Course 2, Chapter 2
Cognitive Biblical
Therapy Coursework
Counseling Through God’s
Transformative Word
Course 2, Chapter 2
Chapter 2
Comparing Views of Sanctification - Part 2
Calvinist Perspective of Sanctification
Four Types of Perfection
Four Types of Sin
Comparing Calvinism and Wesleyan Perspectives
Describing the Agape Love Assessment Questionnaire
Validity and Reliability
Using the Agape Questionnaire (AQAL) for Many Relationships
Take the Agape Questionnaire (AQAL)
Future Development of CBT
Important Note: Answering the section questions is a great way to prepare for the end of the chapter quiz.
Quiz Requirement: A score of 75% is necessary to continue to the next chapter.
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The second step of sanctification does not imply sinless perfection, but rather positional perfection in contrast to experiential perfection. Define these three terms and apply these concepts to the process of maturity within the lifetime of the believer.
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Dr. Dan's Answer:
Sinless perfection: Fulfilling its appointed end, complete, mature. Though the Christian who has died with Christ is freed from the bondage of sin and need not, ought not, and at his best does not sin, yet he must continually reaffirm his death with Christ and his yielding to God (Romans 6:11, 13, 16).
Positional perfection: Perfect since the day the believer believed in Christ as Savior (Romans 6:1-10), and kept in this position throughout the lifetime of the believer by the grace of God.
Experiential perfection: Not possible in that this goal is only to be obtained in the end, but not in this life (Colossians 1:28; 4:12; Hebrews 12:23).
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The concept of positional perfection was not meant to allow an individual to justify sin. Nevertheless, man will still continue to sin. Define sin and identify two reasons why man will sin.
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Dr. Dan's Answer:
Sin is defined as unbelief or hardness of heart toward God, which is manifested in such actions as pride, sensuality, fear, self-pity, selfishness, jealousy, and greed. Sin exists within man because it is an inherited human condition and because man is born with a propensity toward sin.
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Different degrees of guilt grow out of different kinds of sin. List four kinds of sins that produce guilt.
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Dr. Dan's Answer:
Sins of nature and personal transgressions, sins of ignorance and sins of knowledge, sins of weakness and sins of presumption, and sins of incomplete and complete hardheartedness.
Course 2 Chapter 2
Comparing Views of Sanctification Part 2
Calvinist Perspective
In the Calvinist perspective this second part of sanctification, the convert continues to surrender his newly saved life to Jesus, leaving behind his previous commitment to his own selfish desires (Luke 9:23). And this is a call, a Biblical admonition, to continually surrender to Jesus. The first step is salvation or initial surrender and the second step is the continual surrender. How one does this is not set forth as plainly as within the Wesleyan perspective which defines the need for this second work of grace, where God enables you, through this cleansing of the carnal nature. In the Calvinistic perspective you are called of God to make this presentation of your life to Him, so that there is this whole commitment that comes hand in hand with salvation. The second part of this, is the process of sanctification, is that this person has made the decision to be wholly dedicated to God. He allows the Holy Spirit to work within the mind, will and emotions. For example, the person now is able to put to death the deeds of the body, Romans 8:13. The Holy Spirit is able to work in the obedient believer as the person understands Scripture, I Peter 1:22. The Holy Spirit is able to produce fruit of the Spirit or the presence, attitudes, and actions that are Christ-like in the believer, Galatians 5:22. God is now able to use the believer in his service of helping others such as a Sunday school or sharing the gospel with others.
The third part of this process of sanctification is that, because the person is committed and is allowing the Holy Spirit to work, then the believer grows in the grace and the knowledge of our Lord which means reading and obeying Scripture as it shows him what needs to change. For example, he may read Scripture about being bitter, and that we're to get rid of bitterness or anger. Or in John, Jesus speaks knowing more of what he's like, or allowing the Holy Spirit to reveal things, and guide us, which keeps us from being led astray. The part that the person plays is learning about God wants to change us from our old self. Because of these changes the person also increases in love, I Thessalonians 3:12. In the process of being cleansed from all defilement of the flesh, the Holy Spirit is perfecting holiness and the fear of God in the believer, 2 Corinthians 7:1. Also, they're being transformed into the image of Christ, 2 Corinthians 3:18 or Ephesians 4:11-16 as they seek change and live in obedience to Christ.
