INTRODUCTION

After almost twenty centuries of Christianity it would seem that definition of terms should long ago have been accomplished. However, experience in the counseling room, where truth must be articulated concisely and accurately, has shown that scriptural terminology means different things to different people.

It is not to be inferred by the reader that these definitions are the last word. It is our hope that the material contained herein will spur others on to develop an ever more comprehensive working vocabulary which might become sort of a common denominator among Christians. There are many Christian leaders today who are saying the same thing in different words which may appear to be contradictory to the hearer.

Correctness of communication does not assure spiritual reality on the part of the speaker. A believer's theology may be orthodox in every sense of the word while his experience may lag far behind what he is teaching. Similarly, a believer may have a firm grasp on spiritual life that results in victory for him and a ministry of the Spirit to others even though the terminology may be somewhat garbled. Absent accurate terminology based on a scriptural model of man, a believer may labor under deceptions which will prevent his entering into victory or maintenance of victory.

Much of the confusion over terminology is the result of terms being defined without reference to a functional model of man. Theologians are not renowned for making models to illustrate their theological position. In a clinical theological practice it is inescapable if both the spiritual and psychological dynamics are to be accurately portrayed and integrated.

To a great degree, theologians have permitted psychological theorists to make the models. This being the case, the intra-personal functioning of man has been delineated largely in terms of psychodynamics. When troubles arise they are diagnosed and treated in terms of psychopathology. Even when abnormal psychology is taught by Christians, the etiology and description of psychological disturbances is almost devoid of spiritual significance. Therefore, the prescribed treatment is aimed at alleviating the psychological symptoms as opposed to dealing with root causes from a spiritual perspective.

A thorough-going integration of the psychological and spiritual dynamics, both in etiology and in treatment, necessitates a working model and terminology which is consistent with that model.

The model and nature of man upon which the following is based will be found in Dr. Solomon's previous three books: Handbook to Happiness, The Ins and Out of Rejection, and Counseling with the Mind of Christ. All of these books are available through Grace Fellowship International. <../frame_page_shells/gfi_catalog.htm>

Without a thorough intellectual and experiential understanding of the above books, the definitions which follow will have little meaning. In- deed, erroneous conclusions may be reached unless the definitions are considered in the con- text of the models.

The doctrinal position underlying the definitions is in harmony with that of such persons as Hudson Taylor, Andrew Murray, F.B. Meyer, Ruth Paxson, Watchman Nee, Ian Thomas, Charles Trumbull, Hannah Whittall Smith, Reginald Wallis, Miles Stanford, and Jack Taylor, to name a few. However, not all of the above are agreed on terminology, though all come out at the same place -the victorious life in Christ. J. Sidlow Baxter is now writing in somewhat the same vein though, like Paul, he writes "...some things hard to be understood..." (2 Peter 3:16).

Two very basic precepts which underlie all of the ensuing definitions are those of man's con- situation and his identity. All of the definitions assume that man is constituted of three parts - spirit, soul ( or personality) , and body. Attempts to force the definitions to fit a dichotomous model will result in confusion. Identity derives from whom we are in -either in Adam or in Christ - serially, not simultaneously. The unbeliever is in Adam; the believer is in Christ, never to return to his position in Adam. Thus, man's identity and nature are determined by whom he is in -not by what he has done, is doing, or will do.

The contrast of who we are in Adam as unbelievers and who we are in Christ as believers will be maintained throughout. Since the bulk of Christianity and the majority of greatly respected and blessed Christian writers have the believer vacillating between being in Adam and in Christ, the reader may infer a basic disagreement which does not exist. All of the aforementioned authors are recommended reading and all are consistently teaching Christ as Life even though there may be inconsistency in terminology.

The first edition is put forth as tentative with the hope and prayer that many who read it will help us in the continued process of redefinition and addition of other terms which will provide that common denominator so desperately needed. It must be read prayerfully in the context of the books previously mentioned and an open Bible if the Holy Spirit is to communicate to the reader that which is intended by the authors.

After prayerful consideration and study of the Word concerning the material contained herein, your comments and / or dialogue are respectfully invited. The book is embryonic -not exhaustive - by necessity rather than by choice.

