The Role of Spiritual Warfare in Christian Life and Ministry
The Role of Spiritual Warfare in Christian Life and Ministry
The Role of Spiritual Warfare in Christian Life and Ministry
Course Materials
Dr. Tom Sappington
Fall 2017
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Part One:
Why Study Spiritual Conflict?
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1In this section I am following the paradigm set forth in Henry Cloud and John Townsend, How
People Grow (Grand Rapids: Zondervan, 2001),
5
2) Human beings lost their relationships with God and with each other
3) Human beings reversed the structure and order that God created
4) Human beings revised the roles that God assigned to them
c The results of redemption
1) Human beings return to the Source of everything
2) Human beings return to their relationships with God and with each other
3) Human beings return to God’s original order
4) Human beings return to the roles that God assigned to them
d Mankind’s decline and restoration in Christ can be represented as follows:2
Ideal Perfect
Man in Christ
Grow to
Maturity
Fall of
Man
B Nevertheless, many Christians are frustrated by their lack of growth and progress
as believers
1 They desire to grow in Christ and to reach the goal of maturity in Him
a They understand that spiritual growth is a normal process for children of God
b They desire to leave behind spiritual childhood and press on to spiritual maturity
(Hebrews 6:1)
2This graphic was designed by Mr. Paul Atanta of the Ambassadors of Renewal team in
Indonesia.
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2 Yet for many believers their growth is painstakingly slow, and they may have difficulty
making progress toward Christian maturity. Often they become stuck at a certain point
in their lives:
Crisis &
Resistance
God can use all our experiences—including the tough ones—to lead us to growth
III We study about spiritual conflict because we long to reach the world with the
gospel of Jesus Christ
A We are commanded to reach the world with the gospel of Jesus Christ
“Therefore go and make disciples of all nations, baptizing them in the name of the Father
and of the Son and of the Holy Spirit, and teaching them to obey everything I have
commanded you” (Matthew 28:19-20a).
B We should use the most effective means possible to fulfill the Great Commission
1 It is helpful to note how the apostle Paul targeted urban areas, thus laying the
foundation for ministry from there to smaller cities and villages
2 It is helpful to note how modern missiologists have made a science of helping the
church fulfill the Great Commission in the most efficient ways possible
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C One of the most effective ways of reaching the world with the gospel is by showing
the love and power of Jesus Christ in our lives and our ministries3
1 We should note the apostle Paul’s strategy, “My message and my preaching were not
with wise and persuasive words, but with a demonstration of the Spirit’s power, so that
your faith might not rest on men’s wisdom, but on God’s power” (1 Corinthians 2:4-5)
2 Experience both in North America and overseas supports the fact that more people will
respond to the gospel when proclamation is accompanied by demonstrations of the
love and power of Jesus Christ
3 Some biblical examples of people’s reaction to healing, deliverance and other miracles:
a The response of people who see God’s power and hear the gospel of Christ
1) Acts 2:42-47 (especially v. 47b): “And the Lord added to their number daily those
who were being saved.”
2) Acts 5:12-16 (especially v. 14): “Nevertheless, more and more men and women
believed in the Lord and were added to their number.”
3) Acts 8:4-8 (especially v. 6): “When the crowds heard Philip and saw the
miraculous signs he did, they all paid close attention to what he said.”
4) Acts 9:36-43 (especially v. 42): “This became known all over Joppa, and many
people believed in the Lord.”
5) Acts 13:6-12 (especially v. 12): “When the proconsul saw what had happened, he
believed, for he was amazed at the teaching about the Lord.”
6) Acts 19:8-12 (especially v. 10 in connection with vv. 11-12; contrast vv. 13-20):
“This went on for two years, so that all the Jews and Greeks who lived in the
province of Asia heard the word of the Lord.”
b The response of people who themselves experience healing and deliverance
1) According to Luke 8:1-3, “some women who had been cured of evil spirits and
diseases,” which included “Mary (called Magdalene) from whom seven demons
had come out; Joanna the wife of Cuza, the manager of Herod’s household;
Susanna; and many others”, followed Jesus and his disciples as they “traveled
about from one town and village to another, proclaiming the good news of the
kingdom of God.” As if that was not enough, we read in v. 3, “These women
were helping to support them out of their own means.” After being healed and
set free by Jesus, they became a part of the Lord’s support team! They wanted to
be involved in His ministry!
2) After Jesus ministered to the demonized man from “the region of the Gerasenes”,
the man was filled with a deep desire to follow Jesus: “The man from whom the
demons had gone out begged to go with him, but Jesus sent him away, saying,
‘Return home and tell how much God has done for you.’ So the man went away
and told all over town how much Jesus had done for him.”
3On this point see John Wimber and Keith Springer, Power Evangelism (London: Trafalgar
Square Publishing, 2000); contra Michael Scott Horton, Power Religion (Chicago: Moody, 1997).
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Why should we study about spiritual conflict? We need to study it so that we will experience all
of the blessings that God has prepared for us, and so that we can help others experience these
blessings as well. In the end, however, we practice these ministries because of the teaching and
example of Jesus, His disciples and the early church. It is to these matters that we now turn our
attention.
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Unfortunately, after hearing strange practices such as this, many evangelicals “throw out the
baby with the bath water,” thus turning their backs on healing and deliverance. For this reason,
it is especially important that we establish a firm biblical basis for our ministry before turning
our attention to the process of deliverance and healing. We will be looking, first, at the
background of the New Testament teaching on the subject. Then we can turn our attention to
the place of deliverance and healing within the ministry of Jesus, His disciples and the early
church.
4 Contra Sydney H.T. Page, Powers of Evil (Grand Rapids: Baker Books, 1995), 138, who gives
little consideration to the evidence in the summary statements and therefore rejects the
possibility that less severe cases of demonic influence (that also require deliverance) can occur.
He bases his conclusion almost solely on the limited evidence provided by the dramatic
deliverance accounts in the synoptic gospels.
5 On this subject see especially George E. Ladd, Presence of the Future (New York: Harper & Row,
1974), as well as Ladd’s subsequent works that touch on the subject of the Kingdom of God. In
this matter Ladd has been followed by many NT scholars today
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3 V. 17: “The seventy-two returned with joy and said, ‘Lord, even the demons submit to
us in your name’”.
C Kingdom ministry delegated to subsequent generations of believers
1 Key verse:
“Then Jesus came to them and said, ‘All authority in heaven and on earth has been
given to me. Therefore go and make disciples of all nations, baptizing them in the
name of the Father and of the Son and of the Holy Spirit, and teaching them to obey
everything I have commanded you. And surely I am with you always, to the very end of
the age’” (Matthew 28:18-20).
