has shown that clients with a strong faith become stronger and healthier (Hawkins & Clinton,
2015, p. 17).
What is Christian Counseling? in Chapter 2, a second concept is defining Christian
counseling. The goal for Christian counseling is for clients to become fully devoted followers of
Christ, by experiencing God’s pardon, purpose, and power (Hawkins & Clinton, 2015, p. 31).
This is accomplished as the counselor takes the leadership role by discipling the client through
the process of spiritual healing, onto spiritual maturity, and then soul possession by a relationship
lOMoARcPSD|27792785
HAWKINS & CLINTON 34
with Jesus Christ (Hawkins & Clinton, 2015, p. 31). Dr. Ron Hawkins points out that clients are
seldom completely healed once they have been saved but will need to sort through many levels
of deep hurts with the triune God loving, healing, and forgiving (Hawkins & Clinton, 2015, p.
32).
What is Christian Counseling? in Chapter 2, is the third important idea of the triune God,
which is the three members of the Godhead being God the Father, Jesus Christ, and the Holy
Spirit (Hawkins & Clinton, 2015, p. 39). The triune God ministers to a client’s mind, body, and
soul, in the Christian counseling process (Hawkins & Clinton, 2015, p. 39). Each member of the
triune, by invitation, offers freedom and healing from different perspectives for those who seek a
relationship with, as we were created for God and in His image. God the Father promises love in,
through, and beyond the valley (Hawkins & Clinton, 2015, p. 40). The Holy Spirit offers the
breath of God himself to overcome the struggles in life, while Jesus Christ freely gives
forgiveness, grace, and peace (Hawkins & Clinton, 2015, p. 40). The counseling process is best
between the client, the counselor, and the triune God, by invitation, that offers healing to the
soul. The counselor can then teach the client how to invite God in to their healing and how to feel
the presence of a living God (Hawkins & Clinton, 2015, p. 41-42).
Anthropology and Identity, in Chapter 3, uniquely defines the soul in a series of
concentric circles. There are a wide variety of counselors and healing treatments available. Some
counselors believe problems to be physical, others believe they are relational, and then some
believe problems are spiritual (Hawkins & Clinton, 2015, p. 69). Because of this, treatments can
focus on prescribing medications, treating in the psyche, or focused on the spirit realm (Hawkins
& Clinton, 2015, p. 69). The approach that Hawkins and Clinton (2015) feel is needed is a
lOMoARcPSD|27792785
HAWKINS & CLINTON 35
holistic approach that should give attention to all three aspects of a person’s being, the physical,
the psychological, and the spiritual, beginning with the soul. Hawkins & Clinton (2015) believe
that the soul is made up of all three dimensions, the physical, the psychological, and the spiritual
and can be visualized in a bull’s eye pattern (p. 79). At the center of our being, made in God’s
image, is the human spirit, and if invited, the Holy Spirit also resides (Hawkins & Clinton, 2015,
p. 79). Moving outward from the center is decisions, feelings, thinking, sinning parts of the soul
(Hawkins & Clinton, 2015, p. 79). Then beyond that is the body self, the self in temporal system,
the self in the supernatural system, where we need to take possession of the soul in the outer
rings (Hawkins & Clinton, 2015, p. 79). Each of these modalities is addressed in the counseling
sessions for a holistic approach to healing and taking possession and shaping of one’s soul.
Attachment and Relationships, in Chapter 4 contains the fourth and fifth main ideas in the text,
relationships and attachment theory. God exists in relationships (Hawkins & Clinton, 2015,
p. 113). This was true at the beginning, in Genesis, when God made Eve for Adam as a
companion. Focusing on relationships, vertical with God, and horizontal with His people, makes
it highly important for a client’s healing, to repair and rebuild broken relationships. These
positive relationships can help clients heal on emotional, spiritual, and physical levels (Hawkins
& Clinton, 2015, p. 113).
In 1994, A. Shore, explains that attachments are important because they regulate
emotions and the brain’s ability to participate in relationships (Hawkins & Clinton, 2015, p. 116).
He also explains that positive and negative emotions are regulated by the brain’s ability to
experience relationships (Hawkins & Clinton, 2015, p. 116). When attachment was secured at
birth to a parent or care giver, the brain wires itself for safety, however, if that attachment was
lOMoARcPSD|27792785
HAWKINS & CLINTON 36
nonexistent, the reverse is true (Hawkins & Clinton, 2015, p. 117). When this happens, emotional
destress, depression, and anxiety can result. The hope is for God’s healing and restoration in
these cases to lead the clients to find the security and safety that is lacking, then emotional
regulating and healing can begin (Hawkins & Clinton, 2015, p. 123).
Addiction and Idolatry, found in Chapter 5, examines the sixth and seventh main ideas in
the text, addiction and idolatry. Addiction is loosely defined as an ongoing sin that has dulled the
senses through tolerance that corrupts and deceives (Hawkins & Clinton, 2015, p. 141). While
many would argue that addiction can be genetics or predisposition, Christian counseling insists
that addicts are responsible for their choices (Hawkins & Clinton, 2015, p. 141). Idolatry, like
addiction, is anything that takes the place of God in one’s life and replaces it with and a person, a
thing, or even a destructive habit (Hawkins & Clinton, 2015, p. 142). While idols seem harmless
at first, they can become a driving force to a sinful addiction. Idols quickly replace the need for
God with an obsession that is never fully met. Both addictions and idolatry can be healed, but the
process may take years of intentional behavior changes. “Breaking free requires a new, powerful
way of perceiving life and a rigorous commitment to spiritual, psychological, and physical
warfare.” (Hawkins & Clinton, 2015, p. 146).
Atmosphere and Alignment, in Chapter 7, brings the eighth and last main point in the text.
The atmosphere in a counseling session describes more than just the physical space, but the
environment that suggests spiritual, emotional, and physical healing can take place in a space
that is filled with the loving and forgiving presence of God (Hawkins & Clinton, 2015, p. 203).
This can be established by adapting to a particular model preference that the client exhibits in a
healing alliance with the counselor (Hawkins & Clinton, 2015, p. 203). Once alignment of trust
lOMoARcPSD|27792785
HAWKINS & CLINTON 37
is established, the counselor then becomes the vessel used by God to transform hurts into healing
and the impossible becomes the possible (Hawkins & Clinton, 2015, p. 204).
Analysis
In the Five Models for Interdisciplinary Integration, the model that best describes the
integrative approach that is used by Hawkins & Clinton would be the “Christ the transformer of
culture” model (Brewer & Peters, HSCO, Week Two, Lecture Four). In this model, it is believed
that God’s truth is found in the Bible and in science in a respectful union between worldviews
and professional approaches and perspectives (Brewer & Peters, HSCO, Week Two, Lecture
Four). This model also explains that an alliance between science studies and religious truths is
the best way to serve the clients (Brewer & Peters, HSCO, Week Two, Lecture Four). If
professionals skilled each in their own disciplines can have an open interaction with each other,
then integration can be achieved (Brewer & Peters, HSCO, Week Two, Lecture Four). Hawkins
& Clinton (2015), refer to this alliance as “Interprofessional Collaboration” citing the benefits of
experts sharing their efforts among disciplines (p. 352). Hawkins & Clinton (2015) also describe
the need for staying current with the new scientific discoveries as they relate to physical healing.
In addition, it is necessary to stay abreast of improvements in philosophical changes to create a
holistic model of healing that also includes the spiritual element for a complete healing plan for a
client. With the use of the internet, professionals from all fields of study can use technology to
deepen the interdisciplinary relationships while sharing valuable information.
Hawkins & Clinton (2015) believe that a holistic approach to healing begins with a
combination of the psychological, the theological, and the spiritual sciences to be successful
when assessing or treating (p. 20). They believe that discoveries in science help to enrich the
lOMoARcPSD|27792785
HAWKINS & CLINTON 38
interplay between the physical body and philosophical therapeutic strategies that can help
develop more successful models for complete healing. The Hawkins & Clinton (2015) approach
has strong similarities with the psychological theories, in addition to many similar truths found in
scripture (p. 35). They believe that psychological theory and research gives insight into how
thoughts, emotions and behaviors. This knowledge of the interactions of the physiological,
cognitive, and neurological levels of a person can elaborate on behaviors and motivations to
better apply the Biblical truths more for physical, psychological, and spiritual healing (Hawkins
& Clinton, 2015, p. 36).
Application
After carefully listening to my client discuss his past, his challenges as a husband and
provider, and his desire to heal from the need for alcohol, I discuss four available treatment
options. I receive an informed consent from my client who has recognized a need for counseling
and is open to reigniting his faith. The first treatment option would be to come along side my
client to gently lead him though the Larry Crabb (1977) Seven Stage Process Model to help my
client better understand why he may be relapsing with alcohol (Hawkins & Clinton, 2015, p.
4849). The first step is to identify his problem feelings, the second step is to identify problem
behaviors, and the third step is to identify problem thinking (Hawkins & Clinton, 2015, p, 48).
The next three steps become the job of the counselor, teach biblical truths, then use those to
reshape biblical thinking, and then to ask my client to problem solve biblically (Hawkins &
Clinton, 2015, p, 48). Finally, the last step is to identify Spirit-controlled emotions (Hawkins &
Clinton, 2015, p, 48).
lOMoARcPSD|27792785
HAWKINS & CLINTON 39
The second treatment option would be Christian counseling as described by Gary Collins
(1993) that stresses the work of the counselor (Hawkins & Clinton, 2015, p. 50). The process is
for a Spirit-filled counselor to help the client find healing and spiritual maturity (Hawkins &
Clinton, 2015, p. 50). The counselor in this model needs to be a mature believer that is
deeplycommitted and willing to apply his God-given talents, gifts, training, education, and
spiritual promptings to the healing process (Hawkins & Clinton, 2015, p, 50). The goal is for the
client to experience a complete healing, and then to move into an emotional stability, and then
grow in spiritually (Hawkins & Clinton, 2015, p. 50).
The third treatment option is the Paracentric Model, that yields to work of the Holy
Spirit, to come alongside or Paraklete, to confront the addiction of alcohol (Hawkins & Clinton,
2015, p, 50). This model focuses on Christ as the healer and leader through the Holy Spirit’s
guidance. The model would be beneficial for a wide range of behaviors that may accompany the
alcoholism, such as encouragement, redirecting wrongful thoughts, and warning of sinful
behaviors (Hawkins & Clinton, 2015, p, 51). Ending with the goal of instruction for spiritual
maturity and a fully committed relationship with Jesus Christ (Hawkins & Clinton, 2015, p, 51).
The fourth option is from Everette Worthington’s (1999) model in which the counselor focuses
on the psychological wellbeing and spiritual warfare, recognizing the alcohol addiction as a
spiritual battle (Hawkins & Clinton, 2015, p, 51). This model will require a great deal of mutual
trust and openness to succeed (Hawkins & Clinton, 2015, p, 51). Battling in in the spiritual
realm could help the client both spiritually and psychologically according to
Worthington’s (1999) model (Hawkins & Clinton, 2015, p. 52).
lOMoARcPSD|27792785
HAWKINS & CLINTON 40
The fifth important concept to use with my client is the five Cs of ethical practice that
should be used in every counseling situation (Hawkins & Clinton, 2015, p, 64). These elements
are competence, consent, consultation, confidentiality, and contract (Hawkins & Clinton, 2015,
p, 64-66). The practice of competence is being aware of strengths and weaknesses in my field of
study and having the ethical responsibility to refer a client when the needs are outside my scope
of my training. Competence is also about creating a relaxing environment that is free of stress
and confusion. When a client has been given the options available, he is able to give a consent to
the approval of treatment options. A consultation is being able to recognize when a client needs
to be referred to another for the appropriate help. One of the highest forms of ethical behavior,
with a couple of exceptions, is the ability to keep confidential the details of another’s life in the
counseling session. Lastly, the contract is a formal agreement between client and counselor that
clearly defines and discloses the details of the healing strategies, that include any relevant details
and beliefs that are held by the therapist. This transparency can encourage a trusting and open
relationship without any misconceptions that may later sabotage the healing process.
Possessing the Soul, in Chapter 1, is the phrase that builds on the words that Jesus spoke to his
disciples, recorded in Luke 21:19, regarding patience and standing firm in the faith (Hawkins &
Clinton, 2015, p. 11). Jesus gave the message to expect hardship and not an escape into an easy
life. However, Jesus promised that God would be there during people’s crisis and suffering
(Hawkins & Clinton, 2015, p.11). Dependence on God deepens the relationship and this is what
is needed to possess our souls and develop spiritual growth (Hawkins & Clinton, 2015, p. 72).
This statement explains that counselors and clients need to seek refuge in God for a soul
transformation that includes intentionally taking ownership of reshaping our thoughts and
lOMoARcPSD|27792785
HAWKINS & CLINTON 41
choices (Hawkins & Clinton, 2015, p. 12). Our thoughts effect our decisions, our practices, and
our relationships (Hawkins & Clinton, 2015, p. 12). The counselor’s responsibility is to keep
learning his craft, then use these new truths, under the guidance of the Holy Spirit, to encourage
positive soul-changing freedom in their clients (Hawkins & Clinton, 2015, p. 12). The goal being
to reclaim the soul and to imitate Christ, for it is only God that can fully satisfy a soul (Hawkins
& Clinton, 2015, p. 13). The good news is that many clients prefer a Christian counselor that will
integrate spirituality into their counseling strategies (Hawkins & Clinton, 2015, p. 17). Research
has shown that clients with a strong faith become stronger and healthier (Hawkins & Clinton,
2015, p. 17).
What is Christian Counseling? in Chapter 2, a second concept is defining Christian
counseling. The goal for Christian counseling is for clients to become fully devoted followers of
Christ, by experiencing God’s pardon, purpose, and power (Hawkins & Clinton, 2015, p. 31).
This is accomplished as the counselor takes the leadership role by discipling the client through
the process of spiritual healing, onto spiritual maturity, and then soul possession by a relationship
with Jesus Christ (Hawkins & Clinton, 2015, p. 31). Dr. Ron Hawkins points out that clients are
seldom completely healed once they have been saved but will need to sort through many levels
of deep hurts with the triune God loving, healing, and forgiving (Hawkins & Clinton, 2015, p.
32).
What is Christian Counseling? in Chapter 2, is the third important idea of the triune God,
which is the three members of the Godhead being God the Father, Jesus Christ, and the Holy
Spirit (Hawkins & Clinton, 2015, p. 39). The triune God ministers to a client’s mind, body, and
soul, in the Christian counseling process (Hawkins & Clinton, 2015, p. 39). Each member of the
lOMoARcPSD|27792785
HAWKINS & CLINTON 42
triune, by invitation, offers freedom and healing from different perspectives for those who seek a
relationship with, as we were created for God and in His image. God the Father promises love in,
through, and beyond the valley (Hawkins & Clinton, 2015, p. 40). The Holy Spirit offers the
breath of God himself to overcome the struggles in life, while Jesus Christ freely gives
forgiveness, grace, and peace (Hawkins & Clinton, 2015, p. 40). The counseling process is best
between the client, the counselor, and the triune God, by invitation, that offers healing to the
soul. The counselor can then teach the client how to invite God in to their healing and how to feel
the presence of a living God (Hawkins & Clinton, 2015, p. 41-42).
Anthropology and Identity, in Chapter 3, uniquely defines the soul in a series of
concentric circles. There are a wide variety of counselors and healing treatments available. Some
counselors believe problems to be physical, others believe they are relational, and then some
believe problems are spiritual (Hawkins & Clinton, 2015, p. 69). Because of this, treatments can
focus on prescribing medications, treating in the psyche, or focused on the spirit realm (Hawkins
& Clinton, 2015, p. 69). The approach that Hawkins and Clinton (2015) feel is needed is a
holistic approach that should give attention to all three aspects of a person’s being, the physical,
the psychological, and the spiritual, beginning with the soul. Hawkins & Clinton (2015) believe
that the soul is made up of all three dimensions, the physical, the psychological, and the spiritual
and can be visualized in a bull’s eye pattern (p. 79). At the center of our being, made in God’s
image, is the human spirit, and if invited, the Holy Spirit also resides (Hawkins & Clinton, 2015,
p. 79). Moving outward from the center is decisions, feelings, thinking, sinning parts of the soul
(Hawkins & Clinton, 2015, p. 79). Then beyond that is the body self, the self in temporal system,
the self in the supernatural system, where we need to take possession of the soul in the outer
lOMoARcPSD|27792785
HAWKINS & CLINTON 43
rings (Hawkins & Clinton, 2015, p. 79). Each of these modalities is addressed in the counseling
sessions for a holistic approach to healing and taking possession and shaping of one’s soul.
Attachment and Relationships, in Chapter 4 contains the fourth and fifth main ideas in the text,
relationships and attachment theory. God exists in relationships (Hawkins & Clinton, 2015,
p. 113). This was true at the beginning, in Genesis, when God made Eve for Adam as a
companion. Focusing on relationships, vertical with God, and horizontal with His people, makes
it highly important for a client’s healing, to repair and rebuild broken relationships. These
positive relationships can help clients heal on emotional, spiritual, and physical levels (Hawkins
& Clinton, 2015, p. 113).
In 1994, A. Shore, explains that attachments are important because they regulate
emotions and the brain’s ability to participate in relationships (Hawkins & Clinton, 2015, p. 116).
He also explains that positive and negative emotions are regulated by the brain’s ability to
experience relationships (Hawkins & Clinton, 2015, p. 116). When attachment was secured at
birth to a parent or care giver, the brain wires itself for safety, however, if that attachment was
nonexistent, the reverse is true (Hawkins & Clinton, 2015, p. 117). When this happens, emotional
destress, depression, and anxiety can result. The hope is for God’s healing and restoration in
these cases to lead the clients to find the security and safety that is lacking, then emotional
regulating and healing can begin (Hawkins & Clinton, 2015, p. 123).
Addiction and Idolatry, found in Chapter 5, examines the sixth and seventh main ideas in
the text, addiction and idolatry. Addiction is loosely defined as an ongoing sin that has dulled the
senses through tolerance that corrupts and deceives (Hawkins & Clinton, 2015, p. 141). While
many would argue that addiction can be genetics or predisposition, Christian counseling insists
lOMoARcPSD|27792785
HAWKINS & CLINTON 44
that addicts are responsible for their choices (Hawkins & Clinton, 2015, p. 141). Idolatry, like
addiction, is anything that takes the place of God in one’s life and replaces it with and a person, a
thing, or even a destructive habit (Hawkins & Clinton, 2015, p. 142). While idols seem harmless
at first, they can become a driving force to a sinful addiction. Idols quickly replace the need for
God with an obsession that is never fully met. Both addictions and idolatry can be healed, but the
process may take years of intentional behavior changes. “Breaking free requires a new, powerful
way of perceiving life and a rigorous commitment to spiritual, psychological, and physical
warfare.” (Hawkins & Clinton, 2015, p. 146).
Atmosphere and Alignment, in Chapter 7, brings the eighth and last main point in the text.
The atmosphere in a counseling session describes more than just the physical space, but the
environment that suggests spiritual, emotional, and physical healing can take place in a space
that is filled with the loving and forgiving presence of God (Hawkins & Clinton, 2015, p. 203).
This can be established by adapting to a particular model preference that the client exhibits in a
healing alliance with the counselor (Hawkins & Clinton, 2015, p. 203). Once alignment of trust
is established, the counselor then becomes the vessel used by God to transform hurts into healing
and the impossible becomes the possible (Hawkins & Clinton, 2015, p. 204).
Analysis
In the Five Models for Interdisciplinary Integration, the model that best describes the
integrative approach that is used by Hawkins & Clinton would be the “Christ the transformer of
culture” model (Brewer & Peters, HSCO, Week Two, Lecture Four). In this model, it is believed
that God’s truth is found in the Bible and in science in a respectful union between worldviews
and professional approaches and perspectives (Brewer & Peters, HSCO, Week Two, Lecture
lOMoARcPSD|27792785
HAWKINS & CLINTON 45
Four). This model also explains that an alliance between science studies and religious truths is
the best way to serve the clients (Brewer & Peters, HSCO, Week Two, Lecture Four). If
professionals skilled each in their own disciplines can have an open interaction with each other,
then integration can be achieved (Brewer & Peters, HSCO, Week Two, Lecture Four). Hawkins
& Clinton (2015), refer to this alliance as “Interprofessional Collaboration” citing the benefits of
experts sharing their efforts among disciplines (p. 352). Hawkins & Clinton (2015) also describe
the need for staying current with the new scientific discoveries as they relate to physical healing.
In addition, it is necessary to stay abreast of improvements in philosophical changes to create a
holistic model of healing that also includes the spiritual element for a complete healing plan for a
client. With the use of the internet, professionals from all fields of study can use technology to
deepen the interdisciplinary relationships while sharing valuable information.
Hawkins & Clinton (2015) believe that a holistic approach to healing begins with a
combination of the psychological, the theological, and the spiritual sciences to be successful
when assessing or treating (p. 20). They believe that discoveries in science help to enrich the
interplay between the physical body and philosophical therapeutic strategies that can help
develop more successful models for complete healing. The Hawkins & Clinton (2015) approach
has strong similarities with the psychological theories, in addition to many similar truths found in
scripture (p. 35). They believe that psychological theory and research gives insight into how
thoughts, emotions and behaviors. This knowledge of the interactions of the physiological,
cognitive, and neurological levels of a person can elaborate on behaviors and motivations to
better apply the Biblical truths more for physical, psychological, and spiritual healing (Hawkins
& Clinton, 2015, p. 36).
lOMoARcPSD|27792785
HAWKINS & CLINTON 46
Application
After carefully listening to my client discuss his past, his challenges as a husband and
provider, and his desire to heal from the need for alcohol, I discuss four available treatment
options. I receive an informed consent from my client who has recognized a need for counseling
and is open to reigniting his faith. The first treatment option would be to come along side my
client to gently lead him though the Larry Crabb (1977) Seven Stage Process Model to help my
client better understand why he may be relapsing with alcohol (Hawkins & Clinton, 2015, p.
4849). The first step is to identify his problem feelings, the second step is to identify problem
behaviors, and the third step is to identify problem thinking (Hawkins & Clinton, 2015, p, 48).
The next three steps become the job of the counselor, teach biblical truths, then use those to
reshape biblical thinking, and then to ask my client to problem solve biblically (Hawkins &
Clinton, 2015, p, 48). Finally, the last step is to identify Spirit-controlled emotions (Hawkins &
Clinton, 2015, p, 48).
The second treatment option would be Christian counseling as described by Gary Collins
(1993) that stresses the work of the counselor (Hawkins & Clinton, 2015, p. 50). The process is
for a Spirit-filled counselor to help the client find healing and spiritual maturity (Hawkins &
Clinton, 2015, p. 50). The counselor in this model needs to be a mature believer that is
deeplycommitted and willing to apply his God-given talents, gifts, training, education, and
spiritual promptings to the healing process (Hawkins & Clinton, 2015, p, 50). The goal is for the
client to experience a complete healing, and then to move into an emotional stability, and then
grow in spiritually (Hawkins & Clinton, 2015, p. 50).
The third treatment option is the Paracentric Model, that yields to work of the Holy
lOMoARcPSD|27792785
HAWKINS & CLINTON 47
Spirit, to come alongside or Paraklete, to confront the addiction of alcohol (Hawkins & Clinton,
2015, p, 50). This model focuses on Christ as the healer and leader through the Holy Spirit’s
guidance. The model would be beneficial for a wide range of behaviors that may accompany the
alcoholism, such as encouragement, redirecting wrongful thoughts, and warning of sinful
behaviors (Hawkins & Clinton, 2015, p, 51). Ending with the goal of instruction for spiritual
maturity and a fully committed relationship with Jesus Christ (Hawkins & Clinton, 2015, p, 51).
The fourth option is from Everette Worthington’s (1999) model in which the counselor focuses
on the psychological wellbeing and spiritual warfare, recognizing the alcohol addiction as a
spiritual battle (Hawkins & Clinton, 2015, p, 51). This model will require a great deal of mutual
trust and openness to succeed (Hawkins & Clinton, 2015, p, 51). Battling in in the spiritual
realm could help the client both spiritually and psychologically according to
Worthington’s (1999) model (Hawkins & Clinton, 2015, p. 52).
The fifth important concept to use with my client is the five Cs of ethical practice that
should be used in every counseling situation (Hawkins & Clinton, 2015, p, 64). These elements
are competence, consent, consultation, confidentiality, and contract (Hawkins & Clinton, 2015,
p, 64-66). The practice of competence is being aware of strengths and weaknesses in my field of
study and having the ethical responsibility to refer a client when the needs are outside my scope
of my training. Competence is also about creating a relaxing environment that is free of stress
and confusion. When a client has been given the options available, he is able to give a consent to
the approval of treatment options. A consultation is being able to recognize when a client needs
to be referred to another for the appropriate help. One of the highest forms of ethical behavior,
with a couple of exceptions, is the ability to keep confidential the details of another’s life in the
lOMoARcPSD|27792785
HAWKINS & CLINTON 48
counseling session. Lastly, the contract is a formal agreement between client and counselor that
clearly defines and discloses the details of the healing strategies, that include any relevant details
and beliefs that are held by the therapist. This transparency can encourage a trusting and open
relationship without any misconceptions that may later sabotage the healing process.
Possessing the Soul, in Chapter 1, is the phrase that builds on the words that Jesus spoke to his
disciples, recorded in Luke 21:19, regarding patience and standing firm in the faith (Hawkins &
Clinton, 2015, p. 11). Jesus gave the message to expect hardship and not an escape into an easy
life. However, Jesus promised that God would be there during people’s crisis and suffering
(Hawkins & Clinton, 2015, p.11). Dependence on God deepens the relationship and this is what
is needed to possess our souls and develop spiritual growth (Hawkins & Clinton, 2015, p. 72).
This statement explains that counselors and clients need to seek refuge in God for a soul
transformation that includes intentionally taking ownership of reshaping our thoughts and
choices (Hawkins & Clinton, 2015, p. 12). Our thoughts effect our decisions, our practices, and
our relationships (Hawkins & Clinton, 2015, p. 12). The counselor’s responsibility is to keep
learning his craft, then use these new truths, under the guidance of the Holy Spirit, to encourage
positive soul-changing freedom in their clients (Hawkins & Clinton, 2015, p. 12). The goal being
to reclaim the soul and to imitate Christ, for it is only God that can fully satisfy a soul (Hawkins
& Clinton, 2015, p. 13). The good news is that many clients prefer a Christian counselor that will
integrate spirituality into their counseling strategies (Hawkins & Clinton, 2015, p. 17). Research
has shown that clients with a strong faith become stronger and healthier (Hawkins & Clinton,
2015, p. 17).
lOMoARcPSD|27792785
HAWKINS & CLINTON 49
What is Christian Counseling? in Chapter 2, a second concept is defining Christian
counseling. The goal for Christian counseling is for clients to become fully devoted followers of
Christ, by experiencing God’s pardon, purpose, and power (Hawkins & Clinton, 2015, p. 31).
This is accomplished as the counselor takes the leadership role by discipling the client through
the process of spiritual healing, onto spiritual maturity, and then soul possession by a relationship
with Jesus Christ (Hawkins & Clinton, 2015, p. 31). Dr. Ron Hawkins points out that clients are
seldom completely healed once they have been saved but will need to sort through many levels
of deep hurts with the triune God loving, healing, and forgiving (Hawkins & Clinton, 2015, p.
32).
What is Christian Counseling? in Chapter 2, is the third important idea of the triune God,
which is the three members of the Godhead being God the Father, Jesus Christ, and the Holy
Spirit (Hawkins & Clinton, 2015, p. 39). The triune God ministers to a client’s mind, body, and
soul, in the Christian counseling process (Hawkins & Clinton, 2015, p. 39). Each member of the
triune, by invitation, offers freedom and healing from different perspectives for those who seek a
relationship with, as we were created for God and in His image. God the Father promises love in,
through, and beyond the valley (Hawkins & Clinton, 2015, p. 40). The Holy Spirit offers the
breath of God himself to overcome the struggles in life, while Jesus Christ freely gives
forgiveness, grace, and peace (Hawkins & Clinton, 2015, p. 40). The counseling process is best
between the client, the counselor, and the triune God, by invitation, that offers healing to the
soul. The counselor can then teach the client how to invite God in to their healing and how to feel
the presence of a living God (Hawkins & Clinton, 2015, p. 41-42).
lOMoARcPSD|27792785
HAWKINS & CLINTON 50
Anthropology and Identity, in Chapter 3, uniquely defines the soul in a series of
concentric circles. There are a wide variety of counselors and healing treatments available. Some
counselors believe problems to be physical, others believe they are relational, and then some
believe problems are spiritual (Hawkins & Clinton, 2015, p. 69). Because of this, treatments can
focus on prescribing medications, treating in the psyche, or focused on the spirit realm (Hawkins
& Clinton, 2015, p. 69). The approach that Hawkins and Clinton (2015) feel is needed is a
holistic approach that should give attention to all three aspects of a person’s being, the physical,
the psychological, and the spiritual, beginning with the soul. Hawkins & Clinton (2015) believe
that the soul is made up of all three dimensions, the physical, the psychological, and the spiritual
and can be visualized in a bull’s eye pattern (p. 79). At the center of our being, made in God’s
image, is the human spirit, and if invited, the Holy Spirit also resides (Hawkins & Clinton, 2015,
p. 79). Moving outward from the center is decisions, feelings, thinking, sinning parts of the soul
(Hawkins & Clinton, 2015, p. 79). Then beyond that is the body self, the self in temporal system,
the self in the supernatural system, where we need to take possession of the soul in the outer
rings (Hawkins & Clinton, 2015, p. 79). Each of these modalities is addressed in the counseling
sessions for a holistic approach to healing and taking possession and shaping of one’s soul.
Attachment and Relationships, in Chapter 4 contains the fourth and fifth main ideas in the text,
relationships and attachment theory. God exists in relationships (Hawkins & Clinton, 2015,
p. 113). This was true at the beginning, in Genesis, when God made Eve for Adam as a
companion. Focusing on relationships, vertical with God, and horizontal with His people, makes
it highly important for a client’s healing, to repair and rebuild broken relationships. These
positive relationships can help clients heal on emotional, spiritual, and physical levels (Hawkins
lOMoARcPSD|27792785
HAWKINS & CLINTON 51
& Clinton, 2015, p. 113).
In 1994, A. Shore, explains that attachments are important because they regulate
emotions and the brain’s ability to participate in relationships (Hawkins & Clinton, 2015, p. 116).
He also explains that positive and negative emotions are regulated by the brain’s ability to
experience relationships (Hawkins & Clinton, 2015, p. 116). When attachment was secured at
birth to a parent or care giver, the brain wires itself for safety, however, if that attachment was
nonexistent, the reverse is true (Hawkins & Clinton, 2015, p. 117). When this happens, emotional
destress, depression, and anxiety can result. The hope is for God’s healing and restoration in
these cases to lead the clients to find the security and safety that is lacking, then emotional
regulating and healing can begin (Hawkins & Clinton, 2015, p. 123).
Addiction and Idolatry, found in Chapter 5, examines the sixth and seventh main ideas in
the text, addiction and idolatry. Addiction is loosely defined as an ongoing sin that has dulled the
senses through tolerance that corrupts and deceives (Hawkins & Clinton, 2015, p. 141). While
many would argue that addiction can be genetics or predisposition, Christian counseling insists
that addicts are responsible for their choices (Hawkins & Clinton, 2015, p. 141). Idolatry, like
addiction, is anything that takes the place of God in one’s life and replaces it with and a person, a
thing, or even a destructive habit (Hawkins & Clinton, 2015, p. 142). While idols seem harmless
at first, they can become a driving force to a sinful addiction. Idols quickly replace the need for
God with an obsession that is never fully met. Both addictions and idolatry can be healed, but the
process may take years of intentional behavior changes. “Breaking free requires a new, powerful
way of perceiving life and a rigorous commitment to spiritual, psychological, and physical
warfare.” (Hawkins & Clinton, 2015, p. 146).
lOMoARcPSD|27792785
HAWKINS & CLINTON 52
Atmosphere and Alignment, in Chapter 7, brings the eighth and last main point in the text.
The atmosphere in a counseling session describes more than just the physical space, but the
environment that suggests spiritual, emotional, and physical healing can take place in a space
that is filled with the loving and forgiving presence of God (Hawkins & Clinton, 2015, p. 203).
This can be established by adapting to a particular model preference that the client exhibits in a
healing alliance with the counselor (Hawkins & Clinton, 2015, p. 203). Once alignment of trust
is established, the counselor then becomes the vessel used by God to transform hurts into healing
and the impossible becomes the possible (Hawkins & Clinton, 2015, p. 204).
Analysis
In the Five Models for Interdisciplinary Integration, the model that best describes the
integrative approach that is used by Hawkins & Clinton would be the “Christ the transformer of
culture” model (Brewer & Peters, HSCO, Week Two, Lecture Four). In this model, it is believed
that God’s truth is found in the Bible and in science in a respectful union between worldviews
and professional approaches and perspectives (Brewer & Peters, HSCO, Week Two, Lecture
Four). This model also explains that an alliance between science studies and religious truths is
the best way to serve the clients (Brewer & Peters, HSCO, Week Two, Lecture Four). If
professionals skilled each in their own disciplines can have an open interaction with each other,
then integration can be achieved (Brewer & Peters, HSCO, Week Two, Lecture Four). Hawkins
& Clinton (2015), refer to this alliance as “Interprofessional Collaboration” citing the benefits of
experts sharing their efforts among disciplines (p. 352). Hawkins & Clinton (2015) also describe
the need for staying current with the new scientific discoveries as they relate to physical healing.
In addition, it is necessary to stay abreast of improvements in philosophical changes to create a
lOMoARcPSD|27792785
HAWKINS & CLINTON 53
holistic model of healing that also includes the spiritual element for a complete healing plan for a
client. With the use of the internet, professionals from all fields of study can use technology to
deepen the interdisciplinary relationships while sharing valuable information.
Hawkins & Clinton (2015) believe that a holistic approach to healing begins with a
combination of the psychological, the theological, and the spiritual sciences to be successful
when assessing or treating (p. 20). They believe that discoveries in science help to enrich the
interplay between the physical body and philosophical therapeutic strategies that can help
develop more successful models for complete healing. The Hawkins & Clinton (2015) approach
has strong similarities with the psychological theories, in addition to many similar truths found in
scripture (p. 35). They believe that psychological theory and research gives insight into how
thoughts, emotions and behaviors. This knowledge of the interactions of the physiological,
cognitive, and neurological levels of a person can elaborate on behaviors and motivations to
better apply the Biblical truths more for physical, psychological, and spiritual healing (Hawkins
& Clinton, 2015, p. 36).