"Come now, and let us reason together, saith the Lord..."
(Isaiah 1 :18b).

GLOSSARY OF SPIRITUOTHERAPY

1. Communication is a challenge to all interpersonal relationships. We communicate with others through the medium of symbols cal- led words. Success in communication requires that each word or term utilized have the same meaning to all participants. This assures that the message intended is then received.

2. Spirituotherapy(R), a Christ-centered approach to counseling, uses a unique blend of vocabularies not found in traditional or secular approaches to counseling. It is necessary to communicate clearly, not only in the parlance (terminology) of psychology, but also in the language of theology. The language must be readily understood by lay people. Becoming too technical can hinder the counseling process.

3. The thrust of this material is to those who are counselors or intend to become counselors, utilizing the approach and materials developed by Grace Fellowship International. All students of the Word will find this explanation of terms very helpful.

4. A counselee's 'condition' may be described in terms which are inconsistent with his 'position'. For example, a counselor might say that a Christian client has yet to "go to the Cross". In the strictest sense, all Christians have "been to the Cross" for salvation
and for co-crucifixion. But, if a Christian has not appropriated his co-death and co- resurrection with Christ, he has not "been to the Cross" in the practical, experiential sense which is life-transforming. His perfect position has not given practical victory.

5. Those who have appropriated Christ as Life will find these pages most meaningful. The emphasis will not be focused on psychological, theological or philosophical terminology. Our emphasis will be on the Cross of Christ as it applies to believers. Our determination is the same as Paul's when he said:

6. "And I, brethren, when I came to you, came not with excellency of speech or of wisdom, declaring unto you the testimony of God! For I determined not to know anything among you, save Jesus Christ, and Him crucified" (I Cor. 2:1, 2).

7. The reader needs a basic understanding of the counseling approach known as "Spirituotherapy(R). It is the sole purpose of this material to convey what we are communicating in our counseling and training.

PART I: MAN: HIS CONSTITUTION

8. According to the Scriptures, man consists of three distinct parts. The body is material- soul and spirit are immaterial. The trichotomous view of man finds its backing in I Thess. 5:23; Heb. 4:12 and I Cor. 15:44. A wide variety of Christian leaders have held this view-Andrew Murray, F. B. Meyer, Evan 'Roberts, Madame Guyon, Watchman Nee and E. H. Bancroft, to name a few. Though man is a three-part being, he cannot be neatly compartmentalized. He functions as an integral unit with each part contributing to the other. At times, for the sake of brevity and simplicity, we will refer to a happening in one part of man without delineating the impact on the other .

9. No definition of the body is necessary. The soul is synonymous with the personality. It has three capacities: mind, emotions and will. The spirit is the part of man through which he relates to God. The capacities of the spirit are intuition, conscience and communion. (For an excellent study of both soul and spirit, the reader is directed to The Spiritual Man by Watchman Nee, pages 31-42.)

10. The mind or intellect involves man's capacity for reason, memory, thinking. With the mind, man may analyze, synthesize, de- duce, induce. Decisions are made by the will. The will has the function of choice or volition. Choices should be based on thinking, rather than feeling. And such thinking should be in harmony with truth: the Bible. The emotions, or feelings, may playa vital role in influencing the thought processes of the mind and, hence, the choices of the will. To make choices based on thinking or facts is to be objective. T o make choices based on feelings is to be subjective. Sometimes choices are made intuitively with feelings following. Other times choices are made automatically on the basis of previous habit patterns. A new choice must be made to extricate oneself from such thought ruts.

11 .The capacities of the spirit previously mentioned are intuition, conscience and communion. The soul receives from God through these capacities and expresses it- self through them to God. Intuition might be called the spiritual organ of intelligence. Through the intuition, God teaches things we need to know. The Spirit of God can impress through intuition the knowledge of His will in some area in which it would be impossible to know or prove His will by the five senses. God reveals or illuminates His Word through the Holy Spirit's work in the believer (I Cor. 2:19-13). Thus, head-knowledge or intellectual knowledge must become heart knowledge or spiritual knowledge. Intuitive knowledge must be communicated to the mind and confirmed by the Word. It is possible for Satan to speak to the mind and a believer confuse this message with intuition.