2 Implication for believers today:
a Not only are believers commanded to engage in evangelism and discipleship, but we
are also commanded to engage in everything Jesus commanded His disciples to do
b This command includes engaging in healing prayer and deliverance as God-
ordained ways to further the ministries of evangelism and discipleship
D Kingdom ministry in the Acts of the Apostles
1 Healing and deliverance in the ministry of the Apostles
Acts 5:12-16: “The apostles performed many miraculous signs and wonders among the
people. And all the believers used to meet together in Solomon’s Colonade. No one
else dared join them, even though they were highly regarded by the people.
Nevertheless, more and more men and women believed in the Lord and were added to
their number. As a result, people brought the sick into the streets and laid them on
beds and mats so that at least Peter’s shadow might fall on some of them as he passed
by. Crowds gathered also from the towns around Jerusalem, bringing their sick and
those tormented by evil spirits, and all of them were healed.”
Justin Martyr, The Second Apology of Justin, 6, “For numberless demoniacs throughout
the whole world, and in your city [Rome], many of our Christian men exorcising them
in the name of Jesus Christ, who was crucified under Pontius Pilate, have healed and
do heal, rendering helpless and driving the possessing devils out of the men, though
they could not be cured by all the other exorcists, and those who used incantations and
drugs.”
Origen (AD 185-254), Contra Celsus, 1.6, “For it is not by incantations that Christians
seem to prevail (over evil spirits), but by the name of Jesus, accompanied by the
announcement of the narratives which relate to Him; for the repetition of these has
frequently been the means of driving demons out of men, especially when those who
repeated them did so in a sound and genuinely believing spirit.”
Tatian (AD 160), Address to the Greeks, 16, “Being smitten by the word of God, they
(demons) depart in terror, and the sick man is healed.”
2 The prominence of deliverance in early Christians’ classes and preparation for baptism6
Important is the Apostolic Tradition, preserved by Hippolytus of Rome (AD 170-235),
which preserves many of the traditional ministry practices of the churches of the time:
“Moreover, from the day they are chosen, let a hand be laid on them and let them be
exorcised daily. And when the day draws near on which they are to be baptized, let
the bishop himself exorcise each one of them, that he may be certain that he is purified”
(20.3).
But if there is one who is not purified let him be put on one side because he did not
hear the word of instruction with faith. For the evil and strange spirit remained with
him” (20.4).
As the new Christians were baptized, they were also instructed to make a verbal
renunciation of Satan. “And when the presbyter takes hold of each one of those who
are to be baptized, let him bid him renounce, saying, ‘I renounce thee, Satan, and all thy
service and all thy works’” (21.9).
6In this section I am indebted to Dr. Clinton Arnold for his classroom notes citing the
importance of the Apostolic Tradition as evidence of the central role of deliverance in early
Christian classes and preparation for baptism; cf. Clinton E. Arnold, 3 Crucial Questions about
Spiritual Warfare (Grand Rapids: Baker Books, 1997), 107-112. In addition, see the more detailed
study of R. J. S. Barrett-Lennard, Christian Healing after the New Testament (Lanham, Maryland:
University Press of America, 1994), 137-165, 197-225, 261-276, 284-319, 331-344.
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The leader would anoint the person with oil and say, “Let the evil spirits depart far
from thee” (21.10).
7 Contra David Powlison, Power Encounters (Grand Rapids: Baker Books, 1995), 27-38, who is
unsuccessful in using an argument from silence to drive a wedge between Jesus (who practiced
deliverance, but also taught the “’classic mode’ of spiritual warfare”, which Powlinson defines
as “reliance on the power and protection of God, embracing the Word of God, specific
obedience, fervent and focused prayer, and the aid of fellow believers”) and the apostles (who,
he argues, only practiced the “’classic mode’ of spiritual warfare” in their ministry to believers).
8 We must ask: Is it more likely that there was continuity or discontinuity in the practice of
healing and deliverance? That is, is it more likely that the early apostles and others in the NT
period continued to minister in the areas of healing and deliverance (which implies that this
practice was assumed when the apostles wrote the NT epistles), and that this practice was then
carried on by Christians after the NT period? Or is it more probable that the apostles and other
disciples in the NT period discontinued this practice that played a major role in Jesus’ ministry,
but then believers in the post-NT period mistakenly reinstituted it as a major aspect of their
ongoing ministry of evangelism and discipleship. For a survey of the later decline in the
ministries of healing and deliverance, see Francis MacNutt, The Nearly Perfect Crime: How the
Church Almost Killed the Ministry of Healing (Grand Rapids: Chosen Books, 2005).
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Part II:
The Nature of the Battle
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9Ed Murphy, The Handbook for Spiritual Warfare: Revised and Updated (Nashville: Nelson
Reference, 2003).
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1 Negative responses
a “Loving the world or the things in it” (1 John 2:15)
b Naively allowing our thinking, our system of values and our desires to be influenced
by “the world”
c Maintaining close contact with certain things, places, experiences or people that lead
us away from the Lord and increase the influence of “the world” in our lives
2 Positive responses
a Maintaining a biblical view of “the world”, which, together with its desires, will pass
away (1 John 2:17)
b Prayerfully examining our fundamental beliefs and values to see if they come from
God or “the world”
c Prayerfully separate ourselves from “worldly” things, experiences or relationships
that hinder our growth in Christ and/or our ministry to others, as well as anything
that tends to bring us into bondage
10 Jerry Bridges, The Pursuit of Holiness (Colorado Springs, CO: NavPress, 2006).
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Part III:
Foundational Beliefs and Experiences
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Quite a number of things can prevent believers from knowing and experiencing the depths of
God’s love. Our concern in this module is to explore what kind of things can keep a person
from enjoying the Father’s love, and to learn how we can help them break through to intimacy
and security in their relationship with Him.
C We can pray that God will remove the roadblocks to intimacy and pour out His
love in their hearts
1 Removing specific roadblocks to intimacy
a Determining the specific roadblock that is keeping them from experiencing intimacy
with their heavenly Father
1) We do this by listening carefully to what they say, particularly in the initial
interview but also in subsequent ministry sessions, and bring it to the Lord in
prayer
a) For example, if we suspect that a person’s father’s lack of concern and
attention is hindering her experience of intimacy with God, we may pray as
follows: “Lord, is there anything you would like to show her about her
relationship to her father?”
b) For example, if we suspect that the guilt and shame of past sin is hindering
the person’s experience of intimacy with God, we may pray as follows: “Lord,
you know that (their name) still feels guilty about his sin in the past. Is there
anything that you’d like to show her about her sin?”