Application
After carefully listening to my client discuss his past, his challenges as a husband and
provider, and his desire to heal from the need for alcohol, I discuss four available treatment
options. I receive an informed consent from my client who has recognized a need for counseling
and is open to reigniting his faith. The first treatment option would be to come along side my
client to gently lead him though the Larry Crabb (1977) Seven Stage Process Model to help my
client better understand why he may be relapsing with alcohol (Hawkins & Clinton, 2015, p.
4849). The first step is to identify his problem feelings, the second step is to identify problem
lOMoARcPSD|27792785
HAWKINS & CLINTON 54
behaviors, and the third step is to identify problem thinking (Hawkins & Clinton, 2015, p, 48).
The next three steps become the job of the counselor, teach biblical truths, then use those to
reshape biblical thinking, and then to ask my client to problem solve biblically (Hawkins &
Clinton, 2015, p, 48). Finally, the last step is to identify Spirit-controlled emotions (Hawkins &
Clinton, 2015, p, 48).
The second treatment option would be Christian counseling as described by Gary Collins
(1993) that stresses the work of the counselor (Hawkins & Clinton, 2015, p. 50). The process is
for a Spirit-filled counselor to help the client find healing and spiritual maturity (Hawkins &
Clinton, 2015, p. 50). The counselor in this model needs to be a mature believer that is
deeplycommitted and willing to apply his God-given talents, gifts, training, education, and
spiritual promptings to the healing process (Hawkins & Clinton, 2015, p, 50). The goal is for the
client to experience a complete healing, and then to move into an emotional stability, and then
grow in spiritually (Hawkins & Clinton, 2015, p. 50).
The third treatment option is the Paracentric Model, that yields to work of the Holy
Spirit, to come alongside or Paraklete, to confront the addiction of alcohol (Hawkins & Clinton,
2015, p, 50). This model focuses on Christ as the healer and leader through the Holy Spirit’s
guidance. The model would be beneficial for a wide range of behaviors that may accompany the
alcoholism, such as encouragement, redirecting wrongful thoughts, and warning of sinful
behaviors (Hawkins & Clinton, 2015, p, 51). Ending with the goal of instruction for spiritual
maturity and a fully committed relationship with Jesus Christ (Hawkins & Clinton, 2015, p, 51).
The fourth option is from Everette Worthington’s (1999) model in which the counselor focuses
on the psychological wellbeing and spiritual warfare, recognizing the alcohol addiction as a
lOMoARcPSD|27792785
HAWKINS & CLINTON 55
spiritual battle (Hawkins & Clinton, 2015, p, 51). This model will require a great deal of mutual
trust and openness to succeed (Hawkins & Clinton, 2015, p, 51). Battling in in the spiritual
realm could help the client both spiritually and psychologically according to
Worthington’s (1999) model (Hawkins & Clinton, 2015, p. 52).
The fifth important concept to use with my client is the five Cs of ethical practice that
should be used in every counseling situation (Hawkins & Clinton, 2015, p, 64). These elements
are competence, consent, consultation, confidentiality, and contract (Hawkins & Clinton, 2015,
p, 64-66). The practice of competence is being aware of strengths and weaknesses in my field of
study and having the ethical responsibility to refer a client when the needs are outside my scope
of my training. Competence is also about creating a relaxing environment that is free of stress
and confusion. When a client has been given the options available, he is able to give a consent to
the approval of treatment options. A consultation is being able to recognize when a client needs
to be referred to another for the appropriate help. One of the highest forms of ethical behavior,
with a couple of exceptions, is the ability to keep confidential the details of another’s life in the
counseling session. Lastly, the contract is a formal agreement between client and counselor that
clearly defines and discloses the details of the healing strategies, that include any relevant details
and beliefs that are held by the therapist. This transparency can encourage a trusting and open
relationship without any misconceptions that may later sabotage the healing process.
Possessing the Soul, in Chapter 1, is the phrase that builds on the words that Jesus spoke to his
disciples, recorded in Luke 21:19, regarding patience and standing firm in the faith (Hawkins &
Clinton, 2015, p. 11). Jesus gave the message to expect hardship and not an escape into an easy
life. However, Jesus promised that God would be there during people’s crisis and suffering
lOMoARcPSD|27792785
HAWKINS & CLINTON 56
(Hawkins & Clinton, 2015, p.11). Dependence on God deepens the relationship and this is what
is needed to possess our souls and develop spiritual growth (Hawkins & Clinton, 2015, p. 72).
This statement explains that counselors and clients need to seek refuge in God for a soul
transformation that includes intentionally taking ownership of reshaping our thoughts and
choices (Hawkins & Clinton, 2015, p. 12). Our thoughts effect our decisions, our practices, and
our relationships (Hawkins & Clinton, 2015, p. 12). The counselor’s responsibility is to keep
learning his craft, then use these new truths, under the guidance of the Holy Spirit, to encourage
positive soul-changing freedom in their clients (Hawkins & Clinton, 2015, p. 12). The goal being
to reclaim the soul and to imitate Christ, for it is only God that can fully satisfy a soul (Hawkins
& Clinton, 2015, p. 13). The good news is that many clients prefer a Christian counselor that will
integrate spirituality into their counseling strategies (Hawkins & Clinton, 2015, p. 17). Research
has shown that clients with a strong faith become stronger and healthier (Hawkins & Clinton,
2015, p. 17).
What is Christian Counseling? in Chapter 2, a second concept is defining Christian
counseling. The goal for Christian counseling is for clients to become fully devoted followers of
Christ, by experiencing God’s pardon, purpose, and power (Hawkins & Clinton, 2015, p. 31).
This is accomplished as the counselor takes the leadership role by discipling the client through
the process of spiritual healing, onto spiritual maturity, and then soul possession by a relationship
with Jesus Christ (Hawkins & Clinton, 2015, p. 31). Dr. Ron Hawkins points out that clients are
seldom completely healed once they have been saved but will need to sort through many levels
of deep hurts with the triune God loving, healing, and forgiving (Hawkins & Clinton, 2015, p.
32).
lOMoARcPSD|27792785
HAWKINS & CLINTON 57
What is Christian Counseling? in Chapter 2, is the third important idea of the triune God,
which is the three members of the Godhead being God the Father, Jesus Christ, and the Holy
Spirit (Hawkins & Clinton, 2015, p. 39). The triune God ministers to a client’s mind, body, and
soul, in the Christian counseling process (Hawkins & Clinton, 2015, p. 39). Each member of the
triune, by invitation, offers freedom and healing from different perspectives for those who seek a
relationship with, as we were created for God and in His image. God the Father promises love in,
through, and beyond the valley (Hawkins & Clinton, 2015, p. 40). The Holy Spirit offers the
breath of God himself to overcome the struggles in life, while Jesus Christ freely gives
forgiveness, grace, and peace (Hawkins & Clinton, 2015, p. 40). The counseling process is best
between the client, the counselor, and the triune God, by invitation, that offers healing to the
soul. The counselor can then teach the client how to invite God in to their healing and how to feel
the presence of a living God (Hawkins & Clinton, 2015, p. 41-42).
Anthropology and Identity, in Chapter 3, uniquely defines the soul in a series of
concentric circles. There are a wide variety of counselors and healing treatments available. Some
counselors believe problems to be physical, others believe they are relational, and then some
believe problems are spiritual (Hawkins & Clinton, 2015, p. 69). Because of this, treatments can
focus on prescribing medications, treating in the psyche, or focused on the spirit realm (Hawkins
& Clinton, 2015, p. 69). The approach that Hawkins and Clinton (2015) feel is needed is a
holistic approach that should give attention to all three aspects of a person’s being, the physical,
the psychological, and the spiritual, beginning with the soul. Hawkins & Clinton (2015) believe
that the soul is made up of all three dimensions, the physical, the psychological, and the spiritual
lOMoARcPSD|27792785
HAWKINS & CLINTON 58
and can be visualized in a bull’s eye pattern (p. 79). At the center of our being, made in God’s
image, is the human spirit, and if invited, the Holy Spirit also resides (Hawkins & Clinton, 2015,
p. 79). Moving outward from the center is decisions, feelings, thinking, sinning parts of the soul
(Hawkins & Clinton, 2015, p. 79). Then beyond that is the body self, the self in temporal system,
the self in the supernatural system, where we need to take possession of the soul in the outer
rings (Hawkins & Clinton, 2015, p. 79). Each of these modalities is addressed in the counseling
sessions for a holistic approach to healing and taking possession and shaping of one’s soul.
Attachment and Relationships, in Chapter 4 contains the fourth and fifth main ideas in the text,
relationships and attachment theory. God exists in relationships (Hawkins & Clinton, 2015,
p. 113). This was true at the beginning, in Genesis, when God made Eve for Adam as a
companion. Focusing on relationships, vertical with God, and horizontal with His people, makes
it highly important for a client’s healing, to repair and rebuild broken relationships. These
positive relationships can help clients heal on emotional, spiritual, and physical levels (Hawkins
& Clinton, 2015, p. 113).
In 1994, A. Shore, explains that attachments are important because they regulate
emotions and the brain’s ability to participate in relationships (Hawkins & Clinton, 2015, p. 116).
He also explains that positive and negative emotions are regulated by the brain’s ability to
experience relationships (Hawkins & Clinton, 2015, p. 116). When attachment was secured at
birth to a parent or care giver, the brain wires itself for safety, however, if that attachment was
nonexistent, the reverse is true (Hawkins & Clinton, 2015, p. 117). When this happens, emotional
destress, depression, and anxiety can result. The hope is for God’s healing and restoration in
lOMoARcPSD|27792785
HAWKINS & CLINTON 59
these cases to lead the clients to find the security and safety that is lacking, then emotional
regulating and healing can begin (Hawkins & Clinton, 2015, p. 123).
Addiction and Idolatry, found in Chapter 5, examines the sixth and seventh main ideas in
the text, addiction and idolatry. Addiction is loosely defined as an ongoing sin that has dulled the
senses through tolerance that corrupts and deceives (Hawkins & Clinton, 2015, p. 141). While
many would argue that addiction can be genetics or predisposition, Christian counseling insists
that addicts are responsible for their choices (Hawkins & Clinton, 2015, p. 141). Idolatry, like
addiction, is anything that takes the place of God in one’s life and replaces it with and a person, a
thing, or even a destructive habit (Hawkins & Clinton, 2015, p. 142). While idols seem harmless
at first, they can become a driving force to a sinful addiction. Idols quickly replace the need for
God with an obsession that is never fully met. Both addictions and idolatry can be healed, but the
process may take years of intentional behavior changes. “Breaking free requires a new, powerful
way of perceiving life and a rigorous commitment to spiritual, psychological, and physical
warfare.” (Hawkins & Clinton, 2015, p. 146).
Atmosphere and Alignment, in Chapter 7, brings the eighth and last main point in the text.
The atmosphere in a counseling session describes more than just the physical space, but the
environment that suggests spiritual, emotional, and physical healing can take place in a space
that is filled with the loving and forgiving presence of God (Hawkins & Clinton, 2015, p. 203).
This can be established by adapting to a particular model preference that the client exhibits in a
healing alliance with the counselor (Hawkins & Clinton, 2015, p. 203). Once alignment of trust
is established, the counselor then becomes the vessel used by God to transform hurts into healing
and the impossible becomes the possible (Hawkins & Clinton, 2015, p. 204).
lOMoARcPSD|27792785
HAWKINS & CLINTON 60
Analysis
In the Five Models for Interdisciplinary Integration, the model that best describes the
integrative approach that is used by Hawkins & Clinton would be the “Christ the transformer of
culture” model (Brewer & Peters, HSCO, Week Two, Lecture Four). In this model, it is believed
that God’s truth is found in the Bible and in science in a respectful union between worldviews
and professional approaches and perspectives (Brewer & Peters, HSCO, Week Two, Lecture
Four). This model also explains that an alliance between science studies and religious truths is
the best way to serve the clients (Brewer & Peters, HSCO, Week Two, Lecture Four). If
professionals skilled each in their own disciplines can have an open interaction with each other,
then integration can be achieved (Brewer & Peters, HSCO, Week Two, Lecture Four). Hawkins
& Clinton (2015), refer to this alliance as “Interprofessional Collaboration” citing the benefits of
experts sharing their efforts among disciplines (p. 352). Hawkins & Clinton (2015) also describe
the need for staying current with the new scientific discoveries as they relate to physical healing.
In addition, it is necessary to stay abreast of improvements in philosophical changes to create a
holistic model of healing that also includes the spiritual element for a complete healing plan for a
client. With the use of the internet, professionals from all fields of study can use technology to
deepen the interdisciplinary relationships while sharing valuable information.
Hawkins & Clinton (2015) believe that a holistic approach to healing begins with a
combination of the psychological, the theological, and the spiritual sciences to be successful
when assessing or treating (p. 20). They believe that discoveries in science help to enrich the
interplay between the physical body and philosophical therapeutic strategies that can help
develop more successful models for complete healing. The Hawkins & Clinton (2015) approach
lOMoARcPSD|27792785
HAWKINS & CLINTON 61
has strong similarities with the psychological theories, in addition to many similar truths found in
scripture (p. 35). They believe that psychological theory and research gives insight into how
thoughts, emotions and behaviors. This knowledge of the interactions of the physiological,
cognitive, and neurological levels of a person can elaborate on behaviors and motivations to
better apply the Biblical truths more for physical, psychological, and spiritual healing (Hawkins
& Clinton, 2015, p. 36).
Application
After carefully listening to my client discuss his past, his challenges as a husband and
provider, and his desire to heal from the need for alcohol, I discuss four available treatment
options. I receive an informed consent from my client who has recognized a need for counseling
and is open to reigniting his faith. The first treatment option would be to come along side my
client to gently lead him though the Larry Crabb (1977) Seven Stage Process Model to help my
client better understand why he may be relapsing with alcohol (Hawkins & Clinton, 2015, p.
4849). The first step is to identify his problem feelings, the second step is to identify problem
behaviors, and the third step is to identify problem thinking (Hawkins & Clinton, 2015, p, 48).
The next three steps become the job of the counselor, teach biblical truths, then use those to
reshape biblical thinking, and then to ask my client to problem solve biblically (Hawkins &
Clinton, 2015, p, 48). Finally, the last step is to identify Spirit-controlled emotions (Hawkins &
Clinton, 2015, p, 48).
The second treatment option would be Christian counseling as described by Gary Collins
(1993) that stresses the work of the counselor (Hawkins & Clinton, 2015, p. 50). The process is
for a Spirit-filled counselor to help the client find healing and spiritual maturity (Hawkins &
lOMoARcPSD|27792785
HAWKINS & CLINTON 62
Clinton, 2015, p. 50). The counselor in this model needs to be a mature believer that is
deeplycommitted and willing to apply his God-given talents, gifts, training, education, and
spiritual promptings to the healing process (Hawkins & Clinton, 2015, p, 50). The goal is for the
client to experience a complete healing, and then to move into an emotional stability, and then
grow in spiritually (Hawkins & Clinton, 2015, p. 50).
The third treatment option is the Paracentric Model, that yields to work of the Holy
Spirit, to come alongside or Paraklete, to confront the addiction of alcohol (Hawkins & Clinton,
2015, p, 50). This model focuses on Christ as the healer and leader through the Holy Spirit’s
guidance. The model would be beneficial for a wide range of behaviors that may accompany the
alcoholism, such as encouragement, redirecting wrongful thoughts, and warning of sinful
behaviors (Hawkins & Clinton, 2015, p, 51). Ending with the goal of instruction for spiritual
maturity and a fully committed relationship with Jesus Christ (Hawkins & Clinton, 2015, p, 51).
The fourth option is from Everette Worthington’s (1999) model in which the counselor focuses
on the psychological wellbeing and spiritual warfare, recognizing the alcohol addiction as a
spiritual battle (Hawkins & Clinton, 2015, p, 51). This model will require a great deal of mutual
trust and openness to succeed (Hawkins & Clinton, 2015, p, 51). Battling in in the spiritual
realm could help the client both spiritually and psychologically according to
Worthington’s (1999) model (Hawkins & Clinton, 2015, p. 52).
The fifth important concept to use with my client is the five Cs of ethical practice that
should be used in every counseling situation (Hawkins & Clinton, 2015, p, 64). These elements
are competence, consent, consultation, confidentiality, and contract (Hawkins & Clinton, 2015,
p, 64-66). The practice of competence is being aware of strengths and weaknesses in my field of
lOMoARcPSD|27792785
HAWKINS & CLINTON 63
study and having the ethical responsibility to refer a client when the needs are outside my scope
of my training. Competence is also about creating a relaxing environment that is free of stress
and confusion. When a client has been given the options available, he is able to give a consent to
the approval of treatment options. A consultation is being able to recognize when a client needs
to be referred to another for the appropriate help. One of the highest forms of ethical behavior,
with a couple of exceptions, is the ability to keep confidential the details of another’s life in the
counseling session. Lastly, the contract is a formal agreement between client and counselor that
clearly defines and discloses the details of the healing strategies, that include any relevant details
and beliefs that are held by the therapist. This transparency can encourage a trusting and open
relationship without any misconceptions that may later sabotage the healing process.
Possessing the Soul, in Chapter 1, is the phrase that builds on the words that Jesus spoke to his
disciples, recorded in Luke 21:19, regarding patience and standing firm in the faith (Hawkins &
Clinton, 2015, p. 11). Jesus gave the message to expect hardship and not an escape into an easy
life. However, Jesus promised that God would be there during people’s crisis and suffering
(Hawkins & Clinton, 2015, p.11). Dependence on God deepens the relationship and this is what
is needed to possess our souls and develop spiritual growth (Hawkins & Clinton, 2015, p. 72).
This statement explains that counselors and clients need to seek refuge in God for a soul
transformation that includes intentionally taking ownership of reshaping our thoughts and
choices (Hawkins & Clinton, 2015, p. 12). Our thoughts effect our decisions, our practices, and
our relationships (Hawkins & Clinton, 2015, p. 12). The counselor’s responsibility is to keep
learning his craft, then use these new truths, under the guidance of the Holy Spirit, to encourage
positive soul-changing freedom in their clients (Hawkins & Clinton, 2015, p. 12). The goal being
lOMoARcPSD|27792785
HAWKINS & CLINTON 64
to reclaim the soul and to imitate Christ, for it is only God that can fully satisfy a soul (Hawkins
& Clinton, 2015, p. 13). The good news is that many clients prefer a Christian counselor that will
integrate spirituality into their counseling strategies (Hawkins & Clinton, 2015, p. 17). Research
has shown that clients with a strong faith become stronger and healthier (Hawkins & Clinton,
2015, p. 17).
What is Christian Counseling? in Chapter 2, a second concept is defining Christian
counseling. The goal for Christian counseling is for clients to become fully devoted followers of
Christ, by experiencing God’s pardon, purpose, and power (Hawkins & Clinton, 2015, p. 31).
This is accomplished as the counselor takes the leadership role by discipling the client through
the process of spiritual healing, onto spiritual maturity, and then soul possession by a relationship
with Jesus Christ (Hawkins & Clinton, 2015, p. 31). Dr. Ron Hawkins points out that clients are
seldom completely healed once they have been saved but will need to sort through many levels
of deep hurts with the triune God loving, healing, and forgiving (Hawkins & Clinton, 2015, p.
32).
What is Christian Counseling? in Chapter 2, is the third important idea of the triune God,
which is the three members of the Godhead being God the Father, Jesus Christ, and the Holy
Spirit (Hawkins & Clinton, 2015, p. 39). The triune God ministers to a client’s mind, body, and
soul, in the Christian counseling process (Hawkins & Clinton, 2015, p. 39). Each member of the
triune, by invitation, offers freedom and healing from different perspectives for those who seek a
relationship with, as we were created for God and in His image. God the Father promises love in,
through, and beyond the valley (Hawkins & Clinton, 2015, p. 40). The Holy Spirit offers the
breath of God himself to overcome the struggles in life, while Jesus Christ freely gives
lOMoARcPSD|27792785
HAWKINS & CLINTON 65
forgiveness, grace, and peace (Hawkins & Clinton, 2015, p. 40). The counseling process is best
between the client, the counselor, and the triune God, by invitation, that offers healing to the
soul. The counselor can then teach the client how to invite God in to their healing and how to feel
the presence of a living God (Hawkins & Clinton, 2015, p. 41-42).
Anthropology and Identity, in Chapter 3, uniquely defines the soul in a series of
concentric circles. There are a wide variety of counselors and healing treatments available. Some
counselors believe problems to be physical, others believe they are relational, and then some
believe problems are spiritual (Hawkins & Clinton, 2015, p. 69). Because of this, treatments can
focus on prescribing medications, treating in the psyche, or focused on the spirit realm (Hawkins
& Clinton, 2015, p. 69). The approach that Hawkins and Clinton (2015) feel is needed is a
holistic approach that should give attention to all three aspects of a person’s being, the physical,
the psychological, and the spiritual, beginning with the soul. Hawkins & Clinton (2015) believe
that the soul is made up of all three dimensions, the physical, the psychological, and the spiritual
and can be visualized in a bull’s eye pattern (p. 79). At the center of our being, made in God’s
image, is the human spirit, and if invited, the Holy Spirit also resides (Hawkins & Clinton, 2015,
p. 79). Moving outward from the center is decisions, feelings, thinking, sinning parts of the soul
(Hawkins & Clinton, 2015, p. 79). Then beyond that is the body self, the self in temporal system,
the self in the supernatural system, where we need to take possession of the soul in the outer
rings (Hawkins & Clinton, 2015, p. 79). Each of these modalities is addressed in the counseling
sessions for a holistic approach to healing and taking possession and shaping of one’s soul.
Attachment and Relationships, in Chapter 4 contains the fourth and fifth main ideas in the text,
relationships and attachment theory. God exists in relationships (Hawkins & Clinton, 2015,
lOMoARcPSD|27792785
HAWKINS & CLINTON 66
p. 113). This was true at the beginning, in Genesis, when God made Eve for Adam as a
companion. Focusing on relationships, vertical with God, and horizontal with His people, makes
it highly important for a client’s healing, to repair and rebuild broken relationships. These
positive relationships can help clients heal on emotional, spiritual, and physical levels (Hawkins
& Clinton, 2015, p. 113).
In 1994, A. Shore, explains that attachments are important because they regulate
emotions and the brain’s ability to participate in relationships (Hawkins & Clinton, 2015, p. 116).
He also explains that positive and negative emotions are regulated by the brain’s ability to
experience relationships (Hawkins & Clinton, 2015, p. 116). When attachment was secured at
birth to a parent or care giver, the brain wires itself for safety, however, if that attachment was
nonexistent, the reverse is true (Hawkins & Clinton, 2015, p. 117). When this happens, emotional
destress, depression, and anxiety can result. The hope is for God’s healing and restoration in
these cases to lead the clients to find the security and safety that is lacking, then emotional
regulating and healing can begin (Hawkins & Clinton, 2015, p. 123).
Addiction and Idolatry, found in Chapter 5, examines the sixth and seventh main ideas in
the text, addiction and idolatry. Addiction is loosely defined as an ongoing sin that has dulled the
senses through tolerance that corrupts and deceives (Hawkins & Clinton, 2015, p. 141). While
many would argue that addiction can be genetics or predisposition, Christian counseling insists
that addicts are responsible for their choices (Hawkins & Clinton, 2015, p. 141). Idolatry, like
addiction, is anything that takes the place of God in one’s life and replaces it with and a person, a
thing, or even a destructive habit (Hawkins & Clinton, 2015, p. 142). While idols seem harmless
at first, they can become a driving force to a sinful addiction. Idols quickly replace the need for
lOMoARcPSD|27792785
HAWKINS & CLINTON 67
God with an obsession that is never fully met. Both addictions and idolatry can be healed, but the
process may take years of intentional behavior changes. “Breaking free requires a new, powerful
way of perceiving life and a rigorous commitment to spiritual, psychological, and physical
warfare.” (Hawkins & Clinton, 2015, p. 146).
Atmosphere and Alignment, in Chapter 7, brings the eighth and last main point in the text.
The atmosphere in a counseling session describes more than just the physical space, but the
environment that suggests spiritual, emotional, and physical healing can take place in a space
that is filled with the loving and forgiving presence of God (Hawkins & Clinton, 2015, p. 203).
This can be established by adapting to a particular model preference that the client exhibits in a
healing alliance with the counselor (Hawkins & Clinton, 2015, p. 203). Once alignment of trust
is established, the counselor then becomes the vessel used by God to transform hurts into healing
and the impossible becomes the possible (Hawkins & Clinton, 2015, p. 204).
Analysis
In the Five Models for Interdisciplinary Integration, the model that best describes the
integrative approach that is used by Hawkins & Clinton would be the “Christ the transformer of
culture” model (Brewer & Peters, HSCO, Week Two, Lecture Four). In this model, it is believed
that God’s truth is found in the Bible and in science in a respectful union between worldviews
and professional approaches and perspectives (Brewer & Peters, HSCO, Week Two, Lecture
Four). This model also explains that an alliance between science studies and religious truths is
the best way to serve the clients (Brewer & Peters, HSCO, Week Two, Lecture Four). If
professionals skilled each in their own disciplines can have an open interaction with each other,
then integration can be achieved (Brewer & Peters, HSCO, Week Two, Lecture Four). Hawkins
lOMoARcPSD|27792785
HAWKINS & CLINTON 68
& Clinton (2015), refer to this alliance as “Interprofessional Collaboration” citing the benefits of
experts sharing their efforts among disciplines (p. 352). Hawkins & Clinton (2015) also describe
the need for staying current with the new scientific discoveries as they relate to physical healing.
In addition, it is necessary to stay abreast of improvements in philosophical changes to create a
holistic model of healing that also includes the spiritual element for a complete healing plan for a
client. With the use of the internet, professionals from all fields of study can use technology to
deepen the interdisciplinary relationships while sharing valuable information.
Hawkins & Clinton (2015) believe that a holistic approach to healing begins with a
combination of the psychological, the theological, and the spiritual sciences to be successful
when assessing or treating (p. 20). They believe that discoveries in science help to enrich the
interplay between the physical body and philosophical therapeutic strategies that can help
develop more successful models for complete healing. The Hawkins & Clinton (2015) approach
has strong similarities with the psychological theories, in addition to many similar truths found in
scripture (p. 35). They believe that psychological theory and research gives insight into how
thoughts, emotions and behaviors. This knowledge of the interactions of the physiological,
cognitive, and neurological levels of a person can elaborate on behaviors and motivations to
better apply the Biblical truths more for physical, psychological, and spiritual healing (Hawkins
& Clinton, 2015, p. 36).
Application
After carefully listening to my client discuss his past, his challenges as a husband and
provider, and his desire to heal from the need for alcohol, I discuss four available treatment
options. I receive an informed consent from my client who has recognized a need for counseling
lOMoARcPSD|27792785
HAWKINS & CLINTON 69
and is open to reigniting his faith. The first treatment option would be to come along side my
client to gently lead him though the Larry Crabb (1977) Seven Stage Process Model to help my
client better understand why he may be relapsing with alcohol (Hawkins & Clinton, 2015, p.
4849). The first step is to identify his problem feelings, the second step is to identify problem
behaviors, and the third step is to identify problem thinking (Hawkins & Clinton, 2015, p, 48).
The next three steps become the job of the counselor, teach biblical truths, then use those to
reshape biblical thinking, and then to ask my client to problem solve biblically (Hawkins &
Clinton, 2015, p, 48). Finally, the last step is to identify Spirit-controlled emotions (Hawkins &
Clinton, 2015, p, 48).
The second treatment option would be Christian counseling as described by Gary Collins
(1993) that stresses the work of the counselor (Hawkins & Clinton, 2015, p. 50). The process is
for a Spirit-filled counselor to help the client find healing and spiritual maturity (Hawkins &
Clinton, 2015, p. 50). The counselor in this model needs to be a mature believer that is
deeplycommitted and willing to apply his God-given talents, gifts, training, education, and
spiritual promptings to the healing process (Hawkins & Clinton, 2015, p, 50). The goal is for the
client to experience a complete healing, and then to move into an emotional stability, and then
grow in spiritually (Hawkins & Clinton, 2015, p. 50).
The third treatment option is the Paracentric Model, that yields to work of the Holy
Spirit, to come alongside or Paraklete, to confront the addiction of alcohol (Hawkins & Clinton,
2015, p, 50). This model focuses on Christ as the healer and leader through the Holy Spirit’s
guidance. The model would be beneficial for a wide range of behaviors that may accompany the
alcoholism, such as encouragement, redirecting wrongful thoughts, and warning of sinful
lOMoARcPSD|27792785
HAWKINS & CLINTON 70
behaviors (Hawkins & Clinton, 2015, p, 51). Ending with the goal of instruction for spiritual
maturity and a fully committed relationship with Jesus Christ (Hawkins & Clinton, 2015, p, 51).
The fourth option is from Everette Worthington’s (1999) model in which the counselor focuses
on the psychological wellbeing and spiritual warfare, recognizing the alcohol addiction as a
spiritual battle (Hawkins & Clinton, 2015, p, 51). This model will require a great deal of mutual
trust and openness to succeed (Hawkins & Clinton, 2015, p, 51). Battling in in the spiritual
realm could help the client both spiritually and psychologically according to
Worthington’s (1999) model (Hawkins & Clinton, 2015, p. 52).
The fifth important concept to use with my client is the five Cs of ethical practice that
should be used in every counseling situation (Hawkins & Clinton, 2015, p, 64). These elements
are competence, consent, consultation, confidentiality, and contract (Hawkins & Clinton, 2015,
p, 64-66). The practice of competence is being aware of strengths and weaknesses in my field of
study and having the ethical responsibility to refer a client when the needs are outside my scope
of my training. Competence is also about creating a relaxing environment that is free of stress
and confusion. When a client has been given the options available, he is able to give a consent to
the approval of treatment options. A consultation is being able to recognize when a client needs
to be referred to another for the appropriate help. One of the highest forms of ethical behavior,
with a couple of exceptions, is the ability to keep confidential the details of another’s life in the
counseling session. Lastly, the contract is a formal agreement between client and counselor that
clearly defines and discloses the details of the healing strategies, that include any relevant details
and beliefs that are held by the therapist. This transparency can encourage a trusting and open
relationship without any misconceptions that may later sabotage the healing process.
lOMoARcPSD|27792785
HAWKINS & CLINTON 71
Possessing the Soul, in Chapter 1, is the phrase that builds on the words that Jesus spoke to his
disciples, recorded in Luke 21:19, regarding patience and standing firm in the faith (Hawkins &
Clinton, 2015, p. 11). Jesus gave the message to expect hardship and not an escape into an easy
life. However, Jesus promised that God would be there during people’s crisis and suffering
(Hawkins & Clinton, 2015, p.11). Dependence on God deepens the relationship and this is what
is needed to possess our souls and develop spiritual growth (Hawkins & Clinton, 2015, p. 72).
This statement explains that counselors and clients need to seek refuge in God for a soul
transformation that includes intentionally taking ownership of reshaping our thoughts and
choices (Hawkins & Clinton, 2015, p. 12). Our thoughts effect our decisions, our practices, and
our relationships (Hawkins & Clinton, 2015, p. 12). The counselor’s responsibility is to keep
learning his craft, then use these new truths, under the guidance of the Holy Spirit, to encourage
positive soul-changing freedom in their clients (Hawkins & Clinton, 2015, p. 12). The goal being
to reclaim the soul and to imitate Christ, for it is only God that can fully satisfy a soul (Hawkins
& Clinton, 2015, p. 13). The good news is that many clients prefer a Christian counselor that will
integrate spirituality into their counseling strategies (Hawkins & Clinton, 2015, p. 17). Research
has shown that clients with a strong faith become stronger and healthier (Hawkins & Clinton,
2015, p. 17).
What is Christian Counseling? in Chapter 2, a second concept is defining Christian
counseling. The goal for Christian counseling is for clients to become fully devoted followers of
Christ, by experiencing God’s pardon, purpose, and power (Hawkins & Clinton, 2015, p. 31).
This is accomplished as the counselor takes the leadership role by discipling the client through
the process of spiritual healing, onto spiritual maturity, and then soul possession by a relationship
lOMoARcPSD|27792785
HAWKINS & CLINTON 72
with Jesus Christ (Hawkins & Clinton, 2015, p. 31). Dr. Ron Hawkins points out that clients are
seldom completely healed once they have been saved but will need to sort through many levels
of deep hurts with the triune God loving, healing, and forgiving (Hawkins & Clinton, 2015, p.
32).
What is Christian Counseling? in Chapter 2, is the third important idea of the triune God,
which is the three members of the Godhead being God the Father, Jesus Christ, and the Holy
Spirit (Hawkins & Clinton, 2015, p. 39). The triune God ministers to a client’s mind, body, and
soul, in the Christian counseling process (Hawkins & Clinton, 2015, p. 39). Each member of the
triune, by invitation, offers freedom and healing from different perspectives for those who seek a
relationship with, as we were created for God and in His image. God the Father promises love in,
through, and beyond the valley (Hawkins & Clinton, 2015, p. 40). The Holy Spirit offers the
breath of God himself to overcome the struggles in life, while Jesus Christ freely gives
forgiveness, grace, and peace (Hawkins & Clinton, 2015, p. 40). The counseling process is best
between the client, the counselor, and the triune God, by invitation, that offers healing to the
soul. The counselor can then teach the client how to invite God in to their healing and how to feel
the presence of a living God (Hawkins & Clinton, 2015, p. 41-42).
Anthropology and Identity, in Chapter 3, uniquely defines the soul in a series of
concentric circles. There are a wide variety of counselors and healing treatments available. Some
counselors believe problems to be physical, others believe they are relational, and then some
believe problems are spiritual (Hawkins & Clinton, 2015, p. 69). Because of this, treatments can
focus on prescribing medications, treating in the psyche, or focused on the spirit realm (Hawkins
& Clinton, 2015, p. 69). The approach that Hawkins and Clinton (2015) feel is needed is a
lOMoARcPSD|27792785
HAWKINS & CLINTON 73
holistic approach that should give attention to all three aspects of a person’s being, the physical,
the psychological, and the spiritual, beginning with the soul. Hawkins & Clinton (2015) believe
that the soul is made up of all three dimensions, the physical, the psychological, and the spiritual
and can be visualized in a bull’s eye pattern (p. 79). At the center of our being, made in God’s
image, is the human spirit, and if invited, the Holy Spirit also resides (Hawkins & Clinton, 2015,
p. 79). Moving outward from the center is decisions, feelings, thinking, sinning parts of the soul
(Hawkins & Clinton, 2015, p. 79). Then beyond that is the body self, the self in temporal system,
the self in the supernatural system, where we need to take possession of the soul in the outer
rings (Hawkins & Clinton, 2015, p. 79). Each of these modalities is addressed in the counseling
sessions for a holistic approach to healing and taking possession and shaping of one’s soul.