12. Conscience is that God-given capacity or function of spirit by which the spirit may discern good or evil when specific direction is not given by the Word. When the will makes a choice that violates the conscience, the result is guilt in the soul. Communion is the spiritual capacity for worship: "worship God in spirit and truth" (John 4:24). Our souls reach up to God through the spirit. Our realization that worship is taking place is soulical. Thus, in true worship, our total soul (as well as spirit) is involved: mind, emotions, will. With our mind, we learn more about God. Our emotions respond in love for Him. Our wills then choose to obey and serve Him. This is choosing to act on what we learned about Him. The body and the spirit are vitally involved in worship. We worship God with our total person.

13. The brain, a physiological organ, serves in the capacity of a data processing unit which serves the mind but is not the mind. After the mind has processed the information, decisions are made by the will based on the mind's input.

PART II: MAN IN RELATION TO HIMSELF, SIN AND GOD

14. Man (Adam) was created innocent. God created a body, breathed into him the breath of life, and he became a living soul (Gen. 2:7). So, Adam clearly was composed of a material and an immaterial part. Later in Scripture we learn that the immaterial portion of man is comprised of soul and spirit.

15. According to Gen. 2:16-17, the day Adam sinned, he died. The Scripture is explicit that his body did not die immediately, nor did his personality (soul) cease to function. He could make a decision with his will to act on guilt known by his mind to hide from God and attempt to cover the shame felt in his emotions because of his nakedness.

16. As he died a spiritual death, he had a corresponding spiritual birth. His innocent spirit died but this signaled the advent of the old man. To say it another way, Adam died out of God's family and was born into Satan's! Thus, it was that Jesus could say to the Jews (and to each of us prior to our being 'born again'), "Ye are of your father, the devil " (John 8:44). Sin, an unholy power or force, invaded the spirit of man. Sin, though a separate identity, invades the spirit. The innocent spirit no longer existed, being re- placed by the old man which has been variously termed old nature, sin nature, Adamic nature, unregenerate nature, or old self.

17. Before the Fall, Adam lived in dependence upon God. At the Fall, he asserted independence and became self-reliant. Self used in this sense is synonymous with flesh. Self, then, in the unsaved person is the personality under the control of indwelling sin through the old man. Flesh, in this sense, in unregenerate man is not in any way speaking of the physical flesh or the body.

18. Flesh in unregenerate man is used synonymously with the "body of sin". Both are indicative of sin's control of the personality through the old man.

PART III: IS NATURE FIXED OR VARIABLE?

19. It is an apparent contradiction in terminology to say that a Christian is under the law. Although a believer is always under grace in his relationship to God, he may fall from grace (Gal. 5:4) in actual practice and try to justify himself or attempt to gain maturity by keeping the law, or doing good works (Gal. 3:3). Many have erroneously interpreted falling from grace as losing salvation, which is contrary to the context of the passage. The person fallen from grace is living as though under the law instead of claiming the grace position.

20. Acceptance is a concept rarely understood and appropriated by believers. We all need acceptance by others, but the need goes unfulfilled or only partially fulfilled. Our focus here is on God's acceptance of the believer . That acceptance becomes an established fact upon the believer's receiving Christ (Eph. 1 :6). For acceptance to have meaning to the believer, he must accept his acceptance in Christ by faith rather than attempt to earn acceptance by works. Acceptance in the spirit from God is perfect. Acceptance gained through the body and soul is always imperfect and temporary. In proper perspective, soulical and bodily acceptance are most meaningful when based on spiritual acceptance.

21 .The concept of heart: At various places in the Word, "heart" refers to the physiological, psychological and spiritual aspects of man. Probably the most meaningful definition in the counseling relationship is that the heart is the deepest reaches of man's soul or personality.

22. The International Standard Bible Encyclopedia quoting John Owen says: "The heart in Scripture is variously used, some- times for the mind and understanding, sometimes for the will, sometimes for the affections, sometimes for the conscience, sometimes for the whole soul. Generally, it denotes the whole soul of man and all the faculties of it. "

23. At the new birth (regeneration), the unregenerate spirit or old man is crucified and replaced by the regenerate spirit or new man (new nature). The reader should here note that a person has only one nature or spirit at a time-either an old man or a new man; he is either in Adam or in Christ. This is the logical deduction from Romans 6:3- 7 where we learn that the old man was crucified resulting in death. The same passage supports a new life or new man as a result of resurrection with Christ.