2) If we cannot see a clear pattern from the information that we already have, then
we need to go directly to the Lord, asking Him to show us the “roots” of the
problem
a) We need to be honest with the Lord that we do not understand why they are
struggling with intimacy, and ask Him to give us the understanding we need
b) We can pray as follows: “Lord, you know that (their name) is having trouble
experiencing your love and grace. Would you reveal to us the “roots” of this
problem in her life?”
2 Asking God to pour out His love in their hearts
a After we have isolated and dealt with the specific roadblocks to intimacy in the
person’s life, we should ask God in faith to pour out His love in their hearts.
b We should pray with the apostle Paul: “And I pray that you, being rooted and
established in love, may have power, together with all the saints, to grasp how wide
and long and high and deep is the love of Christ, and to know this love that
surpasses knowledge—that you may be filled to the measure of all the fullness of
God” (Ephesians 3:17b-19).
c In many cases it is helpful to invite Jesus to come into their feelings and their
memories and show them how He truly feels about them.11
11On the importance of believers’ experience of God’s love, see Jack Winter, The Homecoming
(Seattle, WA: YWAM Publishing, 1997), Jack Frost, Experiencing the Father’s Embrace (Lake Mary,
FL: Charisma House, 2002), and Floyd McClung, The Father Heart of God (Eugene, OR: Harvest
House Publishers, 2004).
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The simple fact is that most Christians would acknowledge that they have authority in Christ,
but relatively few believers (1) understand the implications of their authority, and (2) are
experienced in using their spiritual authority in life and ministry.12
In this module we are going to investigate the Bible’s teaching about a believer’s authority in
Christ, and discuss how we can use our spiritual authority in life and ministry.
12Unfortunately, a few Christian writers explicitly deny that believers can exercise authority
over evil spirits. See, for example, John MacArthur, How to Meet the Enemy (U. S. A.: Victor
Books, 1992), 60, 82, 89-91, who claims that such authority was limited to Jesus and the apostles.
In making this argument he ignores the fact that deliverance was performed both in Acts and in
the early post-apostolic church by people other than the apostles, and misuses the difficult
passages 2 Peter 2:10-11 and Jude 8-10.
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C The fact that we are seated with Christ in the heavenly realms
1 This fact is stated in Ephesians 2:6: “And God raised us up with Christ and seated us
with him in the heavenly realms in Christ Jesus”. However, what does this statement
mean?
2 The broader context of Ephesians 1 and 2—particularly the parallelism between these
two chapters—is critical to understanding the meaning and implications of being
“seated with Christ in the heavenly realms”.
3 In chapters 1 and 2 the critical parallelism centers around the words “made alive”,
“raised” and “seated in the heavenly realms”, referring to Christ in chapter 1 and to
believers in Him in chapter 2:
4 What does the apostle Paul mean when he writes that “we are seated with Christ in the
heavenly realms? It is not clear from the immediate context of Ephesians 2:6.
5 It is, however, clear from the immediate context of Ephesians 1:20 (cf. v. 21). Jesus is
seated in an exalted position at God’s right hand, “far above all rule and authority,
power and dominion….” He is reigning over all spiritual powers.
6 When we return to Ephesians 2:6 with this understanding, we see that Paul’s statement,
that we are seated with Christ in the heavenly realms, implies that positionally we are,
even now, reigning with Him, “far above all rule and authority, power and dominion”.
7 For this reason we confront demonic powers not as equals, and certainly not from a
subordinate position. Rather, we confront them as those who possess spiritual
authority, expecting them to submit to us!
8 Our position as believers can be illustrated as follows:
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The Heavenly
Realms
Christians Jesus God
The world is
under
under the
dominion
dominion
of the evil one
D The fact that the we minister to others, not in our own name, but in the glorious
name of Jesus Christ
1 His name brings “powers and authorities” into submission to His will (Philippians 2:9-
11)
2 We minister with authority as His representatives—we minister “in His name”—
therefore we possess spiritual authority.
13Foran in-depth discussion of the topic of Christians’ authority, see Charles H. Kraft, I Give You
Authority (Grand Rapids: Chosen Books, 1998).
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Part IV:
An Integrated Approach
To Healing
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THE DEVIL
THE CORE
OF THE
PROBLEM
DECEPTION
In my experience, problems that hinder spiritual growth often begin with one of two factors: (1)
inheritance or (2) traumatic experiences. These factors often become “the core” of a person’s
problems—a kind of “seed” that can grow and choke out a person’s spiritual growth.
Ultimately, this “core” can lead to the development of deep deception and unhealthy or
ungodly responses. In the end it opens the door to the influence of the world, the flesh and the
devil in various ways in a person’s life.
In this section I am going to focus on one factor that is frequently the “core” of a person’s
problems—inheritance. This can include inherited values, beliefs, practices and ways of relating
to God and others (all coming from “the world” and being received by “the flesh”), as well as
14This approach was developed independently of the pattern of ministry suggested by Chester
and Betsy Klystra, An Integrated Approach to Biblical Healing Ministry (Kent, England: Sovereign
World Publishers, 2003). Though our ministries share many of the same concerns, and stress the
importance of dealing with different, interrelated aspects of a person’s struggles in an integrated
and comprehensive way, we differ from the Kylstras in our interpretation of a number of
scriptural passages. We also integrate the various aspects of ministry in a different way, and in
some cases follow a different ministry process. Nevertheless, the similarities in our approaches
far outweigh the differences.
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demonic influence that is inherited as a result of parents’ or ancestors’ sins or involvement in
occult practices (coming from “the devil”).
II Specific application: Demonic influence can come into a person’s life because of
his or her parents’ or ancestors’ involvement with sin or the occult
A The biblical basis for this teaching
1 Often appeal is make to Exodus 20:5 as providing support for this teaching
a However, in the context of the book of Exodus this verse refers specifically to the
divine punishment (or divine curse) that will come on those who disobey the second
commandment, not inherited demonic influence
b In addition, this punishment is intended for those who do not fulfill the conditions
of the Mosaic covenant (i.e. do not obey the Law as it was revealed through Moses),
as opposed to believers living under the New Covenant
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c For that reason, this verse does not support—at least directly—the teaching that
demonic influence can be passed down from one generation to another
2 Nevertheless, there are several considerations that lead us to affirm the truth of this
teaching
a The account of the deliverance in Mark 9:14-29
1) According to several NT scholars, the interpretation of Mark 9:21 that makes the
most sense is that the spirit that Jesus drives out was passed down to the child
from his ancestors.
2) When the father is asked about his son’s condition, he replies that his child has
suffered as a result of the presence of the spirit “since he was a small child” (v. 21:
Greek text paidiothen).
b The fact that negative characteristics in the life of one generation often surface in the
life of their children
1) This pattern is evident in Scripture, particularly in the lives of the kings of Israel
and Judah (see, for example, 1 Kings 15:3)
2) Obviously the teaching and example of the parents is a critical factor, but can we
really rule out the presence of other factors such as inherited demonic influence?
