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that begins with prayer for protection and as- preted as breath, wind, or spirit, and are often
king the Spirit to take control. He then suggests polysemic. It can also be difficult to distinguish
guiding the client into a relaxed state before linguistically between human and divine spi-
asking them to recall a painful memory using rits. Jack Levison (2013) argues that since both
imagery. This is followed by asking the Spirit to are within us, we do not need to make a distinc-
minister to the client with minimal prompting tion; “Spirit” speaks to “spirit.” Other biblical
from the therapist. He ends with prayer and images for the Holy Spirit include fire (Isa 4:4),
debriefing. Both Tan and Seamands caution water (Isa 32:15; Jn 4:10, Rev 22:1); cloud (Exod
that inner healing prayer needs to be used with 24:15, 33:9; Mt 17:5; Lk 1:35), and dove (Mt
wisdom and is not a panacea. I agree, and alt- 3:16). The term parakletos can be translated
hough some anecdotal accounts (e.g., Sandford advocate, counselor, helper, or comforter, but
& Sandford, 1982) may be helpful, their theolo- often the Greek term is retained to maximize
gy is usually weak. We need a healthy balance meaning (Cole, 2007). A literal translation that
of attending to experience, being open to the is relevant to counseling is “one called alongside
Spirit, but being grounded in biblical and theo- to help” (Kittel et al, 1964, 6:442-44).
logical knowledge. There are also many theological images. Medie-
Those practicing inner healing prayer as well as val images included the Spirit as a kiss, a wai-
others emphasize the importance of the imagi- ter, and a gardener (Dreyer, 2007). Some have
nation and use of imagery. For example, Ma- pointed out feminine/maternal aspects of the
loney and Augsburger (2007) note that imagi- Holy Spirit, such as wisdom, tenderness, and
nation allows one to experience transempirical sharing in suffering (e.g., Johnson 1992; Molt-
reality. Interestingly, the use of metaphor and mann, 1992, 1997). Clark Pinnock (1994), who
imagery is becoming common in secular coun- emphasizes love, suggests referring to the Spi-
seling as well (e.g., Hall et al, 2006). This echoes rit as “she.” Denis Edwards (2004), in his work
recent theological trends discussed above. And Breath of Life, describes the Spirit as midwife
I believe it is one way the Holy Spirit communi- and companion to the birth of the new. Intere-
cates. Since the Spirit is indispensable for Chri- stingly, some Christian counselors use maternal
stian counseling, we need further understan- and birth imagery (e.g., Clinebell, 1995).
ding who the Spirit is and how we discern his There has also been discussion about whether
work. the Spirit is a person or an impersonal force.
Although there are some nature images (wind,
Pneumatology water, fire), most agree that the Holy Spirit is a
I do not recall a patient ever explicitly asking person, a member of the Trinity. As paraclete,
about the theological nature of the Holy Spirit. the Spirit acts like a person in that he teaches,
Nevertheless, as Christian therapists, I believe reminds, guides, speaks, testifies, sends. Indeed,
it is important that we are adequately informed the Holy Spirit has multiple roles. He mediates
in order to practice responsible integration. As the divine presence, reconciling us to and lea-
mentioned, the last few decades have witnessed ding us to union with God, and giving us access
a renewed interest in study of the Holy Spirit. to Christ the healer (e.g., John 16-17; Pinnock,
Most theological work makes reference to the 1994, Kärkkäinen, 2007). Indeed, revealing
church in discussing applications, but I believe Christ is a primary purpose. He brings new life
the Christian counselor’s office can be seen as and spiritual renewal (e.g. John 3:1-10; Tit 3:5);
an extension of the church. I focus on aspects indeed he is the source of “unhindered, inde-
most relevant to psychotherapy, with a caveat structible, everlasting life” (Moltmann, 1997, p.
that the Spirit is always part of the Trinity, the 19). “In the Spirit God himself… surrounds us
mysterious three-in-one and one-in-three. The- from every side” (Moltmann, 1992, p. 274). Re-
re are multiple biblical images for the Holy Spi- ferencing Ezekiel 36, Welker (1994, p. 167) no-
rit: life breath or wind (Gen 2:7, 8:1; Isa 27:8; tes that the heart of flesh that replaces the one
John 3) is most common. The Hebrew and of stone represents a “renewal of that which is
Greek terms, ruach and pneuma, can be inter- creaturely—a renewal that corresponds to the

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