Four Types of Perfection
Question 19. Now these behaviors aren't that different from the ideas that are described in the Wesleyan Arminian perspective as the “second work of grace”: obeying God, changing, thinking, and obeying Scripture. Within this second step of sanctification the convert is “experiencing positional perfection” and not sinless perfection. Now positional perfection is possible. From the first day the believer accepted Christ as savior, he has been placed by God in this position of perfection. God looks at the person and says, “You have been washed clean through the blood of Jesus Christ. You are holy and saved and redeemed.” You are kept in this possession throughout your lifetime, because God will extend grace to the person, so that when he sins, God still sees him positionally perfect.
The third term that I used was “experiential perfection” which is the continual striving to become more like Christ in attitude, belief, and actions (Romans 12:1-2, 11-21). The positional perfection allows us to focus on the present living as a saint, instead of living in the past as a sinner. This is sometimes referred to living and growing in grace.
The fourth type of perfection is “sinless perfection” which means completely mature in Christ. We will obtain sinless perfection in heaven, but it's not possible to have sinless perfection in this life, because we aren't perfect, we're in the process of perfection through change and maturity, Romans 6:5-7. Earthly perfection is not possible; only to be obtained in the end, in heaven, Colossians 1:28, 4:12, and Hebrews 12:23.
Question 20. The concept of “positional perfection” was not meant to be a license to sin. You may hear from a client a distortion like, “If I ask God to forgive me, then I don't have to worry about sin. Yes, I sin every day, in thought, word and deed. I can't literally be perfect because I'm fallen. I'm sinful. I not only have the sin nature because of what man did. I also do what they did. I sin like they did. I'm positionally perfect, because God's given me this guarantee. No matter what I do, I can ask for forgiveness and hold on to that positional perfection and be forgiven.” This misunderstanding of positional perfection can be used as an excuse to stay immature. This person does not understand experiential perfection. So, he is not dealing with his sinful actions, attitudes, or choices. He has no motivation to change based on this misunderstanding of positional perfection. This is much like the Wesleyan who claims to be sanctified. He’s saying, “God has initially cleansed me of this desire to sin that I was born with, therefore that's a blanket covering and everything's fine. There's nothing wrong. I'm okay, so I don't have to worry about it anymore. It's all fixed and done and taken care of.” Neither the Calvinist nor Wesleyan is understanding things very well.
Four Types of Sin
Question 21. Along with these three ideas of perfection (sinless, positional and experiential), comes four, types of sin:
1) nature and personal transgression,
2) ignorance and lack of knowledge,
3) weakness and presumption, and
4) sins of incomplete and sins of completed hard heartedness.
Sin defined in the Calvinistic perspective ishaving an unbelief or a hardness of heart that's manifested in pride, sensuality, fear, self-pity, selfishness, jealousy or greed. It's inherited in the human condition, and man is born with a leaning or propensity towards sin. Remember in the Wesleyan perspective sin is this willful decision to break a known law of God, and that's black and white. Sin in the Calvinist perspective is a much broader idea. The whole idea of sin and the resulting guilt grows by degree in relation to where the sin comes from. The first type of sin is sin of nature or sin of personal transgression. There is guilt in regard to inborn sin, and there's greater guilt when the sinful nature causes man to commit acts of personal transgression (Titus 3:3).
The second type of sin is sins of ignorance and sins of knowledge, you will hear things like, “I sin sometimes, and I don't even know it.” Clients can have an attitude that says, “Since I sin, and don't even know it anyway. What does it matter? God will forgive me and it'll be okay.” With the sin of ignorance and of knowledge, the guilt or the culpability is determined by the amount of the information the individual possesses; the greater the degree of knowledge, the greater the guilt, Matthew 10:15, Luke 12:47 and Luke 23:34, Romans 1:32, 2:12, 1Timothy 1:13-16. There's, there's an increasing degree of responsibility in relation to the amount of knowledge I have revealed by God to me.