B The theological basis for this teaching
1 The principle of inherited demonic influence should be viewed as an extension of the
principle taught in Ephesians 4:26-27, i.e. that sinful attitudes (such as an unwillingness
to forgive) and actions can give a foothold (literally topos or “place”) for the devil to
work in and through our lives.15
2 If one generation opens the door to demonic influence by giving a foothold to the devil
(usually through sinful practices or occult involvement), then that demonic influence is
often passed on to the next generation (on the basis of the close ties between parents
and children).
C The experiential basis for this teaching
1 A consistent pattern has been observed by virtually everyone I know who is involved
in the ministry of deliverance. I, myself, have been down this road countless times.
a A believer comes seeking ministry for a certain complaint.
b In the initial interview, we correlate the complaint of the person receiving ministry
with his parents’ life-issues. If there is a match (e.g. the person receiving ministry is
15Arnold, Spiritual Warfare, 89, rejects the translation “opportunity”, commenting that “the idea
of inhabitable space is more appropriate to the context of Ephesians and to the discussion of the
workings of spirit powers. Paul uses spatial language extensively in Ephesians to describe
spiritual realities.” What gives the devil a “foothold” or a “place” in our lives? See Clinton E.
Arnold, Ephesians: Power and Magic (Cambridge: Cambridge University Press, 1989), 118, who
writes, “The immediate reference is to uncontrolled anger (v. 26), but there is no reason to limit
the reference solely to anger. Practicing falsehood (v. 25), stealing (v. 28), and presumably any
other conduct characteristic of the “old self” (v. 22) is viewed by the author as surrendering
territory to the devil and grieving the Holy Spirit (v. 30).”
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fearful, and he reports that his father was also full of fear), we often move ahead in
this line of ministry.
c Based on this correlation, we use our authority in Christ to break the negative ties
between the person receiving ministry and previous generations, and challenge any
and every spirit that was passed down to the person receiving ministry from his or
her parents. We command them to leave and to never return.
d Almost immediately, there takes place a bit of a struggle, during which the person
receiving ministry may experience some unusual physical symptoms
e After a short time the struggle ceases and the demonic powers are gone. Usually the
physical symptoms that the person was experiencing are resolved
f When asked, the person reports that they feel quite peaceful, and it seems that their
original symptoms are now gone or greatly reduced
g The following week the person who received ministry reports that symptoms such
as fear, lustful thoughts and desires, accusing or blasphemous thoughts, or
difficulties in prayer and worship, are gone or greatly reduced
2 What is the best explanation for this pattern that we see repeated again and again?
a Some might attempt to provide a physical or psychological explanation, which
might be plausible if the pattern occurred only occasionally.
b Given the frequency with which we face this pattern, however, we feel that it
demonstrates the fact that demonic influence as a result of sin or occult involvement
can be passed down from one generation to another
c It is telling that such reactions and manifestations, as well as life changes, occur even
in cases where the believer’s church background and theological paradigm runs
contrary to the practice of deliverance.
III Application in ministry: Dealing with inherited demonic influence in the life of
the person receiving ministry
A Determine whether there is a reasonable probability of inherited demonic
influence in the life of the person receiving ministry
1 If they report that their parents or other relatives are involved heavily in the occult or in
certain patterns of sin, you may choose to go ahead with deliverance
2 If you see a correlation between the parents’ lives and the life of the person receiving
ministry, this correlation suggests that inherited demonic influence is most likely
present
3 If the Spirit prompts you to go ahead with deliverance, it is important to follow His
leading
B Lead the person receiving ministry to confess and to reject all known habitual sin
and occult activity that was practiced by the person’s parents or ancestors
1 The first aspect of the prayer is confession: “I confess as sin my ancestors’ involvement
in _______ (list the sin patterns or occult practices with which they were involved).
They did not follow in your way, but rather chose to sin against you.”
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2 The second aspect of the prayer is rejection and renunciation: “I reject and renounce
decisively involvement in _______ (list the sin patterns or occult practices with which
they were involved). I choose to follow your will, Lord, and to depend on You alone. I
reject all forms of power and assistance from demonic powers. In Jesus’ name, amen.”
C Cut the negative ties that bind the person receiving ministry to their parents and
ancestors
1 The ancestral line is often the open door for demonic influence in a person’s life, so it is
helpful to use our authority in Christ to sever those ties
2 This is the first active step in the ministry process. By so doing, we get rid of “the
trash” in a person’s life. Then we can move on to deliverance.
3 We cut the negative ties that bind the person to their parents and ancestors by making a
simple, authoritative declaration: “I now cut all the unhealthy ties that were formed
between _______ (the name of the person receiving ministry) and his parents and
ancestors as a result of their involvement in _______ (insert the name of the sin or occult
practices in which they were involved).
D Challenge any spirits that were passed down to them from their parents or their
ancestors, particularly spirits that seem to be producing the symptoms of which
they are complaining. Command the spirits to leave.
1 You might declare verbally, “I command any spirits that have come down to him
through his father’s line (or mother’s line) to leave at this time.”
2 You can also address specific types of spirits (e.g. fear) that are clearly at work in his
generational line.
E Recognize that dealing with inherited spirits may be only a small part of the
ministry that the person needs to receive
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About God
The core
of the
problem
es
Un
ns
About Deception About other
he
lt
po
ourselves hy s people
a
or U y re
ngo dl
Escape Bitterness
Mechanisms and hatred
The core
of the
problem
es
Un
ns
Deception
he
po
lt s
hy
a
re
Judging Defense
or U l y
others n go d mechanisms
In this module we are going to explore two different responses to inheritance, traumatic
experiences and deception, namely bitterness and ungodly judgments.
II Ungodly Judgments
A The current reality
1 The problem of ungodly judgments is common in the church. Believers not only judge
non-Christians, but also their brothers and sisters in Christ
2 Yet we rarely hear teaching that is both biblical and practical on this subject
B Key verses:
1 “Do not judge, or you too will be judged. For in the same way you judge others, you
will be judged, and with the measure you use, it will be measured to you.” (Mat. 7:1-2).
2 “There is only one Lawgiver and Judge, the one who is able to save and destroy. But
you—who are you to judge your neighbor?” (James 4:12).
3 “You, then, why do you judge your brother? Or why do you look down on your
brother? For we will all stand before God’s judgment seat….Therefore let us stop
passing judgment on one another” (Rm. 14:10-13a).
C Why does God command us not to judge others?
1 Judging others is incompatible with the gracious way God treats us in Christ (Matthew
18:21-35)
2 Judging others is incompatible with a life of humility (Philippians 2:3)
3 Judging others is incompatible with the fact that only God has the right to judge (James
4:12)
D How do we distinguish between godly discernment and ungodly judgments?