Attachment and Relationships, in Chapter 4 contains the fourth and fifth main ideas in the text,
relationships and attachment theory. God exists in relationships (Hawkins & Clinton, 2015,
p. 113). This was true at the beginning, in Genesis, when God made Eve for Adam as a
companion. Focusing on relationships, vertical with God, and horizontal with His people, makes
it highly important for a client’s healing, to repair and rebuild broken relationships. These
positive relationships can help clients heal on emotional, spiritual, and physical levels (Hawkins
& Clinton, 2015, p. 113).
In 1994, A. Shore, explains that attachments are important because they regulate
emotions and the brain’s ability to participate in relationships (Hawkins & Clinton, 2015, p. 116).
He also explains that positive and negative emotions are regulated by the brain’s ability to
experience relationships (Hawkins & Clinton, 2015, p. 116). When attachment was secured at
birth to a parent or care giver, the brain wires itself for safety, however, if that attachment was
lOMoARcPSD|27792785
HAWKINS & CLINTON 74
nonexistent, the reverse is true (Hawkins & Clinton, 2015, p. 117). When this happens, emotional
destress, depression, and anxiety can result. The hope is for God’s healing and restoration in
these cases to lead the clients to find the security and safety that is lacking, then emotional
regulating and healing can begin (Hawkins & Clinton, 2015, p. 123).
Addiction and Idolatry, found in Chapter 5, examines the sixth and seventh main ideas in
the text, addiction and idolatry. Addiction is loosely defined as an ongoing sin that has dulled the
senses through tolerance that corrupts and deceives (Hawkins & Clinton, 2015, p. 141). While
many would argue that addiction can be genetics or predisposition, Christian counseling insists
that addicts are responsible for their choices (Hawkins & Clinton, 2015, p. 141). Idolatry, like
addiction, is anything that takes the place of God in one’s life and replaces it with and a person, a
thing, or even a destructive habit (Hawkins & Clinton, 2015, p. 142). While idols seem harmless
at first, they can become a driving force to a sinful addiction. Idols quickly replace the need for
God with an obsession that is never fully met. Both addictions and idolatry can be healed, but the
process may take years of intentional behavior changes. “Breaking free requires a new, powerful
way of perceiving life and a rigorous commitment to spiritual, psychological, and physical
warfare.” (Hawkins & Clinton, 2015, p. 146).
Atmosphere and Alignment, in Chapter 7, brings the eighth and last main point in the text.
The atmosphere in a counseling session describes more than just the physical space, but the
environment that suggests spiritual, emotional, and physical healing can take place in a space
that is filled with the loving and forgiving presence of God (Hawkins & Clinton, 2015, p. 203).
This can be established by adapting to a particular model preference that the client exhibits in a
healing alliance with the counselor (Hawkins & Clinton, 2015, p. 203). Once alignment of trust
lOMoARcPSD|27792785
HAWKINS & CLINTON 75
is established, the counselor then becomes the vessel used by God to transform hurts into healing
and the impossible becomes the possible (Hawkins & Clinton, 2015, p. 204).
Analysis
In the Five Models for Interdisciplinary Integration, the model that best describes the
integrative approach that is used by Hawkins & Clinton would be the “Christ the transformer of
culture” model (Brewer & Peters, HSCO, Week Two, Lecture Four). In this model, it is believed
that God’s truth is found in the Bible and in science in a respectful union between worldviews
and professional approaches and perspectives (Brewer & Peters, HSCO, Week Two, Lecture
Four). This model also explains that an alliance between science studies and religious truths is
the best way to serve the clients (Brewer & Peters, HSCO, Week Two, Lecture Four). If
professionals skilled each in their own disciplines can have an open interaction with each other,
then integration can be achieved (Brewer & Peters, HSCO, Week Two, Lecture Four). Hawkins
& Clinton (2015), refer to this alliance as “Interprofessional Collaboration” citing the benefits of
experts sharing their efforts among disciplines (p. 352). Hawkins & Clinton (2015) also describe
the need for staying current with the new scientific discoveries as they relate to physical healing.
In addition, it is necessary to stay abreast of improvements in philosophical changes to create a
holistic model of healing that also includes the spiritual element for a complete healing plan for a
client. With the use of the internet, professionals from all fields of study can use technology to
deepen the interdisciplinary relationships while sharing valuable information.
Hawkins & Clinton (2015) believe that a holistic approach to healing begins with a
combination of the psychological, the theological, and the spiritual sciences to be successful
when assessing or treating (p. 20). They believe that discoveries in science help to enrich the
lOMoARcPSD|27792785
HAWKINS & CLINTON 76
interplay between the physical body and philosophical therapeutic strategies that can help
develop more successful models for complete healing. The Hawkins & Clinton (2015) approach
has strong similarities with the psychological theories, in addition to many similar truths found in
scripture (p. 35). They believe that psychological theory and research gives insight into how
thoughts, emotions and behaviors. This knowledge of the interactions of the physiological,
cognitive, and neurological levels of a person can elaborate on behaviors and motivations to
better apply the Biblical truths more for physical, psychological, and spiritual healing (Hawkins
& Clinton, 2015, p. 36).
Application
After carefully listening to my client discuss his past, his challenges as a husband and
provider, and his desire to heal from the need for alcohol, I discuss four available treatment
options. I receive an informed consent from my client who has recognized a need for counseling
and is open to reigniting his faith. The first treatment option would be to come along side my
client to gently lead him though the Larry Crabb (1977) Seven Stage Process Model to help my
client better understand why he may be relapsing with alcohol (Hawkins & Clinton, 2015, p.
4849). The first step is to identify his problem feelings, the second step is to identify problem
behaviors, and the third step is to identify problem thinking (Hawkins & Clinton, 2015, p, 48).
The next three steps become the job of the counselor, teach biblical truths, then use those to
reshape biblical thinking, and then to ask my client to problem solve biblically (Hawkins &
Clinton, 2015, p, 48). Finally, the last step is to identify Spirit-controlled emotions (Hawkins &
Clinton, 2015, p, 48).
lOMoARcPSD|27792785
HAWKINS & CLINTON 77
The second treatment option would be Christian counseling as described by Gary Collins
(1993) that stresses the work of the counselor (Hawkins & Clinton, 2015, p. 50). The process is
for a Spirit-filled counselor to help the client find healing and spiritual maturity (Hawkins &
Clinton, 2015, p. 50). The counselor in this model needs to be a mature believer that is
deeplycommitted and willing to apply his God-given talents, gifts, training, education, and
spiritual promptings to the healing process (Hawkins & Clinton, 2015, p, 50). The goal is for the
client to experience a complete healing, and then to move into an emotional stability, and then
grow in spiritually (Hawkins & Clinton, 2015, p. 50).
The third treatment option is the Paracentric Model, that yields to work of the Holy
Spirit, to come alongside or Paraklete, to confront the addiction of alcohol (Hawkins & Clinton,
2015, p, 50). This model focuses on Christ as the healer and leader through the Holy Spirit’s
guidance. The model would be beneficial for a wide range of behaviors that may accompany the
alcoholism, such as encouragement, redirecting wrongful thoughts, and warning of sinful
behaviors (Hawkins & Clinton, 2015, p, 51). Ending with the goal of instruction for spiritual
maturity and a fully committed relationship with Jesus Christ (Hawkins & Clinton, 2015, p, 51).
The fourth option is from Everette Worthington’s (1999) model in which the counselor focuses
on the psychological wellbeing and spiritual warfare, recognizing the alcohol addiction as a
spiritual battle (Hawkins & Clinton, 2015, p, 51). This model will require a great deal of mutual
trust and openness to succeed (Hawkins & Clinton, 2015, p, 51). Battling in in the spiritual
realm could help the client both spiritually and psychologically according to
Worthington’s (1999) model (Hawkins & Clinton, 2015, p. 52).
lOMoARcPSD|27792785
HAWKINS & CLINTON 78
The fifth important concept to use with my client is the five Cs of ethical practice that
should be used in every counseling situation (Hawkins & Clinton, 2015, p, 64). These elements
are competence, consent, consultation, confidentiality, and contract (Hawkins & Clinton, 2015,
p, 64-66). The practice of competence is being aware of strengths and weaknesses in my field of
study and having the ethical responsibility to refer a client when the needs are outside my scope
of my training. Competence is also about creating a relaxing environment that is free of stress
and confusion. When a client has been given the options available, he is able to give a consent to
the approval of treatment options. A consultation is being able to recognize when a client needs
to be referred to another for the appropriate help. One of the highest forms of ethical behavior,
with a couple of exceptions, is the ability to keep confidential the details of another’s life in the
counseling session. Lastly, the contract is a formal agreement between client and counselor that
clearly defines and discloses the details of the healing strategies, that include any relevant details
and beliefs that are held by the therapist. This transparency can encourage a trusting and open
relationship without any misconceptions that may later sabotage the healing process.
Possessing the Soul, in Chapter 1, is the phrase that builds on the words that Jesus spoke to his
disciples, recorded in Luke 21:19, regarding patience and standing firm in the faith (Hawkins &
Clinton, 2015, p. 11). Jesus gave the message to expect hardship and not an escape into an easy
life. However, Jesus promised that God would be there during people’s crisis and suffering
(Hawkins & Clinton, 2015, p.11). Dependence on God deepens the relationship and this is what
is needed to possess our souls and develop spiritual growth (Hawkins & Clinton, 2015, p. 72).
This statement explains that counselors and clients need to seek refuge in God for a soul
transformation that includes intentionally taking ownership of reshaping our thoughts and
lOMoARcPSD|27792785
HAWKINS & CLINTON 79
choices (Hawkins & Clinton, 2015, p. 12). Our thoughts effect our decisions, our practices, and
our relationships (Hawkins & Clinton, 2015, p. 12). The counselor’s responsibility is to keep
learning his craft, then use these new truths, under the guidance of the Holy Spirit, to encourage
positive soul-changing freedom in their clients (Hawkins & Clinton, 2015, p. 12). The goal being
to reclaim the soul and to imitate Christ, for it is only God that can fully satisfy a soul (Hawkins
& Clinton, 2015, p. 13). The good news is that many clients prefer a Christian counselor that will
integrate spirituality into their counseling strategies (Hawkins & Clinton, 2015, p. 17). Research
has shown that clients with a strong faith become stronger and healthier (Hawkins & Clinton,
2015, p. 17).
What is Christian Counseling? in Chapter 2, a second concept is defining Christian
counseling. The goal for Christian counseling is for clients to become fully devoted followers of
Christ, by experiencing God’s pardon, purpose, and power (Hawkins & Clinton, 2015, p. 31).
This is accomplished as the counselor takes the leadership role by discipling the client through
the process of spiritual healing, onto spiritual maturity, and then soul possession by a relationship
with Jesus Christ (Hawkins & Clinton, 2015, p. 31). Dr. Ron Hawkins points out that clients are
seldom completely healed once they have been saved but will need to sort through many levels
of deep hurts with the triune God loving, healing, and forgiving (Hawkins & Clinton, 2015, p.
32).
What is Christian Counseling? in Chapter 2, is the third important idea of the triune God,
which is the three members of the Godhead being God the Father, Jesus Christ, and the Holy
Spirit (Hawkins & Clinton, 2015, p. 39). The triune God ministers to a client’s mind, body, and
soul, in the Christian counseling process (Hawkins & Clinton, 2015, p. 39). Each member of the
lOMoARcPSD|27792785
HAWKINS & CLINTON 80
triune, by invitation, offers freedom and healing from different perspectives for those who seek a
relationship with, as we were created for God and in His image. God the Father promises love in,
through, and beyond the valley (Hawkins & Clinton, 2015, p. 40). The Holy Spirit offers the
breath of God himself to overcome the struggles in life, while Jesus Christ freely gives
forgiveness, grace, and peace (Hawkins & Clinton, 2015, p. 40). The counseling process is best
between the client, the counselor, and the triune God, by invitation, that offers healing to the
soul. The counselor can then teach the client how to invite God in to their healing and how to feel
the presence of a living God (Hawkins & Clinton, 2015, p. 41-42).
Anthropology and Identity, in Chapter 3, uniquely defines the soul in a series of
concentric circles. There are a wide variety of counselors and healing treatments available. Some
counselors believe problems to be physical, others believe they are relational, and then some
believe problems are spiritual (Hawkins & Clinton, 2015, p. 69). Because of this, treatments can
focus on prescribing medications, treating in the psyche, or focused on the spirit realm (Hawkins
& Clinton, 2015, p. 69). The approach that Hawkins and Clinton (2015) feel is needed is a
holistic approach that should give attention to all three aspects of a person’s being, the physical,
the psychological, and the spiritual, beginning with the soul. Hawkins & Clinton (2015) believe
that the soul is made up of all three dimensions, the physical, the psychological, and the spiritual
and can be visualized in a bull’s eye pattern (p. 79). At the center of our being, made in God’s
image, is the human spirit, and if invited, the Holy Spirit also resides (Hawkins & Clinton, 2015,
p. 79). Moving outward from the center is decisions, feelings, thinking, sinning parts of the soul
(Hawkins & Clinton, 2015, p. 79). Then beyond that is the body self, the self in temporal system,
the self in the supernatural system, where we need to take possession of the soul in the outer
lOMoARcPSD|27792785
HAWKINS & CLINTON 81
rings (Hawkins & Clinton, 2015, p. 79). Each of these modalities is addressed in the counseling
sessions for a holistic approach to healing and taking possession and shaping of one’s soul.
Attachment and Relationships, in Chapter 4 contains the fourth and fifth main ideas in the text,
relationships and attachment theory. God exists in relationships (Hawkins & Clinton, 2015,
p. 113). This was true at the beginning, in Genesis, when God made Eve for Adam as a
companion. Focusing on relationships, vertical with God, and horizontal with His people, makes
it highly important for a client’s healing, to repair and rebuild broken relationships. These
positive relationships can help clients heal on emotional, spiritual, and physical levels (Hawkins
& Clinton, 2015, p. 113).
In 1994, A. Shore, explains that attachments are important because they regulate
emotions and the brain’s ability to participate in relationships (Hawkins & Clinton, 2015, p. 116).
He also explains that positive and negative emotions are regulated by the brain’s ability to
experience relationships (Hawkins & Clinton, 2015, p. 116). When attachment was secured at
birth to a parent or care giver, the brain wires itself for safety, however, if that attachment was
nonexistent, the reverse is true (Hawkins & Clinton, 2015, p. 117). When this happens, emotional
destress, depression, and anxiety can result. The hope is for God’s healing and restoration in
these cases to lead the clients to find the security and safety that is lacking, then emotional
regulating and healing can begin (Hawkins & Clinton, 2015, p. 123).
Addiction and Idolatry, found in Chapter 5, examines the sixth and seventh main ideas in
the text, addiction and idolatry. Addiction is loosely defined as an ongoing sin that has dulled the
senses through tolerance that corrupts and deceives (Hawkins & Clinton, 2015, p. 141). While
many would argue that addiction can be genetics or predisposition, Christian counseling insists
lOMoARcPSD|27792785
HAWKINS & CLINTON 82
that addicts are responsible for their choices (Hawkins & Clinton, 2015, p. 141). Idolatry, like
addiction, is anything that takes the place of God in one’s life and replaces it with and a person, a
thing, or even a destructive habit (Hawkins & Clinton, 2015, p. 142). While idols seem harmless
at first, they can become a driving force to a sinful addiction. Idols quickly replace the need for
God with an obsession that is never fully met. Both addictions and idolatry can be healed, but the
process may take years of intentional behavior changes. “Breaking free requires a new, powerful
way of perceiving life and a rigorous commitment to spiritual, psychological, and physical
warfare.” (Hawkins & Clinton, 2015, p. 146).
Atmosphere and Alignment, in Chapter 7, brings the eighth and last main point in the text.
The atmosphere in a counseling session describes more than just the physical space, but the
environment that suggests spiritual, emotional, and physical healing can take place in a space
that is filled with the loving and forgiving presence of God (Hawkins & Clinton, 2015, p. 203).
This can be established by adapting to a particular model preference that the client exhibits in a
healing alliance with the counselor (Hawkins & Clinton, 2015, p. 203). Once alignment of trust
is established, the counselor then becomes the vessel used by God to transform hurts into healing
and the impossible becomes the possible (Hawkins & Clinton, 2015, p. 204).
Analysis
In the Five Models for Interdisciplinary Integration, the model that best describes the
integrative approach that is used by Hawkins & Clinton would be the “Christ the transformer of
culture” model (Brewer & Peters, HSCO, Week Two, Lecture Four). In this model, it is believed
that God’s truth is found in the Bible and in science in a respectful union between worldviews
and professional approaches and perspectives (Brewer & Peters, HSCO, Week Two, Lecture
lOMoARcPSD|27792785
HAWKINS & CLINTON 83
Four). This model also explains that an alliance between science studies and religious truths is
the best way to serve the clients (Brewer & Peters, HSCO, Week Two, Lecture Four). If
professionals skilled each in their own disciplines can have an open interaction with each other,
then integration can be achieved (Brewer & Peters, HSCO, Week Two, Lecture Four). Hawkins
& Clinton (2015), refer to this alliance as “Interprofessional Collaboration” citing the benefits of
experts sharing their efforts among disciplines (p. 352). Hawkins & Clinton (2015) also describe
the need for staying current with the new scientific discoveries as they relate to physical healing.
In addition, it is necessary to stay abreast of improvements in philosophical changes to create a
holistic model of healing that also includes the spiritual element for a complete healing plan for a
client. With the use of the internet, professionals from all fields of study can use technology to
deepen the interdisciplinary relationships while sharing valuable information.
Hawkins & Clinton (2015) believe that a holistic approach to healing begins with a
combination of the psychological, the theological, and the spiritual sciences to be successful
when assessing or treating (p. 20). They believe that discoveries in science help to enrich the
interplay between the physical body and philosophical therapeutic strategies that can help
develop more successful models for complete healing. The Hawkins & Clinton (2015) approach
has strong similarities with the psychological theories, in addition to many similar truths found in
scripture (p. 35). They believe that psychological theory and research gives insight into how
thoughts, emotions and behaviors. This knowledge of the interactions of the physiological,
cognitive, and neurological levels of a person can elaborate on behaviors and motivations to
better apply the Biblical truths more for physical, psychological, and spiritual healing (Hawkins
& Clinton, 2015, p. 36).
lOMoARcPSD|27792785
HAWKINS & CLINTON 84
Application
After carefully listening to my client discuss his past, his challenges as a husband and
provider, and his desire to heal from the need for alcohol, I discuss four available treatment
options. I receive an informed consent from my client who has recognized a need for counseling
and is open to reigniting his faith. The first treatment option would be to come along side my
client to gently lead him though the Larry Crabb (1977) Seven Stage Process Model to help my
client better understand why he may be relapsing with alcohol (Hawkins & Clinton, 2015, p.
4849). The first step is to identify his problem feelings, the second step is to identify problem
behaviors, and the third step is to identify problem thinking (Hawkins & Clinton, 2015, p, 48).
The next three steps become the job of the counselor, teach biblical truths, then use those to
reshape biblical thinking, and then to ask my client to problem solve biblically (Hawkins &
Clinton, 2015, p, 48). Finally, the last step is to identify Spirit-controlled emotions (Hawkins &
Clinton, 2015, p, 48).
The second treatment option would be Christian counseling as described by Gary Collins
(1993) that stresses the work of the counselor (Hawkins & Clinton, 2015, p. 50). The process is
for a Spirit-filled counselor to help the client find healing and spiritual maturity (Hawkins &
Clinton, 2015, p. 50). The counselor in this model needs to be a mature believer that is
deeplycommitted and willing to apply his God-given talents, gifts, training, education, and
spiritual promptings to the healing process (Hawkins & Clinton, 2015, p, 50). The goal is for the
client to experience a complete healing, and then to move into an emotional stability, and then
grow in spiritually (Hawkins & Clinton, 2015, p. 50).
The third treatment option is the Paracentric Model, that yields to work of the Holy
lOMoARcPSD|27792785
HAWKINS & CLINTON 85
Spirit, to come alongside or Paraklete, to confront the addiction of alcohol (Hawkins & Clinton,
2015, p, 50). This model focuses on Christ as the healer and leader through the Holy Spirit’s
guidance. The model would be beneficial for a wide range of behaviors that may accompany the
alcoholism, such as encouragement, redirecting wrongful thoughts, and warning of sinful
behaviors (Hawkins & Clinton, 2015, p, 51). Ending with the goal of instruction for spiritual
maturity and a fully committed relationship with Jesus Christ (Hawkins & Clinton, 2015, p, 51).
The fourth option is from Everette Worthington’s (1999) model in which the counselor focuses
on the psychological wellbeing and spiritual warfare, recognizing the alcohol addiction as a
spiritual battle (Hawkins & Clinton, 2015, p, 51). This model will require a great deal of mutual
trust and openness to succeed (Hawkins & Clinton, 2015, p, 51). Battling in in the spiritual
realm could help the client both spiritually and psychologically according to
Worthington’s (1999) model (Hawkins & Clinton, 2015, p. 52).
The fifth important concept to use with my client is the five Cs of ethical practice that
should be used in every counseling situation (Hawkins & Clinton, 2015, p, 64). These elements
are competence, consent, consultation, confidentiality, and contract (Hawkins & Clinton, 2015,
p, 64-66). The practice of competence is being aware of strengths and weaknesses in my field of
study and having the ethical responsibility to refer a client when the needs are outside my scope
of my training. Competence is also about creating a relaxing environment that is free of stress
and confusion. When a client has been given the options available, he is able to give a consent to
the approval of treatment options. A consultation is being able to recognize when a client needs
to be referred to another for the appropriate help. One of the highest forms of ethical behavior,
with a couple of exceptions, is the ability to keep confidential the details of another’s life in the
lOMoARcPSD|27792785
HAWKINS & CLINTON 86
counseling session. Lastly, the contract is a formal agreement between client and counselor that
clearly defines and discloses the details of the healing strategies, that include any relevant details
and beliefs that are held by the therapist. This transparency can encourage a trusting and open
relationship without any misconceptions that may later sabotage the healing process.
Possessing the Soul, in Chapter 1, is the phrase that builds on the words that Jesus spoke to his
disciples, recorded in Luke 21:19, regarding patience and standing firm in the faith (Hawkins &
Clinton, 2015, p. 11). Jesus gave the message to expect hardship and not an escape into an easy
life. However, Jesus promised that God would be there during people’s crisis and suffering
(Hawkins & Clinton, 2015, p.11). Dependence on God deepens the relationship and this is what
is needed to possess our souls and develop spiritual growth (Hawkins & Clinton, 2015, p. 72).
This statement explains that counselors and clients need to seek refuge in God for a soul
transformation that includes intentionally taking ownership of reshaping our thoughts and
choices (Hawkins & Clinton, 2015, p. 12). Our thoughts effect our decisions, our practices, and
our relationships (Hawkins & Clinton, 2015, p. 12). The counselor’s responsibility is to keep
learning his craft, then use these new truths, under the guidance of the Holy Spirit, to encourage
positive soul-changing freedom in their clients (Hawkins & Clinton, 2015, p. 12). The goal being
to reclaim the soul and to imitate Christ, for it is only God that can fully satisfy a soul (Hawkins
& Clinton, 2015, p. 13). The good news is that many clients prefer a Christian counselor that will
integrate spirituality into their counseling strategies (Hawkins & Clinton, 2015, p. 17). Research
has shown that clients with a strong faith become stronger and healthier (Hawkins & Clinton,
2015, p. 17).
lOMoARcPSD|27792785
HAWKINS & CLINTON 87
What is Christian Counseling? in Chapter 2, a second concept is defining Christian
counseling. The goal for Christian counseling is for clients to become fully devoted followers of
Christ, by experiencing God’s pardon, purpose, and power (Hawkins & Clinton, 2015, p. 31).
This is accomplished as the counselor takes the leadership role by discipling the client through
the process of spiritual healing, onto spiritual maturity, and then soul possession by a relationship
with Jesus Christ (Hawkins & Clinton, 2015, p. 31). Dr. Ron Hawkins points out that clients are
seldom completely healed once they have been saved but will need to sort through many levels
of deep hurts with the triune God loving, healing, and forgiving (Hawkins & Clinton, 2015, p.
32).
What is Christian Counseling? in Chapter 2, is the third important idea of the triune God,
which is the three members of the Godhead being God the Father, Jesus Christ, and the Holy
Spirit (Hawkins & Clinton, 2015, p. 39). The triune God ministers to a client’s mind, body, and
soul, in the Christian counseling process (Hawkins & Clinton, 2015, p. 39). Each member of the
triune, by invitation, offers freedom and healing from different perspectives for those who seek a
relationship with, as we were created for God and in His image. God the Father promises love in,
through, and beyond the valley (Hawkins & Clinton, 2015, p. 40). The Holy Spirit offers the
breath of God himself to overcome the struggles in life, while Jesus Christ freely gives
forgiveness, grace, and peace (Hawkins & Clinton, 2015, p. 40). The counseling process is best
between the client, the counselor, and the triune God, by invitation, that offers healing to the
soul. The counselor can then teach the client how to invite God in to their healing and how to feel
the presence of a living God (Hawkins & Clinton, 2015, p. 41-42).
lOMoARcPSD|27792785
HAWKINS & CLINTON 88
Anthropology and Identity, in Chapter 3, uniquely defines the soul in a series of
concentric circles. There are a wide variety of counselors and healing treatments available. Some
counselors believe problems to be physical, others believe they are relational, and then some
believe problems are spiritual (Hawkins & Clinton, 2015, p. 69). Because of this, treatments can
focus on prescribing medications, treating in the psyche, or focused on the spirit realm (Hawkins
& Clinton, 2015, p. 69). The approach that Hawkins and Clinton (2015) feel is needed is a
holistic approach that should give attention to all three aspects of a person’s being, the physical,
the psychological, and the spiritual, beginning with the soul. Hawkins & Clinton (2015) believe
that the soul is made up of all three dimensions, the physical, the psychological, and the spiritual
and can be visualized in a bull’s eye pattern (p. 79). At the center of our being, made in God’s
image, is the human spirit, and if invited, the Holy Spirit also resides (Hawkins & Clinton, 2015,
p. 79). Moving outward from the center is decisions, feelings, thinking, sinning parts of the soul
(Hawkins & Clinton, 2015, p. 79). Then beyond that is the body self, the self in temporal system,
the self in the supernatural system, where we need to take possession of the soul in the outer
rings (Hawkins & Clinton, 2015, p. 79). Each of these modalities is addressed in the counseling
sessions for a holistic approach to healing and taking possession and shaping of one’s soul.
Attachment and Relationships, in Chapter 4 contains the fourth and fifth main ideas in the text,
relationships and attachment theory. God exists in relationships (Hawkins & Clinton, 2015,
p. 113). This was true at the beginning, in Genesis, when God made Eve for Adam as a
companion. Focusing on relationships, vertical with God, and horizontal with His people, makes
it highly important for a client’s healing, to repair and rebuild broken relationships. These
positive relationships can help clients heal on emotional, spiritual, and physical levels (Hawkins
lOMoARcPSD|27792785
HAWKINS & CLINTON 89
& Clinton, 2015, p. 113).
In 1994, A. Shore, explains that attachments are important because they regulate
emotions and the brain’s ability to participate in relationships (Hawkins & Clinton, 2015, p. 116).
He also explains that positive and negative emotions are regulated by the brain’s ability to
experience relationships (Hawkins & Clinton, 2015, p. 116). When attachment was secured at
birth to a parent or care giver, the brain wires itself for safety, however, if that attachment was
nonexistent, the reverse is true (Hawkins & Clinton, 2015, p. 117). When this happens, emotional
destress, depression, and anxiety can result. The hope is for God’s healing and restoration in
these cases to lead the clients to find the security and safety that is lacking, then emotional
regulating and healing can begin (Hawkins & Clinton, 2015, p. 123).
Addiction and Idolatry, found in Chapter 5, examines the sixth and seventh main ideas in
the text, addiction and idolatry. Addiction is loosely defined as an ongoing sin that has dulled the
senses through tolerance that corrupts and deceives (Hawkins & Clinton, 2015, p. 141). While
many would argue that addiction can be genetics or predisposition, Christian counseling insists
that addicts are responsible for their choices (Hawkins & Clinton, 2015, p. 141). Idolatry, like
addiction, is anything that takes the place of God in one’s life and replaces it with and a person, a
thing, or even a destructive habit (Hawkins & Clinton, 2015, p. 142). While idols seem harmless
at first, they can become a driving force to a sinful addiction. Idols quickly replace the need for
God with an obsession that is never fully met. Both addictions and idolatry can be healed, but the
process may take years of intentional behavior changes. “Breaking free requires a new, powerful
way of perceiving life and a rigorous commitment to spiritual, psychological, and physical
warfare.” (Hawkins & Clinton, 2015, p. 146).
lOMoARcPSD|27792785
HAWKINS & CLINTON 90
Atmosphere and Alignment, in Chapter 7, brings the eighth and last main point in the text.
The atmosphere in a counseling session describes more than just the physical space, but the
environment that suggests spiritual, emotional, and physical healing can take place in a space
that is filled with the loving and forgiving presence of God (Hawkins & Clinton, 2015, p. 203).
This can be established by adapting to a particular model preference that the client exhibits in a
healing alliance with the counselor (Hawkins & Clinton, 2015, p. 203). Once alignment of trust
is established, the counselor then becomes the vessel used by God to transform hurts into healing
and the impossible becomes the possible (Hawkins & Clinton, 2015, p. 204).
Analysis
In the Five Models for Interdisciplinary Integration, the model that best describes the
integrative approach that is used by Hawkins & Clinton would be the “Christ the transformer of
culture” model (Brewer & Peters, HSCO, Week Two, Lecture Four). In this model, it is believed
that God’s truth is found in the Bible and in science in a respectful union between worldviews
and professional approaches and perspectives (Brewer & Peters, HSCO, Week Two, Lecture
Four). This model also explains that an alliance between science studies and religious truths is
the best way to serve the clients (Brewer & Peters, HSCO, Week Two, Lecture Four). If
professionals skilled each in their own disciplines can have an open interaction with each other,
then integration can be achieved (Brewer & Peters, HSCO, Week Two, Lecture Four). Hawkins
& Clinton (2015), refer to this alliance as “Interprofessional Collaboration” citing the benefits of
experts sharing their efforts among disciplines (p. 352). Hawkins & Clinton (2015) also describe
the need for staying current with the new scientific discoveries as they relate to physical healing.
In addition, it is necessary to stay abreast of improvements in philosophical changes to create a
lOMoARcPSD|27792785
HAWKINS & CLINTON 91
holistic model of healing that also includes the spiritual element for a complete healing plan for a
client. With the use of the internet, professionals from all fields of study can use technology to
deepen the interdisciplinary relationships while sharing valuable information.
Hawkins & Clinton (2015) believe that a holistic approach to healing begins with a
combination of the psychological, the theological, and the spiritual sciences to be successful
when assessing or treating (p. 20). They believe that discoveries in science help to enrich the
interplay between the physical body and philosophical therapeutic strategies that can help
develop more successful models for complete healing. The Hawkins & Clinton (2015) approach
has strong similarities with the psychological theories, in addition to many similar truths found in
scripture (p. 35). They believe that psychological theory and research gives insight into how
thoughts, emotions and behaviors. This knowledge of the interactions of the physiological,
cognitive, and neurological levels of a person can elaborate on behaviors and motivations to
better apply the Biblical truths more for physical, psychological, and spiritual healing (Hawkins
& Clinton, 2015, p. 36).
Application
After carefully listening to my client discuss his past, his challenges as a husband and
provider, and his desire to heal from the need for alcohol, I discuss four available treatment
options. I receive an informed consent from my client who has recognized a need for counseling
and is open to reigniting his faith. The first treatment option would be to come along side my
client to gently lead him though the Larry Crabb (1977) Seven Stage Process Model to help my
client better understand why he may be relapsing with alcohol (Hawkins & Clinton, 2015, p.
4849). The first step is to identify his problem feelings, the second step is to identify problem
lOMoARcPSD|27792785
HAWKINS & CLINTON 92
behaviors, and the third step is to identify problem thinking (Hawkins & Clinton, 2015, p, 48).
The next three steps become the job of the counselor, teach biblical truths, then use those to
reshape biblical thinking, and then to ask my client to problem solve biblically (Hawkins &
Clinton, 2015, p, 48). Finally, the last step is to identify Spirit-controlled emotions (Hawkins &
Clinton, 2015, p, 48).
The second treatment option would be Christian counseling as described by Gary Collins
(1993) that stresses the work of the counselor (Hawkins & Clinton, 2015, p. 50). The process is
for a Spirit-filled counselor to help the client find healing and spiritual maturity (Hawkins &
Clinton, 2015, p. 50). The counselor in this model needs to be a mature believer that is
deeplycommitted and willing to apply his God-given talents, gifts, training, education, and
spiritual promptings to the healing process (Hawkins & Clinton, 2015, p, 50). The goal is for the
client to experience a complete healing, and then to move into an emotional stability, and then
grow in spiritually (Hawkins & Clinton, 2015, p. 50).
The third treatment option is the Paracentric Model, that yields to work of the Holy
Spirit, to come alongside or Paraklete, to confront the addiction of alcohol (Hawkins & Clinton,
2015, p, 50). This model focuses on Christ as the healer and leader through the Holy Spirit’s
guidance. The model would be beneficial for a wide range of behaviors that may accompany the
alcoholism, such as encouragement, redirecting wrongful thoughts, and warning of sinful
behaviors (Hawkins & Clinton, 2015, p, 51). Ending with the goal of instruction for spiritual
maturity and a fully committed relationship with Jesus Christ (Hawkins & Clinton, 2015, p, 51).
The fourth option is from Everette Worthington’s (1999) model in which the counselor focuses
on the psychological wellbeing and spiritual warfare, recognizing the alcohol addiction as a
lOMoARcPSD|27792785
HAWKINS & CLINTON 93
spiritual battle (Hawkins & Clinton, 2015, p, 51). This model will require a great deal of mutual
trust and openness to succeed (Hawkins & Clinton, 2015, p, 51). Battling in in the spiritual
realm could help the client both spiritually and psychologically according to
Worthington’s (1999) model (Hawkins & Clinton, 2015, p. 52).
