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Chapters 8 - 9

Chapter Eight

1. What often blocks us from receiving the good things that God offers us?  

(a) The devil often keeps us from God's good things. 

(b) We are blocked by what we believe and what we choose because of our beliefs. 

(c) We are blocked by our lack of good discipline and diligent effort in striving for what God wants us to have. 

(d) None of the above. 

  

2. What can facilitators do when the ministry recipient truly wants to be free at the conscious level but is stuck in the process because they are choosing to say "No" at a subconscious level?  

(a) Ask questions that help them to expose what they believe that has them stuck. 

(b) Make it their responsibility to figure it out. 

(c) Help them uncover the belief that has them stuck and receive a word from the Lord that will help them to move forward. 

(d) All of the above. 

  

3. When the ministry recipient is stuck and the ministry process is not able to progress, the facilitator should AVOID  

(a) Trying to figure out for them the reason why they are stuck.  

(b) Offering advice as to what they should do. 

(c) Explaining to them why they are stuck. 

(d) All of the above. 

  

4. What is the "true will" of a ministry recipient whose conscious mind is saying "Yes" but whose subconscious or experiential mind is saying "No"? 

(a) Their true will is made evident by God revealing it in His time. 

(b) Their true will is hidden from them due to dissociation. 

(c) Their true will is made evident by what they are doing in the present moment.  

(d) A person cannot ever really be sure what their true will is at any given moment. 

  

5. Why should facilitators avoid all forms of diagnosis when ministering to others? 

(a) Facilitators are not equipped to make a diagnosis of a person's mental condition unless they are trained and credentialed mental health professionals. 

(b)Facilitators do not need to make a diagnosis to provide good ministry. 

(c) A diagnosis will not help the ministry recipient to identify the lies that are causing them emotional pain. 

(d) All of the above. 

  

Chapter Nine  

1. In order to observe the necessary safeguards for doing ministry, what type of supervision or authority should lay people who are doing TPM seek to minister under? 

(a) Only a licensed mental health professional. 

(b) A group of spiritually minded friends. 

(c) A church, a pastor, or a mental health professional. 

(d) If you cannot work under authority do ministry as carefully as possible. 

  

2. When beginning to practice TPM, the best people to work with areā€¦ 

(a) People that are known and trusted; rather than with strangers. 

(b) Whoever God brings across your path. 

(c) People who only have simple issues. 

(d) Only people in the church. 

  

3. How long of a time is it advisable for the members of a church ministry team to minister with each other before venturing out to work with others? 

(a) 12-24 months. 

(b) As soon as possible because of the enormous need. 

(c) Not until they are free of all lie-based pain. 

(d) Until they are comfortable with the process, having consistent success and have received significant personal ministry. 

  

4. What can people who want to facilitate TPM do if they live in a location that does not have anyone that they can minister along with? 

(a) Find something else to do in ministry. 

(b) Find people who are trustworthy and willing to be trained.  Then develop a unit of facilitators who can work together administering TPM first for each other and then for others. 

(c) Do ministry by email and phone. 

(d)  All the above. 

  

5. When dealing with the current emotional issues of a married couple, what should facilitators focus on?  

(a) Develop better communication skills. 

(b) Acknowledge that the current pain is real, but encourage the couple to be willing to put aside their present situation, and to look for their individual lie-based woundedness.  

(c) Keeping them safe from hurting each other. 

(d) All the above.  

6. Why is it imperative for people to see the fallacy of believing that others are the primary source of their pain?  

(a) When people hold this belief, it makes them powerless to do anything to change their situations and, consequently, they become dependent on others for their emotional well-being.  

(b) Until they see this truth they are in an irresolvable cycle of defeat. 

(c) They believe a lie that says they can never know freedom in this area until the other person changes. 

(d) All the above 

  

7. What primary caution should be observed concerning charging for ministry?  

(a) People will take serious what they pay for. 

(b) Getting paid will make it possible to pay your own bills. 

(c) Lay people need to be aware that if they charge for ministry this will establish them as being professional and they will then be held to the same standard as a professional. 

(d) Charging for ministry is wrong since we "free received we should freely give." 

  

8. Which of the following options lists some of the primary behaviors that facilitators should AVOID so that they do not give the impression that what they are doing is therapy rather than prayer ministry?  

(a) Encouraging the person to figure out what is the source of their emotional pain. 

(b) Not concerning oneself with any previous diagnosis the person may bring with them. 

(c) Providing psychological testing, use professional terminology or make mental diagnosis. 

(d) Both A and B 

  

9. How can using the Ministry Session Record Sheet be helpful for both facilitators and ministry recipients?  

(a) It helps the facilitator know where he or she has been. 

(b) It provides an immediate summary of the developments that occur in each session and an overview of the progress made in all the sessions. 

(c) It provides the ministry recipient with a record of what happened in the session for later reference. 

(d) All of the above. 

  

10. What is the purpose for using the Ministry Path Record Sheet? 

(a) It helps to direct the session in the right direction. 

(b) With the use of a series of boxes, it helps facilitators keep track of ministry recipients' movements from memory to memory during ministry sessions.    

(c) It keeps the ministry recipient from getting stuck. 