The third type is the sin of weakness and the sin of presumption. The amount of strength of my will indicates the degree of guilt, Luke 22:31-34. I'm responsible for some degree of strength or choice. In contrast with Wesleyan perspective, this overwhelming desire to sin is something I was born with, then I have no ability to overcome it at all. But through a second work of grace, God empowers me to not sin. That carnal part I was born with, will be initially cleansed or overcome or changed. I have the ability to choose not to willfully sin. The Holy Spirit gives me grace and strength to enable that to be so. But in the Calvinistic perspective, it's the strength of my will indicates how culpable or responsible I am for what I choose to do. The sins of presumption involve individuals that knowingly and determinately indulge in sin (Psalms 19:13, Romans 8:5-11).
The fourth category is sins of incomplete and sins of completed hard heartedness. Now the degree to which a person has hardened himself and becomes unreceptive to the offers of God’s grace determines the degree of guilt, 1 Timothy 4:2, Hebrews 6:4-6, 10:26, 2 Peter 2:20-22, and 1 John 2:19, 5:16. Each describes hard heartedness as resolutely refusing to let God enable me, to help me to change. The more I exhibit this heart condition, the more responsible I am for my choices.
What is most important for you to help the client understand is learning how to depend on God through the Holy Spirit to overcome the carnal nature and change his choices and behavior. Rather than being doomed to a life of failure and sin, and not mature, he can choose to believe he can learn from his mistakes and sin. God can help him to understand. He can heal him. The Holy Spirit's there to guide you. And when you learn something, you mature, then you don't repeat the same pattern. Both perspectives believe that forgiveness and grace was never supposed to be a license for repetitive sinning. Grace has gotten distorted, so there can be a sense of liberty to sin.
Comparing Calvinism and Wesleyan Perspectives
Question 22. The third step of sanctification, within the Calvinist perspective, is complete and final sanctification called entitled. Entitled is the new relationship with Jesus in heaven through the grace of God. Being saved from sin, from the penalty of sin, the person is glorified, and becomes a perfected individual, body, mind and soul. We go from salvation and positional sanctification, living out life to the end result, which is complete and final sanctification.
The Calvinist perspective has one step less than the Wesleyan perspective. The Calvinist perspective includes:
1) saved from the penalty of sin,
2) saved from the power of sin, and
3) saved from the very presence of sin.
After death we will be glorified, a perfect instrument of God. We will be in heaven and have a new life.
Question 23 & Question 24. The means of sanctification occurs through three different means: God the Father, Jesus, Christ, and the Holy Spirit. And each part of the Trinity has a role in this process of sanctification. The Holy Spirit sanctifies the believer by freeing the person from the carnal nature, Romans 8:2 and strives against the manifestations of the carnal nature, Galatians 5:17. God the Holy Spirit puts to death the old nature as a believer yields it to him for crucifixion, Romans 8:13. God, the Holy Spirit, produces the fruit of himself within the believer, Galatians 5:22.
Through all of this discussion, you probably have a lot of thoughts in your mind. Some things may seem to disagree with your understanding. The purpose here is to explain the difference in perspectives not so much to perfectly explain each, but to help you with what you will hear when the client gives his perspective. The intention is to explain these two perspectives, and how each becomes distorted by clients to excuse their disfunction. Please hold on to these two simple thoughts. If the person is from the Wesleyan background, and having trouble with understanding their doctrine they will give several distorted reasons to not change. They may be saved by asking for forgiveness, but they may not understand how to live their faith. They may not understand their personality. Even the saintliest person is not perfect, so God is not through working with them. If they have a pulse and they're warm sitting in your office, then it isn't over yet. Yogi Berra used to say, It ain't over till it's over. It isn't over until my heart stops and my body goes cold, and then it's over. It's over here, and the next step is I'm face to face with Jesus.
So being sanctified is no more a license to sin than being a person that says I've been baptized or consecrated, that says, Yes, I sin every day in thought, word and deed, but God forgives me every day, and so I don't have to worry about whether or not I'm forgiven, or even about whether or not I sin I will, and that's just the way it is. That person's concept isn't right either. That's what's most important about this discussion, that you understand those two perceptions and how then the person is having a problem, how they're struggling because they're not learning, they're not maturing, because they don't have a realistic understanding of how to do that. You'll pick that up in their questionnaires, and in their understanding of patience and the Holy Spirit.