24. The Holy Spirit indwells the believer's body (I Cor. 6:19-20) and his spirit at the new birth. It is inconceivable that the unregenerate spirit could remain and be likewise indwelt by the Holy Spirit. The story is told of an old Indian who taught that the believer has two warring natures represented by a black dog and a white dog. His theory was that we feed the dog (or nature) that we want to win and starve the one we want to lose. We say, "Sic'em" to one or to the other. However, the command is not particularly effective in either case with a dead dog! Though the old Indian was probably fictitious, his theology has poisoned the thinking of many believers.

25. The very real conflict described by the "old Indian" is portrayed in Scripture in Romans 7 and explained in Galatians 5: 17, as follows: "For the flesh (not the old man) lusteth against the Spirit, and the Spirit against the flesh; and these are contrary the one to the other; so that ye cannot do the things that ye would. l'

26. Simultaneous with the new birth, the crucifixion of the old man destroys the body of sin (Romans 6:6) or flesh in unregenerate man. Galatians 5:24 states: "And they that are Christ's have crucified the flesh... This statement exempts no believer. Thus, the body of sin or flesh in unregenerate man is done away with by the Cross. This is reinforced by Romans 8:8, 9 which concludes: "So they that are in the flesh (unsaved per- sons) cannot please God. But ye, (saved persons) are not in the flesh, but in the Spirit, if so be that the Spirit of God dwell in you: Now if any man have not the Spirit of Christ, he is none of His. l' According to the foregoing passage, the unbeliever is always in the flesh, whereas the believer is always in the Spirit. It follows logically that something permanent happened to the flesh. That "something" was the crucifixion of the old man that the body of sin or flesh might be destroyed (not just rendered inoperative!).

27. The believer, though he is no longer in the flesh, may yet walk after the flesh. The flesh is no longer a permanent position for the believer, but it is an all too frequent condition. The "in-the-flesh" position in the unbeliever is due to the control of the personality by the power of sin through the old man. The "after-the-flesh" condition of the believer is the domination of the personality by the power of indwelling sin directly, since the avenue of the old man no longer exists. This cannot be labeled a doctrine of sinless perfection, since the works of the flesh qualify as sins whether in the believer or unbeliever. The source, the power of sin, is the same in either case. The results, sins, are also the same. The vital difference is that the believer has a choice! Romans 8:12 tells us as believers: "Therefore, brethren, we are debtors, not to the flesh, to live after the flesh. " The significant choice (a function of the freed will~ is to "walk in the Spirit, and ye shall not fulfill the lust of the flesh. " Entering daily into freedom from the flesh may be hindered by carryovers from the past life in the soul. The mind has some thought pat- terns that were ingrained in the brain. There may also be some emotional bondage rooted in damage sustained in childhood or later. The problems of the soul (mind, will and emotions) must be worked through in the power of the Holy Spirit to achieve the full freedom belonging to every believer .-

28. Though the will of the believer has been freed, the mind may be deceived and ignorant of the fact that the believer has been made the very righteousness of Christ by faith (2 Cor. 5:21; Phil. 3:9). Being ignorant of his righteousness, man sets out to establish a righteousness of his own. This is another work of the flesh.

PART IV: MAN: THE WAY TO VICTORY

29. Spirituotherapy is a specialized approach to counseling. The Holy Spirit is the Agent of change. The Word of God is employed by a Spirit-filled witness to direct a searching individual to a victorious life in Christ. The over-all process is one of spiritual growth toward maturity. Leading a person in this process requires several things. The witness must appropriate his resources in Christ. He must also meet a person at the point of need and communicate how Christ as Life can meet that need .

