The role of emotion with regard to human functioning and human well-being has been a topic of much consideration and debate throughout the ages. In both secular and Christian fields of study (e.g. philosophy, theology, biology, psychology, and psychotherapy) people have examined emotional experience from different vantage points. Since the second half of the 20th century renewed interest in the importance of affect in human life is especially notable in disciplines such as neuroscience, psychology, and psychotherapy. This is reflected, for example, in the development of a secular psychotherapeutic model that understands experiential engagement to be a crucial key to psychological change, namely Emotion-Focused Therapy (EFT). There is no distinctive Christian counseling model that has as its main paradigm emotion experience. Yet, several Christian models exists in which experiencing emotions is considered to be important in the process of change. The thesis of this work is that the theologically and psychologically sophisticated Christian emotion-focused model of therapy suggested in this dissertation will correct and enhance existent Christian and secular emotion-focused models. Chapter 1 covers the thesis of the dissertation, reasons why the dissertation makes a helpful contribution to the field, background information, methodology, and delimitations. Chapter 2 presents theological reflections on the topic of emotion, especially as it pertains to topics such as the nature of emotions, emotional health and disorder, and emotional healing. Chapter 3 consists of an examination of secular Emotion-Focused Therapy. This chapter will discuss this model and assess what aspects can or cannot be used by a Christian Emotion-Focused approach. In chapter 4 three contemporary Christian models that use emotion experience in their counseling approach are described and evaluated. These are Theophostic Prayer Ministry developed by Smith, Inner Healing Prayer as defined by Tan, and the Elijah House model of the Sandfords. The purpose of this dissertation is to contribute to the field of Christian psychology by proposing the necessary elements of a comprehensive Christian Emotion-Focused model that is a corrective to existent models. Based on the research of the previous chapters, a preliminary outline of such a model is presented in chapter 5.

Inner healing prayer (IHP) warrants greater practical theological attention. The practice of IHP, most significantly developed by Agnes Sanford, has been described by many of those individuals and ministries that have seen God transform lives through it. This study focuses especially on the models developed by John and Paula Sandford, Leanne Payne, and Ed Smith as representative of IHP. Social constructionism, particularly as it has drawn attention to the significance of narrative, provides a fresh perspective with which to interpret what is taking place in IHP. A theology centred on Jesus' proclamation and demonstration of the in-breaking reign of God combines with social constructionism to suggest that a personal Creator God, who has a privileged perspective on reality, actively joins in the social processes by which we construct our understandings of reality. Interpreting IHP from this social constructionist perspective, this study proposes that IHP can be described as a practice in which God is invited and expected to experientially enter into the social processes by which people construct their reality. Traumatic or hurtful events have often created apparent realities that persons are unable to integrate into the central stories that identify their lives. IHP facilitates an encounter in which God•s loving, forgiving presence is experienced in the midst of such hurtful events allowing a new, more integrated and hopeful, construction of reality. The faith, hope and love of those leading in IHP and the symbolic, metaphorical language contribute to the ability of IHP to affect change at an emotional level, but the central role of the imagination, especially in visualising Jesus' presence, is the most unique and characteristic aspect. This interpretation provides a viewpoint to critique the practice of IHP and suggests some ways that an understanding of God's kingdom might further enhance its practice. A small~scale qualitative interview project offers the opportunity to assess whether this social constructionist interpretation corresponds to the way in which participants in IHP make sense of their experience. It is hoped that the constructionist perspective offered here provides a language that can broaden an understanding of IHP, enhancing dialogue and further research. / Practical Theology / D.Th. (Practical Theology)

Inner healing prayer (IHP) warrants greater practical theological attention. The practice of IHP, most significantly developed by Agnes Sanford, has been described by many of those individuals and ministries that have seen God transform lives through it. This study focuses especially on the models developed by John and Paula Sandford, Leanne Payne, and Ed Smith as representative of IHP. Social constructionism, particularly as it has drawn attention to the significance of narrative, provides a fresh perspective with which to interpret what is taking place in IHP. A theology centred on Jesus' proclamation and demonstration of the in-breaking reign of God combines with social constructionism to suggest that a personal Creator God, who has a privileged perspective on reality, actively joins in the social processes by which we construct our understandings of reality. Interpreting IHP from this social constructionist perspective, this study proposes that IHP can be described as a practice in which God is invited and expected to experientially enter into the social processes by which people construct their reality. Traumatic or hurtful events have often created apparent realities that persons are unable to integrate into the central stories that identify their lives. IHP facilitates an encounter in which God•s loving, forgiving presence is experienced in the midst of such hurtful events allowing a new, more integrated and hopeful, construction of reality. The faith, hope and love of those leading in IHP and the symbolic, metaphorical language contribute to the ability of IHP to affect change at an emotional level, but the central role of the imagination, especially in visualising Jesus' presence, is the most unique and characteristic aspect. This interpretation provides a viewpoint to critique the practice of IHP and suggests some ways that an understanding of God's kingdom might further enhance its practice. A small~scale qualitative interview project offers the opportunity to assess whether this social constructionist interpretation corresponds to the way in which participants in IHP make sense of their experience. It is hoped that the constructionist perspective offered here provides a language that can broaden an understanding of IHP, enhancing dialogue and further research. / Philosophy, Practical and Systematic Theology / D.Th. (Practical Theology)

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