The fifth important concept to use with my client is the five Cs of ethical practice that
should be used in every counseling situation (Hawkins & Clinton, 2015, p, 64). These elements
are competence, consent, consultation, confidentiality, and contract (Hawkins & Clinton, 2015,
p, 64-66). The practice of competence is being aware of strengths and weaknesses in my field of
study and having the ethical responsibility to refer a client when the needs are outside my scope
of my training. Competence is also about creating a relaxing environment that is free of stress
and confusion. When a client has been given the options available, he is able to give a consent to
the approval of treatment options. A consultation is being able to recognize when a client needs
to be referred to another for the appropriate help. One of the highest forms of ethical behavior,
with a couple of exceptions, is the ability to keep confidential the details of another’s life in the
counseling session. Lastly, the contract is a formal agreement between client and counselor that
clearly defines and discloses the details of the healing strategies, that include any relevant details
and beliefs that are held by the therapist. This transparency can encourage a trusting and open
relationship without any misconceptions that may later sabotage the healing process.
Possessing the Soul, in Chapter 1, is the phrase that builds on the words that Jesus spoke to his
disciples, recorded in Luke 21:19, regarding patience and standing firm in the faith (Hawkins &
Clinton, 2015, p. 11). Jesus gave the message to expect hardship and not an escape into an easy
life. However, Jesus promised that God would be there during people’s crisis and suffering
lOMoARcPSD|27792785
HAWKINS & CLINTON 94
(Hawkins & Clinton, 2015, p.11). Dependence on God deepens the relationship and this is what
is needed to possess our souls and develop spiritual growth (Hawkins & Clinton, 2015, p. 72).
This statement explains that counselors and clients need to seek refuge in God for a soul
transformation that includes intentionally taking ownership of reshaping our thoughts and
choices (Hawkins & Clinton, 2015, p. 12). Our thoughts effect our decisions, our practices, and
our relationships (Hawkins & Clinton, 2015, p. 12). The counselor’s responsibility is to keep
learning his craft, then use these new truths, under the guidance of the Holy Spirit, to encourage
positive soul-changing freedom in their clients (Hawkins & Clinton, 2015, p. 12). The goal being
to reclaim the soul and to imitate Christ, for it is only God that can fully satisfy a soul (Hawkins
& Clinton, 2015, p. 13). The good news is that many clients prefer a Christian counselor that will
integrate spirituality into their counseling strategies (Hawkins & Clinton, 2015, p. 17). Research
has shown that clients with a strong faith become stronger and healthier (Hawkins & Clinton,
2015, p. 17).
What is Christian Counseling? in Chapter 2, a second concept is defining Christian
counseling. The goal for Christian counseling is for clients to become fully devoted followers of
Christ, by experiencing God’s pardon, purpose, and power (Hawkins & Clinton, 2015, p. 31).
This is accomplished as the counselor takes the leadership role by discipling the client through
the process of spiritual healing, onto spiritual maturity, and then soul possession by a relationship
with Jesus Christ (Hawkins & Clinton, 2015, p. 31). Dr. Ron Hawkins points out that clients are
seldom completely healed once they have been saved but will need to sort through many levels
of deep hurts with the triune God loving, healing, and forgiving (Hawkins & Clinton, 2015, p.
32).
lOMoARcPSD|27792785
HAWKINS & CLINTON 95
What is Christian Counseling? in Chapter 2, is the third important idea of the triune God,
which is the three members of the Godhead being God the Father, Jesus Christ, and the Holy
Spirit (Hawkins & Clinton, 2015, p. 39). The triune God ministers to a client’s mind, body, and
soul, in the Christian counseling process (Hawkins & Clinton, 2015, p. 39). Each member of the
triune, by invitation, offers freedom and healing from different perspectives for those who seek a
relationship with, as we were created for God and in His image. God the Father promises love in,
through, and beyond the valley (Hawkins & Clinton, 2015, p. 40). The Holy Spirit offers the
breath of God himself to overcome the struggles in life, while Jesus Christ freely gives
forgiveness, grace, and peace (Hawkins & Clinton, 2015, p. 40). The counseling process is best
between the client, the counselor, and the triune God, by invitation, that offers healing to the
soul. The counselor can then teach the client how to invite God in to their healing and how to feel
the presence of a living God (Hawkins & Clinton, 2015, p. 41-42).
Anthropology and Identity, in Chapter 3, uniquely defines the soul in a series of
concentric circles. There are a wide variety of counselors and healing treatments available. Some
counselors believe problems to be physical, others believe they are relational, and then some
believe problems are spiritual (Hawkins & Clinton, 2015, p. 69). Because of this, treatments can
focus on prescribing medications, treating in the psyche, or focused on the spirit realm (Hawkins
& Clinton, 2015, p. 69). The approach that Hawkins and Clinton (2015) feel is needed is a
holistic approach that should give attention to all three aspects of a person’s being, the physical,
the psychological, and the spiritual, beginning with the soul. Hawkins & Clinton (2015) believe
that the soul is made up of all three dimensions, the physical, the psychological, and the spiritual
lOMoARcPSD|27792785
HAWKINS & CLINTON 96
and can be visualized in a bull’s eye pattern (p. 79). At the center of our being, made in God’s
image, is the human spirit, and if invited, the Holy Spirit also resides (Hawkins & Clinton, 2015,
p. 79). Moving outward from the center is decisions, feelings, thinking, sinning parts of the soul
(Hawkins & Clinton, 2015, p. 79). Then beyond that is the body self, the self in temporal system,
the self in the supernatural system, where we need to take possession of the soul in the outer
rings (Hawkins & Clinton, 2015, p. 79). Each of these modalities is addressed in the counseling
sessions for a holistic approach to healing and taking possession and shaping of one’s soul.
Attachment and Relationships, in Chapter 4 contains the fourth and fifth main ideas in the text,
relationships and attachment theory. God exists in relationships (Hawkins & Clinton, 2015,
p. 113). This was true at the beginning, in Genesis, when God made Eve for Adam as a
companion. Focusing on relationships, vertical with God, and horizontal with His people, makes
it highly important for a client’s healing, to repair and rebuild broken relationships. These
positive relationships can help clients heal on emotional, spiritual, and physical levels (Hawkins
& Clinton, 2015, p. 113).
In 1994, A. Shore, explains that attachments are important because they regulate
emotions and the brain’s ability to participate in relationships (Hawkins & Clinton, 2015, p. 116).
He also explains that positive and negative emotions are regulated by the brain’s ability to
experience relationships (Hawkins & Clinton, 2015, p. 116). When attachment was secured at
birth to a parent or care giver, the brain wires itself for safety, however, if that attachment was
nonexistent, the reverse is true (Hawkins & Clinton, 2015, p. 117). When this happens, emotional
destress, depression, and anxiety can result. The hope is for God’s healing and restoration in
lOMoARcPSD|27792785
HAWKINS & CLINTON 97
these cases to lead the clients to find the security and safety that is lacking, then emotional
regulating and healing can begin (Hawkins & Clinton, 2015, p. 123).
Addiction and Idolatry, found in Chapter 5, examines the sixth and seventh main ideas in
the text, addiction and idolatry. Addiction is loosely defined as an ongoing sin that has dulled the
senses through tolerance that corrupts and deceives (Hawkins & Clinton, 2015, p. 141). While
many would argue that addiction can be genetics or predisposition, Christian counseling insists
that addicts are responsible for their choices (Hawkins & Clinton, 2015, p. 141). Idolatry, like
addiction, is anything that takes the place of God in one’s life and replaces it with and a person, a
thing, or even a destructive habit (Hawkins & Clinton, 2015, p. 142). While idols seem harmless
at first, they can become a driving force to a sinful addiction. Idols quickly replace the need for
God with an obsession that is never fully met. Both addictions and idolatry can be healed, but the
process may take years of intentional behavior changes. “Breaking free requires a new, powerful
way of perceiving life and a rigorous commitment to spiritual, psychological, and physical
warfare.” (Hawkins & Clinton, 2015, p. 146).
Atmosphere and Alignment, in Chapter 7, brings the eighth and last main point in the text.
The atmosphere in a counseling session describes more than just the physical space, but the
environment that suggests spiritual, emotional, and physical healing can take place in a space
that is filled with the loving and forgiving presence of God (Hawkins & Clinton, 2015, p. 203).
This can be established by adapting to a particular model preference that the client exhibits in a
healing alliance with the counselor (Hawkins & Clinton, 2015, p. 203). Once alignment of trust
is established, the counselor then becomes the vessel used by God to transform hurts into healing
and the impossible becomes the possible (Hawkins & Clinton, 2015, p. 204).
lOMoARcPSD|27792785
HAWKINS & CLINTON 98
Analysis
In the Five Models for Interdisciplinary Integration, the model that best describes the
integrative approach that is used by Hawkins & Clinton would be the “Christ the transformer of
culture” model (Brewer & Peters, HSCO, Week Two, Lecture Four). In this model, it is believed
that God’s truth is found in the Bible and in science in a respectful union between worldviews
and professional approaches and perspectives (Brewer & Peters, HSCO, Week Two, Lecture
Four). This model also explains that an alliance between science studies and religious truths is
the best way to serve the clients (Brewer & Peters, HSCO, Week Two, Lecture Four). If
professionals skilled each in their own disciplines can have an open interaction with each other,
then integration can be achieved (Brewer & Peters, HSCO, Week Two, Lecture Four). Hawkins
& Clinton (2015), refer to this alliance as “Interprofessional Collaboration” citing the benefits of
experts sharing their efforts among disciplines (p. 352). Hawkins & Clinton (2015) also describe
the need for staying current with the new scientific discoveries as they relate to physical healing.
In addition, it is necessary to stay abreast of improvements in philosophical changes to create a
holistic model of healing that also includes the spiritual element for a complete healing plan for a
client. With the use of the internet, professionals from all fields of study can use technology to
deepen the interdisciplinary relationships while sharing valuable information.
Hawkins & Clinton (2015) believe that a holistic approach to healing begins with a
combination of the psychological, the theological, and the spiritual sciences to be successful
when assessing or treating (p. 20). They believe that discoveries in science help to enrich the
interplay between the physical body and philosophical therapeutic strategies that can help
develop more successful models for complete healing. The Hawkins & Clinton (2015) approach
lOMoARcPSD|27792785
HAWKINS & CLINTON 99
has strong similarities with the psychological theories, in addition to many similar truths found in
scripture (p. 35). They believe that psychological theory and research gives insight into how
thoughts, emotions and behaviors. This knowledge of the interactions of the physiological,
cognitive, and neurological levels of a person can elaborate on behaviors and motivations to
better apply the Biblical truths more for physical, psychological, and spiritual healing (Hawkins
& Clinton, 2015, p. 36).
Application
After carefully listening to my client discuss his past, his challenges as a husband and
provider, and his desire to heal from the need for alcohol, I discuss four available treatment
options. I receive an informed consent from my client who has recognized a need for counseling
and is open to reigniting his faith. The first treatment option would be to come along side my
client to gently lead him though the Larry Crabb (1977) Seven Stage Process Model to help my
client better understand why he may be relapsing with alcohol (Hawkins & Clinton, 2015, p.
4849). The first step is to identify his problem feelings, the second step is to identify problem
behaviors, and the third step is to identify problem thinking (Hawkins & Clinton, 2015, p, 48).
The next three steps become the job of the counselor, teach biblical truths, then use those to
reshape biblical thinking, and then to ask my client to problem solve biblically (Hawkins &
Clinton, 2015, p, 48). Finally, the last step is to identify Spirit-controlled emotions (Hawkins &
Clinton, 2015, p, 48).
The second treatment option would be Christian counseling as described by Gary Collins
(1993) that stresses the work of the counselor (Hawkins & Clinton, 2015, p. 50). The process is
for a Spirit-filled counselor to help the client find healing and spiritual maturity (Hawkins &
lOMoARcPSD|27792785
HAWKINS & CLINTON 100
Clinton, 2015, p. 50). The counselor in this model needs to be a mature believer that is
deeplycommitted and willing to apply his God-given talents, gifts, training, education, and
spiritual promptings to the healing process (Hawkins & Clinton, 2015, p, 50). The goal is for the
client to experience a complete healing, and then to move into an emotional stability, and then
grow in spiritually (Hawkins & Clinton, 2015, p. 50).
The third treatment option is the Paracentric Model, that yields to work of the Holy
Spirit, to come alongside or Paraklete, to confront the addiction of alcohol (Hawkins & Clinton,
2015, p, 50). This model focuses on Christ as the healer and leader through the Holy Spirit’s
guidance. The model would be beneficial for a wide range of behaviors that may accompany the
alcoholism, such as encouragement, redirecting wrongful thoughts, and warning of sinful
behaviors (Hawkins & Clinton, 2015, p, 51). Ending with the goal of instruction for spiritual
maturity and a fully committed relationship with Jesus Christ (Hawkins & Clinton, 2015, p, 51).
The fourth option is from Everette Worthington’s (1999) model in which the counselor focuses
on the psychological wellbeing and spiritual warfare, recognizing the alcohol addiction as a
spiritual battle (Hawkins & Clinton, 2015, p, 51). This model will require a great deal of mutual
trust and openness to succeed (Hawkins & Clinton, 2015, p, 51). Battling in in the spiritual
realm could help the client both spiritually and psychologically according to
Worthington’s (1999) model (Hawkins & Clinton, 2015, p. 52).
The fifth important concept to use with my client is the five Cs of ethical practice that
should be used in every counseling situation (Hawkins & Clinton, 2015, p, 64). These elements
are competence, consent, consultation, confidentiality, and contract (Hawkins & Clinton, 2015,
p, 64-66). The practice of competence is being aware of strengths and weaknesses in my field of
lOMoARcPSD|27792785
HAWKINS & CLINTON 101
study and having the ethical responsibility to refer a client when the needs are outside my scope
of my training. Competence is also about creating a relaxing environment that is free of stress
and confusion. When a client has been given the options available, he is able to give a consent to
the approval of treatment options. A consultation is being able to recognize when a client needs
to be referred to another for the appropriate help. One of the highest forms of ethical behavior,
with a couple of exceptions, is the ability to keep confidential the details of another’s life in the
counseling session. Lastly, the contract is a formal agreement between client and counselor that
clearly defines and discloses the details of the healing strategies, that include any relevant details
and beliefs that are held by the therapist. This transparency can encourage a trusting and open
relationship without any misconceptions that may later sabotage the healing process.
Possessing the Soul, in Chapter 1, is the phrase that builds on the words that Jesus spoke to his
disciples, recorded in Luke 21:19, regarding patience and standing firm in the faith (Hawkins &
Clinton, 2015, p. 11). Jesus gave the message to expect hardship and not an escape into an easy
life. However, Jesus promised that God would be there during people’s crisis and suffering
(Hawkins & Clinton, 2015, p.11). Dependence on God deepens the relationship and this is what
is needed to possess our souls and develop spiritual growth (Hawkins & Clinton, 2015, p. 72).
This statement explains that counselors and clients need to seek refuge in God for a soul
transformation that includes intentionally taking ownership of reshaping our thoughts and
choices (Hawkins & Clinton, 2015, p. 12). Our thoughts effect our decisions, our practices, and
our relationships (Hawkins & Clinton, 2015, p. 12). The counselor’s responsibility is to keep
learning his craft, then use these new truths, under the guidance of the Holy Spirit, to encourage
positive soul-changing freedom in their clients (Hawkins & Clinton, 2015, p. 12). The goal being
lOMoARcPSD|27792785
HAWKINS & CLINTON 102
to reclaim the soul and to imitate Christ, for it is only God that can fully satisfy a soul (Hawkins
& Clinton, 2015, p. 13). The good news is that many clients prefer a Christian counselor that will
integrate spirituality into their counseling strategies (Hawkins & Clinton, 2015, p. 17). Research
has shown that clients with a strong faith become stronger and healthier (Hawkins & Clinton,
2015, p. 17).
What is Christian Counseling? in Chapter 2, a second concept is defining Christian
counseling. The goal for Christian counseling is for clients to become fully devoted followers of
Christ, by experiencing God’s pardon, purpose, and power (Hawkins & Clinton, 2015, p. 31).
This is accomplished as the counselor takes the leadership role by discipling the client through
the process of spiritual healing, onto spiritual maturity, and then soul possession by a relationship
with Jesus Christ (Hawkins & Clinton, 2015, p. 31). Dr. Ron Hawkins points out that clients are
seldom completely healed once they have been saved but will need to sort through many levels
of deep hurts with the triune God loving, healing, and forgiving (Hawkins & Clinton, 2015, p.
32).
What is Christian Counseling? in Chapter 2, is the third important idea of the triune God,
which is the three members of the Godhead being God the Father, Jesus Christ, and the Holy
Spirit (Hawkins & Clinton, 2015, p. 39). The triune God ministers to a client’s mind, body, and
soul, in the Christian counseling process (Hawkins & Clinton, 2015, p. 39). Each member of the
triune, by invitation, offers freedom and healing from different perspectives for those who seek a
relationship with, as we were created for God and in His image. God the Father promises love in,
through, and beyond the valley (Hawkins & Clinton, 2015, p. 40). The Holy Spirit offers the
breath of God himself to overcome the struggles in life, while Jesus Christ freely gives
lOMoARcPSD|27792785
HAWKINS & CLINTON 103
forgiveness, grace, and peace (Hawkins & Clinton, 2015, p. 40). The counseling process is best
between the client, the counselor, and the triune God, by invitation, that offers healing to the
soul. The counselor can then teach the client how to invite God in to their healing and how to feel
the presence of a living God (Hawkins & Clinton, 2015, p. 41-42).
Anthropology and Identity, in Chapter 3, uniquely defines the soul in a series of
concentric circles. There are a wide variety of counselors and healing treatments available. Some
counselors believe problems to be physical, others believe they are relational, and then some
believe problems are spiritual (Hawkins & Clinton, 2015, p. 69). Because of this, treatments can
focus on prescribing medications, treating in the psyche, or focused on the spirit realm (Hawkins
& Clinton, 2015, p. 69). The approach that Hawkins and Clinton (2015) feel is needed is a
holistic approach that should give attention to all three aspects of a person’s being, the physical,
the psychological, and the spiritual, beginning with the soul. Hawkins & Clinton (2015) believe
that the soul is made up of all three dimensions, the physical, the psychological, and the spiritual
and can be visualized in a bull’s eye pattern (p. 79). At the center of our being, made in God’s
image, is the human spirit, and if invited, the Holy Spirit also resides (Hawkins & Clinton, 2015,
p. 79). Moving outward from the center is decisions, feelings, thinking, sinning parts of the soul
(Hawkins & Clinton, 2015, p. 79). Then beyond that is the body self, the self in temporal system,
the self in the supernatural system, where we need to take possession of the soul in the outer
rings (Hawkins & Clinton, 2015, p. 79). Each of these modalities is addressed in the counseling
sessions for a holistic approach to healing and taking possession and shaping of one’s soul.
Attachment and Relationships, in Chapter 4 contains the fourth and fifth main ideas in the text,
relationships and attachment theory. God exists in relationships (Hawkins & Clinton, 2015,
lOMoARcPSD|27792785
HAWKINS & CLINTON 104
p. 113). This was true at the beginning, in Genesis, when God made Eve for Adam as a
companion. Focusing on relationships, vertical with God, and horizontal with His people, makes
it highly important for a client’s healing, to repair and rebuild broken relationships. These
positive relationships can help clients heal on emotional, spiritual, and physical levels (Hawkins
& Clinton, 2015, p. 113).
In 1994, A. Shore, explains that attachments are important because they regulate
emotions and the brain’s ability to participate in relationships (Hawkins & Clinton, 2015, p. 116).
He also explains that positive and negative emotions are regulated by the brain’s ability to
experience relationships (Hawkins & Clinton, 2015, p. 116). When attachment was secured at
birth to a parent or care giver, the brain wires itself for safety, however, if that attachment was
nonexistent, the reverse is true (Hawkins & Clinton, 2015, p. 117). When this happens, emotional
destress, depression, and anxiety can result. The hope is for God’s healing and restoration in
these cases to lead the clients to find the security and safety that is lacking, then emotional
regulating and healing can begin (Hawkins & Clinton, 2015, p. 123).
Addiction and Idolatry, found in Chapter 5, examines the sixth and seventh main ideas in
the text, addiction and idolatry. Addiction is loosely defined as an ongoing sin that has dulled the
senses through tolerance that corrupts and deceives (Hawkins & Clinton, 2015, p. 141). While
many would argue that addiction can be genetics or predisposition, Christian counseling insists
that addicts are responsible for their choices (Hawkins & Clinton, 2015, p. 141). Idolatry, like
addiction, is anything that takes the place of God in one’s life and replaces it with and a person, a
thing, or even a destructive habit (Hawkins & Clinton, 2015, p. 142). While idols seem harmless
at first, they can become a driving force to a sinful addiction. Idols quickly replace the need for
lOMoARcPSD|27792785
HAWKINS & CLINTON 105
God with an obsession that is never fully met. Both addictions and idolatry can be healed, but the
process may take years of intentional behavior changes. “Breaking free requires a new, powerful
way of perceiving life and a rigorous commitment to spiritual, psychological, and physical
warfare.” (Hawkins & Clinton, 2015, p. 146).
Atmosphere and Alignment, in Chapter 7, brings the eighth and last main point in the text.
The atmosphere in a counseling session describes more than just the physical space, but the
environment that suggests spiritual, emotional, and physical healing can take place in a space
that is filled with the loving and forgiving presence of God (Hawkins & Clinton, 2015, p. 203).
This can be established by adapting to a particular model preference that the client exhibits in a
healing alliance with the counselor (Hawkins & Clinton, 2015, p. 203). Once alignment of trust
is established, the counselor then becomes the vessel used by God to transform hurts into healing
and the impossible becomes the possible (Hawkins & Clinton, 2015, p. 204).
Analysis
In the Five Models for Interdisciplinary Integration, the model that best describes the
integrative approach that is used by Hawkins & Clinton would be the “Christ the transformer of
culture” model (Brewer & Peters, HSCO, Week Two, Lecture Four). In this model, it is believed
that God’s truth is found in the Bible and in science in a respectful union between worldviews
and professional approaches and perspectives (Brewer & Peters, HSCO, Week Two, Lecture
Four). This model also explains that an alliance between science studies and religious truths is
the best way to serve the clients (Brewer & Peters, HSCO, Week Two, Lecture Four). If
professionals skilled each in their own disciplines can have an open interaction with each other,
then integration can be achieved (Brewer & Peters, HSCO, Week Two, Lecture Four). Hawkins
lOMoARcPSD|27792785
HAWKINS & CLINTON 106
& Clinton (2015), refer to this alliance as “Interprofessional Collaboration” citing the benefits of
experts sharing their efforts among disciplines (p. 352). Hawkins & Clinton (2015) also describe
the need for staying current with the new scientific discoveries as they relate to physical healing.
In addition, it is necessary to stay abreast of improvements in philosophical changes to create a
holistic model of healing that also includes the spiritual element for a complete healing plan for a
client. With the use of the internet, professionals from all fields of study can use technology to
deepen the interdisciplinary relationships while sharing valuable information.
Hawkins & Clinton (2015) believe that a holistic approach to healing begins with a
combination of the psychological, the theological, and the spiritual sciences to be successful
when assessing or treating (p. 20). They believe that discoveries in science help to enrich the
interplay between the physical body and philosophical therapeutic strategies that can help
develop more successful models for complete healing. The Hawkins & Clinton (2015) approach
has strong similarities with the psychological theories, in addition to many similar truths found in
scripture (p. 35). They believe that psychological theory and research gives insight into how
thoughts, emotions and behaviors. This knowledge of the interactions of the physiological,
cognitive, and neurological levels of a person can elaborate on behaviors and motivations to
better apply the Biblical truths more for physical, psychological, and spiritual healing (Hawkins
& Clinton, 2015, p. 36).
Application
After carefully listening to my client discuss his past, his challenges as a husband and
provider, and his desire to heal from the need for alcohol, I discuss four available treatment
options. I receive an informed consent from my client who has recognized a need for counseling
lOMoARcPSD|27792785
HAWKINS & CLINTON 107
and is open to reigniting his faith. The first treatment option would be to come along side my
client to gently lead him though the Larry Crabb (1977) Seven Stage Process Model to help my
client better understand why he may be relapsing with alcohol (Hawkins & Clinton, 2015, p.
4849). The first step is to identify his problem feelings, the second step is to identify problem
behaviors, and the third step is to identify problem thinking (Hawkins & Clinton, 2015, p, 48).
The next three steps become the job of the counselor, teach biblical truths, then use those to
reshape biblical thinking, and then to ask my client to problem solve biblically (Hawkins &
Clinton, 2015, p, 48). Finally, the last step is to identify Spirit-controlled emotions (Hawkins &
Clinton, 2015, p, 48).
The second treatment option would be Christian counseling as described by Gary Collins
(1993) that stresses the work of the counselor (Hawkins & Clinton, 2015, p. 50). The process is
for a Spirit-filled counselor to help the client find healing and spiritual maturity (Hawkins &
Clinton, 2015, p. 50). The counselor in this model needs to be a mature believer that is
deeplycommitted and willing to apply his God-given talents, gifts, training, education, and
spiritual promptings to the healing process (Hawkins & Clinton, 2015, p, 50). The goal is for the
client to experience a complete healing, and then to move into an emotional stability, and then
grow in spiritually (Hawkins & Clinton, 2015, p. 50).
The third treatment option is the Paracentric Model, that yields to work of the Holy
Spirit, to come alongside or Paraklete, to confront the addiction of alcohol (Hawkins & Clinton,
2015, p, 50). This model focuses on Christ as the healer and leader through the Holy Spirit’s
guidance. The model would be beneficial for a wide range of behaviors that may accompany the
alcoholism, such as encouragement, redirecting wrongful thoughts, and warning of sinful
lOMoARcPSD|27792785
HAWKINS & CLINTON 108
behaviors (Hawkins & Clinton, 2015, p, 51). Ending with the goal of instruction for spiritual
maturity and a fully committed relationship with Jesus Christ (Hawkins & Clinton, 2015, p, 51).
The fourth option is from Everette Worthington’s (1999) model in which the counselor focuses
on the psychological wellbeing and spiritual warfare, recognizing the alcohol addiction as a
spiritual battle (Hawkins & Clinton, 2015, p, 51). This model will require a great deal of mutual
trust and openness to succeed (Hawkins & Clinton, 2015, p, 51). Battling in in the spiritual
realm could help the client both spiritually and psychologically according to
Worthington’s (1999) model (Hawkins & Clinton, 2015, p. 52).
The fifth important concept to use with my client is the five Cs of ethical practice that
should be used in every counseling situation (Hawkins & Clinton, 2015, p, 64). These elements
are competence, consent, consultation, confidentiality, and contract (Hawkins & Clinton, 2015,
p, 64-66). The practice of competence is being aware of strengths and weaknesses in my field of
study and having the ethical responsibility to refer a client when the needs are outside my scope
of my training. Competence is also about creating a relaxing environment that is free of stress
and confusion. When a client has been given the options available, he is able to give a consent to
the approval of treatment options. A consultation is being able to recognize when a client needs
to be referred to another for the appropriate help. One of the highest forms of ethical behavior,
with a couple of exceptions, is the ability to keep confidential the details of another’s life in the
counseling session. Lastly, the contract is a formal agreement between client and counselor that
clearly defines and discloses the details of the healing strategies, that include any relevant details
and beliefs that are held by the therapist. This transparency can encourage a trusting and open
relationship without any misconceptions that may later sabotage the healing process.
lOMoARcPSD|27792785
HAWKINS & CLINTON 109
Possessing the Soul, in Chapter 1, is the phrase that builds on the words that Jesus spoke to his
disciples, recorded in Luke 21:19, regarding patience and standing firm in the faith (Hawkins &
Clinton, 2015, p. 11). Jesus gave the message to expect hardship and not an escape into an easy
life. However, Jesus promised that God would be there during people’s crisis and suffering
(Hawkins & Clinton, 2015, p.11). Dependence on God deepens the relationship and this is what
is needed to possess our souls and develop spiritual growth (Hawkins & Clinton, 2015, p. 72).
This statement explains that counselors and clients need to seek refuge in God for a soul
transformation that includes intentionally taking ownership of reshaping our thoughts and
choices (Hawkins & Clinton, 2015, p. 12). Our thoughts effect our decisions, our practices, and
our relationships (Hawkins & Clinton, 2015, p. 12). The counselor’s responsibility is to keep
learning his craft, then use these new truths, under the guidance of the Holy Spirit, to encourage
positive soul-changing freedom in their clients (Hawkins & Clinton, 2015, p. 12). The goal being
to reclaim the soul and to imitate Christ, for it is only God that can fully satisfy a soul (Hawkins
& Clinton, 2015, p. 13). The good news is that many clients prefer a Christian counselor that will
integrate spirituality into their counseling strategies (Hawkins & Clinton, 2015, p. 17). Research
has shown that clients with a strong faith become stronger and healthier (Hawkins & Clinton,
2015, p. 17).
What is Christian Counseling? in Chapter 2, a second concept is defining Christian
counseling. The goal for Christian counseling is for clients to become fully devoted followers of
Christ, by experiencing God’s pardon, purpose, and power (Hawkins & Clinton, 2015, p. 31).
This is accomplished as the counselor takes the leadership role by discipling the client through
the process of spiritual healing, onto spiritual maturity, and then soul possession by a relationship
lOMoARcPSD|27792785
HAWKINS & CLINTON 110
with Jesus Christ (Hawkins & Clinton, 2015, p. 31). Dr. Ron Hawkins points out that clients are
seldom completely healed once they have been saved but will need to sort through many levels
of deep hurts with the triune God loving, healing, and forgiving (Hawkins & Clinton, 2015, p.
32).
What is Christian Counseling? in Chapter 2, is the third important idea of the triune God,
which is the three members of the Godhead being God the Father, Jesus Christ, and the Holy
Spirit (Hawkins & Clinton, 2015, p. 39). The triune God ministers to a client’s mind, body, and
soul, in the Christian counseling process (Hawkins & Clinton, 2015, p. 39). Each member of the
triune, by invitation, offers freedom and healing from different perspectives for those who seek a
relationship with, as we were created for God and in His image. God the Father promises love in,
through, and beyond the valley (Hawkins & Clinton, 2015, p. 40). The Holy Spirit offers the
breath of God himself to overcome the struggles in life, while Jesus Christ freely gives
forgiveness, grace, and peace (Hawkins & Clinton, 2015, p. 40). The counseling process is best
between the client, the counselor, and the triune God, by invitation, that offers healing to the
soul. The counselor can then teach the client how to invite God in to their healing and how to feel
the presence of a living God (Hawkins & Clinton, 2015, p. 41-42).
Anthropology and Identity, in Chapter 3, uniquely defines the soul in a series of
concentric circles. There are a wide variety of counselors and healing treatments available. Some
counselors believe problems to be physical, others believe they are relational, and then some
believe problems are spiritual (Hawkins & Clinton, 2015, p. 69). Because of this, treatments can
focus on prescribing medications, treating in the psyche, or focused on the spirit realm (Hawkins
& Clinton, 2015, p. 69). The approach that Hawkins and Clinton (2015) feel is needed is a
lOMoARcPSD|27792785
HAWKINS & CLINTON 111
holistic approach that should give attention to all three aspects of a person’s being, the physical,
the psychological, and the spiritual, beginning with the soul. Hawkins & Clinton (2015) believe
that the soul is made up of all three dimensions, the physical, the psychological, and the spiritual
and can be visualized in a bull’s eye pattern (p. 79). At the center of our being, made in God’s
image, is the human spirit, and if invited, the Holy Spirit also resides (Hawkins & Clinton, 2015,
p. 79). Moving outward from the center is decisions, feelings, thinking, sinning parts of the soul
(Hawkins & Clinton, 2015, p. 79). Then beyond that is the body self, the self in temporal system,
the self in the supernatural system, where we need to take possession of the soul in the outer
rings (Hawkins & Clinton, 2015, p. 79). Each of these modalities is addressed in the counseling
sessions for a holistic approach to healing and taking possession and shaping of one’s soul.
Attachment and Relationships, in Chapter 4 contains the fourth and fifth main ideas in the text,
relationships and attachment theory. God exists in relationships (Hawkins & Clinton, 2015,
p. 113). This was true at the beginning, in Genesis, when God made Eve for Adam as a
companion. Focusing on relationships, vertical with God, and horizontal with His people, makes
it highly important for a client’s healing, to repair and rebuild broken relationships. These
positive relationships can help clients heal on emotional, spiritual, and physical levels (Hawkins
& Clinton, 2015, p. 113).
In 1994, A. Shore, explains that attachments are important because they regulate
emotions and the brain’s ability to participate in relationships (Hawkins & Clinton, 2015, p. 116).
He also explains that positive and negative emotions are regulated by the brain’s ability to
experience relationships (Hawkins & Clinton, 2015, p. 116). When attachment was secured at
birth to a parent or care giver, the brain wires itself for safety, however, if that attachment was
lOMoARcPSD|27792785
HAWKINS & CLINTON 112
nonexistent, the reverse is true (Hawkins & Clinton, 2015, p. 117). When this happens, emotional
destress, depression, and anxiety can result. The hope is for God’s healing and restoration in
these cases to lead the clients to find the security and safety that is lacking, then emotional
regulating and healing can begin (Hawkins & Clinton, 2015, p. 123).
Addiction and Idolatry, found in Chapter 5, examines the sixth and seventh main ideas in
the text, addiction and idolatry. Addiction is loosely defined as an ongoing sin that has dulled the
senses through tolerance that corrupts and deceives (Hawkins & Clinton, 2015, p. 141). While
many would argue that addiction can be genetics or predisposition, Christian counseling insists
that addicts are responsible for their choices (Hawkins & Clinton, 2015, p. 141). Idolatry, like
addiction, is anything that takes the place of God in one’s life and replaces it with and a person, a
thing, or even a destructive habit (Hawkins & Clinton, 2015, p. 142). While idols seem harmless
at first, they can become a driving force to a sinful addiction. Idols quickly replace the need for
God with an obsession that is never fully met. Both addictions and idolatry can be healed, but the
process may take years of intentional behavior changes. “Breaking free requires a new, powerful
way of perceiving life and a rigorous commitment to spiritual, psychological, and physical
warfare.” (Hawkins & Clinton, 2015, p. 146).
Atmosphere and Alignment, in Chapter 7, brings the eighth and last main point in the text.
The atmosphere in a counseling session describes more than just the physical space, but the
environment that suggests spiritual, emotional, and physical healing can take place in a space
that is filled with the loving and forgiving presence of God (Hawkins & Clinton, 2015, p. 203).