30. Once the person's history has been taken and the psychological and social symptoms have been assessed, the process of spiritual diagnosis begins. The initial consideration is to determine by the individual's testimony whether or not he has personally received the Lord Jesus Christ into his life. The next point to investigate is that of total commitment. It is vital that the person see this as a choice of the will by which he gives over the control of his life to the Lord Jesus Christ. It is equally important that he know that the Lord Jesus doesn't always take control totally at the time of his decision. The person has given God permission and the process has begun, however slowly. Some are deceived into believing they haven't totally surrendered because their decision was not accompanied by immediate life change. Some synonyms for total commitment are: total surrender, total abandonment, relinquishing control, and the Lordship commitment. It is vital to note that a person may sincerely make a Lordship commitment without immediately appropriating the Lordship of Christ because some Christians use the term "Lordship" to mean an experience of identification with Christ. There is a definite distinction between Lordship and the commitment toward Lordship. The commitment of the will must be tested in the laboratory of life.
Identification takes place the moment a per- son receives Christ as personal Savior. He is placed into Christ so that he becomes one with Him. This does not make a person divine, but so identifies him with Christ that what happens to Christ happens to the individual. So the person dies, is buried and rises with Christ. In experience, the position of identification must be appropriated. Such appropriation does not crucify anything but is a faith transaction based on the one-time crucifixion which took place at Calvary and, simultaneously, at the believer's new birth.

31. After the person's intellectual understanding and position relative to total commitment have been established, it is necessary to determine what or who is in control of the life. Here we deviate from concise scriptural terminology for sake of communication. It is usually fairly easy for a person to understand and accept the fact that he is self-centered, beginning at birth. Though we talk of being self-centered, the actual problem is that we are living in our own resources rather than Christ's. That is what is meant by the "self-life or "flesh". Having identified the real problem, the internal and external symptoms may be viewed from a proper perspective.

32. The next concept to establish is that of eternal life and everlasting life. Probably most Christians think of eternal life as life lasting forever or having only a present and future dimension. The word "everlasting" carries that connotation. However, eternal or eternity, by definition, has no boundaries set by time. To be eternal is to have no beginning or ending. Only God in His three Persons is eternal. Eternal life and Christ's life are one and the same .

33. Eternal life or life in Christ must necessarily be contrasted with life in Adam or the Adamic life. Prior to the new birth every person is in Adam. After the new birth the Christian is in Christ. Though a person is not in Christ until he is born again, once he is born into Christ, it becomes true that he has always been in Christ. The finite mind cannot comprehend this but it accords with the teachings of the Holy Scriptures. (Ephesians 1 :4). At our new birth, we enter into a life that transcends time.

34. It is possible for a person to be in Christ's life (Col. 3:4) but to live in his own resources and to reap the results of "sowing to the flesh". The problem now confronting the counselor is how to communicate to one in the Christ- life how the Christ-life can be lived out through him. The word 'life' itself can have many meanings, depending upon its usage. It is used to mean animal or physical life, a type held in common by man and animals. We have already defined the life which emanated from Adam and Christ-the Adam- life and the Christ-life. We can talk of life as being-that is, the essence of what we are as opposed to what we do.

35. It is important to know who we are as a result of our identification. A person may be identified with Adam's life or Christ's life. It is also important to know where we are. As believers, we are in heavenly places (the heaven- lies) in Christ Jesus. Since we are in Him, we have to be in Him where He is. He is at the right hand of God the Father. Christ is bodily present at the right hand of God. He is spiritually present in the heart of every believer . The believer is bodily on earth, but spiritually at the right hand of the Father. It is necessary to learn to live on earth on the basis of what we are in the heavenlies. His life-my life-is then lived out through my soul and body in victory.

36. Once the Christ-life (the exchanged life) has been faithfully communicated, it must by faith be appropriated. Appropriation is an act of the will whereby the individual counts to be true in him that which God says in the Word is true of him. A person can, by faith, count it true that Christ died for his sins and rose again. In doing so, he has appropriated or received Christ as Savior. Or, he has reckoned upon what God has said-not in order for it to be true-but because it is true! The reckoning of Romans 6:11 is based on the knowing of Romans 6:6. Thus, reckoning or appropriation is an act of the will" which is an act or step of faith. Then, God makes the appropriated truth a reality in a believer's experience (Phil. 1 :6).