If you think I have been inappropriate in some of my concepts, forgive me for that, but focus on the two primary ideas, and what goes wrong within each perspective. Real briefly too, I wanted to touch on what I have seen with some people who attend charismatic churches. They can be very emotional or very focused on only what they experience. And I don't mean to offend anybody here, but what I have seen in some sort of extremes within the charismatic movement has been a very strong emphasis on the gifts of the Spirit. There can be an emphasis on prophecy and speaking in tongues. I've seen clients come in very distraught because someone had given them a word of knowledge and it didn't come to pass. For example, one lady was married, her husband left her, he had remarried and had two children. About three years before that, someone in her church had given her a prophecy, that he would return to her if her faith were just strong enough. She was very sure that there was something wrong with her faith, because after three years, he still hadn't returned.
Another couple with came in, and they both had one black eye. I asked them how that happened. And the woman looked at me, and said, “There isn't anything wrong with our faith. We have the gift.” And I said, “Okay, does that mean that you speak in tongues?” And she said, “Yes.” I said, “All right, tell me what happened then with the black eyes. Did you get in a fight? Did you get hurt?” She said, “We got in a fight and we started to hit each other and we blackened each other's eyes.” I said, “Okay, help me understand how the gift of speaking in tongues, has helped you to not to not hit each other.” It turned out that they cursed and screamed, threw pots and pans and both got arrested. I explained that because you speak in tongues, you don’t have a problem with anything spiritually in relation to you being having black eyes. Ephesians mentioned that you shouldn't let unwholesome talk come out of your mouth, but only that which is good for or edifying for others, that builds them up, and that doesn't grieve God, the Holy Spirit. It talks about getting rid of malice and slander and envy and anger. I said, “Let's try to build a bridge here between what God's calling you to do and you're speaking in tongues and why you have black eyes and spent the night in jail.” This is another distortion by a fringe of the charismatic movement. There are times when you will run into this same perspective. I wasn't able to help these this couple, because they clung dogmatically to their thoughts and beliefs. They put their faith in their works or their evidence of their speaking in tongues. I did get to work with the lady that was very convinced that there was something wrong with her faith. It took six to eight months before she was able to accept the notion that there was something wrong.
I had another case where some folks were looking for a house, and when they went into the garage at this one house, and it sounds silly, but they found a hood, a stove hood, that was avocado in color. And the lady had been praying for a sign that they should get this house, and that was her sign, because the stove hood could match their stove. They hadn't been able to find one, because it was an older stove, and so they proceeded to buy the house. And about four months later, she called very distraught. She explained how God had given his sign to buy the house, and now we're going to lose the house. That set off an alarm and I asked her to tell me more. The problem was that they bought the house only because of the sign rather than looking at what they could afford. Their payment was $250 more each month than what they had money to pay. She expected that God was going to give us a miracle every month so that we would come up with the extra $250. They couldn’t afford the utilities, and the house was empty of furniture in many rooms, because it's really big. They didn't really need that much space, but the sign was so clear. They thought they were standing on faith, and claiming God’s provision. I'm not saying all charismatics are like this. If you have clients with a heavy emphasis on emotion and experience, you'll potentially find a shallow knowledge of the Scripture with an unwillingness to think through the steps of patience, learn biblical confrontation by getting facts, and being analytical.
There may even be an emphasis also on spirits and demons. And it's not that those things don't exist. They do, but there can be an attachment of responsibility for problems to spirits and demons about a lot of things, a spirit of fear, a spirit of adultery, a spirit of lust, a spirit of insecurity, or demonic oppression and possession. The reality is most often a lack of commitment, a lack of submission. All of these misunderstanding of doctrine will be evident in the resistance to change and how the person will work against you helping them and knowing how to confront them. So those are the ideas, the theological ideas that I felt were important for you to understand.
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List and define the work of the third step of sanctification.
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Dr. Dan's Answer:
This phase is entitled complete and final sanctification. It awaits the sight of Christ in which the believer is saved from the penalty of sin and saved from the presence of sin. The believer's body is then glorified and becomes a perfect instrument of obedience to God.
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Sanctification occurs by three means: God the Father, Jesus Christ the Son of God, and God the Holy Spirit. List the elements of the work of God the Father within the framework of sanctification.