(d)  It provides a path for the session to follow. 

  

11. Ministry recipients should sign the Hold Harmless Agreement before TPM sessions begin because  

(a) It keeps the facilitator from being harmed should the person try to hold him. 

(b)  It is an agreement that the facilitator will not harm the ministry recipient. 

(c) It clarifies the details of what TPM is, gives evidence that the ministry recipients understand and agree with what the ministry is, as well as what is expected of them, and verifies that they choose to receive it.   

(d) None of the above. 

  

12. Facilitators do not need to know all the details of people's memories in order for the ministry process to be effective because  

(a) The more you know the more you are responsible for. 

(b) They only need to know enough details to be able to discern what to ask ministry recipients in order to help them discern the person's lie-based thinking. 

(c) You don't know what is true and what is not anyway. 

(d) None of the above. 

  

13. Since the facilitator does not need all the details of a person's memory, in what specific ministry situation might it be necessary for the ministry recipient to surface the details of a memory?  

(a) When people are in denial about what happened and need to come clean before God by confessing it out loud.  

(b) When sharing the details help the person to connect with his or her pain. 

(c) When sharing the details helps the person to remember more clearly. 

(d) All of the above. 

  

14. Why is abreaction a necessary part of processing some traumatic memories during ministry?  

(a) If a person does not cry then they are in denial at some level. 

(b) The first step toward people experiencing genuine healing and renewal is to remember and embrace the reality of painful events and let go of denial.    

(c) Abreaction cleans out the lies faster than not doing so. 

(d) None of the above. 

  

15. Do people need to experience a high level of emotional intensity in order to discern the lies they believe?  

(a) Everyone needs to feel the pain as deeply as possible in order to find freedom. 

(b) Not everyone needs to feel strong emotion in a memory, but if people feel no pain or numbness in a memory that should have emotion then something may be wrong. 

(c) The higher the intensity the deeper the healing. 

(d) None of the above. 

  

16. Why is it important that facilitators avoid all forms of guided imagery when doing TPM?  

(a) They will be shunned by their peers doing TPM. 

(b) Guided imagery is a vain attempt to change memories by implanting information that is not a part of people's original thinking. 

(c) Because it is not TPM. 

(d)  Both B and C. 

  

17. What should facilitators do if people report seeing a visual of Jesus?  

(a) They should ask questions such as, "What does this Jesus feel like?" to test the validity of the visual.  

(b) Ask what it means for them. 

(c) Be discerning about what "he" says or does to determine if it is a false representation of the Lord. 

(d) All the above. 

  

18. What is a primary reason that facilitators avoid all forms of channeling and foretelling?  

(a) Because it is not TPM. 

(b) It might lead to other things. 

(c) There is a high risk involved of having deceptive spirits mislead them.  

(d) None of the above. 

  

19. What danger is there in the overuse of rote prayers, renunciations, and excessive demonic parameters during ministry?  

(a) It actually creates an arena for demons to act out. 

(b) It makes the person a victim and less responsible. 

(c) Some people may be led to believe that these prayers are necessary in order for the ministry process to work. 

(d) All of the above. 

  

20. What is at the root of the vows, bonds, and agreements that people make?  

(a) Powerful demons holding the person captive. 

(b) The beliefs that are held by people and the decisions they make based on their beliefs. 

(c) Generational curses. 

(d) All of the above 

  

21. Which of the following options tells what facilitators should do when praying during ministry sessions?  

(a) Pray in tongues if needed to break through the person's barriers.  

(b) Pray against the demonic forces that hinder the process. 

(c) Pray discretely and quietly so as not to distract the person. 

(d) All of the above. 

  

22. Which one of the following tells what facilitators should do when speaking to ministry recipients during ministry sessions? 

(a) Provide the truth the person needs if he is stuck. 

(b) Ask questions that are reflective of what the person has reported. 

(c) Freely share his or her own insights.  

(d) Fill the long pauses with their own comments and opinions.   

  

  

23. During ministry sessions, it is advisable that facilitators keep their hands to themselves and not seek to comfort the person in his or her pain because 

(a) This could be misunderstood and is distracting for most people. 

(b) It is probably motivated by his or her lie-based pain/anxiety. 

(c) The person does not need to be rescued from his or her pain. 

(d) All the above. 

  

24. During ministry sessions, it is important that facilitators work with the person's will because 

(a) If you violate the person's will he may become resentful. 

(b) The will is the root of all falsehood. 

(c) People move forward in the process by the willful choices they make. 

(d) When a person operates from the will things happen. 

  

25. If facilitators are not able to minister in perfect peace, it is important that they 

(a) Do some other form of ministry. 

(b) Take responsibility for this and look to see what is hindering them from having peace. 

(c) Re-read the Basic Seminar Manual 

(d) Report this to the ministry team leader. 

  

26. What is the purpose for the form entitled, Evaluation of Ministry Received?  

(a) It provides the recipient with a record of what happened in the session. 

(b) It provides facilitators with precise statements from the people they work with that indicate that they have facilitated according to the Ministry Guidelines.  

(c) It helps the facilitator know where to begin when the person returns for his or her next session. 

(d) All of the above. 

 

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