In the end, the process of healing requires that we lay down our defense and escape
mechanisms, and trust the Lord not only to heal our wounds, but also to be our “Rock” and our
“Protector”, as well as “the God of all comfort” in times of struggle.
I Escape mechanisms
A The basis of the problem
1 Often a child’s life is full of trauma such as rejection or sexual abuse. Because of his
situation, a deep-level deception takes root in his soul. Due to the trauma he has
experienced and the deception that is at work to influence his thoughts and his feelings,
his life is full of struggle and sadness.
2 The child will usually respond from his flesh, attempting to work out his situation on
his own
3 Because he does not yet know God, or his relationship with God is not yet intimate, he
attempts to find comfort and affection through one or more escapes such as drugs,
alcohol, sexual activity, occult involvement, or fantasy.
4 This approach may help him in the short term, but in the end it will be harmful to his
spiritual, emotional, and (often) physical health, limit his options for positive
experiences in life, and result in many other types of problems.
B A person turns to escape mechanisms in an attempt to avoid:
1 Emotional restlessness
2 Impulsive impulses that are destructive
3 Threats to one’s self-worth
4 Negative thoughts
5 Painful memories
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a For some people, the fantasy world that they create is “safer” than the real world
b In the end, however, it brings little satisfaction and isolates them from the joys and
sorrows of intimacy with others
5 Becoming a workaholic
a This escape mechanism often brings applause from others due to the person’s
success in work or in ministry
b In reality, however, they are burying themselves in work to escape from life’s pain,
disappointment and struggles, or to bolster their sense of self-worth, or to attempt to
win a parents’ approval
II Defense Mechanisms
A The nature of defense mechanisms
1 Defense mechanisms are common among people who oppose rather than merely accept
their negative circumstances
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2 Defense mechanisms are various types of strategies that are used to avoid pain as well
as unpleasant thoughts and feelings
B Some examples of defense mechanisms
1 Hardening one’s heart
a Many people who experience rejection harden their hearts because they are afraid of
being rejected again
b This strategy can help in the short term
c However, in the long term it will undermine intimacy in their relationships with the
Lord and with other people
2 Keeping others at a distance
a Many people who have been wounded adopt the strategy of keeping others at a
distance. People are allowed a certain amount of closeness and intimacy, then the
wall goes up
b Their goal is to avoid being hurt by others
c In the long run this strategy is unsuccessful in that it hinders the development of
close relationships with others
3 Self-justification
a Certain people cannot receive criticism, even when it is offered constructively. They
will argue endlessly in an effort to convince others that they are right
b Because their self-concept is weak, even constructive criticism is too threatening so
they resort to self-justification
c This strategy typically hinders their spiritual growth and their development in many
areas of life since they are unable to receive input and correction from others
4 Putting the blame on others
a Often people who practice self-justification also like this strategy. One way to justify
oneself is to put the blame on others
b This strategy hinders our spiritual growth and development, as well as undermining
our relationships with others. The Lord desires for us to take responsibility for our
mistakes and our sins, and to learn from them
5 Denying the truth
a Certain people cannot allow themselves to face the truth about God, about others, or
about themselves
b The problem is that they deny the truth that will set them free
C The consequences of reliance on defense mechanisms
1 They keep us from experiencing intimacy in our relationship with God and others
2 They keep us from receiving God’s healing in the deep places of our hearts
3 They keep us from growing emotionally and spiritually through our struggles and
difficulties
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Part V:
The Way to Healing
and Spiritual Growth
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I Genuine humility
A Key verses
1 “When pride comes, then comes disgrace, but with humility comes wisdom” (Proverbs
11:2)
2 In Philippians we read that “in humility” we are to “consider others more important
than ourselves” (2:3), just as the Lord Jesus “humbled himself and became obedient
unto death—even death on a cross” (2:8)
1 Some people who have followed Christ for years view themselves as “mature
Christians”, and find it difficult to accept that they have unresolved foundational issues
in their lives
2 Some find it hard to receive counsel from the ministry team regarding forgiveness,
bondage to sin, wrong attitudes, judgments, or wrong perceptions of God, themselves,
or others
1 The humble person realizes that he is still “in process”, and that God desires to lead
him, not merely into an external form of piety, but to the point that he develops “truth
in the inner parts” (Psalm 51:6)
2 Since we have an amazing capacity for self-deception, we must come to the Lord with
hearts that are open before Him, ready to receive the truth about ourselves and our
relationships with others
3 We must be willing to open up the dark “rooms” of our heart to the work of God’s
Spirit, allowing Him to bring healing and deliverance to the wounded places of our
heart and the hidden patterns of sin
4 He desires to work in our attitudes, our desires, our motives, our self-image, our view
of others, and in our responses to life-situations
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C 2 basic principles
a Our loving, heavenly Father can be trusted. Any changes He desires to make in our
lives are for our good
b We can trust that He will not overwhelm us by revealing all of our flaws, our
weaknesses, and our sins at one point in time. Rather, He gently and patiently leads
us toward wholeness and maturity in Christ
2 Openness before God is based the fact that He already knows us so intimately
a He already knows our most intimate details, and yet He loves us as His children
“O Lord, you have searched me and you know me. You know when I sit and when
I rise; You perceive my thoughts from afar. You discern my going out and my lying
down; You are familiar with all my ways. Before a word is on my tongue You know
it completely, O Lord” (Psalm 139:1-4).
“Search me, O God, and know my heart; Test me and know my anxious thoughts.
See if there is any offensive way in me, And lead me in the way everlasting” (Psalm
139:23-24)
1 Many Christians hide certain aspects of their lives from other believers and wear masks
that hide their brokenness and sin
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2 Many believers are unwilling to receive correction, advice and personal ministry from
their brothers and sisters in Christ
3 The result is often that God must deal with them directly, sometimes by disciplining
them
4 This grieves our heavenly Father, who desires us to learn and grow in response to
admonition and correction from His body, the church.
5 God’s will is for us to be open to others, including confessing our hurts, struggles and
sins to them, while at the same time being open to correction and rebuke
A Key verses
1 “Therefore everyone who hears these words of mine and puts them into practice is like
a wise man who built his house on the rock…But everyone who hears these words of
mine and does not put them into practice is like a foolish man who built his house on
sand” (Matthew 7:24, 26)
2 “Do not merely listen to the word, and so deceive yourselves. Do what it says. Anyone
who listens to the word but does not do what it says is like a man who looks at his face
in a mirror and, after looking at himself, goes away and immediately forgets what he
looks like” (James 1:22-24)
1 This sense of guilt and shame impacts negatively a believer’s relationship with God.
2 This sense of guilt and shame impacts negatively a believer’s relationship with himself
and others.