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Dr. Dan's Answer:
First, God the Father sanctifies the believer in that He reckons the holiness of Christ to him (I Corinthians 1:30). Secondly, God the Father also works in the believer that which is well-pleasing in His sight (Hebrews 13:21). Lastly, God the Father disciplines the believer (Hebrews 12:19; I Peter 4:17, 5:10).
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Sanctification occurs by three means: God the Father, Jesus Christ the Son of God, and God the Holy Spirit. List the elements of the work of God the Holy Spirit within the framework of sanctification.
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Dr. Dan's Answer:
God the Holy Spirit sanctifies the believer by freeing the believer from the carnal nature (Romans 8:2). Secondly, God the Holy Spirit strives against the manifestations of the carnal nature (Galatians 5:17). Thirdly, God the Holy Spirit puts to death the old nature as the believer yields it to Him for crucifixion (Romans 8:13). Fourthly, God the Holy Spirit produces the fruit of Himself within the believer (Galatians 5:22).
Describing the Analysis Questionnaire for Agape Love
Question 25. Our focus now shifts to learning about the Analysis Questionnaire for Agape Love. By taking the questionnaire yourself, you'll understand how it's constructed and what its purposes are. Please find the Analysis Questionnaire (linked here or in the Required Written Materials, zip file in Course 2, Chapter 1) for this course. On top of the page, it'll say the Cognitive Biblical Therapy, and underneath that Analysis Questionnaire for Agape Love. Notice, you will see a mixtures of titles for this form, yet it will always have the word “questionnaire” in the title. So, the Analysis Questionnaire (AQAL) contains 75 questions regarding your actions and God’s unconditional love found in 1 Corinthians 13:4-8. This may seem too simple on which to base a counseling methodology. When I started to develop this whole idea of Cognitive Biblical Therapy, the basic premise was that the Scripture is inerrant and holds all of the different answers to the kinds of problems that a person faces in life. And so, I did a search through the Scripture for a basis for good relationships. How to fix what is wrong with it. The passage in Corinthians was the initial work, because it talks about God's character, or God's love. When a person accepts Jesus Christ, there is a replacement that occurs between the old nature, the selfishness, the sin, nature, the soul, the Spirit, and the new, that of being born again, having the very Spirit of God, the person of God, through Jesus Christ coming into you. Literally and radically, totally changing you so that you are now this new creation with His transforming power. You have identified and bonded yourself with God through Christ, and your desire is to act, think, feel, react as God would in life situations. This passage is really incredible in that it gives you an understanding of how to communicate, solve problems, deal with things which comes from patience and kindness. It describes what your old nature is like, envious, boastful, prideful, rude, self-seeking, easily angered, keeps a record of wrong and delights in evil. It also describes what your new nature is like: patient and kind, protective, trustworthy, hopeful, perseveres. This passage also tells you how this whole thing is going to work, why it's going to work, where the power is going to come from, and that's God who never fails.
Question 26. In order to fulfill the first step of Cognitive Biblical Therapy, you need a way to analyze what the person is like, spiritually and humanly. And that's what this questionnaire does. It takes those concepts for what life is like, what the new life is like, what God is like, and puts them into this format. The reason that there are 75 questions is that the AQAL was developed using survey research methodologies. While working on my PhD, I was required to develop a research project. I used the original idea of Cognitive Biblical Therapy which is based on those phases of the process. The client provides answers to the questions about their understanding and application of Agape love from I Corinthians which provides the information for the analysis phase. Once the client understands the concepts of Agape love, he will decide to believe them which is called Ownership. The client learns how to apply these concepts through the counseling process, and continues to maturity. For the analysis, I needed to develop a measure of the client’s beliefs and behaviors that used accepted research practices. For example, the Minnesota Multiphasic Personality Inventory, or the Taylor and Johnson used survey research tools to determine personality like using the Likert scale for responses. For example, on Question one, “It is difficult for me to remain quiet when mistakenly accused.” A Likert scale provides a variety of answers: almost always, most often, generally, sometimes, almost never, which ranges from very positive to very negative. Either do or you don't do something which is reported using the scale of responses. Also, there is a distinct way by which you write questions for what's called self-report, that results in questions that are as fair and unbiased as is possible. There are five questions for each Agape love element. In I Corinthians 13:4-8a, patience is the first element. So, there are five questions: 1,16, 31, and so on. There are also the 15 elements in Agape love, so five questions for each and 15 elements, will produce 75 questions. Each concept of the elements of Agape love are based on the Scripture by using the Strong's and Vines concordances to understand what “patient” literally means.
