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The thesis that modes of thought and the attitudes of the Enlightenment have progressively displaced the authority and credence of the religious and the spiritual through the process of modernization has, however, been under attack since the s.

Thus, former proponent of secularization, Peter L. Berger allows two highly significant exceptions, however, one regional and the other global. Furthermore, the linkage of spiritual warfare to territorial considerations can also be discerned, at least in some rudimentary fashion.

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Jeffrey Burton Russell has documented the persistence and development of modern ideas about the devil since the Reformation. In the judgment of Heiko Oberman, for Luther. Christ and Satan wage cosmic war for mastery over Church and world. No one can evade involvement in this struggle.

Modern Mythology

Even for the believer there is no refuge—neither monastery nor the seclusion of the wilderness offer him a chance for escape. The Devil is the omnipresent threat, and exactly for this reason the faithful need the proper weapons for survival. A mid-nineteenth-century edition of a allegory by the Puritan dissenter, John Bunyan, offers a further example of the persistence of such worldview elements. The fall and recovery of man are represented by two remarkable revolutions in the town of Mansoul.

This military view of the subject is strictly consonant with the sacred Scriptures, which represent the Christian life as warfare, Christ as a captain, the believer as a soldier of Jesus Christ, the preaching of the Gospel as the weapons of the holy war, and the graces of the Spirit as so many parts of the heavenly armor. Such a comment could have come as easily from the keyboard of a charismatic spiritual warrior of the twenty-first century as from the pious pen of a nineteenth-century editor. Admittedly, Bunyan is writing an allegory in which the territorial dimension is located on the interior landscape of human spiritual experience.

The Army at Burnley are continually missioning the darkest and vilest parts of the town. The mobs hurl stones, rotten eggs, sticks, old bones, and all kinds of rubbish, but can never break the ranks. Captain Presser has been struck severely on the chest by a large stone. We had a blessed opening attack in the morning. In the evening the Theatre was packed to overflowing. The Salisbury Hallelujah Brass Band assisted us in the attack bravely. The singing and the music, I believe, made a lasting impression upon the hearts of the people.

Here one finds the distinct juxtaposition, if not the conflation, of two battlefields: the interior arena of human hearts, and the bricks and mortar reality of towns understood to be in the domain of the Evil One. Writing in , Graham Kendrick, script and songwriter for the March for Jesus, draws directly upon a similar example from the Salvation Army to validate historically the intent and program of the March for Jesus.

Through more conventional avenues of research as well as prophetic revelation, Dawson believes that one is able to discern the moments in the history of a city when the demonic has been able to establish itself in a specific urban jurisdiction. Dawson furthermore maintains that each city has its own unique sacred history and has been established by God for a particular divine purpose. It is the task of spiritual warriors to confront the demonic powers that have subverted this sacred history and take action leading to the freeing of the city to fulfill its divine destiny.

The results being claimed for such forms of spiritual warfare are now being disseminated throughout the charismatic world in a video produced by The Sentinel Group, the spiritual mapping and warfare agency led by George Otis, Jr. When one traces the trajectory of the examples cited in this essay, it would appear that the methods, sophistication, and claims of late twentieth-century SLSW are considerably more developed, but no less mythic, than those elicited from the annals of early and medieval Christianity.

While contemporary practices and claims seem to be more extravagant, they are nonetheless consistent with incipient forms of SLSW to be found in the earlier history of Christianity. It remains to examine the intersection of this tradition with the developments in secularization theory; here only one observation may be made. The dynamic of spiritual warfare as a public vehicle of witness and a public demonstration of cosmic confrontation has been carried by Christians who are found, for the most part, outside the ordered ministry of the traditional church, and outside the politically correct channels of the Western church and society.

They are, therefore, outside the elite cadre identified by Berger as those who fix the canon of Enlightened reality. Those within Western Christianity and its nonindigenized forms globally, who either fail to recognize contemporary forms of spiritual warfare as authentic developments rooted in the historic dimensions of Christian faith and life, or categorically reject such expressions as innovative and misguided aberrations, should take into account the longer-term historical provenance of spiritual warfare in its various forms.

Recognition of the legitimate provenance of spiritual warfare, including incipient forms of strategic-level spiritual warfare, in the historical Christian tradition, however, does not obviate the pressing need for the application of critical discernment and acute pastoral judgment in the teaching and practice of this dimension of Christian spirituality. A glance at the abuses perpetrated by the Church in the name of various forms of spiritual warfare is more than sufficient to underscore the need for continued study, debate, and, above all, caution and circumspection in the exercise of such ministries.

Those segments of the Western church that persist in ignoring or denying the longer-term historical significance of spiritual warfare, and in excluding any recognition, validation, and practice of such ministries from their circles, should beware of unwitting complicity in the excesses of spiritual warfare when it is practiced beyond the embrace of the disciplined and discerning Christian congregation.

Thus, according to Wagner, SLSW describes confrontation with high-ranking principalities and powers such as Paul writes about in Ephesians According to Roger Forster, one of the four main leaders, The objective of the City march is a bold proclamation of Christ in areas that have significance as seats of power.

Benedict beat in pieces the idol, overthrew the altar, set fire to the woods, and in the temple of Apollo, he built the oratory of St. Clinton E. Grant R. Osborne and Richard J. Arnold, Paul G. Gerth and C. See W. London: SPCK, Peter Wagner, ed. Wagner, Confronting the Powers , Graham Kendrick, et al. The Sunday Times London , 9 September Arnold, , , Willard M. This is the term used by Gregory A. James Oxford: Clarendon Press, , para.

The benefits of (studying) negative and aggressive prayer

Brill, , , para. Edmund G. Gardner, , and the Saint Pachomius Library, , chap.

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Arnold Snyder provides a readily accessible description of this worldview in chap. Berger, ed. The knowledge he has given us is for the purpose of prompting our dependence on him through prayer. Although God has given us the responsibility of exercising our authority in Christ over unclean spirits that afflict individuals, there is no biblical evidence that God has given us responsibility to bind, expel, or thwart the territorial rulers. Although we do not have the authority to directly engage territorial spirits, we certainly have the right to appeal to God to hinder and obstruct the grip of a demonic ruler over an area so that the gospel can be proclaimed and the darkness may be lifted from the eyes of the unbelieving.

It is also beneficial for informing the teaching and discipling of new believers. Christians do not need to feel a responsibility or a call to engage in a direct confrontation with the principalities and powers over a city, region, or a country We appeal directly to God, who will direct his angels to fight the battles against the high-ranking powers. Cambridge: Cambridge University Press, Downers Grove, Ill. Grand Rapids: Baker Book House, Bernal, Dick. Burnett, David.

Deliverance spiritual warfare prayer demons curses demonic power uprooted freedom breakthrough heal

Caballeros, Harold. Edited by C. Peter Wagner. Ventura, California: Regal Books, Carr, Wesley. Chiundiza, Richmond.

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Dawson, John. Lake Mary, Florida: Creation House, Hiebert, Paul. Kallas, James. Minneapolis, Minn.