1 He has forgiven us (positionally)--Colossians 2:13: “When you were dead in your sins
and in the uncircumcision of your sinful nature, God made you alive with Christ. He
forgave us all our sins.”
2 He stands ready to forgive us (relationally)—1 John 1:9: “If we confess our sins, he is
faithful and just and will forgive us our sins and purify us from all unrighteousness.”
C Our response
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1 We need to appropriate the positional forgiveness that we have received in Christ so that
we remain secure in our status as children of God whose sins have been forgiven
2 We need to confess our sins and receive His (relational) forgiveness, so that our
relationship with the Lord is characterized by openness and honesty, and there is no
barrier to our experiencing warmth and intimacy
1 Sin can disrupt the warmth and intimacy of our relationship with the Father.
2 Sin is contrary to God’s will and purpose for His children, so that it grieves His heart to
see us involved in it (Ephesians 4:30).
3 The practice of sin can give the devil an opportunity to work in our lives (Ephesians
4:27), and his work is never to our benefit!
B In the New Testament period, new converts were instructed regarding the
importance of genuine repentance
1 “You, however, did not come to Christ that way. Surely you heard of him and were
taught in him in accordance with the truth that is in Jesus. You were taught, with
regard to your former way of life, to put off your old self, which is being corrupted by
its deceitful desires; to be made new in the attitude of your minds; and to put on the
new self, created to be like God in true righteousness and holiness” (Eph 4:20-24).
2 “Do not lie to each other, since you have taken off your old self with its practices and
have put on the new self, which is being renewed in knowledge in the image of its
Creator” (Colossians 3:9-10).
C Many believers find it difficult to grow in Christ because they have never been
counseled to repent of their specific sins
1 Due to a lack of biblical follow-up and discipleship, many believers have never been
taught to “put off their old self” and to “put on the new self”
2 The result is often that they experience difficulty in being “made new in the attitude of
[their] minds”
D The ministry of repentance
1 Most new believers are taught to repent generally of their old practices when they
accept Christ and are baptized
2 In many cases we need to help our brothers and sisters in Christ to repent decisively of
specific sins that they have practiced
3 Often the Spirit works powerfully in a person’s life during this phase of ministry
1 The tremendous success of Paul’s ministry of healing and deliverance (vv. 11-12) is
contrasted with the catastrophic failure of the Jewish exorcists.
2 Apparently this contrast became known throughout the city: “When this became
known to the Jews and Greeks living in Ephesus, they were all seized with fear, and the
name of the Lord Jesus was held in high honor” (v. 17).
3 The result of their reverent fear: “Many of those who believed now came and openly
confessed their evil deeds. A number who had practiced sorcery brought their scrolls
together and burned them publicly. When they calculated the value of the scrolls, the
total came to fifty thousand drachmas” (Acts 19:18-19).
1 The destruction of these valuable occult objects symbolizes the fact that they are
rejecting decisively the practice of sorcery, the benefits that could be obtained through
it, and the demonic forces that were behind its power.
2 The believers “openly confessed their evil deeds” (v. 18), brought their scrolls together,
“and burned them publicly” (v. 19).
C Two important aspects of the ministry
1 “Throwing out the trash” involves several different responses
a Confession of the sin of involving oneself with occult powers
b Reception of God’s forgiveness in Christ
c Renunciation of various critical factors
1) Renunciation of the occult power that has been at work in the person’s life
2) Renunciation of the demonic powers that give the person occult power
3) Renunciation of any benefit that they have received as a result of their
involvement in the occult
d Cancelling the power of any ceremonies or rituals that established a link to the occult
power
e Destruction of any occult objects used to obtain the occult power
2 “Running off the rats” naturally follows as the final step
a We address directly any spirits that are at work in the person’s life as a result of their
involvement in the occult
b An example of this type of challenge: “I command any and every spirit that is at
work in this person’s life as a result of their involvement with new age teachings and
practices to leave them and never return. You must report directly to the feet of
Jesus Christ, then go to the place where He sends you.”
c You may need to mention various specific new age practices with which they were
involved in the course of the deliverance
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d If you have “thrown out the trash”, “running off the rats” should not be too difficult
or time consuming
e In the end, the symptoms of struggle will cease and the person receiving ministry
will experience a sense of relief
1 Often because of past abuse or involvement in sin, many believers feel distant from
God and unworthy to draw close to Him. They feel like second class citizens of the
Kingdom of God. When they hear of the way God uses other Christians for His glory
or answers their prayers in miraculous ways, they feel as if God wouldn’t do that for
them.
2 Many times Christians do not understand the simplicity of the gospel of Jesus Christ.
They do not understand that we cannot do anything to make God love us more than He
does now, just as we cannot do anything to make God love us less.
B What is needed
1 Direct, biblical, and practical teaching on the Gospel of Jesus Christ and its application
in the life of a believer.
2 Personal ministry is effective in some cases to help a believer to understand his/her
position and identity in Jesus Christ.
3 Healing prayer can be needed in some cases to help a person experience freedom from
past sins, wounds, and abuse.
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While every believer needs to walk in forgiveness, it plays a major role in the ministry of
healing and deliverance. In fact, forgiving others is often one of the first steps we must
take in the healing process, which opens the door for the work of the Holy Spirit in our
lives.
1 If we believe that the person must repent of his sin against us before we can and should
forgive them, then we may have a difficult time moving ahead in the process of
forgiveness. In many cases, the person never repents
2 If we equate forgiveness with full reconciliation, we may have a difficult time moving
ahead in the process of forgiveness, particularly if the person who wronged us has no
desire to reconcile
3 If we do not understand that setting boundaries in a relationship is not incompatible
with forgiveness, then we may have a difficult time moving ahead in the process of
forgiveness
4 If we believe that locking away our hurt and bitterness is the same as forgiving, then
we will fail to see our desperate need to forgive the one who hurt or offended us
b We release our right to revenge (cf. Romans 12:19-21: we “leave room for God’s
wrath”)
3 Forgiveness as an exchange
a We open our hearts and offer to God the negative feelings of our hearts
b We invite the Holy Spirit to fill our hearts with joy, peace, and love
1 Forgiveness is both an event (a decision we make at one point in time) and a process (an
ongoing commitment to living out that decision)
2 Forgiveness begins at a certain point, i.e. when we open our hearts and release to God
our negative feelings, our right to revenge, and the judgments we have made against
them
3 Forgiveness is renewed and reaffirmed when we offer to God the negative feelings that
arise from time to time after we’ve made the decision to forgive the wrongs that have
been committed against us
C N.B. Full reconciliation is not always possible, and sometimes we need to accept
that fact
C The Lord’s blessings flow into our lives because we are living in obedience
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1 Key verse: “For this reason a man will leave his father and mother and be united to his
wife, and they will become one flesh” (Genesis 2:24)
2 We naturally form a physical-emotional-spiritual bond with our birth/adoptive parents
that changes as we grow toward adulthood
3 At marriage we form a new primary physical-emotional-spiritual bond with our wife or
husband
a Bonds with parents that hinder the formation and enjoyment of the new bond with
our husband or wife (as in dependent or controlling relationships with parents)
b Bonds between friends or family members that are unhealthy, i.e. controlling,
manipulative or overly dependent
c Bonds with previous sexual partners that hinder the formation and enjoyment of the
new bond with our husband or wife.