37. We are not to stop with reckoning ourselves dead to sin and alive to God. Romans 6:13 says we are to yield ourselves to God. With some believers, reckoning can be an intellectual exercise, whereas both reckoning and yielding are to be acts of the will. Reckoning oneself "dead to sin" effectively blocks the power of sin from controlling the members (personality) and body members, and reckoning oneself "alive to God through Jesus Christ as Lord" recognizes that He is one's life. Yielding the members (personality and body) as instruments of righteousness permits the Holy Spirit to control the personality or to walk or behave in the Spirit or under the control of the Spirit. Abiding might be thought of as a continuous yielding or resting as it is referred to in Hebrews.

38. It all sounds so simple. It is! The subjective person may have this process blocked by damaged emotions. Wrong concepts in the memory bank of the mind can also greatly hinder progress. The counselor must perceive this and aid the counselee in working past these emotional and mental barriers. The counselor thus cooperates in the process of bringing the counselee beyond his position in Christ to an experiential appropriation. Certainly, this is what the Scriptures describe as a renewing of the mind.

PART V: DISTINCTIONS WHICH MATTER

39. Self -The term 'self', when used in the psychological sense, refers to the unique- ness of the individual, primarily the personality. When used in a spiritual (or unspiritual) sense, the personality is involved in that it is under the dominion of indwelling sin as a condition. However, self and personality cannot be equated. The self condition is synonymous with flesh when the term flesh is not used to connote the physical body. Thus, we have self and flesh both used in two senses. F. B. Meyer said you can take the 'h' off of 'flesh' and spell it backwards and you have 'self'-the self used as a carnal spiritual condition as opposed to the psychological self or personality.

40. It is of utmost importance that this differentiation be understood and maintained, since the word 'self' crops up in almost every conversation involving spiritual or psychological matters. Many phrases include the word 'self', some of which are accurate and scriptural. Others are used unthinkingly and often inaccurately. For example, it is the rule - rather than the exception to hear Christians speak of "dying to self', the "death of self', the "death of the self-life" or "death to self". Many who use these phrases are meaning the right thing but saying the wrong words. Scripturally, we are admonished to reckon ourselves to be dead unto sin (Romans 6:11 ), which is quite different from the "death to self" or "death of self' idea. Old self (the old man) is dead! We appropriate our death to sin.

41. In Christ, we died "unto sin" (Romans 6:10). We are to reckon or count upon that fact (Romans 6:11 ).

42. The "self-life" is somewhat more appropriate if" that it connotes a life-style which is fleshly or carnal and isn't as easily confused with the personality itself. Again, the self-life doesn't die but is rendered inoperable while the Christian is living under the control of the Holy Spirit or walking in the Spirit.

43. There is also the scriptural injunction to "die daily" (Luke 9:23, et al.) There is a sense in which this is true and a sense in which it isn't. Since Christ "died unto sin once" (Romans 6:10) and we were crucified with Him (Gal. 2:20), it is clearly impossible for us to die a second time, much less daily. But, though He and we were only crucified once, we must indeed reckon, count upon, hearken back to the one-time crucifixion, not only daily but continuously (2 Cor. 4:11 }.

44. There is yet another use of the word 'self' that should be clarified, and that is 'self- control' which is a fruit of the Spirit. It sounds like we have done an about-face when we leave the impression that it is bad to have any dealings with self, then find that self- control is good! In other words, self in control is carnal, but self-control is spiritual. The former represents the fleshly condition where the power of sin is controlling the personality or psychological self. The latter represents the condition wherein the Holy Spirit, through the spirit of man, is empowering or energizing the personality, producing the configuration of a spiritual man.

45. Whatever or whoever controls our lives be- comes our life-or death. For the Christian, there is a sense in which Christ is the life and another sense in which He isn't-at least not in a practical way. The definitive statement of Colossians 3:4 is that Christ is our life. Positionally this is always and unequivocally true! But even though He is our life, we can act or live as though we are dead. The former is position; the latter is condition. Though we are in the Spirit because the Holy Spirit is in us (Romans 8:9}, we may walk after the flesh, making our life to be really death in a practical sense.

46. Some would say that 'self' or 'ego' is on the throne as contrasted with Christ being on the throne. But, scripturally, what (or where) is the throne? This figure can be, and is, used very effectively to represent the self-life or carnal condition. But, is it scriptural in the purest sense? There is a difference between Christ being on the throne of the life and Christ actually being the life. Do we really enthrone one or the other? More properly, we choose volitionally to live consistently with who we are.