This can be established by adapting to a particular model preference that the client exhibits in a
healing alliance with the counselor (Hawkins & Clinton, 2015, p. 203). Once alignment of trust
lOMoARcPSD|27792785
HAWKINS & CLINTON 113
is established, the counselor then becomes the vessel used by God to transform hurts into healing
and the impossible becomes the possible (Hawkins & Clinton, 2015, p. 204).
Analysis
In the Five Models for Interdisciplinary Integration, the model that best describes the
integrative approach that is used by Hawkins & Clinton would be the “Christ the transformer of
culture” model (Brewer & Peters, HSCO, Week Two, Lecture Four). In this model, it is believed
that God’s truth is found in the Bible and in science in a respectful union between worldviews
and professional approaches and perspectives (Brewer & Peters, HSCO, Week Two, Lecture
Four). This model also explains that an alliance between science studies and religious truths is
the best way to serve the clients (Brewer & Peters, HSCO, Week Two, Lecture Four). If
professionals skilled each in their own disciplines can have an open interaction with each other,
then integration can be achieved (Brewer & Peters, HSCO, Week Two, Lecture Four). Hawkins
& Clinton (2015), refer to this alliance as “Interprofessional Collaboration” citing the benefits of
experts sharing their efforts among disciplines (p. 352). Hawkins & Clinton (2015) also describe
the need for staying current with the new scientific discoveries as they relate to physical healing.
In addition, it is necessary to stay abreast of improvements in philosophical changes to create a
holistic model of healing that also includes the spiritual element for a complete healing plan for a
client. With the use of the internet, professionals from all fields of study can use technology to
deepen the interdisciplinary relationships while sharing valuable information.
Hawkins & Clinton (2015) believe that a holistic approach to healing begins with a
combination of the psychological, the theological, and the spiritual sciences to be successful
when assessing or treating (p. 20). They believe that discoveries in science help to enrich the
lOMoARcPSD|27792785
HAWKINS & CLINTON 114
interplay between the physical body and philosophical therapeutic strategies that can help
develop more successful models for complete healing. The Hawkins & Clinton (2015) approach
has strong similarities with the psychological theories, in addition to many similar truths found in
scripture (p. 35). They believe that psychological theory and research gives insight into how
thoughts, emotions and behaviors. This knowledge of the interactions of the physiological,
cognitive, and neurological levels of a person can elaborate on behaviors and motivations to
better apply the Biblical truths more for physical, psychological, and spiritual healing (Hawkins
& Clinton, 2015, p. 36).
Application
After carefully listening to my client discuss his past, his challenges as a husband and
provider, and his desire to heal from the need for alcohol, I discuss four available treatment
options. I receive an informed consent from my client who has recognized a need for counseling
and is open to reigniting his faith. The first treatment option would be to come along side my
client to gently lead him though the Larry Crabb (1977) Seven Stage Process Model to help my
client better understand why he may be relapsing with alcohol (Hawkins & Clinton, 2015, p.
4849). The first step is to identify his problem feelings, the second step is to identify problem
behaviors, and the third step is to identify problem thinking (Hawkins & Clinton, 2015, p, 48).
The next three steps become the job of the counselor, teach biblical truths, then use those to
reshape biblical thinking, and then to ask my client to problem solve biblically (Hawkins &
Clinton, 2015, p, 48). Finally, the last step is to identify Spirit-controlled emotions (Hawkins &
Clinton, 2015, p, 48).
lOMoARcPSD|27792785
HAWKINS & CLINTON 115
The second treatment option would be Christian counseling as described by Gary Collins
(1993) that stresses the work of the counselor (Hawkins & Clinton, 2015, p. 50). The process is
for a Spirit-filled counselor to help the client find healing and spiritual maturity (Hawkins &
Clinton, 2015, p. 50). The counselor in this model needs to be a mature believer that is
deeplycommitted and willing to apply his God-given talents, gifts, training, education, and
spiritual promptings to the healing process (Hawkins & Clinton, 2015, p, 50). The goal is for the
client to experience a complete healing, and then to move into an emotional stability, and then
grow in spiritually (Hawkins & Clinton, 2015, p. 50).
The third treatment option is the Paracentric Model, that yields to work of the Holy
Spirit, to come alongside or Paraklete, to confront the addiction of alcohol (Hawkins & Clinton,
2015, p, 50). This model focuses on Christ as the healer and leader through the Holy Spirit’s
guidance. The model would be beneficial for a wide range of behaviors that may accompany the
alcoholism, such as encouragement, redirecting wrongful thoughts, and warning of sinful
behaviors (Hawkins & Clinton, 2015, p, 51). Ending with the goal of instruction for spiritual
maturity and a fully committed relationship with Jesus Christ (Hawkins & Clinton, 2015, p, 51).
The fourth option is from Everette Worthington’s (1999) model in which the counselor focuses
on the psychological wellbeing and spiritual warfare, recognizing the alcohol addiction as a
spiritual battle (Hawkins & Clinton, 2015, p, 51). This model will require a great deal of mutual
trust and openness to succeed (Hawkins & Clinton, 2015, p, 51). Battling in in the spiritual
realm could help the client both spiritually and psychologically according to
Worthington’s (1999) model (Hawkins & Clinton, 2015, p. 52).
lOMoARcPSD|27792785
HAWKINS & CLINTON 116
The fifth important concept to use with my client is the five Cs of ethical practice that
should be used in every counseling situation (Hawkins & Clinton, 2015, p, 64). These elements
are competence, consent, consultation, confidentiality, and contract (Hawkins & Clinton, 2015,
p, 64-66). The practice of competence is being aware of strengths and weaknesses in my field of
study and having the ethical responsibility to refer a client when the needs are outside my scope
of my training. Competence is also about creating a relaxing environment that is free of stress
and confusion. When a client has been given the options available, he is able to give a consent to
the approval of treatment options. A consultation is being able to recognize when a client needs
to be referred to another for the appropriate help. One of the highest forms of ethical behavior,
with a couple of exceptions, is the ability to keep confidential the details of another’s life in the
counseling session. Lastly, the contract is a formal agreement between client and counselor that
clearly defines and discloses the details of the healing strategies, that include any relevant details
and beliefs that are held by the therapist. This transparency can encourage a trusting and open
relationship without any misconceptions that may later sabotage the healing process.
Possessing the Soul, in Chapter 1, is the phrase that builds on the words that Jesus spoke to his
disciples, recorded in Luke 21:19, regarding patience and standing firm in the faith (Hawkins &
Clinton, 2015, p. 11). Jesus gave the message to expect hardship and not an escape into an easy
life. However, Jesus promised that God would be there during people’s crisis and suffering
(Hawkins & Clinton, 2015, p.11). Dependence on God deepens the relationship and this is what
is needed to possess our souls and develop spiritual growth (Hawkins & Clinton, 2015, p. 72).
This statement explains that counselors and clients need to seek refuge in God for a soul
transformation that includes intentionally taking ownership of reshaping our thoughts and
lOMoARcPSD|27792785
HAWKINS & CLINTON 117
choices (Hawkins & Clinton, 2015, p. 12). Our thoughts effect our decisions, our practices, and
our relationships (Hawkins & Clinton, 2015, p. 12). The counselor’s responsibility is to keep
learning his craft, then use these new truths, under the guidance of the Holy Spirit, to encourage
positive soul-changing freedom in their clients (Hawkins & Clinton, 2015, p. 12). The goal being
to reclaim the soul and to imitate Christ, for it is only God that can fully satisfy a soul (Hawkins
& Clinton, 2015, p. 13). The good news is that many clients prefer a Christian counselor that will
integrate spirituality into their counseling strategies (Hawkins & Clinton, 2015, p. 17). Research
has shown that clients with a strong faith become stronger and healthier (Hawkins & Clinton,
2015, p. 17).
What is Christian Counseling? in Chapter 2, a second concept is defining Christian
counseling. The goal for Christian counseling is for clients to become fully devoted followers of
Christ, by experiencing God’s pardon, purpose, and power (Hawkins & Clinton, 2015, p. 31).
This is accomplished as the counselor takes the leadership role by discipling the client through
the process of spiritual healing, onto spiritual maturity, and then soul possession by a relationship
with Jesus Christ (Hawkins & Clinton, 2015, p. 31). Dr. Ron Hawkins points out that clients are
seldom completely healed once they have been saved but will need to sort through many levels
of deep hurts with the triune God loving, healing, and forgiving (Hawkins & Clinton, 2015, p.
32).
What is Christian Counseling? in Chapter 2, is the third important idea of the triune God,
which is the three members of the Godhead being God the Father, Jesus Christ, and the Holy
Spirit (Hawkins & Clinton, 2015, p. 39). The triune God ministers to a client’s mind, body, and
soul, in the Christian counseling process (Hawkins & Clinton, 2015, p. 39). Each member of the
lOMoARcPSD|27792785
HAWKINS & CLINTON 118
triune, by invitation, offers freedom and healing from different perspectives for those who seek a
relationship with, as we were created for God and in His image. God the Father promises love in,
through, and beyond the valley (Hawkins & Clinton, 2015, p. 40). The Holy Spirit offers the
breath of God himself to overcome the struggles in life, while Jesus Christ freely gives
forgiveness, grace, and peace (Hawkins & Clinton, 2015, p. 40). The counseling process is best
between the client, the counselor, and the triune God, by invitation, that offers healing to the
soul. The counselor can then teach the client how to invite God in to their healing and how to feel
the presence of a living God (Hawkins & Clinton, 2015, p. 41-42).
Anthropology and Identity, in Chapter 3, uniquely defines the soul in a series of
concentric circles. There are a wide variety of counselors and healing treatments available. Some
counselors believe problems to be physical, others believe they are relational, and then some
believe problems are spiritual (Hawkins & Clinton, 2015, p. 69). Because of this, treatments can
focus on prescribing medications, treating in the psyche, or focused on the spirit realm (Hawkins
& Clinton, 2015, p. 69). The approach that Hawkins and Clinton (2015) feel is needed is a
holistic approach that should give attention to all three aspects of a person’s being, the physical,
the psychological, and the spiritual, beginning with the soul. Hawkins & Clinton (2015) believe
that the soul is made up of all three dimensions, the physical, the psychological, and the spiritual
and can be visualized in a bull’s eye pattern (p. 79). At the center of our being, made in God’s
image, is the human spirit, and if invited, the Holy Spirit also resides (Hawkins & Clinton, 2015,
p. 79). Moving outward from the center is decisions, feelings, thinking, sinning parts of the soul
(Hawkins & Clinton, 2015, p. 79). Then beyond that is the body self, the self in temporal system,
the self in the supernatural system, where we need to take possession of the soul in the outer
lOMoARcPSD|27792785
HAWKINS & CLINTON 119
rings (Hawkins & Clinton, 2015, p. 79). Each of these modalities is addressed in the counseling
sessions for a holistic approach to healing and taking possession and shaping of one’s soul.
Attachment and Relationships, in Chapter 4 contains the fourth and fifth main ideas in the text,
relationships and attachment theory. God exists in relationships (Hawkins & Clinton, 2015,
p. 113). This was true at the beginning, in Genesis, when God made Eve for Adam as a
companion. Focusing on relationships, vertical with God, and horizontal with His people, makes
it highly important for a client’s healing, to repair and rebuild broken relationships. These
positive relationships can help clients heal on emotional, spiritual, and physical levels (Hawkins
& Clinton, 2015, p. 113).
In 1994, A. Shore, explains that attachments are important because they regulate
emotions and the brain’s ability to participate in relationships (Hawkins & Clinton, 2015, p. 116).
He also explains that positive and negative emotions are regulated by the brain’s ability to
experience relationships (Hawkins & Clinton, 2015, p. 116). When attachment was secured at
birth to a parent or care giver, the brain wires itself for safety, however, if that attachment was
nonexistent, the reverse is true (Hawkins & Clinton, 2015, p. 117). When this happens, emotional
destress, depression, and anxiety can result. The hope is for God’s healing and restoration in
these cases to lead the clients to find the security and safety that is lacking, then emotional
regulating and healing can begin (Hawkins & Clinton, 2015, p. 123).
Addiction and Idolatry, found in Chapter 5, examines the sixth and seventh main ideas in
the text, addiction and idolatry. Addiction is loosely defined as an ongoing sin that has dulled the
senses through tolerance that corrupts and deceives (Hawkins & Clinton, 2015, p. 141). While
many would argue that addiction can be genetics or predisposition, Christian counseling insists
lOMoARcPSD|27792785
HAWKINS & CLINTON 120
that addicts are responsible for their choices (Hawkins & Clinton, 2015, p. 141). Idolatry, like
addiction, is anything that takes the place of God in one’s life and replaces it with and a person, a
thing, or even a destructive habit (Hawkins & Clinton, 2015, p. 142). While idols seem harmless
at first, they can become a driving force to a sinful addiction. Idols quickly replace the need for
God with an obsession that is never fully met. Both addictions and idolatry can be healed, but the
process may take years of intentional behavior changes. “Breaking free requires a new, powerful
way of perceiving life and a rigorous commitment to spiritual, psychological, and physical
warfare.” (Hawkins & Clinton, 2015, p. 146).
Atmosphere and Alignment, in Chapter 7, brings the eighth and last main point in the text.
The atmosphere in a counseling session describes more than just the physical space, but the
environment that suggests spiritual, emotional, and physical healing can take place in a space
that is filled with the loving and forgiving presence of God (Hawkins & Clinton, 2015, p. 203).
This can be established by adapting to a particular model preference that the client exhibits in a
healing alliance with the counselor (Hawkins & Clinton, 2015, p. 203). Once alignment of trust
is established, the counselor then becomes the vessel used by God to transform hurts into healing
and the impossible becomes the possible (Hawkins & Clinton, 2015, p. 204).
Analysis
In the Five Models for Interdisciplinary Integration, the model that best describes the
integrative approach that is used by Hawkins & Clinton would be the “Christ the transformer of
culture” model (Brewer & Peters, HSCO, Week Two, Lecture Four). In this model, it is believed
that God’s truth is found in the Bible and in science in a respectful union between worldviews
and professional approaches and perspectives (Brewer & Peters, HSCO, Week Two, Lecture
lOMoARcPSD|27792785
HAWKINS & CLINTON 121
Four). This model also explains that an alliance between science studies and religious truths is
the best way to serve the clients (Brewer & Peters, HSCO, Week Two, Lecture Four). If
professionals skilled each in their own disciplines can have an open interaction with each other,
then integration can be achieved (Brewer & Peters, HSCO, Week Two, Lecture Four). Hawkins
& Clinton (2015), refer to this alliance as “Interprofessional Collaboration” citing the benefits of
experts sharing their efforts among disciplines (p. 352). Hawkins & Clinton (2015) also describe
the need for staying current with the new scientific discoveries as they relate to physical healing.
In addition, it is necessary to stay abreast of improvements in philosophical changes to create a
holistic model of healing that also includes the spiritual element for a complete healing plan for a
client. With the use of the internet, professionals from all fields of study can use technology to
deepen the interdisciplinary relationships while sharing valuable information.
Hawkins & Clinton (2015) believe that a holistic approach to healing begins with a
combination of the psychological, the theological, and the spiritual sciences to be successful
when assessing or treating (p. 20). They believe that discoveries in science help to enrich the
interplay between the physical body and philosophical therapeutic strategies that can help
develop more successful models for complete healing. The Hawkins & Clinton (2015) approach
has strong similarities with the psychological theories, in addition to many similar truths found in
scripture (p. 35). They believe that psychological theory and research gives insight into how
thoughts, emotions and behaviors. This knowledge of the interactions of the physiological,
cognitive, and neurological levels of a person can elaborate on behaviors and motivations to
better apply the Biblical truths more for physical, psychological, and spiritual healing (Hawkins
& Clinton, 2015, p. 36).
lOMoARcPSD|27792785
HAWKINS & CLINTON 122
Application
After carefully listening to my client discuss his past, his challenges as a husband and
provider, and his desire to heal from the need for alcohol, I discuss four available treatment
options. I receive an informed consent from my client who has recognized a need for counseling
and is open to reigniting his faith. The first treatment option would be to come along side my
client to gently lead him though the Larry Crabb (1977) Seven Stage Process Model to help my
client better understand why he may be relapsing with alcohol (Hawkins & Clinton, 2015, p.
4849). The first step is to identify his problem feelings, the second step is to identify problem
behaviors, and the third step is to identify problem thinking (Hawkins & Clinton, 2015, p, 48).
The next three steps become the job of the counselor, teach biblical truths, then use those to
reshape biblical thinking, and then to ask my client to problem solve biblically (Hawkins &
Clinton, 2015, p, 48). Finally, the last step is to identify Spirit-controlled emotions (Hawkins &
Clinton, 2015, p, 48).
The second treatment option would be Christian counseling as described by Gary Collins
(1993) that stresses the work of the counselor (Hawkins & Clinton, 2015, p. 50). The process is
for a Spirit-filled counselor to help the client find healing and spiritual maturity (Hawkins &
Clinton, 2015, p. 50). The counselor in this model needs to be a mature believer that is
deeplycommitted and willing to apply his God-given talents, gifts, training, education, and
spiritual promptings to the healing process (Hawkins & Clinton, 2015, p, 50). The goal is for the
client to experience a complete healing, and then to move into an emotional stability, and then
grow in spiritually (Hawkins & Clinton, 2015, p. 50).
The third treatment option is the Paracentric Model, that yields to work of the Holy
lOMoARcPSD|27792785
HAWKINS & CLINTON 123
Spirit, to come alongside or Paraklete, to confront the addiction of alcohol (Hawkins & Clinton,
2015, p, 50). This model focuses on Christ as the healer and leader through the Holy Spirit’s
guidance. The model would be beneficial for a wide range of behaviors that may accompany the
alcoholism, such as encouragement, redirecting wrongful thoughts, and warning of sinful
behaviors (Hawkins & Clinton, 2015, p, 51). Ending with the goal of instruction for spiritual
maturity and a fully committed relationship with Jesus Christ (Hawkins & Clinton, 2015, p, 51).
The fourth option is from Everette Worthington’s (1999) model in which the counselor focuses
on the psychological wellbeing and spiritual warfare, recognizing the alcohol addiction as a
spiritual battle (Hawkins & Clinton, 2015, p, 51). This model will require a great deal of mutual
trust and openness to succeed (Hawkins & Clinton, 2015, p, 51). Battling in in the spiritual
realm could help the client both spiritually and psychologically according to
Worthington’s (1999) model (Hawkins & Clinton, 2015, p. 52).
The fifth important concept to use with my client is the five Cs of ethical practice that
should be used in every counseling situation (Hawkins & Clinton, 2015, p, 64). These elements
are competence, consent, consultation, confidentiality, and contract (Hawkins & Clinton, 2015,
p, 64-66). The practice of competence is being aware of strengths and weaknesses in my field of
study and having the ethical responsibility to refer a client when the needs are outside my scope
of my training. Competence is also about creating a relaxing environment that is free of stress
and confusion. When a client has been given the options available, he is able to give a consent to
the approval of treatment options. A consultation is being able to recognize when a client needs
to be referred to another for the appropriate help. One of the highest forms of ethical behavior,
with a couple of exceptions, is the ability to keep confidential the details of another’s life in the
lOMoARcPSD|27792785
HAWKINS & CLINTON 124
counseling session. Lastly, the contract is a formal agreement between client and counselor that
clearly defines and discloses the details of the healing strategies, that include any relevant details
and beliefs that are held by the therapist. This transparency can encourage a trusting and open
relationship without any misconceptions that may later sabotage the healing process.
Possessing the Soul, in Chapter 1, is the phrase that builds on the words that Jesus spoke to his
disciples, recorded in Luke 21:19, regarding patience and standing firm in the faith (Hawkins &
Clinton, 2015, p. 11). Jesus gave the message to expect hardship and not an escape into an easy
life. However, Jesus promised that God would be there during people’s crisis and suffering
(Hawkins & Clinton, 2015, p.11). Dependence on God deepens the relationship and this is what
is needed to possess our souls and develop spiritual growth (Hawkins & Clinton, 2015, p. 72).
This statement explains that counselors and clients need to seek refuge in God for a soul
transformation that includes intentionally taking ownership of reshaping our thoughts and
choices (Hawkins & Clinton, 2015, p. 12). Our thoughts effect our decisions, our practices, and
our relationships (Hawkins & Clinton, 2015, p. 12). The counselor’s responsibility is to keep
learning his craft, then use these new truths, under the guidance of the Holy Spirit, to encourage
positive soul-changing freedom in their clients (Hawkins & Clinton, 2015, p. 12). The goal being
to reclaim the soul and to imitate Christ, for it is only God that can fully satisfy a soul (Hawkins
& Clinton, 2015, p. 13). The good news is that many clients prefer a Christian counselor that will
integrate spirituality into their counseling strategies (Hawkins & Clinton, 2015, p. 17). Research
has shown that clients with a strong faith become stronger and healthier (Hawkins & Clinton,
2015, p. 17).
lOMoARcPSD|27792785
HAWKINS & CLINTON 125
What is Christian Counseling? in Chapter 2, a second concept is defining Christian
counseling. The goal for Christian counseling is for clients to become fully devoted followers of
Christ, by experiencing God’s pardon, purpose, and power (Hawkins & Clinton, 2015, p. 31).
This is accomplished as the counselor takes the leadership role by discipling the client through
the process of spiritual healing, onto spiritual maturity, and then soul possession by a relationship
with Jesus Christ (Hawkins & Clinton, 2015, p. 31). Dr. Ron Hawkins points out that clients are
seldom completely healed once they have been saved but will need to sort through many levels
of deep hurts with the triune God loving, healing, and forgiving (Hawkins & Clinton, 2015, p.
32).
What is Christian Counseling? in Chapter 2, is the third important idea of the triune God,
which is the three members of the Godhead being God the Father, Jesus Christ, and the Holy
Spirit (Hawkins & Clinton, 2015, p. 39). The triune God ministers to a client’s mind, body, and
soul, in the Christian counseling process (Hawkins & Clinton, 2015, p. 39). Each member of the
triune, by invitation, offers freedom and healing from different perspectives for those who seek a
relationship with, as we were created for God and in His image. God the Father promises love in,
through, and beyond the valley (Hawkins & Clinton, 2015, p. 40). The Holy Spirit offers the
breath of God himself to overcome the struggles in life, while Jesus Christ freely gives
forgiveness, grace, and peace (Hawkins & Clinton, 2015, p. 40). The counseling process is best
between the client, the counselor, and the triune God, by invitation, that offers healing to the
soul. The counselor can then teach the client how to invite God in to their healing and how to feel
the presence of a living God (Hawkins & Clinton, 2015, p. 41-42).
lOMoARcPSD|27792785
HAWKINS & CLINTON 126
Anthropology and Identity, in Chapter 3, uniquely defines the soul in a series of
concentric circles. There are a wide variety of counselors and healing treatments available. Some
counselors believe problems to be physical, others believe they are relational, and then some
believe problems are spiritual (Hawkins & Clinton, 2015, p. 69). Because of this, treatments can
focus on prescribing medications, treating in the psyche, or focused on the spirit realm (Hawkins
& Clinton, 2015, p. 69). The approach that Hawkins and Clinton (2015) feel is needed is a
holistic approach that should give attention to all three aspects of a person’s being, the physical,
the psychological, and the spiritual, beginning with the soul. Hawkins & Clinton (2015) believe
that the soul is made up of all three dimensions, the physical, the psychological, and the spiritual
and can be visualized in a bull’s eye pattern (p. 79). At the center of our being, made in God’s
image, is the human spirit, and if invited, the Holy Spirit also resides (Hawkins & Clinton, 2015,
p. 79). Moving outward from the center is decisions, feelings, thinking, sinning parts of the soul
(Hawkins & Clinton, 2015, p. 79). Then beyond that is the body self, the self in temporal system,
the self in the supernatural system, where we need to take possession of the soul in the outer
rings (Hawkins & Clinton, 2015, p. 79). Each of these modalities is addressed in the counseling
sessions for a holistic approach to healing and taking possession and shaping of one’s soul.
Attachment and Relationships, in Chapter 4 contains the fourth and fifth main ideas in the text,
relationships and attachment theory. God exists in relationships (Hawkins & Clinton, 2015,
p. 113). This was true at the beginning, in Genesis, when God made Eve for Adam as a
companion. Focusing on relationships, vertical with God, and horizontal with His people, makes
it highly important for a client’s healing, to repair and rebuild broken relationships. These
positive relationships can help clients heal on emotional, spiritual, and physical levels (Hawkins
lOMoARcPSD|27792785
HAWKINS & CLINTON 127
& Clinton, 2015, p. 113).
In 1994, A. Shore, explains that attachments are important because they regulate
emotions and the brain’s ability to participate in relationships (Hawkins & Clinton, 2015, p. 116).
He also explains that positive and negative emotions are regulated by the brain’s ability to
experience relationships (Hawkins & Clinton, 2015, p. 116). When attachment was secured at
birth to a parent or care giver, the brain wires itself for safety, however, if that attachment was
nonexistent, the reverse is true (Hawkins & Clinton, 2015, p. 117). When this happens, emotional
destress, depression, and anxiety can result. The hope is for God’s healing and restoration in
these cases to lead the clients to find the security and safety that is lacking, then emotional
regulating and healing can begin (Hawkins & Clinton, 2015, p. 123).
Addiction and Idolatry, found in Chapter 5, examines the sixth and seventh main ideas in
the text, addiction and idolatry. Addiction is loosely defined as an ongoing sin that has dulled the
senses through tolerance that corrupts and deceives (Hawkins & Clinton, 2015, p. 141). While
many would argue that addiction can be genetics or predisposition, Christian counseling insists
that addicts are responsible for their choices (Hawkins & Clinton, 2015, p. 141). Idolatry, like
addiction, is anything that takes the place of God in one’s life and replaces it with and a person, a
thing, or even a destructive habit (Hawkins & Clinton, 2015, p. 142). While idols seem harmless
at first, they can become a driving force to a sinful addiction. Idols quickly replace the need for
God with an obsession that is never fully met. Both addictions and idolatry can be healed, but the
process may take years of intentional behavior changes. “Breaking free requires a new, powerful
way of perceiving life and a rigorous commitment to spiritual, psychological, and physical
warfare.” (Hawkins & Clinton, 2015, p. 146).
lOMoARcPSD|27792785
HAWKINS & CLINTON 128
Atmosphere and Alignment, in Chapter 7, brings the eighth and last main point in the text.
The atmosphere in a counseling session describes more than just the physical space, but the
environment that suggests spiritual, emotional, and physical healing can take place in a space
that is filled with the loving and forgiving presence of God (Hawkins & Clinton, 2015, p. 203).
This can be established by adapting to a particular model preference that the client exhibits in a
healing alliance with the counselor (Hawkins & Clinton, 2015, p. 203). Once alignment of trust
is established, the counselor then becomes the vessel used by God to transform hurts into healing
and the impossible becomes the possible (Hawkins & Clinton, 2015, p. 204).
Analysis
In the Five Models for Interdisciplinary Integration, the model that best describes the
integrative approach that is used by Hawkins & Clinton would be the “Christ the transformer of
culture” model (Brewer & Peters, HSCO, Week Two, Lecture Four). In this model, it is believed
that God’s truth is found in the Bible and in science in a respectful union between worldviews
and professional approaches and perspectives (Brewer & Peters, HSCO, Week Two, Lecture
Four). This model also explains that an alliance between science studies and religious truths is
the best way to serve the clients (Brewer & Peters, HSCO, Week Two, Lecture Four). If
professionals skilled each in their own disciplines can have an open interaction with each other,
then integration can be achieved (Brewer & Peters, HSCO, Week Two, Lecture Four). Hawkins
& Clinton (2015), refer to this alliance as “Interprofessional Collaboration” citing the benefits of
experts sharing their efforts among disciplines (p. 352). Hawkins & Clinton (2015) also describe
the need for staying current with the new scientific discoveries as they relate to physical healing.
In addition, it is necessary to stay abreast of improvements in philosophical changes to create a
lOMoARcPSD|27792785
HAWKINS & CLINTON 129
holistic model of healing that also includes the spiritual element for a complete healing plan for a
client. With the use of the internet, professionals from all fields of study can use technology to
deepen the interdisciplinary relationships while sharing valuable information.
Hawkins & Clinton (2015) believe that a holistic approach to healing begins with a
combination of the psychological, the theological, and the spiritual sciences to be successful
when assessing or treating (p. 20). They believe that discoveries in science help to enrich the
interplay between the physical body and philosophical therapeutic strategies that can help
develop more successful models for complete healing. The Hawkins & Clinton (2015) approach
has strong similarities with the psychological theories, in addition to many similar truths found in
scripture (p. 35). They believe that psychological theory and research gives insight into how
thoughts, emotions and behaviors. This knowledge of the interactions of the physiological,
cognitive, and neurological levels of a person can elaborate on behaviors and motivations to
better apply the Biblical truths more for physical, psychological, and spiritual healing (Hawkins
& Clinton, 2015, p. 36).
Application
After carefully listening to my client discuss his past, his challenges as a husband and
provider, and his desire to heal from the need for alcohol, I discuss four available treatment
options. I receive an informed consent from my client who has recognized a need for counseling
and is open to reigniting his faith. The first treatment option would be to come along side my
client to gently lead him though the Larry Crabb (1977) Seven Stage Process Model to help my
client better understand why he may be relapsing with alcohol (Hawkins & Clinton, 2015, p.
4849). The first step is to identify his problem feelings, the second step is to identify problem
lOMoARcPSD|27792785
HAWKINS & CLINTON 130
behaviors, and the third step is to identify problem thinking (Hawkins & Clinton, 2015, p, 48).
The next three steps become the job of the counselor, teach biblical truths, then use those to
reshape biblical thinking, and then to ask my client to problem solve biblically (Hawkins &
Clinton, 2015, p, 48). Finally, the last step is to identify Spirit-controlled emotions (Hawkins &
Clinton, 2015, p, 48).
The second treatment option would be Christian counseling as described by Gary Collins
(1993) that stresses the work of the counselor (Hawkins & Clinton, 2015, p. 50). The process is
for a Spirit-filled counselor to help the client find healing and spiritual maturity (Hawkins &
Clinton, 2015, p. 50). The counselor in this model needs to be a mature believer that is
deeplycommitted and willing to apply his God-given talents, gifts, training, education, and
spiritual promptings to the healing process (Hawkins & Clinton, 2015, p, 50). The goal is for the
client to experience a complete healing, and then to move into an emotional stability, and then
grow in spiritually (Hawkins & Clinton, 2015, p. 50).
The third treatment option is the Paracentric Model, that yields to work of the Holy
Spirit, to come alongside or Paraklete, to confront the addiction of alcohol (Hawkins & Clinton,
2015, p, 50). This model focuses on Christ as the healer and leader through the Holy Spirit’s
guidance. The model would be beneficial for a wide range of behaviors that may accompany the
alcoholism, such as encouragement, redirecting wrongful thoughts, and warning of sinful
behaviors (Hawkins & Clinton, 2015, p, 51). Ending with the goal of instruction for spiritual
maturity and a fully committed relationship with Jesus Christ (Hawkins & Clinton, 2015, p, 51).
The fourth option is from Everette Worthington’s (1999) model in which the counselor focuses
on the psychological wellbeing and spiritual warfare, recognizing the alcohol addiction as a
lOMoARcPSD|27792785
HAWKINS & CLINTON 131
spiritual battle (Hawkins & Clinton, 2015, p, 51). This model will require a great deal of mutual
trust and openness to succeed (Hawkins & Clinton, 2015, p, 51). Battling in in the spiritual
realm could help the client both spiritually and psychologically according to
Worthington’s (1999) model (Hawkins & Clinton, 2015, p. 52).
The fifth important concept to use with my client is the five Cs of ethical practice that
should be used in every counseling situation (Hawkins & Clinton, 2015, p, 64). These elements
are competence, consent, consultation, confidentiality, and contract (Hawkins & Clinton, 2015,
p, 64-66). The practice of competence is being aware of strengths and weaknesses in my field of
study and having the ethical responsibility to refer a client when the needs are outside my scope
of my training. Competence is also about creating a relaxing environment that is free of stress
and confusion. When a client has been given the options available, he is able to give a consent to
the approval of treatment options. A consultation is being able to recognize when a client needs
to be referred to another for the appropriate help. One of the highest forms of ethical behavior,
with a couple of exceptions, is the ability to keep confidential the details of another’s life in the
counseling session. Lastly, the contract is a formal agreement between client and counselor that
clearly defines and discloses the details of the healing strategies, that include any relevant details
and beliefs that are held by the therapist. This transparency can encourage a trusting and open
relationship without any misconceptions that may later sabotage the healing process.
Possessing the Soul, in Chapter 1, is the phrase that builds on the words that Jesus spoke to his
disciples, recorded in Luke 21:19, regarding patience and standing firm in the faith (Hawkins &
Clinton, 2015, p. 11). Jesus gave the message to expect hardship and not an escape into an easy
life. However, Jesus promised that God would be there during people’s crisis and suffering
lOMoARcPSD|27792785
HAWKINS & CLINTON 132
(Hawkins & Clinton, 2015, p.11). Dependence on God deepens the relationship and this is what
is needed to possess our souls and develop spiritual growth (Hawkins & Clinton, 2015, p. 72).
This statement explains that counselors and clients need to seek refuge in God for a soul
transformation that includes intentionally taking ownership of reshaping our thoughts and
choices (Hawkins & Clinton, 2015, p. 12). Our thoughts effect our decisions, our practices, and
our relationships (Hawkins & Clinton, 2015, p. 12). The counselor’s responsibility is to keep
learning his craft, then use these new truths, under the guidance of the Holy Spirit, to encourage
positive soul-changing freedom in their clients (Hawkins & Clinton, 2015, p. 12). The goal being
to reclaim the soul and to imitate Christ, for it is only God that can fully satisfy a soul (Hawkins
& Clinton, 2015, p. 13). The good news is that many clients prefer a Christian counselor that will
integrate spirituality into their counseling strategies (Hawkins & Clinton, 2015, p. 17). Research
has shown that clients with a strong faith become stronger and healthier (Hawkins & Clinton,
2015, p. 17).
What is Christian Counseling? in Chapter 2, a second concept is defining Christian
counseling. The goal for Christian counseling is for clients to become fully devoted followers of
Christ, by experiencing God’s pardon, purpose, and power (Hawkins & Clinton, 2015, p. 31).
This is accomplished as the counselor takes the leadership role by discipling the client through
the process of spiritual healing, onto spiritual maturity, and then soul possession by a relationship
with Jesus Christ (Hawkins & Clinton, 2015, p. 31). Dr. Ron Hawkins points out that clients are
seldom completely healed once they have been saved but will need to sort through many levels
of deep hurts with the triune God loving, healing, and forgiving (Hawkins & Clinton, 2015, p.