d Bonds with previous generations (or other people) that function as channels of
demonic influence into the lives of their descendents.
e Bonds with a deceased child or spouse that are unhealthy in nature
C The process for breaking ungodly bonds
II Breaking curses
1) This appears to be the type of curse that was envisioned by Balak, the king of
Moab, when he hires Balaam to “curse” the people of Israel. In the end, however,
this strategy backfires (Numbers 22-24)
2) This type of curse is well documented by anthropologists and missiologists. By
uttering the curse (sometimes with accompanying rituals), the person involved
opens the door for demonic influence in the life of the person who is the object of
the curse
B 2 types of curses in terms of intention
1) Harsh criticisms
C Canceling curses
1 Since we have already been reconciled to God, He desires to lavish His blessings on us.
Therefore the demonic, who seize an opportunity to attack based on the curse, are
working against God’s purposes
2 If the curse is unintentional, we should have the person who was cursed confess to God
in prayer that the harsh criticisms and statements of negative expectations are false
3 A general principle is stated in Proverbs 26:2: “Like a fluttering sparrow or a darting
swallow, an undeserved curse does not come to rest.” If the person who has been
cursed has any issues (i.e. “garbage”) in his life, we should do our best to help them
deal with it through biblical counseling, inner healing and deliverance
4 We should announce in the heavenlies, “In the name of Jesus I now cancel the curse
that has been placed on _______. I forbid any demonic forces from attempting to work
in _______’s life based on that curse
5 In most cases, cancelling a curse does not produce obvious demonic manifestations
(though in some cases it does), so we trust that our authoritative declaration is
sufficient to cancel it and to break any demonic power that is at work in their life as a
result of the presence of the curse
6 We should challenge directly and cast out any spirits that are at work in their lives as a
result of the curse that was placed upon them. This is simple: “I challenge in Jesus’
name any spirits that are at work in her life as a result of the curse that has been placed
upon her, and I command you to leave immediately.”
7 We should counsel the person to stand firm against any further attacks from outside
using their authority in Christ
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Part VI:
Ministering Healing to Others
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Without minimizing the importance of spiritual gifts, it is important to note as well that
the development of certain additional characteristics are critical if we desire to minister
effectively in the areas of inner healing and deliverance.
II Principle #2: Emphasize the love and grace of Jesus Christ, as well as our
authority in Him, not a particular method of healing and deliverance
A We should help people understand and experience the love and grace of Jesus
Christ
1 We should teach them informally about His love and grace
2 We should demonstrate the love and grace of Christ in our words and actions
3 We should bring them to the Lord in healing prayer so that they can experience
firsthand His love and grace
B We should demonstrate and explain the authority that we have as believers in
Jesus Christ
1 We should demonstrate our authority in Christ by challenging evil spirits and casting
them out when necessary
2 We should explain to the person receiving ministry that they, too, have authority to
challenge and resist evil spirits in case of attack
3 We should give them an opportunity, whenever possible, to challenge and oppose the
work of evil spirits that are attacking or oppressing them
III Principle #3: Look beyond symptoms to the biblical “roots” of a person’s
problems
A Charles Kraft: “If we get rid of the “garbage” in our lives, the “rats” will leave
without much of a struggle
B Advantages of this approach:
1 It gives the Spirit an opportunity to heal some of our woundedness and to deal with
some of our sin issues
2 It leads to true spiritual growth and increased intimacy with God, not just freedom
from demonization
3 If we get to the roots of a person’s problems, then send away any demons that are
present in connection with these problems, the demons should leave and not return
A Don’t allow the person receiving ministry to confuse God’s role and their role in
healing and sanctification. Be sure to remind them that they are responsible for
taking certain steps toward wholeness and spiritual growth
God heals our physical, spiritual and We make the decision to forgive others
emotional wounds. in response to the Spirit’s work.
God defeated Satan decisively when We resist the devil and drive him out
Jesus died and rose again. in the power of the Spirit.
V Principle #5: Don’t allow yourself to be sidetracked from the goal of your
ministry
A Don’t forget your immediate goal in ministry
1 Our immediate goal in ministry is to lead a person to freedom in Christ, thus removing
any barriers to growth that are present in their lives
2 This involves taking them through a number of steps that includes, for example,
opening their hearts before the Lord, confessing their sins, receiving forgiveness,
forgiving others, releasing judgments against others, receiving inner healing,
renouncing occult ties and deliverance.
3 Do not allow demonic manifestations to sidetrack you from completing this process
B Don’t forget your ultimate goal in ministry
1 Our ultimate goal in ministry is to use the ministries of deliverance and inner healing to
increase the effectiveness of our efforts in evangelism and discipleship, thus bringing
glory to Jesus Christ
2 Do not allow yourself to become so enthused with deliverance and inner healing that
you lose sight of your ultimate goal
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VII Principle #7: Be careful not to neglect the importance of personal follow-up
and involvement in a well-functioning cell group
A In personal follow-up, we reinforce some of the basic principles underlying the
ministry of inner healing and spiritual conflict
1 We reinforce their understanding of the immensity of God’s love and grace, as well as
their identity in Christ
2 We reinforce their understanding of their authority in Christ, and urge them to stand
firm against the attacks of the enemy
3 We watch for areas where the Lord may wish to lead them into a deeper experience of
healing and freedom, and offer additional ministry as needed
B In general follow-up, we encourage them to join a well-functioning cell group
where they can experience Christian love and accountability, and learn to take part
in healthy relationships with other believers
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IV Probe gently into their present condition and situation (looking for fruits)
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A Ask them why they have come to see you, and what problems they have been
having
B Be sure to ask about their spiritual condition, emotional condition, and physical
condition
V Probe gently into their background and life-history (looking for roots)
A Ask them about their spiritual background
1 Religious training and involvement growing up?
2 Accepted Christ? Confident of their salvation?
3 Relationship with God day by day? Do they feel or sense His love on a daily basis?
B Ask about their background to check for inherited problems
1 Are there patterns of sin that surface in several generations?
2 Is there a pattern of early or unusual deaths, illnesses or accidents going back several
generations?