47. The same sense is conveyed when we speak of Christ or self being the center of the life. Though the phrase makes sense and communicates scriptural truth when used properly, it is not scriptural in the strictest sense. This terminology has been and is being used at GFI with the proviso that more definitive terminology be employed as the counselee gains greater familiarity with the identification truths.

48. The exchanged life is another phrase which is used frequently in some quarters and is descriptive, explicit and accurate! The self- life (personality under dominion of sin) is exchanged or replaced by the Christ-life (personality under the dominion of the Holy Spirit). This is accomplished by a faith transaction as the Cross blocks the power of in- dwelling sin in the same manner that the Blood cleansed the acts of sin or sins. The Cross will need to be appropriated repeatedly.

49. This distinction between the Cross and the Blood is artificial in one sense but wholly justified in another. It is true that the blood was shed on the Cross at a point in time. The Blood is for cleansing from sins (I John 1 :7, 9). The Cross is for the sinner (Romans 6:6; Gal. 2:20). Or, the Blood deals with the penalty of sin, while the Cross deals with the power of sin. The Blood deals with what we have done while the Cross deals with who we are. The reader is advised to study Chapters 1 and 2 of The Normal Christian Life by Watchman Nee for further explanation of this aspect of truth.

50. Before a Christian is ready to welcome the work of the Cross in his life, it is usually necessary for some adverse circumstances to come his way. Pride and haughty attitudes give way to brokenness when all of man's resources prove insufficient to alleviate the pain, outward or inward. As long as things are going well, a man would be reluctant to invite the suffering of the Cross. But, when suffering is and has been his lot, the Cross may become more inviting! The Cross is a place of suffering, bum is also a place to end suffering when it has accomplished its purpose (John 12:24). Giving up of one's life is not something to be done lightly. Just as the Lord Jesus agonized in the Garden prior to the Cross, the Christian who comes to grips with the gravity of his fleshly life will usually experience some anguish as "death throes" are upon him.

51. The word 'experience' bears some examination at this point. Many seek an "experience" to corroborate God's working in the life. The sum and substance of this view- point is that a "high" in the emotions is necessary to substantiate God's Word or that the individual is really "serious" or has "done business" with God. The emotions can be very deceptive, and many "experiences" can be a short-cut to a burn-out. The emotional high may be a substitute that sidetracks the individual from making a solid faith transaction. The latter mayor may not be accompanied by a corresponding effect in the emotions.

52. In conjunction with the discussion on "experiences", it is vital that the filling of the Spirit be defined. Many, if not most, equate the filling of the Spirit with an experience. In some individuals a very definite impact is made on the emotions or the body simultaneously with the filling of the Spirit. It is the teaching of I Corinthians 12: 13 that a Christian is baptized by the Holy Spirit into Christ at salvation or the new birth and that the Christian from that point on is indwelt by the Holy Spirit (Romans 8:9). The Christian may be indwelt without being filled. The baptism of the Spirit is a work of the Holy Spirit which places a person into the body of Christ. Regeneration (the exchange of the old man for the new man) and indwelling are simultaneous with this baptism. The filling of the Holy Spirit is a work of the Holy Spirit in the soul or personality of the believer whereby the self-life is exchanged for the Christ-life. Another term for the filling of the Holy Spirit is identification with Christ in death, burial, resurrection, ascension and seating in the heavenlies. It is a faith transaction on the part of the believer. Positionally, each believer is identified with Christ's work on the Cross at the new birth. Experiential appropriation of his co-death and co-resurrection is part and parcel of the filling of the Spirit. The Spirit-filled life is a life controlled by the Holy Spirit producing the out-lived Christ life. Indwelling takes place once, filling many times.

53. The Spirit-filled life is not defined in terms of the gifts of the Spirit. The fruit of the Spirit (Galatians 5:22, 23) will be the evidence that the Spirit-filled life is walk instead of talk. Some other terms for the Spirit-filled life are: the victorious life, the abundant life, the abiding life, the crucified life, the life of Lordship, the Cross life, the Christ-life, the identified life, union with Christ.