32).
lOMoARcPSD|27792785
HAWKINS & CLINTON 133
What is Christian Counseling? in Chapter 2, is the third important idea of the triune God,
which is the three members of the Godhead being God the Father, Jesus Christ, and the Holy
Spirit (Hawkins & Clinton, 2015, p. 39). The triune God ministers to a client’s mind, body, and
soul, in the Christian counseling process (Hawkins & Clinton, 2015, p. 39). Each member of the
triune, by invitation, offers freedom and healing from different perspectives for those who seek a
relationship with, as we were created for God and in His image. God the Father promises love in,
through, and beyond the valley (Hawkins & Clinton, 2015, p. 40). The Holy Spirit offers the
breath of God himself to overcome the struggles in life, while Jesus Christ freely gives
forgiveness, grace, and peace (Hawkins & Clinton, 2015, p. 40). The counseling process is best
between the client, the counselor, and the triune God, by invitation, that offers healing to the
soul. The counselor can then teach the client how to invite God in to their healing and how to feel
the presence of a living God (Hawkins & Clinton, 2015, p. 41-42).
Anthropology and Identity, in Chapter 3, uniquely defines the soul in a series of
concentric circles. There are a wide variety of counselors and healing treatments available. Some
counselors believe problems to be physical, others believe they are relational, and then some
believe problems are spiritual (Hawkins & Clinton, 2015, p. 69). Because of this, treatments can
focus on prescribing medications, treating in the psyche, or focused on the spirit realm (Hawkins
& Clinton, 2015, p. 69). The approach that Hawkins and Clinton (2015) feel is needed is a
holistic approach that should give attention to all three aspects of a person’s being, the physical,
the psychological, and the spiritual, beginning with the soul. Hawkins & Clinton (2015) believe
that the soul is made up of all three dimensions, the physical, the psychological, and the spiritual
lOMoARcPSD|27792785
HAWKINS & CLINTON 134
and can be visualized in a bull’s eye pattern (p. 79). At the center of our being, made in God’s
image, is the human spirit, and if invited, the Holy Spirit also resides (Hawkins & Clinton, 2015,
p. 79). Moving outward from the center is decisions, feelings, thinking, sinning parts of the soul
(Hawkins & Clinton, 2015, p. 79). Then beyond that is the body self, the self in temporal system,
the self in the supernatural system, where we need to take possession of the soul in the outer
rings (Hawkins & Clinton, 2015, p. 79). Each of these modalities is addressed in the counseling
sessions for a holistic approach to healing and taking possession and shaping of one’s soul.
Attachment and Relationships, in Chapter 4 contains the fourth and fifth main ideas in the text,
relationships and attachment theory. God exists in relationships (Hawkins & Clinton, 2015,
p. 113). This was true at the beginning, in Genesis, when God made Eve for Adam as a
companion. Focusing on relationships, vertical with God, and horizontal with His people, makes
it highly important for a client’s healing, to repair and rebuild broken relationships. These
positive relationships can help clients heal on emotional, spiritual, and physical levels (Hawkins
& Clinton, 2015, p. 113).
In 1994, A. Shore, explains that attachments are important because they regulate
emotions and the brain’s ability to participate in relationships (Hawkins & Clinton, 2015, p. 116).
He also explains that positive and negative emotions are regulated by the brain’s ability to
experience relationships (Hawkins & Clinton, 2015, p. 116). When attachment was secured at
birth to a parent or care giver, the brain wires itself for safety, however, if that attachment was
nonexistent, the reverse is true (Hawkins & Clinton, 2015, p. 117). When this happens, emotional
destress, depression, and anxiety can result. The hope is for God’s healing and restoration in
lOMoARcPSD|27792785
HAWKINS & CLINTON 135
these cases to lead the clients to find the security and safety that is lacking, then emotional
regulating and healing can begin (Hawkins & Clinton, 2015, p. 123).
Addiction and Idolatry, found in Chapter 5, examines the sixth and seventh main ideas in
the text, addiction and idolatry. Addiction is loosely defined as an ongoing sin that has dulled the
senses through tolerance that corrupts and deceives (Hawkins & Clinton, 2015, p. 141). While
many would argue that addiction can be genetics or predisposition, Christian counseling insists
that addicts are responsible for their choices (Hawkins & Clinton, 2015, p. 141). Idolatry, like
addiction, is anything that takes the place of God in one’s life and replaces it with and a person, a
thing, or even a destructive habit (Hawkins & Clinton, 2015, p. 142). While idols seem harmless
at first, they can become a driving force to a sinful addiction. Idols quickly replace the need for
God with an obsession that is never fully met. Both addictions and idolatry can be healed, but the
process may take years of intentional behavior changes. “Breaking free requires a new, powerful
way of perceiving life and a rigorous commitment to spiritual, psychological, and physical
warfare.” (Hawkins & Clinton, 2015, p. 146).
Atmosphere and Alignment, in Chapter 7, brings the eighth and last main point in the text.
The atmosphere in a counseling session describes more than just the physical space, but the
environment that suggests spiritual, emotional, and physical healing can take place in a space
that is filled with the loving and forgiving presence of God (Hawkins & Clinton, 2015, p. 203).
This can be established by adapting to a particular model preference that the client exhibits in a
healing alliance with the counselor (Hawkins & Clinton, 2015, p. 203). Once alignment of trust
is established, the counselor then becomes the vessel used by God to transform hurts into healing
and the impossible becomes the possible (Hawkins & Clinton, 2015, p. 204).
lOMoARcPSD|27792785
HAWKINS & CLINTON 136
Analysis
In the Five Models for Interdisciplinary Integration, the model that best describes the
integrative approach that is used by Hawkins & Clinton would be the “Christ the transformer of
culture” model (Brewer & Peters, HSCO, Week Two, Lecture Four). In this model, it is believed
that God’s truth is found in the Bible and in science in a respectful union between worldviews
and professional approaches and perspectives (Brewer & Peters, HSCO, Week Two, Lecture
Four). This model also explains that an alliance between science studies and religious truths is
the best way to serve the clients (Brewer & Peters, HSCO, Week Two, Lecture Four). If
professionals skilled each in their own disciplines can have an open interaction with each other,
then integration can be achieved (Brewer & Peters, HSCO, Week Two, Lecture Four). Hawkins
& Clinton (2015), refer to this alliance as “Interprofessional Collaboration” citing the benefits of
experts sharing their efforts among disciplines (p. 352). Hawkins & Clinton (2015) also describe
the need for staying current with the new scientific discoveries as they relate to physical healing.
In addition, it is necessary to stay abreast of improvements in philosophical changes to create a
holistic model of healing that also includes the spiritual element for a complete healing plan for a
client. With the use of the internet, professionals from all fields of study can use technology to
deepen the interdisciplinary relationships while sharing valuable information.
Hawkins & Clinton (2015) believe that a holistic approach to healing begins with a
combination of the psychological, the theological, and the spiritual sciences to be successful
when assessing or treating (p. 20). They believe that discoveries in science help to enrich the
interplay between the physical body and philosophical therapeutic strategies that can help
develop more successful models for complete healing. The Hawkins & Clinton (2015) approach
lOMoARcPSD|27792785
HAWKINS & CLINTON 137
has strong similarities with the psychological theories, in addition to many similar truths found in
scripture (p. 35). They believe that psychological theory and research gives insight into how
thoughts, emotions and behaviors. This knowledge of the interactions of the physiological,
cognitive, and neurological levels of a person can elaborate on behaviors and motivations to
better apply the Biblical truths more for physical, psychological, and spiritual healing (Hawkins
& Clinton, 2015, p. 36).
Application
After carefully listening to my client discuss his past, his challenges as a husband and
provider, and his desire to heal from the need for alcohol, I discuss four available treatment
options. I receive an informed consent from my client who has recognized a need for counseling
and is open to reigniting his faith. The first treatment option would be to come along side my
client to gently lead him though the Larry Crabb (1977) Seven Stage Process Model to help my
client better understand why he may be relapsing with alcohol (Hawkins & Clinton, 2015, p.
4849). The first step is to identify his problem feelings, the second step is to identify problem
behaviors, and the third step is to identify problem thinking (Hawkins & Clinton, 2015, p, 48).
The next three steps become the job of the counselor, teach biblical truths, then use those to
reshape biblical thinking, and then to ask my client to problem solve biblically (Hawkins &
Clinton, 2015, p, 48). Finally, the last step is to identify Spirit-controlled emotions (Hawkins &
Clinton, 2015, p, 48).
The second treatment option would be Christian counseling as described by Gary Collins
(1993) that stresses the work of the counselor (Hawkins & Clinton, 2015, p. 50). The process is
for a Spirit-filled counselor to help the client find healing and spiritual maturity (Hawkins &
lOMoARcPSD|27792785
HAWKINS & CLINTON 138
Clinton, 2015, p. 50). The counselor in this model needs to be a mature believer that is
deeplycommitted and willing to apply his God-given talents, gifts, training, education, and
spiritual promptings to the healing process (Hawkins & Clinton, 2015, p, 50). The goal is for the
client to experience a complete healing, and then to move into an emotional stability, and then
grow in spiritually (Hawkins & Clinton, 2015, p. 50).
The third treatment option is the Paracentric Model, that yields to work of the Holy
Spirit, to come alongside or Paraklete, to confront the addiction of alcohol (Hawkins & Clinton,
2015, p, 50). This model focuses on Christ as the healer and leader through the Holy Spirit’s
guidance. The model would be beneficial for a wide range of behaviors that may accompany the
alcoholism, such as encouragement, redirecting wrongful thoughts, and warning of sinful
behaviors (Hawkins & Clinton, 2015, p, 51). Ending with the goal of instruction for spiritual
maturity and a fully committed relationship with Jesus Christ (Hawkins & Clinton, 2015, p, 51).
The fourth option is from Everette Worthington’s (1999) model in which the counselor focuses
on the psychological wellbeing and spiritual warfare, recognizing the alcohol addiction as a
spiritual battle (Hawkins & Clinton, 2015, p, 51). This model will require a great deal of mutual
trust and openness to succeed (Hawkins & Clinton, 2015, p, 51). Battling in in the spiritual
realm could help the client both spiritually and psychologically according to
Worthington’s (1999) model (Hawkins & Clinton, 2015, p. 52).
The fifth important concept to use with my client is the five Cs of ethical practice that
should be used in every counseling situation (Hawkins & Clinton, 2015, p, 64). These elements
are competence, consent, consultation, confidentiality, and contract (Hawkins & Clinton, 2015,
p, 64-66). The practice of competence is being aware of strengths and weaknesses in my field of
lOMoARcPSD|27792785
HAWKINS & CLINTON 139
study and having the ethical responsibility to refer a client when the needs are outside my scope
of my training. Competence is also about creating a relaxing environment that is free of stress
and confusion. When a client has been given the options available, he is able to give a consent to
the approval of treatment options. A consultation is being able to recognize when a client needs
to be referred to another for the appropriate help. One of the highest forms of ethical behavior,
with a couple of exceptions, is the ability to keep confidential the details of another’s life in the
counseling session. Lastly, the contract is a formal agreement between client and counselor that
clearly defines and discloses the details of the healing strategies, that include any relevant details
and beliefs that are held by the therapist. This transparency can encourage a trusting and open
relationship without any misconceptions that may later sabotage the healing process.
Possessing the Soul, in Chapter 1, is the phrase that builds on the words that Jesus spoke to his
disciples, recorded in Luke 21:19, regarding patience and standing firm in the faith (Hawkins &
Clinton, 2015, p. 11). Jesus gave the message to expect hardship and not an escape into an easy
life. However, Jesus promised that God would be there during people’s crisis and suffering
(Hawkins & Clinton, 2015, p.11). Dependence on God deepens the relationship and this is what
is needed to possess our souls and develop spiritual growth (Hawkins & Clinton, 2015, p. 72).
This statement explains that counselors and clients need to seek refuge in God for a soul
transformation that includes intentionally taking ownership of reshaping our thoughts and
choices (Hawkins & Clinton, 2015, p. 12). Our thoughts effect our decisions, our practices, and
our relationships (Hawkins & Clinton, 2015, p. 12). The counselor’s responsibility is to keep
learning his craft, then use these new truths, under the guidance of the Holy Spirit, to encourage
positive soul-changing freedom in their clients (Hawkins & Clinton, 2015, p. 12). The goal being
lOMoARcPSD|27792785
HAWKINS & CLINTON 140
to reclaim the soul and to imitate Christ, for it is only God that can fully satisfy a soul (Hawkins
& Clinton, 2015, p. 13). The good news is that many clients prefer a Christian counselor that will
integrate spirituality into their counseling strategies (Hawkins & Clinton, 2015, p. 17). Research
has shown that clients with a strong faith become stronger and healthier (Hawkins & Clinton,
2015, p. 17).
What is Christian Counseling? in Chapter 2, a second concept is defining Christian
counseling. The goal for Christian counseling is for clients to become fully devoted followers of
Christ, by experiencing God’s pardon, purpose, and power (Hawkins & Clinton, 2015, p. 31).
This is accomplished as the counselor takes the leadership role by discipling the client through
the process of spiritual healing, onto spiritual maturity, and then soul possession by a relationship
with Jesus Christ (Hawkins & Clinton, 2015, p. 31). Dr. Ron Hawkins points out that clients are
seldom completely healed once they have been saved but will need to sort through many levels
of deep hurts with the triune God loving, healing, and forgiving (Hawkins & Clinton, 2015, p.
32).
What is Christian Counseling? in Chapter 2, is the third important idea of the triune God,
which is the three members of the Godhead being God the Father, Jesus Christ, and the Holy
Spirit (Hawkins & Clinton, 2015, p. 39). The triune God ministers to a client’s mind, body, and
soul, in the Christian counseling process (Hawkins & Clinton, 2015, p. 39). Each member of the
triune, by invitation, offers freedom and healing from different perspectives for those who seek a
relationship with, as we were created for God and in His image. God the Father promises love in,
through, and beyond the valley (Hawkins & Clinton, 2015, p. 40). The Holy Spirit offers the
breath of God himself to overcome the struggles in life, while Jesus Christ freely gives
lOMoARcPSD|27792785
HAWKINS & CLINTON 141
forgiveness, grace, and peace (Hawkins & Clinton, 2015, p. 40). The counseling process is best
between the client, the counselor, and the triune God, by invitation, that offers healing to the
soul. The counselor can then teach the client how to invite God in to their healing and how to feel
the presence of a living God (Hawkins & Clinton, 2015, p. 41-42).
Anthropology and Identity, in Chapter 3, uniquely defines the soul in a series of
concentric circles. There are a wide variety of counselors and healing treatments available. Some
counselors believe problems to be physical, others believe they are relational, and then some
believe problems are spiritual (Hawkins & Clinton, 2015, p. 69). Because of this, treatments can
focus on prescribing medications, treating in the psyche, or focused on the spirit realm (Hawkins
& Clinton, 2015, p. 69). The approach that Hawkins and Clinton (2015) feel is needed is a
holistic approach that should give attention to all three aspects of a person’s being, the physical,
the psychological, and the spiritual, beginning with the soul. Hawkins & Clinton (2015) believe
that the soul is made up of all three dimensions, the physical, the psychological, and the spiritual
and can be visualized in a bull’s eye pattern (p. 79). At the center of our being, made in God’s
image, is the human spirit, and if invited, the Holy Spirit also resides (Hawkins & Clinton, 2015,
p. 79). Moving outward from the center is decisions, feelings, thinking, sinning parts of the soul
(Hawkins & Clinton, 2015, p. 79). Then beyond that is the body self, the self in temporal system,
the self in the supernatural system, where we need to take possession of the soul in the outer
rings (Hawkins & Clinton, 2015, p. 79). Each of these modalities is addressed in the counseling
sessions for a holistic approach to healing and taking possession and shaping of one’s soul.
Attachment and Relationships, in Chapter 4 contains the fourth and fifth main ideas in the text,
relationships and attachment theory. God exists in relationships (Hawkins & Clinton, 2015,
lOMoARcPSD|27792785
HAWKINS & CLINTON 142
p. 113). This was true at the beginning, in Genesis, when God made Eve for Adam as a
companion. Focusing on relationships, vertical with God, and horizontal with His people, makes
it highly important for a client’s healing, to repair and rebuild broken relationships. These
positive relationships can help clients heal on emotional, spiritual, and physical levels (Hawkins
& Clinton, 2015, p. 113).
In 1994, A. Shore, explains that attachments are important because they regulate
emotions and the brain’s ability to participate in relationships (Hawkins & Clinton, 2015, p. 116).
He also explains that positive and negative emotions are regulated by the brain’s ability to
experience relationships (Hawkins & Clinton, 2015, p. 116). When attachment was secured at
birth to a parent or care giver, the brain wires itself for safety, however, if that attachment was
nonexistent, the reverse is true (Hawkins & Clinton, 2015, p. 117). When this happens, emotional
destress, depression, and anxiety can result. The hope is for God’s healing and restoration in
these cases to lead the clients to find the security and safety that is lacking, then emotional
regulating and healing can begin (Hawkins & Clinton, 2015, p. 123).
Addiction and Idolatry, found in Chapter 5, examines the sixth and seventh main ideas in
the text, addiction and idolatry. Addiction is loosely defined as an ongoing sin that has dulled the
senses through tolerance that corrupts and deceives (Hawkins & Clinton, 2015, p. 141). While
many would argue that addiction can be genetics or predisposition, Christian counseling insists
that addicts are responsible for their choices (Hawkins & Clinton, 2015, p. 141). Idolatry, like
addiction, is anything that takes the place of God in one’s life and replaces it with and a person, a
thing, or even a destructive habit (Hawkins & Clinton, 2015, p. 142). While idols seem harmless
at first, they can become a driving force to a sinful addiction. Idols quickly replace the need for
lOMoARcPSD|27792785
HAWKINS & CLINTON 143
God with an obsession that is never fully met. Both addictions and idolatry can be healed, but the
process may take years of intentional behavior changes. “Breaking free requires a new, powerful
way of perceiving life and a rigorous commitment to spiritual, psychological, and physical
warfare.” (Hawkins & Clinton, 2015, p. 146).
Atmosphere and Alignment, in Chapter 7, brings the eighth and last main point in the text.
The atmosphere in a counseling session describes more than just the physical space, but the
environment that suggests spiritual, emotional, and physical healing can take place in a space
that is filled with the loving and forgiving presence of God (Hawkins & Clinton, 2015, p. 203).
This can be established by adapting to a particular model preference that the client exhibits in a
healing alliance with the counselor (Hawkins & Clinton, 2015, p. 203). Once alignment of trust
is established, the counselor then becomes the vessel used by God to transform hurts into healing
and the impossible becomes the possible (Hawkins & Clinton, 2015, p. 204).
Analysis
In the Five Models for Interdisciplinary Integration, the model that best describes the
integrative approach that is used by Hawkins & Clinton would be the “Christ the transformer of
culture” model (Brewer & Peters, HSCO, Week Two, Lecture Four). In this model, it is believed
that God’s truth is found in the Bible and in science in a respectful union between worldviews
and professional approaches and perspectives (Brewer & Peters, HSCO, Week Two, Lecture
Four). This model also explains that an alliance between science studies and religious truths is
the best way to serve the clients (Brewer & Peters, HSCO, Week Two, Lecture Four). If
professionals skilled each in their own disciplines can have an open interaction with each other,
then integration can be achieved (Brewer & Peters, HSCO, Week Two, Lecture Four). Hawkins
lOMoARcPSD|27792785
HAWKINS & CLINTON 144
& Clinton (2015), refer to this alliance as “Interprofessional Collaboration” citing the benefits of
experts sharing their efforts among disciplines (p. 352). Hawkins & Clinton (2015) also describe
the need for staying current with the new scientific discoveries as they relate to physical healing.
In addition, it is necessary to stay abreast of improvements in philosophical changes to create a
holistic model of healing that also includes the spiritual element for a complete healing plan for a
client. With the use of the internet, professionals from all fields of study can use technology to
deepen the interdisciplinary relationships while sharing valuable information.
Hawkins & Clinton (2015) believe that a holistic approach to healing begins with a
combination of the psychological, the theological, and the spiritual sciences to be successful
when assessing or treating (p. 20). They believe that discoveries in science help to enrich the
interplay between the physical body and philosophical therapeutic strategies that can help
develop more successful models for complete healing. The Hawkins & Clinton (2015) approach
has strong similarities with the psychological theories, in addition to many similar truths found in
scripture (p. 35). They believe that psychological theory and research gives insight into how
thoughts, emotions and behaviors. This knowledge of the interactions of the physiological,
cognitive, and neurological levels of a person can elaborate on behaviors and motivations to
better apply the Biblical truths more for physical, psychological, and spiritual healing (Hawkins
& Clinton, 2015, p. 36).
Application
After carefully listening to my client discuss his past, his challenges as a husband and
provider, and his desire to heal from the need for alcohol, I discuss four available treatment
options. I receive an informed consent from my client who has recognized a need for counseling
lOMoARcPSD|27792785
HAWKINS & CLINTON 145
and is open to reigniting his faith. The first treatment option would be to come along side my
client to gently lead him though the Larry Crabb (1977) Seven Stage Process Model to help my
client better understand why he may be relapsing with alcohol (Hawkins & Clinton, 2015, p.
4849). The first step is to identify his problem feelings, the second step is to identify problem
behaviors, and the third step is to identify problem thinking (Hawkins & Clinton, 2015, p, 48).
The next three steps become the job of the counselor, teach biblical truths, then use those to
reshape biblical thinking, and then to ask my client to problem solve biblically (Hawkins &
Clinton, 2015, p, 48). Finally, the last step is to identify Spirit-controlled emotions (Hawkins &
Clinton, 2015, p, 48).
The second treatment option would be Christian counseling as described by Gary Collins
(1993) that stresses the work of the counselor (Hawkins & Clinton, 2015, p. 50). The process is
for a Spirit-filled counselor to help the client find healing and spiritual maturity (Hawkins &
Clinton, 2015, p. 50). The counselor in this model needs to be a mature believer that is
deeplycommitted and willing to apply his God-given talents, gifts, training, education, and
spiritual promptings to the healing process (Hawkins & Clinton, 2015, p, 50). The goal is for the
client to experience a complete healing, and then to move into an emotional stability, and then
grow in spiritually (Hawkins & Clinton, 2015, p. 50).
The third treatment option is the Paracentric Model, that yields to work of the Holy
Spirit, to come alongside or Paraklete, to confront the addiction of alcohol (Hawkins & Clinton,
2015, p, 50). This model focuses on Christ as the healer and leader through the Holy Spirit’s
guidance. The model would be beneficial for a wide range of behaviors that may accompany the
alcoholism, such as encouragement, redirecting wrongful thoughts, and warning of sinful
lOMoARcPSD|27792785
HAWKINS & CLINTON 146
behaviors (Hawkins & Clinton, 2015, p, 51). Ending with the goal of instruction for spiritual
maturity and a fully committed relationship with Jesus Christ (Hawkins & Clinton, 2015, p, 51).
The fourth option is from Everette Worthington’s (1999) model in which the counselor focuses
on the psychological wellbeing and spiritual warfare, recognizing the alcohol addiction as a
spiritual battle (Hawkins & Clinton, 2015, p, 51). This model will require a great deal of mutual
trust and openness to succeed (Hawkins & Clinton, 2015, p, 51). Battling in in the spiritual
realm could help the client both spiritually and psychologically according to
Worthington’s (1999) model (Hawkins & Clinton, 2015, p. 52).
The fifth important concept to use with my client is the five Cs of ethical practice that
should be used in every counseling situation (Hawkins & Clinton, 2015, p, 64). These elements
are competence, consent, consultation, confidentiality, and contract (Hawkins & Clinton, 2015,
p, 64-66). The practice of competence is being aware of strengths and weaknesses in my field of
study and having the ethical responsibility to refer a client when the needs are outside my scope
of my training. Competence is also about creating a relaxing environment that is free of stress
and confusion. When a client has been given the options available, he is able to give a consent to
the approval of treatment options. A consultation is being able to recognize when a client needs
to be referred to another for the appropriate help. One of the highest forms of ethical behavior,
with a couple of exceptions, is the ability to keep confidential the details of another’s life in the
counseling session. Lastly, the contract is a formal agreement between client and counselor that
clearly defines and discloses the details of the healing strategies, that include any relevant details
and beliefs that are held by the therapist. This transparency can encourage a trusting and open
relationship without any misconceptions that may later sabotage the healing process.
lOMoARcPSD|27792785
HAWKINS & CLINTON 147
Possessing the Soul, in Chapter 1, is the phrase that builds on the words that Jesus spoke to his
disciples, recorded in Luke 21:19, regarding patience and standing firm in the faith (Hawkins &
Clinton, 2015, p. 11). Jesus gave the message to expect hardship and not an escape into an easy
life. However, Jesus promised that God would be there during people’s crisis and suffering
(Hawkins & Clinton, 2015, p.11). Dependence on God deepens the relationship and this is what
is needed to possess our souls and develop spiritual growth (Hawkins & Clinton, 2015, p. 72).
This statement explains that counselors and clients need to seek refuge in God for a soul
transformation that includes intentionally taking ownership of reshaping our thoughts and
choices (Hawkins & Clinton, 2015, p. 12). Our thoughts effect our decisions, our practices, and
our relationships (Hawkins & Clinton, 2015, p. 12). The counselor’s responsibility is to keep
learning his craft, then use these new truths, under the guidance of the Holy Spirit, to encourage
positive soul-changing freedom in their clients (Hawkins & Clinton, 2015, p. 12). The goal being
to reclaim the soul and to imitate Christ, for it is only God that can fully satisfy a soul (Hawkins
& Clinton, 2015, p. 13). The good news is that many clients prefer a Christian counselor that will
integrate spirituality into their counseling strategies (Hawkins & Clinton, 2015, p. 17). Research
has shown that clients with a strong faith become stronger and healthier (Hawkins & Clinton,
2015, p. 17).
What is Christian Counseling? in Chapter 2, a second concept is defining Christian
counseling. The goal for Christian counseling is for clients to become fully devoted followers of
Christ, by experiencing God’s pardon, purpose, and power (Hawkins & Clinton, 2015, p. 31).
This is accomplished as the counselor takes the leadership role by discipling the client through
the process of spiritual healing, onto spiritual maturity, and then soul possession by a relationship
lOMoARcPSD|27792785
HAWKINS & CLINTON 148
with Jesus Christ (Hawkins & Clinton, 2015, p. 31). Dr. Ron Hawkins points out that clients are
seldom completely healed once they have been saved but will need to sort through many levels
of deep hurts with the triune God loving, healing, and forgiving (Hawkins & Clinton, 2015, p.
32).
What is Christian Counseling? in Chapter 2, is the third important idea of the triune God,
which is the three members of the Godhead being God the Father, Jesus Christ, and the Holy
Spirit (Hawkins & Clinton, 2015, p. 39). The triune God ministers to a client’s mind, body, and
soul, in the Christian counseling process (Hawkins & Clinton, 2015, p. 39). Each member of the
triune, by invitation, offers freedom and healing from different perspectives for those who seek a
relationship with, as we were created for God and in His image. God the Father promises love in,
through, and beyond the valley (Hawkins & Clinton, 2015, p. 40). The Holy Spirit offers the
breath of God himself to overcome the struggles in life, while Jesus Christ freely gives
forgiveness, grace, and peace (Hawkins & Clinton, 2015, p. 40). The counseling process is best
between the client, the counselor, and the triune God, by invitation, that offers healing to the
soul. The counselor can then teach the client how to invite God in to their healing and how to feel
the presence of a living God (Hawkins & Clinton, 2015, p. 41-42).
Anthropology and Identity, in Chapter 3, uniquely defines the soul in a series of
concentric circles. There are a wide variety of counselors and healing treatments available. Some
counselors believe problems to be physical, others believe they are relational, and then some
believe problems are spiritual (Hawkins & Clinton, 2015, p. 69). Because of this, treatments can
focus on prescribing medications, treating in the psyche, or focused on the spirit realm (Hawkins
& Clinton, 2015, p. 69). The approach that Hawkins and Clinton (2015) feel is needed is a
lOMoARcPSD|27792785
HAWKINS & CLINTON 149
holistic approach that should give attention to all three aspects of a person’s being, the physical,
the psychological, and the spiritual, beginning with the soul. Hawkins & Clinton (2015) believe
that the soul is made up of all three dimensions, the physical, the psychological, and the spiritual
and can be visualized in a bull’s eye pattern (p. 79). At the center of our being, made in God’s
image, is the human spirit, and if invited, the Holy Spirit also resides (Hawkins & Clinton, 2015,
p. 79). Moving outward from the center is decisions, feelings, thinking, sinning parts of the soul
(Hawkins & Clinton, 2015, p. 79). Then beyond that is the body self, the self in temporal system,
the self in the supernatural system, where we need to take possession of the soul in the outer
rings (Hawkins & Clinton, 2015, p. 79). Each of these modalities is addressed in the counseling
sessions for a holistic approach to healing and taking possession and shaping of one’s soul.
Attachment and Relationships, in Chapter 4 contains the fourth and fifth main ideas in the text,
relationships and attachment theory. God exists in relationships (Hawkins & Clinton, 2015,
p. 113). This was true at the beginning, in Genesis, when God made Eve for Adam as a
companion. Focusing on relationships, vertical with God, and horizontal with His people, makes
it highly important for a client’s healing, to repair and rebuild broken relationships. These
positive relationships can help clients heal on emotional, spiritual, and physical levels (Hawkins
& Clinton, 2015, p. 113).
In 1994, A. Shore, explains that attachments are important because they regulate
emotions and the brain’s ability to participate in relationships (Hawkins & Clinton, 2015, p. 116).
He also explains that positive and negative emotions are regulated by the brain’s ability to
experience relationships (Hawkins & Clinton, 2015, p. 116). When attachment was secured at
birth to a parent or care giver, the brain wires itself for safety, however, if that attachment was
lOMoARcPSD|27792785
HAWKINS & CLINTON 150
nonexistent, the reverse is true (Hawkins & Clinton, 2015, p. 117). When this happens, emotional
destress, depression, and anxiety can result. The hope is for God’s healing and restoration in
these cases to lead the clients to find the security and safety that is lacking, then emotional
regulating and healing can begin (Hawkins & Clinton, 2015, p. 123).
Addiction and Idolatry, found in Chapter 5, examines the sixth and seventh main ideas in
the text, addiction and idolatry. Addiction is loosely defined as an ongoing sin that has dulled the
senses through tolerance that corrupts and deceives (Hawkins & Clinton, 2015, p. 141). While
many would argue that addiction can be genetics or predisposition, Christian counseling insists
that addicts are responsible for their choices (Hawkins & Clinton, 2015, p. 141). Idolatry, like
addiction, is anything that takes the place of God in one’s life and replaces it with and a person, a
thing, or even a destructive habit (Hawkins & Clinton, 2015, p. 142). While idols seem harmless
at first, they can become a driving force to a sinful addiction. Idols quickly replace the need for
God with an obsession that is never fully met. Both addictions and idolatry can be healed, but the
process may take years of intentional behavior changes. “Breaking free requires a new, powerful
way of perceiving life and a rigorous commitment to spiritual, psychological, and physical
warfare.” (Hawkins & Clinton, 2015, p. 146).
Atmosphere and Alignment, in Chapter 7, brings the eighth and last main point in the text.
The atmosphere in a counseling session describes more than just the physical space, but the
environment that suggests spiritual, emotional, and physical healing can take place in a space
that is filled with the loving and forgiving presence of God (Hawkins & Clinton, 2015, p. 203).
This can be established by adapting to a particular model preference that the client exhibits in a
healing alliance with the counselor (Hawkins & Clinton, 2015, p. 203). Once alignment of trust
lOMoARcPSD|27792785
HAWKINS & CLINTON 151
is established, the counselor then becomes the vessel used by God to transform hurts into healing
and the impossible becomes the possible (Hawkins & Clinton, 2015, p. 204).
Analysis
In the Five Models for Interdisciplinary Integration, the model that best describes the
integrative approach that is used by Hawkins & Clinton would be the “Christ the transformer of
culture” model (Brewer & Peters, HSCO, Week Two, Lecture Four). In this model, it is believed
that God’s truth is found in the Bible and in science in a respectful union between worldviews
and professional approaches and perspectives (Brewer & Peters, HSCO, Week Two, Lecture
Four). This model also explains that an alliance between science studies and religious truths is
the best way to serve the clients (Brewer & Peters, HSCO, Week Two, Lecture Four). If
professionals skilled each in their own disciplines can have an open interaction with each other,
then integration can be achieved (Brewer & Peters, HSCO, Week Two, Lecture Four). Hawkins
& Clinton (2015), refer to this alliance as “Interprofessional Collaboration” citing the benefits of
experts sharing their efforts among disciplines (p. 352). Hawkins & Clinton (2015) also describe
the need for staying current with the new scientific discoveries as they relate to physical healing.
In addition, it is necessary to stay abreast of improvements in philosophical changes to create a
holistic model of healing that also includes the spiritual element for a complete healing plan for a
client. With the use of the internet, professionals from all fields of study can use technology to
deepen the interdisciplinary relationships while sharing valuable information.
Hawkins & Clinton (2015) believe that a holistic approach to healing begins with a
combination of the psychological, the theological, and the spiritual sciences to be successful
when assessing or treating (p. 20). They believe that discoveries in science help to enrich the
lOMoARcPSD|27792785
HAWKINS & CLINTON 152
interplay between the physical body and philosophical therapeutic strategies that can help
develop more successful models for complete healing. The Hawkins & Clinton (2015) approach
has strong similarities with the psychological theories, in addition to many similar truths found in
scripture (p. 35). They believe that psychological theory and research gives insight into how
thoughts, emotions and behaviors. This knowledge of the interactions of the physiological,
cognitive, and neurological levels of a person can elaborate on behaviors and motivations to
better apply the Biblical truths more for physical, psychological, and spiritual healing (Hawkins
& Clinton, 2015, p. 36).
Application
After carefully listening to my client discuss his past, his challenges as a husband and
provider, and his desire to heal from the need for alcohol, I discuss four available treatment
options. I receive an informed consent from my client who has recognized a need for counseling
and is open to reigniting his faith. The first treatment option would be to come along side my
client to gently lead him though the Larry Crabb (1977) Seven Stage Process Model to help my
client better understand why he may be relapsing with alcohol (Hawkins & Clinton, 2015, p.
4849). The first step is to identify his problem feelings, the second step is to identify problem
behaviors, and the third step is to identify problem thinking (Hawkins & Clinton, 2015, p, 48).