Validity and Reliability
Also, at the top you will see the place for the name and the age group. I used these categories as part of the statistical analysis for my initial research to validate the questions through a field test given to many people in churches and individuals in the 1980s. I gave them the AQAL, gathered in the results and analyzed them through the statistical process. About 600 people took this assessment over eight years. Research statistics uses the field tests to establish validity and reliability of your questions. Establishing these makes sure that the questions ask what you want them to ask, and that the measure that you receive the report back is accurate. It is very important that you understand what the person is thinking through how they're responding. In the 1990s, 400 additional questionnaires were analyzed to correct the level of reliability and validity. Minor modifications have been made to the questions clients found difficult to understand.
The AQAL was designed purposely and carefully. It's all been very focused. I want to honor the Lord Jesus in every way possible, so that this measure is as well made and professional as any other measure. The biggest difference is using a pure “biblical norm” for measuring a person's understanding of the 15 elements and 75 concepts of Agape love found in I Corinthians 13. Most of your counseling will deal with dysfunctional relationships. Marriage is the most common one, but the AQAL is valid for all relationships: the client and his employer, the client and his friend, the client and his child, or even the client and God. Applying the concepts of Agape love will equip or enable the client to learn how to talk to God, receive input and guidance from the Holy Spirit how to live out love, and have the working relationship that God has intended the client to have with him.
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How many questions constitute the analysis questionnaire and what is the Biblical basis for these questions?
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Dr. Dan's Answer:
75 questions, five each on the 15 elements of Agape love, I Corinthians 13:4-8a. The questions are based upon this Scriptural reference.
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The analysis questionnaire utilizes a specific research-oriented scale for the analysis of each response. What is this scale called and what is the purpose of using this type of measure?
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Dr. Dan's Answer:
The scale is called the Likert scale, and it is necessary in order to accurately measure the client's knowledge of each of the facets of Agape love as it appears in I Corinthians 13:4-8a.
Using the Analysis Questionnaire for Many Relationships
Question 27. My original AQAL was developed for the marriage relationship and used spouse in all of the questions. For example, the original question two was, “I treat my spouse with kindness.” I realized that most problems people brought to counseling had to do with a relationship of some kind, so I broadened the questions that can be applied to situation for parents, so “I treat my child with kindness” as a substitution. Or for children, “I treat my parent with kindness. After I produced all of these types of questionnaires, the subject was left blank for the client to add individually selecting just one person for the entire 75 questions. The analysis remains valid for a variety of relationships.
God may ask you to develop a questionnaire for a specific presenting problem. You could search the scripture, develop the word studies, using the process Cognitive Biblical Therapy. The word studies would produce the biblical norms that you would use to develop the questions to measure the client’s understanding. Seeing the contrast between their reality and the standards for behavior in scripture would provide the need to change through the five-phase process of Cognitive Biblical Therapy. You can use CBT as a template to develop materials such as the questionnaire and word studies. The Corinthians passage is a foundational study. We can use it for all people in any situation. But when a client is stuck on something like bitterness or anger, then we need to go into a second questionnaire to move the client forward. You may need to stop the Agape love study and take them on a side study go deeper into that issue for more understanding through a different questionnaire and word studies. That's what I want to see you do.
Take the Analysis Questionnaire
Question 28. Project 2: Take the questionnaire that you have (Analysis Questionnaire) and go fill it out. Select the answer that's closest to what you perceive that you do in any one of those given situations with the same person for the whole questionnaire. The first question is about patience. The second is about kindness. The third is about envy, and so on. This order with repeat throughout the entire questionnaire. Answer each question honestly as you can. Find a relationship that is troubled and needs some attention, because that's going to give you a clearer indication of how you respond as a Christian in obedience to God. Be honest about what you do. Do I almost always just be quiet and not tell them? Or do I always tell them? Do I almost never remain quiet? Do I almost always, or almost never hide my feelings or emotions? Do I just tell them? Am I afraid so that I always hide them, or do I have a real good, open relationship there now? You're supposed to be consistent, so that you're the same person through the power of Christ in every place. I don't mean that you're going to be perfect and walk on water, but in general, you should be able to get back to being submissive to God, not being afraid, having a sense of security, and being consistent. Relationships go bad when there's a variance between how I act in one place and how I act in another. There's an internal sensitivity to my own inconsistency that creates unrest or fear especially in a relationship. If another person is affected by my inconsistency, then there's going to be discord and turmoil between two people.