PART VI: SOME JARGON PECULIAR TO SPIRITUOTHERAPY

54. In every vocation, including the ministry, there evolves a "language" or mode of communication among those who are regularly involved in it. Spirituotherapy is no exception, and the following terms and phrases are among those which have found their way into use.

55. Psychotherapy used in a broad sense involves the interaction of a therapist utilizing psychological principles for the purpose of understanding and changing the attitudes, motivation and behavior of another individual or individuals.

56. Psychotherapy has the goal of strengthening the individual to make him more self- sufficient, able to cope and more self- actualized. The therapist is the primary agent of change. In Spirituotherapy, the individual must understand his own inadequacy. He cannot through human resources find -fulfillment and perform in conformity with God's standards, regardless of his human potential. The Holy Spirit is the primary agent of change, with the infallible Word of God providing the vehicle of communication. The role of the counselor is to act as a spiritual guide to assist the client in under- standing himself and his resources in Christ and how he can appropriate all that Christ is for all that he needs.

57. Under the above broad definition of psychotherapy, any procedure could be labeled as such which has the net effect of strengthening the flesh rather than dealing with it through the experienced Cross. It can be readily seen that Scriptures could be used to promote behavioral objectives rather than faith transactions and achieve psychotherapeutic goals.

58. Since the majority of those counseled are Christians, most of the following terms have to do with monitoring the progress of the individual against a model of surrendering, coming to the end of his resources and claiming Christ's life as his life by faith. After victory has been appropriated, resurgence of the flesh will produce a variety of symptoms reminiscent of previous complaints.

59. Total commitment (total surrender) is frequently referred to as selling out or yielding everything to the Lord. As previously mentioned, selling out precedes and mayor may not signal the victory necessary to the trans- formed life.

60. After "selling out" there may be a period during which a person is progressively less able to cope and meet his own needs. This is viewed as a sign of progress because strength is to come out of weakness, victory out of defeat, and life out of death. This period of time is characterized as "coming to the end", "coming to the end of self", "bottoming out", "tubing out", "on the way to the Cross" or other phrases denoting the lessening of the grip of the self-life. During this time a person may be said to be on a "self-trip".

61. As the person comes to the end and appropriates Christ as life, the faith transaction may be variously termed: "entering into identification", "entering into victory", "ID became a reality", "being filled with the Spirit.-

62. When the entering in is a crisis involving some trauma, and the end approaches, the individual may use some delaying tactics- known as "cop-outs"-to relieve the pain.

63. When victory doesn't come in a reasonable time after yielding or appropriation, it may be found that a person is dead but not alive. He has reckoned himself dead to sin but not alive unto God. He stays at the Cross but shows very few vital signs of life. A person may go the other way and claim life (the filling of the Spirit) without death and wind up on a religious "self-trip"-an anomaly called "spirit-filled flesh"! Such an effort falls far short of God's design no matter how serious the believer may be.

64. After entering in, a person may have a variety of things come to his conscious mind which had previously been tucked away. As the Holy Spirit brings these out of hiding to be dealt with, it is a type of "bubble-up" process or the Holy Spirit's brand of analysis. This is a sort of mopping-up operation after the Cross. God is taking care of the damaged emotions and old thought patterns step by step. The Holy Spirit will reveal additional areas that need to be brought to the Cross. These are like the enemy pockets of resistance in the land of Canaan after crossing the Jordan.

65. The victory is occasionally accompanied by a glorious release in the emotions known as a high which must eventually level out. When self-life or flesh is again in the ascendancy, old symptoms and / or behavior pat- terns may reappear. This is known as a "downer". The "downer" may be typified by symptoms of depression, fleshly behavior or, even, emotional elation. The latter could be the reverse swing of depression or manic type behavior. Therefore, a spiritual "downer" could be an emotional "upper"! The believer on an emotional high is much more difficult to dissuade since the feelings are enjoyable and frequently confused with walking in the Spirit.

CONCLUSION

Though the definitions do not end on a victorious note, we trust that communication will be enhanced by them when used in conjunction with the related books. Your comments, corrections, and additions are invited that succeeding editions may be increasingly useful.

"Now thanks be unto God, which always causeth us to triumph in Christ, and maketh manifest the savour of his knowledge by us in every place. " II Corinthians 2:14