The next three steps become the job of the counselor, teach biblical truths, then use those to
reshape biblical thinking, and then to ask my client to problem solve biblically (Hawkins &
Clinton, 2015, p, 48). Finally, the last step is to identify Spirit-controlled emotions (Hawkins &
Clinton, 2015, p, 48).
lOMoARcPSD|27792785
HAWKINS & CLINTON 153
The second treatment option would be Christian counseling as described by Gary Collins
(1993) that stresses the work of the counselor (Hawkins & Clinton, 2015, p. 50). The process is
for a Spirit-filled counselor to help the client find healing and spiritual maturity (Hawkins &
Clinton, 2015, p. 50). The counselor in this model needs to be a mature believer that is
deeplycommitted and willing to apply his God-given talents, gifts, training, education, and
spiritual promptings to the healing process (Hawkins & Clinton, 2015, p, 50). The goal is for the
client to experience a complete healing, and then to move into an emotional stability, and then
grow in spiritually (Hawkins & Clinton, 2015, p. 50).
The third treatment option is the Paracentric Model, that yields to work of the Holy
Spirit, to come alongside or Paraklete, to confront the addiction of alcohol (Hawkins & Clinton,
2015, p, 50). This model focuses on Christ as the healer and leader through the Holy Spirit’s
guidance. The model would be beneficial for a wide range of behaviors that may accompany the
alcoholism, such as encouragement, redirecting wrongful thoughts, and warning of sinful
behaviors (Hawkins & Clinton, 2015, p, 51). Ending with the goal of instruction for spiritual
maturity and a fully committed relationship with Jesus Christ (Hawkins & Clinton, 2015, p, 51).
The fourth option is from Everette Worthington’s (1999) model in which the counselor focuses
on the psychological wellbeing and spiritual warfare, recognizing the alcohol addiction as a
spiritual battle (Hawkins & Clinton, 2015, p, 51). This model will require a great deal of mutual
trust and openness to succeed (Hawkins & Clinton, 2015, p, 51). Battling in in the spiritual
realm could help the client both spiritually and psychologically according to
Worthington’s (1999) model (Hawkins & Clinton, 2015, p. 52).
lOMoARcPSD|27792785
HAWKINS & CLINTON 154
The fifth important concept to use with my client is the five Cs of ethical practice that
should be used in every counseling situation (Hawkins & Clinton, 2015, p, 64). These elements
are competence, consent, consultation, confidentiality, and contract (Hawkins & Clinton, 2015,
p, 64-66). The practice of competence is being aware of strengths and weaknesses in my field of
study and having the ethical responsibility to refer a client when the needs are outside my scope
of my training. Competence is also about creating a relaxing environment that is free of stress
and confusion. When a client has been given the options available, he is able to give a consent to
the approval of treatment options. A consultation is being able to recognize when a client needs
to be referred to another for the appropriate help. One of the highest forms of ethical behavior,
with a couple of exceptions, is the ability to keep confidential the details of another’s life in the
counseling session. Lastly, the contract is a formal agreement between client and counselor that
clearly defines and discloses the details of the healing strategies, that include any relevant details
and beliefs that are held by the therapist. This transparency can encourage a trusting and open
relationship without any misconceptions that may later sabotage the healing process.
Possessing the Soul, in Chapter 1, is the phrase that builds on the words that Jesus spoke to his
disciples, recorded in Luke 21:19, regarding patience and standing firm in the faith (Hawkins &
Clinton, 2015, p. 11). Jesus gave the message to expect hardship and not an escape into an easy
life. However, Jesus promised that God would be there during people’s crisis and suffering
(Hawkins & Clinton, 2015, p.11). Dependence on God deepens the relationship and this is what
is needed to possess our souls and develop spiritual growth (Hawkins & Clinton, 2015, p. 72).
This statement explains that counselors and clients need to seek refuge in God for a soul
transformation that includes intentionally taking ownership of reshaping our thoughts and
lOMoARcPSD|27792785
HAWKINS & CLINTON 155
choices (Hawkins & Clinton, 2015, p. 12). Our thoughts effect our decisions, our practices, and
our relationships (Hawkins & Clinton, 2015, p. 12). The counselor’s responsibility is to keep
learning his craft, then use these new truths, under the guidance of the Holy Spirit, to encourage
positive soul-changing freedom in their clients (Hawkins & Clinton, 2015, p. 12). The goal being
to reclaim the soul and to imitate Christ, for it is only God that can fully satisfy a soul (Hawkins
& Clinton, 2015, p. 13). The good news is that many clients prefer a Christian counselor that will
integrate spirituality into their counseling strategies (Hawkins & Clinton, 2015, p. 17). Research
has shown that clients with a strong faith become stronger and healthier (Hawkins & Clinton,
2015, p. 17).
What is Christian Counseling? in Chapter 2, a second concept is defining Christian
counseling. The goal for Christian counseling is for clients to become fully devoted followers of
Christ, by experiencing God’s pardon, purpose, and power (Hawkins & Clinton, 2015, p. 31).
This is accomplished as the counselor takes the leadership role by discipling the client through
the process of spiritual healing, onto spiritual maturity, and then soul possession by a relationship
with Jesus Christ (Hawkins & Clinton, 2015, p. 31). Dr. Ron Hawkins points out that clients are
seldom completely healed once they have been saved but will need to sort through many levels
of deep hurts with the triune God loving, healing, and forgiving (Hawkins & Clinton, 2015, p.
32).
What is Christian Counseling? in Chapter 2, is the third important idea of the triune God,
which is the three members of the Godhead being God the Father, Jesus Christ, and the Holy
Spirit (Hawkins & Clinton, 2015, p. 39). The triune God ministers to a client’s mind, body, and
soul, in the Christian counseling process (Hawkins & Clinton, 2015, p. 39). Each member of the
lOMoARcPSD|27792785
HAWKINS & CLINTON 156
triune, by invitation, offers freedom and healing from different perspectives for those who seek a
relationship with, as we were created for God and in His image. God the Father promises love in,
through, and beyond the valley (Hawkins & Clinton, 2015, p. 40). The Holy Spirit offers the
breath of God himself to overcome the struggles in life, while Jesus Christ freely gives
forgiveness, grace, and peace (Hawkins & Clinton, 2015, p. 40). The counseling process is best
between the client, the counselor, and the triune God, by invitation, that offers healing to the
soul. The counselor can then teach the client how to invite God in to their healing and how to feel
the presence of a living God (Hawkins & Clinton, 2015, p. 41-42).
Anthropology and Identity, in Chapter 3, uniquely defines the soul in a series of
concentric circles. There are a wide variety of counselors and healing treatments available. Some
counselors believe problems to be physical, others believe they are relational, and then some
believe problems are spiritual (Hawkins & Clinton, 2015, p. 69). Because of this, treatments can
focus on prescribing medications, treating in the psyche, or focused on the spirit realm (Hawkins
& Clinton, 2015, p. 69). The approach that Hawkins and Clinton (2015) feel is needed is a
holistic approach that should give attention to all three aspects of a person’s being, the physical,
the psychological, and the spiritual, beginning with the soul. Hawkins & Clinton (2015) believe
that the soul is made up of all three dimensions, the physical, the psychological, and the spiritual
and can be visualized in a bull’s eye pattern (p. 79). At the center of our being, made in God’s
image, is the human spirit, and if invited, the Holy Spirit also resides (Hawkins & Clinton, 2015,
p. 79). Moving outward from the center is decisions, feelings, thinking, sinning parts of the soul
(Hawkins & Clinton, 2015, p. 79). Then beyond that is the body self, the self in temporal system,
the self in the supernatural system, where we need to take possession of the soul in the outer
lOMoARcPSD|27792785
HAWKINS & CLINTON 157
rings (Hawkins & Clinton, 2015, p. 79). Each of these modalities is addressed in the counseling
sessions for a holistic approach to healing and taking possession and shaping of one’s soul.
Attachment and Relationships, in Chapter 4 contains the fourth and fifth main ideas in the text,
relationships and attachment theory. God exists in relationships (Hawkins & Clinton, 2015,
p. 113). This was true at the beginning, in Genesis, when God made Eve for Adam as a
companion. Focusing on relationships, vertical with God, and horizontal with His people, makes
it highly important for a client’s healing, to repair and rebuild broken relationships. These
positive relationships can help clients heal on emotional, spiritual, and physical levels (Hawkins
& Clinton, 2015, p. 113).
In 1994, A. Shore, explains that attachments are important because they regulate
emotions and the brain’s ability to participate in relationships (Hawkins & Clinton, 2015, p. 116).
He also explains that positive and negative emotions are regulated by the brain’s ability to
experience relationships (Hawkins & Clinton, 2015, p. 116). When attachment was secured at
birth to a parent or care giver, the brain wires itself for safety, however, if that attachment was
nonexistent, the reverse is true (Hawkins & Clinton, 2015, p. 117). When this happens, emotional
destress, depression, and anxiety can result. The hope is for God’s healing and restoration in
these cases to lead the clients to find the security and safety that is lacking, then emotional
regulating and healing can begin (Hawkins & Clinton, 2015, p. 123).
Addiction and Idolatry, found in Chapter 5, examines the sixth and seventh main ideas in
the text, addiction and idolatry. Addiction is loosely defined as an ongoing sin that has dulled the
senses through tolerance that corrupts and deceives (Hawkins & Clinton, 2015, p. 141). While
many would argue that addiction can be genetics or predisposition, Christian counseling insists
lOMoARcPSD|27792785
HAWKINS & CLINTON 158
that addicts are responsible for their choices (Hawkins & Clinton, 2015, p. 141). Idolatry, like
addiction, is anything that takes the place of God in one’s life and replaces it with and a person, a
thing, or even a destructive habit (Hawkins & Clinton, 2015, p. 142). While idols seem harmless
at first, they can become a driving force to a sinful addiction. Idols quickly replace the need for
God with an obsession that is never fully met. Both addictions and idolatry can be healed, but the
process may take years of intentional behavior changes. “Breaking free requires a new, powerful
way of perceiving life and a rigorous commitment to spiritual, psychological, and physical
warfare.” (Hawkins & Clinton, 2015, p. 146).
Atmosphere and Alignment, in Chapter 7, brings the eighth and last main point in the text.
The atmosphere in a counseling session describes more than just the physical space, but the
environment that suggests spiritual, emotional, and physical healing can take place in a space
that is filled with the loving and forgiving presence of God (Hawkins & Clinton, 2015, p. 203).
This can be established by adapting to a particular model preference that the client exhibits in a
healing alliance with the counselor (Hawkins & Clinton, 2015, p. 203). Once alignment of trust
is established, the counselor then becomes the vessel used by God to transform hurts into healing
and the impossible becomes the possible (Hawkins & Clinton, 2015, p. 204).
Analysis
In the Five Models for Interdisciplinary Integration, the model that best describes the
integrative approach that is used by Hawkins & Clinton would be the “Christ the transformer of
culture” model (Brewer & Peters, HSCO, Week Two, Lecture Four). In this model, it is believed
that God’s truth is found in the Bible and in science in a respectful union between worldviews
and professional approaches and perspectives (Brewer & Peters, HSCO, Week Two, Lecture
lOMoARcPSD|27792785
HAWKINS & CLINTON 159
Four). This model also explains that an alliance between science studies and religious truths is
the best way to serve the clients (Brewer & Peters, HSCO, Week Two, Lecture Four). If
professionals skilled each in their own disciplines can have an open interaction with each other,
then integration can be achieved (Brewer & Peters, HSCO, Week Two, Lecture Four). Hawkins
& Clinton (2015), refer to this alliance as “Interprofessional Collaboration” citing the benefits of
experts sharing their efforts among disciplines (p. 352). Hawkins & Clinton (2015) also describe
the need for staying current with the new scientific discoveries as they relate to physical healing.
In addition, it is necessary to stay abreast of improvements in philosophical changes to create a
holistic model of healing that also includes the spiritual element for a complete healing plan for a
client. With the use of the internet, professionals from all fields of study can use technology to
deepen the interdisciplinary relationships while sharing valuable information.
Hawkins & Clinton (2015) believe that a holistic approach to healing begins with a
combination of the psychological, the theological, and the spiritual sciences to be successful
when assessing or treating (p. 20). They believe that discoveries in science help to enrich the
interplay between the physical body and philosophical therapeutic strategies that can help
develop more successful models for complete healing. The Hawkins & Clinton (2015) approach
has strong similarities with the psychological theories, in addition to many similar truths found in
scripture (p. 35). They believe that psychological theory and research gives insight into how
thoughts, emotions and behaviors. This knowledge of the interactions of the physiological,
cognitive, and neurological levels of a person can elaborate on behaviors and motivations to
better apply the Biblical truths more for physical, psychological, and spiritual healing (Hawkins
& Clinton, 2015, p. 36).
lOMoARcPSD|27792785
HAWKINS & CLINTON 160
Application
After carefully listening to my client discuss his past, his challenges as a husband and
provider, and his desire to heal from the need for alcohol, I discuss four available treatment
options. I receive an informed consent from my client who has recognized a need for counseling
and is open to reigniting his faith. The first treatment option would be to come along side my
client to gently lead him though the Larry Crabb (1977) Seven Stage Process Model to help my
client better understand why he may be relapsing with alcohol (Hawkins & Clinton, 2015, p.
4849). The first step is to identify his problem feelings, the second step is to identify problem
behaviors, and the third step is to identify problem thinking (Hawkins & Clinton, 2015, p, 48).
The next three steps become the job of the counselor, teach biblical truths, then use those to
reshape biblical thinking, and then to ask my client to problem solve biblically (Hawkins &
Clinton, 2015, p, 48). Finally, the last step is to identify Spirit-controlled emotions (Hawkins &
Clinton, 2015, p, 48).
The second treatment option would be Christian counseling as described by Gary Collins
(1993) that stresses the work of the counselor (Hawkins & Clinton, 2015, p. 50). The process is
for a Spirit-filled counselor to help the client find healing and spiritual maturity (Hawkins &
Clinton, 2015, p. 50). The counselor in this model needs to be a mature believer that is
deeplycommitted and willing to apply his God-given talents, gifts, training, education, and
spiritual promptings to the healing process (Hawkins & Clinton, 2015, p, 50). The goal is for the
client to experience a complete healing, and then to move into an emotional stability, and then
grow in spiritually (Hawkins & Clinton, 2015, p. 50).
The third treatment option is the Paracentric Model, that yields to work of the Holy
lOMoARcPSD|27792785
HAWKINS & CLINTON 161
Spirit, to come alongside or Paraklete, to confront the addiction of alcohol (Hawkins & Clinton,
2015, p, 50). This model focuses on Christ as the healer and leader through the Holy Spirit’s
guidance. The model would be beneficial for a wide range of behaviors that may accompany the
alcoholism, such as encouragement, redirecting wrongful thoughts, and warning of sinful
behaviors (Hawkins & Clinton, 2015, p, 51). Ending with the goal of instruction for spiritual
maturity and a fully committed relationship with Jesus Christ (Hawkins & Clinton, 2015, p, 51).
The fourth option is from Everette Worthington’s (1999) model in which the counselor focuses
on the psychological wellbeing and spiritual warfare, recognizing the alcohol addiction as a
spiritual battle (Hawkins & Clinton, 2015, p, 51). This model will require a great deal of mutual
trust and openness to succeed (Hawkins & Clinton, 2015, p, 51). Battling in in the spiritual
realm could help the client both spiritually and psychologically according to
Worthington’s (1999) model (Hawkins & Clinton, 2015, p. 52).
The fifth important concept to use with my client is the five Cs of ethical practice that
should be used in every counseling situation (Hawkins & Clinton, 2015, p, 64). These elements
are competence, consent, consultation, confidentiality, and contract (Hawkins & Clinton, 2015,
p, 64-66). The practice of competence is being aware of strengths and weaknesses in my field of
study and having the ethical responsibility to refer a client when the needs are outside my scope
of my training. Competence is also about creating a relaxing environment that is free of stress
and confusion. When a client has been given the options available, he is able to give a consent to
the approval of treatment options. A consultation is being able to recognize when a client needs
to be referred to another for the appropriate help. One of the highest forms of ethical behavior,
with a couple of exceptions, is the ability to keep confidential the details of another’s life in the
lOMoARcPSD|27792785
HAWKINS & CLINTON 162
counseling session. Lastly, the contract is a formal agreement between client and counselor that
clearly defines and discloses the details of the healing strategies, that include any relevant details
and beliefs that are held by the therapist. This transparency can encourage a trusting and open
relationship without any misconceptions that may later sabotage the healing process.
Possessing the Soul, in Chapter 1, is the phrase that builds on the words that Jesus spoke to his
disciples, recorded in Luke 21:19, regarding patience and standing firm in the faith (Hawkins &
Clinton, 2015, p. 11). Jesus gave the message to expect hardship and not an escape into an easy
life. However, Jesus promised that God would be there during people’s crisis and suffering
(Hawkins & Clinton, 2015, p.11). Dependence on God deepens the relationship and this is what
is needed to possess our souls and develop spiritual growth (Hawkins & Clinton, 2015, p. 72).
This statement explains that counselors and clients need to seek refuge in God for a soul
transformation that includes intentionally taking ownership of reshaping our thoughts and
choices (Hawkins & Clinton, 2015, p. 12). Our thoughts effect our decisions, our practices, and
our relationships (Hawkins & Clinton, 2015, p. 12). The counselor’s responsibility is to keep
learning his craft, then use these new truths, under the guidance of the Holy Spirit, to encourage
positive soul-changing freedom in their clients (Hawkins & Clinton, 2015, p. 12). The goal being
to reclaim the soul and to imitate Christ, for it is only God that can fully satisfy a soul (Hawkins
& Clinton, 2015, p. 13). The good news is that many clients prefer a Christian counselor that will
integrate spirituality into their counseling strategies (Hawkins & Clinton, 2015, p. 17). Research
has shown that clients with a strong faith become stronger and healthier (Hawkins & Clinton,
2015, p. 17).
lOMoARcPSD|27792785
HAWKINS & CLINTON 163
What is Christian Counseling? in Chapter 2, a second concept is defining Christian
counseling. The goal for Christian counseling is for clients to become fully devoted followers of
Christ, by experiencing God’s pardon, purpose, and power (Hawkins & Clinton, 2015, p. 31).
This is accomplished as the counselor takes the leadership role by discipling the client through
the process of spiritual healing, onto spiritual maturity, and then soul possession by a relationship
with Jesus Christ (Hawkins & Clinton, 2015, p. 31). Dr. Ron Hawkins points out that clients are
seldom completely healed once they have been saved but will need to sort through many levels
of deep hurts with the triune God loving, healing, and forgiving (Hawkins & Clinton, 2015, p.
32).
What is Christian Counseling? in Chapter 2, is the third important idea of the triune God,
which is the three members of the Godhead being God the Father, Jesus Christ, and the Holy
Spirit (Hawkins & Clinton, 2015, p. 39). The triune God ministers to a client’s mind, body, and
soul, in the Christian counseling process (Hawkins & Clinton, 2015, p. 39). Each member of the
triune, by invitation, offers freedom and healing from different perspectives for those who seek a
relationship with, as we were created for God and in His image. God the Father promises love in,
through, and beyond the valley (Hawkins & Clinton, 2015, p. 40). The Holy Spirit offers the
breath of God himself to overcome the struggles in life, while Jesus Christ freely gives
forgiveness, grace, and peace (Hawkins & Clinton, 2015, p. 40). The counseling process is best
between the client, the counselor, and the triune God, by invitation, that offers healing to the
soul. The counselor can then teach the client how to invite God in to their healing and how to feel
the presence of a living God (Hawkins & Clinton, 2015, p. 41-42).
lOMoARcPSD|27792785
HAWKINS & CLINTON 164
Anthropology and Identity, in Chapter 3, uniquely defines the soul in a series of
concentric circles. There are a wide variety of counselors and healing treatments available. Some
counselors believe problems to be physical, others believe they are relational, and then some
believe problems are spiritual (Hawkins & Clinton, 2015, p. 69). Because of this, treatments can
focus on prescribing medications, treating in the psyche, or focused on the spirit realm (Hawkins
& Clinton, 2015, p. 69). The approach that Hawkins and Clinton (2015) feel is needed is a
holistic approach that should give attention to all three aspects of a person’s being, the physical,
the psychological, and the spiritual, beginning with the soul. Hawkins & Clinton (2015) believe
that the soul is made up of all three dimensions, the physical, the psychological, and the spiritual
and can be visualized in a bull’s eye pattern (p. 79). At the center of our being, made in God’s
image, is the human spirit, and if invited, the Holy Spirit also resides (Hawkins & Clinton, 2015,
p. 79). Moving outward from the center is decisions, feelings, thinking, sinning parts of the soul
(Hawkins & Clinton, 2015, p. 79). Then beyond that is the body self, the self in temporal system,
the self in the supernatural system, where we need to take possession of the soul in the outer
rings (Hawkins & Clinton, 2015, p. 79). Each of these modalities is addressed in the counseling
sessions for a holistic approach to healing and taking possession and shaping of one’s soul.
Attachment and Relationships, in Chapter 4 contains the fourth and fifth main ideas in the text,
relationships and attachment theory. God exists in relationships (Hawkins & Clinton, 2015,
p. 113). This was true at the beginning, in Genesis, when God made Eve for Adam as a
companion. Focusing on relationships, vertical with God, and horizontal with His people, makes
it highly important for a client’s healing, to repair and rebuild broken relationships. These
positive relationships can help clients heal on emotional, spiritual, and physical levels (Hawkins
lOMoARcPSD|27792785
HAWKINS & CLINTON 165
& Clinton, 2015, p. 113).
In 1994, A. Shore, explains that attachments are important because they regulate
emotions and the brain’s ability to participate in relationships (Hawkins & Clinton, 2015, p. 116).
He also explains that positive and negative emotions are regulated by the brain’s ability to
experience relationships (Hawkins & Clinton, 2015, p. 116). When attachment was secured at
birth to a parent or care giver, the brain wires itself for safety, however, if that attachment was
nonexistent, the reverse is true (Hawkins & Clinton, 2015, p. 117). When this happens, emotional
destress, depression, and anxiety can result. The hope is for God’s healing and restoration in
these cases to lead the clients to find the security and safety that is lacking, then emotional
regulating and healing can begin (Hawkins & Clinton, 2015, p. 123).
Addiction and Idolatry, found in Chapter 5, examines the sixth and seventh main ideas in
the text, addiction and idolatry. Addiction is loosely defined as an ongoing sin that has dulled the
senses through tolerance that corrupts and deceives (Hawkins & Clinton, 2015, p. 141). While
many would argue that addiction can be genetics or predisposition, Christian counseling insists
that addicts are responsible for their choices (Hawkins & Clinton, 2015, p. 141). Idolatry, like
addiction, is anything that takes the place of God in one’s life and replaces it with and a person, a
thing, or even a destructive habit (Hawkins & Clinton, 2015, p. 142). While idols seem harmless
at first, they can become a driving force to a sinful addiction. Idols quickly replace the need for
God with an obsession that is never fully met. Both addictions and idolatry can be healed, but the
process may take years of intentional behavior changes. “Breaking free requires a new, powerful
way of perceiving life and a rigorous commitment to spiritual, psychological, and physical
warfare.” (Hawkins & Clinton, 2015, p. 146).
lOMoARcPSD|27792785
HAWKINS & CLINTON 166
Atmosphere and Alignment, in Chapter 7, brings the eighth and last main point in the text.
The atmosphere in a counseling session describes more than just the physical space, but the
environment that suggests spiritual, emotional, and physical healing can take place in a space
that is filled with the loving and forgiving presence of God (Hawkins & Clinton, 2015, p. 203).
This can be established by adapting to a particular model preference that the client exhibits in a
healing alliance with the counselor (Hawkins & Clinton, 2015, p. 203). Once alignment of trust
is established, the counselor then becomes the vessel used by God to transform hurts into healing
and the impossible becomes the possible (Hawkins & Clinton, 2015, p. 204).
Analysis
In the Five Models for Interdisciplinary Integration, the model that best describes the
integrative approach that is used by Hawkins & Clinton would be the “Christ the transformer of
culture” model (Brewer & Peters, HSCO, Week Two, Lecture Four). In this model, it is believed
that God’s truth is found in the Bible and in science in a respectful union between worldviews
and professional approaches and perspectives (Brewer & Peters, HSCO, Week Two, Lecture
Four). This model also explains that an alliance between science studies and religious truths is
the best way to serve the clients (Brewer & Peters, HSCO, Week Two, Lecture Four). If
professionals skilled each in their own disciplines can have an open interaction with each other,
then integration can be achieved (Brewer & Peters, HSCO, Week Two, Lecture Four). Hawkins
& Clinton (2015), refer to this alliance as “Interprofessional Collaboration” citing the benefits of
experts sharing their efforts among disciplines (p. 352). Hawkins & Clinton (2015) also describe
the need for staying current with the new scientific discoveries as they relate to physical healing.
In addition, it is necessary to stay abreast of improvements in philosophical changes to create a
lOMoARcPSD|27792785
HAWKINS & CLINTON 167
holistic model of healing that also includes the spiritual element for a complete healing plan for a
client. With the use of the internet, professionals from all fields of study can use technology to
deepen the interdisciplinary relationships while sharing valuable information.
Hawkins & Clinton (2015) believe that a holistic approach to healing begins with a
combination of the psychological, the theological, and the spiritual sciences to be successful
when assessing or treating (p. 20). They believe that discoveries in science help to enrich the
interplay between the physical body and philosophical therapeutic strategies that can help
develop more successful models for complete healing. The Hawkins & Clinton (2015) approach
has strong similarities with the psychological theories, in addition to many similar truths found in
scripture (p. 35). They believe that psychological theory and research gives insight into how
thoughts, emotions and behaviors. This knowledge of the interactions of the physiological,
cognitive, and neurological levels of a person can elaborate on behaviors and motivations to
better apply the Biblical truths more for physical, psychological, and spiritual healing (Hawkins
& Clinton, 2015, p. 36).
Application
After carefully listening to my client discuss his past, his challenges as a husband and
provider, and his desire to heal from the need for alcohol, I discuss four available treatment
options. I receive an informed consent from my client who has recognized a need for counseling
and is open to reigniting his faith. The first treatment option would be to come along side my
client to gently lead him though the Larry Crabb (1977) Seven Stage Process Model to help my
client better understand why he may be relapsing with alcohol (Hawkins & Clinton, 2015, p.
4849). The first step is to identify his problem feelings, the second step is to identify problem
lOMoARcPSD|27792785
HAWKINS & CLINTON 168
behaviors, and the third step is to identify problem thinking (Hawkins & Clinton, 2015, p, 48).
The next three steps become the job of the counselor, teach biblical truths, then use those to
reshape biblical thinking, and then to ask my client to problem solve biblically (Hawkins &
Clinton, 2015, p, 48). Finally, the last step is to identify Spirit-controlled emotions (Hawkins &
Clinton, 2015, p, 48).
The second treatment option would be Christian counseling as described by Gary Collins
(1993) that stresses the work of the counselor (Hawkins & Clinton, 2015, p. 50). The process is
for a Spirit-filled counselor to help the client find healing and spiritual maturity (Hawkins &
Clinton, 2015, p. 50). The counselor in this model needs to be a mature believer that is
deeplycommitted and willing to apply his God-given talents, gifts, training, education, and
spiritual promptings to the healing process (Hawkins & Clinton, 2015, p, 50). The goal is for the
client to experience a complete healing, and then to move into an emotional stability, and then
grow in spiritually (Hawkins & Clinton, 2015, p. 50).
The third treatment option is the Paracentric Model, that yields to work of the Holy
Spirit, to come alongside or Paraklete, to confront the addiction of alcohol (Hawkins & Clinton,
2015, p, 50). This model focuses on Christ as the healer and leader through the Holy Spirit’s
guidance. The model would be beneficial for a wide range of behaviors that may accompany the
alcoholism, such as encouragement, redirecting wrongful thoughts, and warning of sinful
behaviors (Hawkins & Clinton, 2015, p, 51). Ending with the goal of instruction for spiritual
maturity and a fully committed relationship with Jesus Christ (Hawkins & Clinton, 2015, p, 51).
The fourth option is from Everette Worthington’s (1999) model in which the counselor focuses
on the psychological wellbeing and spiritual warfare, recognizing the alcohol addiction as a
lOMoARcPSD|27792785
HAWKINS & CLINTON 169
spiritual battle (Hawkins & Clinton, 2015, p, 51). This model will require a great deal of mutual
trust and openness to succeed (Hawkins & Clinton, 2015, p, 51). Battling in in the spiritual
realm could help the client both spiritually and psychologically according to
Worthington’s (1999) model (Hawkins & Clinton, 2015, p. 52).
The fifth important concept to use with my client is the five Cs of ethical practice that
should be used in every counseling situation (Hawkins & Clinton, 2015, p, 64). These elements
are competence, consent, consultation, confidentiality, and contract (Hawkins & Clinton, 2015,
p, 64-66). The practice of competence is being aware of strengths and weaknesses in my field of
study and having the ethical responsibility to refer a client when the needs are outside my scope
of my training. Competence is also about creating a relaxing environment that is free of stress
and confusion. When a client has been given the options available, he is able to give a consent to
the approval of treatment options. A consultation is being able to recognize when a client needs
to be referred to another for the appropriate help. One of the highest forms of ethical behavior,
with a couple of exceptions, is the ability to keep confidential the details of another’s life in the
counseling session. Lastly, the contract is a formal agreement between client and counselor that
clearly defines and discloses the details of the healing strategies, that include any relevant details
and beliefs that are held by the therapist. This transparency can encourage a trusting and open
relationship without any misconceptions that may later sabotage the healing process.
Possessing the Soul, in Chapter 1, is the phrase that builds on the words that Jesus spoke to his
disciples, recorded in Luke 21:19, regarding patience and standing firm in the faith (Hawkins &
Clinton, 2015, p. 11). Jesus gave the message to expect hardship and not an escape into an easy
life. However, Jesus promised that God would be there during people’s crisis and suffering
lOMoARcPSD|27792785
HAWKINS & CLINTON 170
(Hawkins & Clinton, 2015, p.11). Dependence on God deepens the relationship and this is what
is needed to possess our souls and develop spiritual growth (Hawkins & Clinton, 2015, p. 72).
This statement explains that counselors and clients need to seek refuge in God for a soul
transformation that includes intentionally taking ownership of reshaping our thoughts and
choices (Hawkins & Clinton, 2015, p. 12). Our thoughts effect our decisions, our practices, and
our relationships (Hawkins & Clinton, 2015, p. 12). The counselor’s responsibility is to keep
learning his craft, then use these new truths, under the guidance of the Holy Spirit, to encourage
positive soul-changing freedom in their clients (Hawkins & Clinton, 2015, p. 12). The goal being
to reclaim the soul and to imitate Christ, for it is only God that can fully satisfy a soul (Hawkins
& Clinton, 2015, p. 13). The good news is that many clients prefer a Christian counselor that will
integrate spirituality into their counseling strategies (Hawkins & Clinton, 2015, p. 17). Research
has shown that clients with a strong faith become stronger and healthier (Hawkins & Clinton,
2015, p. 17).
What is Christian Counseling? in Chapter 2, a second concept is defining Christian
counseling. The goal for Christian counseling is for clients to become fully devoted followers of
Christ, by experiencing God’s pardon, purpose, and power (Hawkins & Clinton, 2015, p. 31).
This is accomplished as the counselor takes the leadership role by discipling the client through
the process of spiritual healing, onto spiritual maturity, and then soul possession by a relationship
with Jesus Christ (Hawkins & Clinton, 2015, p. 31). Dr. Ron Hawkins points out that clients are
seldom completely healed once they have been saved but will need to sort through many levels
of deep hurts with the triune God loving, healing, and forgiving (Hawkins & Clinton, 2015, p.
32).
lOMoARcPSD|27792785
HAWKINS & CLINTON 171
What is Christian Counseling? in Chapter 2, is the third important idea of the triune God,
which is the three members of the Godhead being God the Father, Jesus Christ, and the Holy
Spirit (Hawkins & Clinton, 2015, p. 39). The triune God ministers to a client’s mind, body, and
soul, in the Christian counseling process (Hawkins & Clinton, 2015, p. 39). Each member of the
triune, by invitation, offers freedom and healing from different perspectives for those who seek a
relationship with, as we were created for God and in His image. God the Father promises love in,
through, and beyond the valley (Hawkins & Clinton, 2015, p. 40). The Holy Spirit offers the
breath of God himself to overcome the struggles in life, while Jesus Christ freely gives
forgiveness, grace, and peace (Hawkins & Clinton, 2015, p. 40). The counseling process is best
between the client, the counselor, and the triune God, by invitation, that offers healing to the
soul. The counselor can then teach the client how to invite God in to their healing and how to feel
the presence of a living God (Hawkins & Clinton, 2015, p. 41-42).
Anthropology and Identity, in Chapter 3, uniquely defines the soul in a series of
concentric circles. There are a wide variety of counselors and healing treatments available. Some
counselors believe problems to be physical, others believe they are relational, and then some
believe problems are spiritual (Hawkins & Clinton, 2015, p. 69). Because of this, treatments can
focus on prescribing medications, treating in the psyche, or focused on the spirit realm (Hawkins
& Clinton, 2015, p. 69). The approach that Hawkins and Clinton (2015) feel is needed is a
holistic approach that should give attention to all three aspects of a person’s being, the physical,
the psychological, and the spiritual, beginning with the soul. Hawkins & Clinton (2015) believe
that the soul is made up of all three dimensions, the physical, the psychological, and the spiritual
lOMoARcPSD|27792785
HAWKINS & CLINTON 172
and can be visualized in a bull’s eye pattern (p. 79). At the center of our being, made in God’s
image, is the human spirit, and if invited, the Holy Spirit also resides (Hawkins & Clinton, 2015,
p. 79). Moving outward from the center is decisions, feelings, thinking, sinning parts of the soul
(Hawkins & Clinton, 2015, p. 79). Then beyond that is the body self, the self in temporal system,
the self in the supernatural system, where we need to take possession of the soul in the outer
rings (Hawkins & Clinton, 2015, p. 79). Each of these modalities is addressed in the counseling
sessions for a holistic approach to healing and taking possession and shaping of one’s soul.
Attachment and Relationships, in Chapter 4 contains the fourth and fifth main ideas in the text,
relationships and attachment theory. God exists in relationships (Hawkins & Clinton, 2015,
p. 113). This was true at the beginning, in Genesis, when God made Eve for Adam as a
companion. Focusing on relationships, vertical with God, and horizontal with His people, makes
it highly important for a client’s healing, to repair and rebuild broken relationships. These
positive relationships can help clients heal on emotional, spiritual, and physical levels (Hawkins
& Clinton, 2015, p. 113).