So, before reading the next section, take time to print out the AQAL. I realize using the hard copy version may be a little inconvenient for you, though as you progress, you will have access to the digital version of the questionnaire, score sheet, graphs and profile for ease of access and scoring. For now, I would urge you to be very open with the Lord Jesus as you fill out the analysis questionnaire applied to whoever seems reasonable. The questionnaire will help you to think about what kind of relationship gives you the most difficulty and then choose the AQAL for that situation. It is very important that you complete this project in the course. You will not have the appropriate knowledge and understanding necessary to work with this methodology without taking this next step.
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The analysis questionnaire can be applied to many different situations. Name these situations to which it can be applied to at the present time.
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Dr. Dan's Answer:
Parents, children 11 and older and ten and under, employment, friendship, fiancé, brother, sister, marital, relationship to God — spiritual.
Read the project instructions below carefully, complete the assignment, then type your response and submit.
Project 1: Agape Love Questionnaire
Your assignment at this point is to fill out the Agape Love Questionnaire (aka: Analysis Questionnaire). I would urge you to be very open with the Lord Jesus as you fill out the analysis questionnaire of your choice. The questionnaire will help you to think about what kind of relationship gives you the most difficulty and then choose the analysis questionnaire for that situation. It is very important that you complete this part of the course. You will not have the appropriate knowledge and understanding necessary to work with this methodology without taking this next step.
Once you have completed the questionnaire, type in your answer: Completed or Incomplete.
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Future Development of CBT
The goal and intent for Cognitive Biblical Therapy is to provide a model and resource for counselors and followers of Jesus. My hope is the CBT method grows and the number of people involved in it grows, becomes an organization, and is distributed across the United States. Because this method is dependent on the Word of God, He wants it to be revealed, developed, promoted, and taught. It shouldn't be something that Dan Wilkinson developed. It should be a collection of resources that others can draw from to add to this pool of knowledge.
I would like Cognitive Biblical Therapy become an institute or an organization, which it is perpetuated, adding to the pool of knowledge, is copyrighted, and distributed to those who learn the method. This will take other people to do what I did here by developing Word Studies and Questionnaires to measure God’s Standard. The Agape Love Study from I Corinthians 13 was just the start. The possibilities are as limitless as the Scripture. The answers to all of life’s issues are in the Scripture. There just has to be the time taken to develop them. And that's where students and new Word Studies with their development come into play. And that's the basic idea with the AQAL at this point, 75 questions based upon Scripture and biblical principles. Having five questions for each element of Agape love provides enough data to measure the client’s understanding and make sure that your analysis feedback is valid.
This is especially important with a questionnaire that is a self-report measure. Self-report means I'm giving you my opinion about what I think I'm actually doing. It's a personal perception, which includes emotion, personality, experience, memory, social learning, and intelligence. When you get into a behavioral science of people, dealing with flesh and blood, which is not an exact science, like natural science of measurable characteristics like weight or chemical reactions. Different methods are used to measure human attributes with the self-report being a common type of measurement. The data gathering instrument just needs to be able to gather enough data to be measurable and meaningful.
For example, five questions per element to be measured is a good standard. If we had 10 elements here instead of 15 in Corinthians, then our questionnaire would be 10 times five and be 50 questions. It will vary depending on what biblical elements you want to measure with the questionnaire.
Copyright 1987, 1990, 1993 by Daniel D. Wilkinson. All rights reserved. For more information concerning this material, write to:
The Biblical Christian Counseling Ministries, Inc., 2730 Radcliffe Dr., Florissant, MO 63031.
Any reproduction of this material without the express written consent of the author is prohibited. Printed in the U.S.A..
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