In 1994, A. Shore, explains that attachments are important because they regulate
emotions and the brain’s ability to participate in relationships (Hawkins & Clinton, 2015, p. 116).
He also explains that positive and negative emotions are regulated by the brain’s ability to
experience relationships (Hawkins & Clinton, 2015, p. 116). When attachment was secured at
birth to a parent or care giver, the brain wires itself for safety, however, if that attachment was
nonexistent, the reverse is true (Hawkins & Clinton, 2015, p. 117). When this happens, emotional
destress, depression, and anxiety can result. The hope is for God’s healing and restoration in
lOMoARcPSD|27792785
HAWKINS & CLINTON 173
these cases to lead the clients to find the security and safety that is lacking, then emotional
regulating and healing can begin (Hawkins & Clinton, 2015, p. 123).
Addiction and Idolatry, found in Chapter 5, examines the sixth and seventh main ideas in
the text, addiction and idolatry. Addiction is loosely defined as an ongoing sin that has dulled the
senses through tolerance that corrupts and deceives (Hawkins & Clinton, 2015, p. 141). While
many would argue that addiction can be genetics or predisposition, Christian counseling insists
that addicts are responsible for their choices (Hawkins & Clinton, 2015, p. 141). Idolatry, like
addiction, is anything that takes the place of God in one’s life and replaces it with and a person, a
thing, or even a destructive habit (Hawkins & Clinton, 2015, p. 142). While idols seem harmless
at first, they can become a driving force to a sinful addiction. Idols quickly replace the need for
God with an obsession that is never fully met. Both addictions and idolatry can be healed, but the
process may take years of intentional behavior changes. “Breaking free requires a new, powerful
way of perceiving life and a rigorous commitment to spiritual, psychological, and physical
warfare.” (Hawkins & Clinton, 2015, p. 146).
Atmosphere and Alignment, in Chapter 7, brings the eighth and last main point in the text.
The atmosphere in a counseling session describes more than just the physical space, but the
environment that suggests spiritual, emotional, and physical healing can take place in a space
that is filled with the loving and forgiving presence of God (Hawkins & Clinton, 2015, p. 203).
This can be established by adapting to a particular model preference that the client exhibits in a
healing alliance with the counselor (Hawkins & Clinton, 2015, p. 203). Once alignment of trust
is established, the counselor then becomes the vessel used by God to transform hurts into healing
and the impossible becomes the possible (Hawkins & Clinton, 2015, p. 204).
lOMoARcPSD|27792785
HAWKINS & CLINTON 174
Analysis
In the Five Models for Interdisciplinary Integration, the model that best describes the
integrative approach that is used by Hawkins & Clinton would be the “Christ the transformer of
culture” model (Brewer & Peters, HSCO, Week Two, Lecture Four). In this model, it is believed
that God’s truth is found in the Bible and in science in a respectful union between worldviews
and professional approaches and perspectives (Brewer & Peters, HSCO, Week Two, Lecture
Four). This model also explains that an alliance between science studies and religious truths is
the best way to serve the clients (Brewer & Peters, HSCO, Week Two, Lecture Four). If
professionals skilled each in their own disciplines can have an open interaction with each other,
then integration can be achieved (Brewer & Peters, HSCO, Week Two, Lecture Four). Hawkins
& Clinton (2015), refer to this alliance as “Interprofessional Collaboration” citing the benefits of
experts sharing their efforts among disciplines (p. 352). Hawkins & Clinton (2015) also describe
the need for staying current with the new scientific discoveries as they relate to physical healing.
In addition, it is necessary to stay abreast of improvements in philosophical changes to create a
holistic model of healing that also includes the spiritual element for a complete healing plan for a
client. With the use of the internet, professionals from all fields of study can use technology to
deepen the interdisciplinary relationships while sharing valuable information.
Hawkins & Clinton (2015) believe that a holistic approach to healing begins with a
combination of the psychological, the theological, and the spiritual sciences to be successful
when assessing or treating (p. 20). They believe that discoveries in science help to enrich the
interplay between the physical body and philosophical therapeutic strategies that can help
develop more successful models for complete healing. The Hawkins & Clinton (2015) approach
lOMoARcPSD|27792785
HAWKINS & CLINTON 175
has strong similarities with the psychological theories, in addition to many similar truths found in
scripture (p. 35). They believe that psychological theory and research gives insight into how
thoughts, emotions and behaviors. This knowledge of the interactions of the physiological,
cognitive, and neurological levels of a person can elaborate on behaviors and motivations to
better apply the Biblical truths more for physical, psychological, and spiritual healing (Hawkins
& Clinton, 2015, p. 36).
Application
After carefully listening to my client discuss his past, his challenges as a husband and
provider, and his desire to heal from the need for alcohol, I discuss four available treatment
options. I receive an informed consent from my client who has recognized a need for counseling
and is open to reigniting his faith. The first treatment option would be to come along side my
client to gently lead him though the Larry Crabb (1977) Seven Stage Process Model to help my
client better understand why he may be relapsing with alcohol (Hawkins & Clinton, 2015, p.
4849). The first step is to identify his problem feelings, the second step is to identify problem
behaviors, and the third step is to identify problem thinking (Hawkins & Clinton, 2015, p, 48).
The next three steps become the job of the counselor, teach biblical truths, then use those to
reshape biblical thinking, and then to ask my client to problem solve biblically (Hawkins &
Clinton, 2015, p, 48). Finally, the last step is to identify Spirit-controlled emotions (Hawkins &
Clinton, 2015, p, 48).
The second treatment option would be Christian counseling as described by Gary Collins
(1993) that stresses the work of the counselor (Hawkins & Clinton, 2015, p. 50). The process is
for a Spirit-filled counselor to help the client find healing and spiritual maturity (Hawkins &
lOMoARcPSD|27792785
HAWKINS & CLINTON 176
Clinton, 2015, p. 50). The counselor in this model needs to be a mature believer that is
deeplycommitted and willing to apply his God-given talents, gifts, training, education, and
spiritual promptings to the healing process (Hawkins & Clinton, 2015, p, 50). The goal is for the
client to experience a complete healing, and then to move into an emotional stability, and then
grow in spiritually (Hawkins & Clinton, 2015, p. 50).
The third treatment option is the Paracentric Model, that yields to work of the Holy
Spirit, to come alongside or Paraklete, to confront the addiction of alcohol (Hawkins & Clinton,
2015, p, 50). This model focuses on Christ as the healer and leader through the Holy Spirit’s
guidance. The model would be beneficial for a wide range of behaviors that may accompany the
alcoholism, such as encouragement, redirecting wrongful thoughts, and warning of sinful
behaviors (Hawkins & Clinton, 2015, p, 51). Ending with the goal of instruction for spiritual
maturity and a fully committed relationship with Jesus Christ (Hawkins & Clinton, 2015, p, 51).
The fourth option is from Everette Worthington’s (1999) model in which the counselor focuses
on the psychological wellbeing and spiritual warfare, recognizing the alcohol addiction as a
spiritual battle (Hawkins & Clinton, 2015, p, 51). This model will require a great deal of mutual
trust and openness to succeed (Hawkins & Clinton, 2015, p, 51). Battling in in the spiritual
realm could help the client both spiritually and psychologically according to
Worthington’s (1999) model (Hawkins & Clinton, 2015, p. 52).
The fifth important concept to use with my client is the five Cs of ethical practice that
should be used in every counseling situation (Hawkins & Clinton, 2015, p, 64). These elements
are competence, consent, consultation, confidentiality, and contract (Hawkins & Clinton, 2015,
p, 64-66). The practice of competence is being aware of strengths and weaknesses in my field of
lOMoARcPSD|27792785
HAWKINS & CLINTON 177
study and having the ethical responsibility to refer a client when the needs are outside my scope
of my training. Competence is also about creating a relaxing environment that is free of stress
and confusion. When a client has been given the options available, he is able to give a consent to
the approval of treatment options. A consultation is being able to recognize when a client needs
to be referred to another for the appropriate help. One of the highest forms of ethical behavior,
with a couple of exceptions, is the ability to keep confidential the details of another’s life in the
counseling session. Lastly, the contract is a formal agreement between client and counselor that
clearly defines and discloses the details of the healing strategies, that include any relevant details
and beliefs that are held by the therapist. This transparency can encourage a trusting and open
relationship without any misconceptions that may later sabotage the healing process.
Possessing the Soul, in Chapter 1, is the phrase that builds on the words that Jesus spoke to his
disciples, recorded in Luke 21:19, regarding patience and standing firm in the faith (Hawkins &
Clinton, 2015, p. 11). Jesus gave the message to expect hardship and not an escape into an easy
life. However, Jesus promised that God would be there during people’s crisis and suffering
(Hawkins & Clinton, 2015, p.11). Dependence on God deepens the relationship and this is what
is needed to possess our souls and develop spiritual growth (Hawkins & Clinton, 2015, p. 72).
This statement explains that counselors and clients need to seek refuge in God for a soul
transformation that includes intentionally taking ownership of reshaping our thoughts and
choices (Hawkins & Clinton, 2015, p. 12). Our thoughts effect our decisions, our practices, and
our relationships (Hawkins & Clinton, 2015, p. 12). The counselor’s responsibility is to keep
learning his craft, then use these new truths, under the guidance of the Holy Spirit, to encourage
positive soul-changing freedom in their clients (Hawkins & Clinton, 2015, p. 12). The goal being
lOMoARcPSD|27792785
HAWKINS & CLINTON 178
to reclaim the soul and to imitate Christ, for it is only God that can fully satisfy a soul (Hawkins
& Clinton, 2015, p. 13). The good news is that many clients prefer a Christian counselor that will
integrate spirituality into their counseling strategies (Hawkins & Clinton, 2015, p. 17). Research
has shown that clients with a strong faith become stronger and healthier (Hawkins & Clinton,
2015, p. 17).
What is Christian Counseling? in Chapter 2, a second concept is defining Christian
counseling. The goal for Christian counseling is for clients to become fully devoted followers of
Christ, by experiencing God’s pardon, purpose, and power (Hawkins & Clinton, 2015, p. 31).
This is accomplished as the counselor takes the leadership role by discipling the client through
the process of spiritual healing, onto spiritual maturity, and then soul possession by a relationship
with Jesus Christ (Hawkins & Clinton, 2015, p. 31). Dr. Ron Hawkins points out that clients are
seldom completely healed once they have been saved but will need to sort through many levels
of deep hurts with the triune God loving, healing, and forgiving (Hawkins & Clinton, 2015, p.
32).
What is Christian Counseling? in Chapter 2, is the third important idea of the triune God,
which is the three members of the Godhead being God the Father, Jesus Christ, and the Holy
Spirit (Hawkins & Clinton, 2015, p. 39). The triune God ministers to a client’s mind, body, and
soul, in the Christian counseling process (Hawkins & Clinton, 2015, p. 39). Each member of the
triune, by invitation, offers freedom and healing from different perspectives for those who seek a
relationship with, as we were created for God and in His image. God the Father promises love in,
through, and beyond the valley (Hawkins & Clinton, 2015, p. 40). The Holy Spirit offers the
breath of God himself to overcome the struggles in life, while Jesus Christ freely gives
lOMoARcPSD|27792785
HAWKINS & CLINTON 179
forgiveness, grace, and peace (Hawkins & Clinton, 2015, p. 40). The counseling process is best
between the client, the counselor, and the triune God, by invitation, that offers healing to the
soul. The counselor can then teach the client how to invite God in to their healing and how to feel
the presence of a living God (Hawkins & Clinton, 2015, p. 41-42).
Anthropology and Identity, in Chapter 3, uniquely defines the soul in a series of
concentric circles. There are a wide variety of counselors and healing treatments available. Some
counselors believe problems to be physical, others believe they are relational, and then some
believe problems are spiritual (Hawkins & Clinton, 2015, p. 69). Because of this, treatments can
focus on prescribing medications, treating in the psyche, or focused on the spirit realm (Hawkins
& Clinton, 2015, p. 69). The approach that Hawkins and Clinton (2015) feel is needed is a
holistic approach that should give attention to all three aspects of a person’s being, the physical,
the psychological, and the spiritual, beginning with the soul. Hawkins & Clinton (2015) believe
that the soul is made up of all three dimensions, the physical, the psychological, and the spiritual
and can be visualized in a bull’s eye pattern (p. 79). At the center of our being, made in God’s
image, is the human spirit, and if invited, the Holy Spirit also resides (Hawkins & Clinton, 2015,
p. 79). Moving outward from the center is decisions, feelings, thinking, sinning parts of the soul
(Hawkins & Clinton, 2015, p. 79). Then beyond that is the body self, the self in temporal system,
the self in the supernatural system, where we need to take possession of the soul in the outer
rings (Hawkins & Clinton, 2015, p. 79). Each of these modalities is addressed in the counseling
sessions for a holistic approach to healing and taking possession and shaping of one’s soul.
Attachment and Relationships, in Chapter 4 contains the fourth and fifth main ideas in the text,
relationships and attachment theory. God exists in relationships (Hawkins & Clinton, 2015,
lOMoARcPSD|27792785
HAWKINS & CLINTON 180
p. 113). This was true at the beginning, in Genesis, when God made Eve for Adam as a
companion. Focusing on relationships, vertical with God, and horizontal with His people, makes
it highly important for a client’s healing, to repair and rebuild broken relationships. These
positive relationships can help clients heal on emotional, spiritual, and physical levels (Hawkins
& Clinton, 2015, p. 113).
In 1994, A. Shore, explains that attachments are important because they regulate
emotions and the brain’s ability to participate in relationships (Hawkins & Clinton, 2015, p. 116).
He also explains that positive and negative emotions are regulated by the brain’s ability to
experience relationships (Hawkins & Clinton, 2015, p. 116). When attachment was secured at
birth to a parent or care giver, the brain wires itself for safety, however, if that attachment was
nonexistent, the reverse is true (Hawkins & Clinton, 2015, p. 117). When this happens, emotional
destress, depression, and anxiety can result. The hope is for God’s healing and restoration in
these cases to lead the clients to find the security and safety that is lacking, then emotional
regulating and healing can begin (Hawkins & Clinton, 2015, p. 123).
Addiction and Idolatry, found in Chapter 5, examines the sixth and seventh main ideas in
the text, addiction and idolatry. Addiction is loosely defined as an ongoing sin that has dulled the
senses through tolerance that corrupts and deceives (Hawkins & Clinton, 2015, p. 141). While
many would argue that addiction can be genetics or predisposition, Christian counseling insists
that addicts are responsible for their choices (Hawkins & Clinton, 2015, p. 141). Idolatry, like
addiction, is anything that takes the place of God in one’s life and replaces it with and a person, a
thing, or even a destructive habit (Hawkins & Clinton, 2015, p. 142). While idols seem harmless
at first, they can become a driving force to a sinful addiction. Idols quickly replace the need for
lOMoARcPSD|27792785
HAWKINS & CLINTON 181
God with an obsession that is never fully met. Both addictions and idolatry can be healed, but the
process may take years of intentional behavior changes. “Breaking free requires a new, powerful
way of perceiving life and a rigorous commitment to spiritual, psychological, and physical
warfare.” (Hawkins & Clinton, 2015, p. 146).
Atmosphere and Alignment, in Chapter 7, brings the eighth and last main point in the text.
The atmosphere in a counseling session describes more than just the physical space, but the
environment that suggests spiritual, emotional, and physical healing can take place in a space
that is filled with the loving and forgiving presence of God (Hawkins & Clinton, 2015, p. 203).
This can be established by adapting to a particular model preference that the client exhibits in a
healing alliance with the counselor (Hawkins & Clinton, 2015, p. 203). Once alignment of trust
is established, the counselor then becomes the vessel used by God to transform hurts into healing
and the impossible becomes the possible (Hawkins & Clinton, 2015, p. 204).
Analysis
In the Five Models for Interdisciplinary Integration, the model that best describes the
integrative approach that is used by Hawkins & Clinton would be the “Christ the transformer of
culture” model (Brewer & Peters, HSCO, Week Two, Lecture Four). In this model, it is believed
that God’s truth is found in the Bible and in science in a respectful union between worldviews
and professional approaches and perspectives (Brewer & Peters, HSCO, Week Two, Lecture
Four). This model also explains that an alliance between science studies and religious truths is
the best way to serve the clients (Brewer & Peters, HSCO, Week Two, Lecture Four). If
professionals skilled each in their own disciplines can have an open interaction with each other,
then integration can be achieved (Brewer & Peters, HSCO, Week Two, Lecture Four). Hawkins
lOMoARcPSD|27792785
HAWKINS & CLINTON 182
& Clinton (2015), refer to this alliance as “Interprofessional Collaboration” citing the benefits of
experts sharing their efforts among disciplines (p. 352). Hawkins & Clinton (2015) also describe
the need for staying current with the new scientific discoveries as they relate to physical healing.
In addition, it is necessary to stay abreast of improvements in philosophical changes to create a
holistic model of healing that also includes the spiritual element for a complete healing plan for a
client. With the use of the internet, professionals from all fields of study can use technology to
deepen the interdisciplinary relationships while sharing valuable information.
Hawkins & Clinton (2015) believe that a holistic approach to healing begins with a
combination of the psychological, the theological, and the spiritual sciences to be successful
when assessing or treating (p. 20). They believe that discoveries in science help to enrich the
interplay between the physical body and philosophical therapeutic strategies that can help
develop more successful models for complete healing. The Hawkins & Clinton (2015) approach
has strong similarities with the psychological theories, in addition to many similar truths found in
scripture (p. 35). They believe that psychological theory and research gives insight into how
thoughts, emotions and behaviors. This knowledge of the interactions of the physiological,
cognitive, and neurological levels of a person can elaborate on behaviors and motivations to
better apply the Biblical truths more for physical, psychological, and spiritual healing (Hawkins
& Clinton, 2015, p. 36).
Application
After carefully listening to my client discuss his past, his challenges as a husband and
provider, and his desire to heal from the need for alcohol, I discuss four available treatment
options. I receive an informed consent from my client who has recognized a need for counseling
lOMoARcPSD|27792785
HAWKINS & CLINTON 183
and is open to reigniting his faith. The first treatment option would be to come along side my
client to gently lead him though the Larry Crabb (1977) Seven Stage Process Model to help my
client better understand why he may be relapsing with alcohol (Hawkins & Clinton, 2015, p.
4849). The first step is to identify his problem feelings, the second step is to identify problem
behaviors, and the third step is to identify problem thinking (Hawkins & Clinton, 2015, p, 48).
The next three steps become the job of the counselor, teach biblical truths, then use those to
reshape biblical thinking, and then to ask my client to problem solve biblically (Hawkins &
Clinton, 2015, p, 48). Finally, the last step is to identify Spirit-controlled emotions (Hawkins &
Clinton, 2015, p, 48).
The second treatment option would be Christian counseling as described by Gary Collins
(1993) that stresses the work of the counselor (Hawkins & Clinton, 2015, p. 50). The process is
for a Spirit-filled counselor to help the client find healing and spiritual maturity (Hawkins &
Clinton, 2015, p. 50). The counselor in this model needs to be a mature believer that is
deeplycommitted and willing to apply his God-given talents, gifts, training, education, and
spiritual promptings to the healing process (Hawkins & Clinton, 2015, p, 50). The goal is for the
client to experience a complete healing, and then to move into an emotional stability, and then
grow in spiritually (Hawkins & Clinton, 2015, p. 50).
The third treatment option is the Paracentric Model, that yields to work of the Holy
Spirit, to come alongside or Paraklete, to confront the addiction of alcohol (Hawkins & Clinton,
2015, p, 50). This model focuses on Christ as the healer and leader through the Holy Spirit’s
guidance. The model would be beneficial for a wide range of behaviors that may accompany the
alcoholism, such as encouragement, redirecting wrongful thoughts, and warning of sinful
lOMoARcPSD|27792785
HAWKINS & CLINTON 184
behaviors (Hawkins & Clinton, 2015, p, 51). Ending with the goal of instruction for spiritual
maturity and a fully committed relationship with Jesus Christ (Hawkins & Clinton, 2015, p, 51).
The fourth option is from Everette Worthington’s (1999) model in which the counselor focuses
on the psychological wellbeing and spiritual warfare, recognizing the alcohol addiction as a
spiritual battle (Hawkins & Clinton, 2015, p, 51). This model will require a great deal of mutual
trust and openness to succeed (Hawkins & Clinton, 2015, p, 51). Battling in in the spiritual
realm could help the client both spiritually and psychologically according to
Worthington’s (1999) model (Hawkins & Clinton, 2015, p. 52).
The fifth important concept to use with my client is the five Cs of ethical practice that
should be used in every counseling situation (Hawkins & Clinton, 2015, p, 64). These elements
are competence, consent, consultation, confidentiality, and contract (Hawkins & Clinton, 2015,
p, 64-66). The practice of competence is being aware of strengths and weaknesses in my field of
study and having the ethical responsibility to refer a client when the needs are outside my scope
of my training. Competence is also about creating a relaxing environment that is free of stress
and confusion. When a client has been given the options available, he is able to give a consent to
the approval of treatment options. A consultation is being able to recognize when a client needs
to be referred to another for the appropriate help. One of the highest forms of ethical behavior,
with a couple of exceptions, is the ability to keep confidential the details of another’s life in the
counseling session. Lastly, the contract is a formal agreement between client and counselor that
clearly defines and discloses the details of the healing strategies, that include any relevant details
and beliefs that are held by the therapist. This transparency can encourage a trusting and open
relationship without any misconceptions that may later sabotage the healing process.
lOMoARcPSD|27792785
HAWKINS & CLINTON 185
Possessing the Soul, in Chapter 1, is the phrase that builds on the words that Jesus spoke to his
disciples, recorded in Luke 21:19, regarding patience and standing firm in the faith (Hawkins &
Clinton, 2015, p. 11). Jesus gave the message to expect hardship and not an escape into an easy
life. However, Jesus promised that God would be there during people’s crisis and suffering
(Hawkins & Clinton, 2015, p.11). Dependence on God deepens the relationship and this is what
is needed to possess our souls and develop spiritual growth (Hawkins & Clinton, 2015, p. 72).
This statement explains that counselors and clients need to seek refuge in God for a soul
transformation that includes intentionally taking ownership of reshaping our thoughts and
choices (Hawkins & Clinton, 2015, p. 12). Our thoughts effect our decisions, our practices, and
our relationships (Hawkins & Clinton, 2015, p. 12). The counselor’s responsibility is to keep
learning his craft, then use these new truths, under the guidance of the Holy Spirit, to encourage
positive soul-changing freedom in their clients (Hawkins & Clinton, 2015, p. 12). The goal being
to reclaim the soul and to imitate Christ, for it is only God that can fully satisfy a soul (Hawkins
& Clinton, 2015, p. 13). The good news is that many clients prefer a Christian counselor that will
integrate spirituality into their counseling strategies (Hawkins & Clinton, 2015, p. 17). Research
has shown that clients with a strong faith become stronger and healthier (Hawkins & Clinton,
2015, p. 17).
What is Christian Counseling? in Chapter 2, a second concept is defining Christian
counseling. The goal for Christian counseling is for clients to become fully devoted followers of
Christ, by experiencing God’s pardon, purpose, and power (Hawkins & Clinton, 2015, p. 31).
This is accomplished as the counselor takes the leadership role by discipling the client through
the process of spiritual healing, onto spiritual maturity, and then soul possession by a relationship
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with Jesus Christ (Hawkins & Clinton, 2015, p. 31). Dr. Ron Hawkins points out that clients are
seldom completely healed once they have been saved but will need to sort through many levels
of deep hurts with the triune God loving, healing, and forgiving (Hawkins & Clinton, 2015, p.
32).
What is Christian Counseling? in Chapter 2, is the third important idea of the triune God,
which is the three members of the Godhead being God the Father, Jesus Christ, and the Holy
Spirit (Hawkins & Clinton, 2015, p. 39). The triune God ministers to a client’s mind, body, and
soul, in the Christian counseling process (Hawkins & Clinton, 2015, p. 39). Each member of the
triune, by invitation, offers freedom and healing from different perspectives for those who seek a
relationship with, as we were created for God and in His image. God the Father promises love in,
through, and beyond the valley (Hawkins & Clinton, 2015, p. 40). The Holy Spirit offers the
breath of God himself to overcome the struggles in life, while Jesus Christ freely gives
forgiveness, grace, and peace (Hawkins & Clinton, 2015, p. 40). The counseling process is best
between the client, the counselor, and the triune God, by invitation, that offers healing to the
soul. The counselor can then teach the client how to invite God in to their healing and how to feel
the presence of a living God (Hawkins & Clinton, 2015, p. 41-42).
Anthropology and Identity, in Chapter 3, uniquely defines the soul in a series of
concentric circles. There are a wide variety of counselors and healing treatments available. Some
counselors believe problems to be physical, others believe they are relational, and then some
believe problems are spiritual (Hawkins & Clinton, 2015, p. 69). Because of this, treatments can
focus on prescribing medications, treating in the psyche, or focused on the spirit realm (Hawkins
& Clinton, 2015, p. 69). The approach that Hawkins and Clinton (2015) feel is needed is a
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holistic approach that should give attention to all three aspects of a person’s being, the physical,
the psychological, and the spiritual, beginning with the soul. Hawkins & Clinton (2015) believe
that the soul is made up of all three dimensions, the physical, the psychological, and the spiritual
and can be visualized in a bull’s eye pattern (p. 79). At the center of our being, made in God’s
image, is the human spirit, and if invited, the Holy Spirit also resides (Hawkins & Clinton, 2015,
p. 79). Moving outward from the center is decisions, feelings, thinking, sinning parts of the soul
(Hawkins & Clinton, 2015, p. 79). Then beyond that is the body self, the self in temporal system,
the self in the supernatural system, where we need to take possession of the soul in the outer
rings (Hawkins & Clinton, 2015, p. 79). Each of these modalities is addressed in the counseling
sessions for a holistic approach to healing and taking possession and shaping of one’s soul.
Attachment and Relationships, in Chapter 4 contains the fourth and fifth main ideas in the text,
relationships and attachment theory. God exists in relationships (Hawkins & Clinton, 2015,
p. 113). This was true at the beginning, in Genesis, when God made Eve for Adam as a
companion. Focusing on relationships, vertical with God, and horizontal with His people, makes
it highly important for a client’s healing, to repair and rebuild broken relationships. These
positive relationships can help clients heal on emotional, spiritual, and physical levels (Hawkins
& Clinton, 2015, p. 113).
In 1994, A. Shore, explains that attachments are important because they regulate
emotions and the brain’s ability to participate in relationships (Hawkins & Clinton, 2015, p. 116).
He also explains that positive and negative emotions are regulated by the brain’s ability to
experience relationships (Hawkins & Clinton, 2015, p. 116). When attachment was secured at
birth to a parent or care giver, the brain wires itself for safety, however, if that attachment was
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nonexistent, the reverse is true (Hawkins & Clinton, 2015, p. 117). When this happens, emotional
destress, depression, and anxiety can result. The hope is for God’s healing and restoration in
these cases to lead the clients to find the security and safety that is lacking, then emotional
regulating and healing can begin (Hawkins & Clinton, 2015, p. 123).
Addiction and Idolatry, found in Chapter 5, examines the sixth and seventh main ideas in
the text, addiction and idolatry. Addiction is loosely defined as an ongoing sin that has dulled the
senses through tolerance that corrupts and deceives (Hawkins & Clinton, 2015, p. 141). While
many would argue that addiction can be genetics or predisposition, Christian counseling insists
that addicts are responsible for their choices (Hawkins & Clinton, 2015, p. 141). Idolatry, like
addiction, is anything that takes the place of God in one’s life and replaces it with and a person, a
thing, or even a destructive habit (Hawkins & Clinton, 2015, p. 142). While idols seem harmless
at first, they can become a driving force to a sinful addiction. Idols quickly replace the need for
God with an obsession that is never fully met. Both addictions and idolatry can be healed, but the
process may take years of intentional behavior changes. “Breaking free requires a new, powerful
way of perceiving life and a rigorous commitment to spiritual, psychological, and physical
warfare.” (Hawkins & Clinton, 2015, p. 146).
Atmosphere and Alignment, in Chapter 7, brings the eighth and last main point in the text.
The atmosphere in a counseling session describes more than just the physical space, but the
environment that suggests spiritual, emotional, and physical healing can take place in a space
that is filled with the loving and forgiving presence of God (Hawkins & Clinton, 2015, p. 203).
This can be established by adapting to a particular model preference that the client exhibits in a
healing alliance with the counselor (Hawkins & Clinton, 2015, p. 203). Once alignment of trust
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is established, the counselor then becomes the vessel used by God to transform hurts into healing
and the impossible becomes the possible (Hawkins & Clinton, 2015, p. 204).
Analysis
In the Five Models for Interdisciplinary Integration, the model that best describes the
integrative approach that is used by Hawkins & Clinton would be the “Christ the transformer of
culture” model (Brewer & Peters, HSCO, Week Two, Lecture Four). In this model, it is believed
that God’s truth is found in the Bible and in science in a respectful union between worldviews
and professional approaches and perspectives (Brewer & Peters, HSCO, Week Two, Lecture
Four). This model also explains that an alliance between science studies and religious truths is
the best way to serve the clients (Brewer & Peters, HSCO, Week Two, Lecture Four). If
professionals skilled each in their own disciplines can have an open interaction with each other,
then integration can be achieved (Brewer & Peters, HSCO, Week Two, Lecture Four). Hawkins
& Clinton (2015), refer to this alliance as “Interprofessional Collaboration” citing the benefits of
experts sharing their efforts among disciplines (p. 352). Hawkins & Clinton (2015) also describe
the need for staying current with the new scientific discoveries as they relate to physical healing.
In addition, it is necessary to stay abreast of improvements in philosophical changes to create a
holistic model of healing that also includes the spiritual element for a complete healing plan for a
client. With the use of the internet, professionals from all fields of study can use technology to
deepen the interdisciplinary relationships while sharing valuable information.
Hawkins & Clinton (2015) believe that a holistic approach to healing begins with a
combination of the psychological, the theological, and the spiritual sciences to be successful
when assessing or treating (p. 20). They believe that discoveries in science help to enrich the
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interplay between the physical body and philosophical therapeutic strategies that can help
develop more successful models for complete healing. The Hawkins & Clinton (2015) approach
has strong similarities with the psychological theories, in addition to many similar truths found in
scripture (p. 35). They believe that psychological theory and research gives insight into how
thoughts, emotions and behaviors. This knowledge of the interactions of the physiological,
cognitive, and neurological levels of a person can elaborate on behaviors and motivations to
better apply the Biblical truths more for physical, psychological, and spiritual healing (Hawkins
& Clinton, 2015, p. 36).
Application
After carefully listening to my client discuss his past, his challenges as a husband and
provider, and his desire to heal from the need for alcohol, I discuss four available treatment
options. I receive an informed consent from my client who has recognized a need for counseling
and is open to reigniting his faith. The first treatment option would be to come along side my
client to gently lead him though the Larry Crabb (1977) Seven Stage Process Model to help my
client better understand why he may be relapsing with alcohol (Hawkins & Clinton, 2015, p.
4849). The first step is to identify his problem feelings, the second step is to identify problem
behaviors, and the third step is to identify problem thinking (Hawkins & Clinton, 2015, p, 48).
The next three steps become the job of the counselor, teach biblical truths, then use those to
reshape biblical thinking, and then to ask my client to problem solve biblically (Hawkins &
Clinton, 2015, p, 48). Finally, the last step is to identify Spirit-controlled emotions (Hawkins &
Clinton, 2015, p, 48).
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The second treatment option would be Christian counseling as described by Gary Collins
(1993) that stresses the work of the counselor (Hawkins & Clinton, 2015, p. 50). The process is
for a Spirit-filled counselor to help the client find healing and spiritual maturity (Hawkins &
Clinton, 2015, p. 50). The counselor in this model needs to be a mature believer that is
deeplycommitted and willing to apply his God-given talents, gifts, training, education, and
spiritual promptings to the healing process (Hawkins & Clinton, 2015, p, 50). The goal is for the
client to experience a complete healing, and then to move into an emotional stability, and then
grow in spiritually (Hawkins & Clinton, 2015, p. 50).
The third treatment option is the Paracentric Model, that yields to work of the Holy
Spirit, to come alongside or Paraklete, to confront the addiction of alcohol (Hawkins & Clinton,
2015, p, 50). This model focuses on Christ as the healer and leader through the Holy Spirit’s
guidance. The model would be beneficial for a wide range of behaviors that may accompany the
alcoholism, such as encouragement, redirecting wrongful thoughts, and warning of sinful
behaviors (Hawkins & Clinton, 2015, p, 51). Ending with the goal of instruction for spiritual
maturity and a fully committed relationship with Jesus Christ (Hawkins & Clinton, 2015, p, 51).
The fourth option is from Everette Worthington’s (1999) model in which the counselor focuses
on the psychological wellbeing and spiritual warfare, recognizing the alcohol addiction as a
spiritual battle (Hawkins & Clinton, 2015, p, 51). This model will require a great deal of mutual
trust and openness to succeed (Hawkins & Clinton, 2015, p, 51). Battling in in the spiritual
realm could help the client both spiritually and psychologically according to
Worthington’s (1999) model (Hawkins & Clinton, 2015, p. 52).
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The fifth important concept to use with my client is the five Cs of ethical practice that
should be used in every counseling situation (Hawkins & Clinton, 2015, p, 64). These elements
are competence, consent, consultation, confidentiality, and contract (Hawkins & Clinton, 2015,
p, 64-66). The practice of competence is being aware of strengths and weaknesses in my field of
study and having the ethical responsibility to refer a client when the needs are outside my scope
of my training. Competence is also about creating a relaxing environment that is free of stress
and confusion. When a client has been given the options available, he is able to give a consent to
the approval of treatment options. A consultation is being able to recognize when a client needs
to be referred to another for the appropriate help. One of the highest forms of ethical behavior,
with a couple of exceptions, is the ability to keep confidential the details of another’s life in the
counseling session. Lastly, the contract is a formal agreement between client and counselor that
clearly defines and discloses the details of the healing strategies, that include any relevant details
and beliefs that are held by the therapist. This transparency can encourage a trusting and open
relationship without any misconceptions that may later sabotage the healing process.
References
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Brewer, G., & Peters, C. (n.d.). HSCO 506 Week Two, Lecture Four: Five models for
interdisciplinary integration. [PowerPoint]. Lynchburg, VA: Liberty University Online.
Hawkins, R., & Clinton, T. (2015). The new Christian counselor: A fresh biblical and
transformational approach. Eugene, OR: Harvest House Publishers.