3 Do they know of abortions, miscarriages or difficult births in the family?
4 Did their parents carry bitterness in their hearts?
C Ask to see if they themselves, or their family members were involved in the occult
a Were they involved in any occult rituals?
b Did they seek healing or spiritual protection from sources other than Jesus Christ?
c Did they possess objects that are associated with power?
d Did they make any covenants, oaths or sacrifices?
e Were they involved in the New Age movement or in Freemasonry?
D Ask them to tell you about their family life growing up
1 Their relationships with their father and mother
a Look for evidence of dysfunction
b Characterized by affection and affirmation?
c Characterized by criticism and harsh words?
d Any evidence of rejection?
e Discipline consistent and loving?
f Any evidence of favoritism?
2 Their relationships with their siblings?
3 Any significant relationships with other close relatives?
E Any experiences that are formative or stand out in their mind, especially those that
were especially meaningful or traumatic to them?
1 Experiences as a young child?
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2 Experiences during grade school, jr. high, high school? Ask about their relationships
with other kids
3 Ask if they have used drugs? Been sexually active? Married or divorced?
4 Physical, emotional, or sexual abuse?
VI Feel free to move into ministry in specific areas that surface in the interview,
then back to the interview, if necessary, in order to gain more information.
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A committed missionary was involved in several automobile accidents after coming to the field.
As a result, she was traumatized and afraid to learn to drive. As if that was not enough, she was
a nervous passenger as well. She simply could not rest with her husband at the wheel. She was
always telling him, “Look out!” and “Watch the road!” Her fear was especially acute since the
couple served in a developing country, where driving was already a bit of a demolition sport!
A young man loved God deeply, was growing spiritually in many ways, and possessed a deep
desire to serve the Him by serving others. Still, as hard as he tried and as much as he prayed, he
could not seem to break his bondage to sexual lust and pornography. As a result, he felt
frustrated, condemned, and unworthy to be loved by God and used by Him. At times he even
fell into despair and questioned his own salvation.
What do these three diverse stories have in common? They are all based on true cases in which
the people involved received tremendous help from the ministry of inner healing.16
16In this booklet I have used the traditional term “inner healing”, which includes healing of
traumatic experiences, as well as the resolution of deep-level deception and repentance from
unhealthy and ungodly responses to woundedness. These various aspects of ministry, together
with deliverance from demonic influence that results from both inheritance and the various
factors mentioned above, make up what we call “an integrated approach to healing”.
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17I am careful here to distinguish the internal consequences of sin from the external consequences
of sin. In inner healing, God typically sets us free from the internal consequences of sin, not the
external consequences. For example, while He might set us free from the guilt that we
experience as a result of sexual sin, the external consequences such as pregnancy outside of
marriage, STD’s, or a loss of opportunities to pursue schooling often remain. Of course, in
certain cases the Lord might heal these conditions miraculously, but this does not necessarily
occur in the process of inner healing.
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2 He often releases us from guilt and shame that we experience as a result of our sin or
the sin of others against us
a In certain cases this takes place as we confess our sins and receive His forgiveness.
As we take our sin to the Lord in prayer and confession, His promise in 1 Jn 1:9
becomes real to us: “If we confess our sins, he is faithful and just and will forgive us
our sins and cleanse us from all unrighteousness.”
b In other cases, the focus of the ministry is on cleansing us from the defilement that
we have experienced as a result of other’s sin against us. In the process of inner
healing, the Holy Spirit often works to lift these feelings from their spirit, to wash
them clean, and to enable them to experience the fact that they are holy in His sight
3 The Lord also works in the process of inner healing to restore the intimacy of our
relationship with our Heavenly Father
a Often we feel distant from Him and are unable to experience His love as a result of
past traumas, a poor relationship with our earthly father, or our own unresolved sin
issues, as well as feelings of guilt and shame or judgments that we have made in our
hearts against Him
b In the process of inner healing, the Holy Spirit will gently and patiently lead us to
resolve these and other things in our lives that are hindering our experience of
intimacy with the Father
D Leading us in repenting of our unhealthy (and often sinful!) patterns of living and
relating to others
1 We must maintain a balance in inner healing between acknowledging the influence of
past experiences and taking responsibility for our own ungodly responses and our
sinful patterns of living in the present
a On the one hand, we must acknowledge that our past experiences do influence us in
many ways. Otherwise, we will not be motivated to bring our problems and
struggles to the Lord for healing, with the result that we will never enjoy the healing
and wholeness that God desires for each of us
b On the other hand, none of us are mere victims of the sin of others against us. All of
us must admit that we have responded to life’s traumas and other experiences in
ways that are sinful and unhealthy. However, acknowledging our sin is only the
first step in the process, for we must also be willing to come to the Lord in genuine
repentance
2 Ultimately, we should be open to God’s work of healing in relation to our past, while at
the same time repenting of our unhealthy responses to past traumas and choosing to
live in a godly manner in the present
E The process of inner healing
1 After listening to a person’s life-story, you should be able to identify two things:
a Their primary background issues (i.e. the “roots” of their problems)
b Their present complaint (i.e. the “fruits” of their background issues)
2 Take time to pray, asking the Lord for His guidance and taking time to allow Him to
lead you in the ministry process. The important questions are, “Lord, what do you
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want to do in ______’s life today?” “Where do you want to begin your work of healing
in ______’s life?”
3 If you or the person receiving ministry senses God’s leading, do your best to follow
what He is showing you:
a If a specific feeling (such as fear or loneliness) comes to mind, ask the Lord to lead
you back to the first time they experienced that feeling. You are attempting to follow
that feeling back to its “roots” in the person’s experience.
b If a specific memory comes up, then ask the person receiving ministry what feelings
are associated with the memory in question. Then ask them, “Why do you think
that memory makes you feel that way? Keep asking questions to clarify the
deception that underlies their feelings.
c If they suddenly realize that they need to confess a specific attitude or sin, or if they
realize that they need to forgive someone who has wronged them, give them an
opportunity to do just that.
4 If the Lord does not reveal anything to you or to the person receiving ministry, that is
o.k., too. Just go ahead and minister to the person in relation to one of the issues that
surfaced when they told their life-story (“roots”) or one of the negative emotions that
they are experiencing in the present (“fruits”)
a If you begin by going directly to a “root” in the person’s life, ask God what He wants
to show them in relation to that memory. Give Him some time to work.
b If you decide to begin with a “fruit” in the person’s life, ask the Lord to lead you to
the first time the person experienced that feeling. Then give Him some time to bring
up the memory
5 Be sure to stress the question, “What is it about that memory that makes you feel that
way?”
6 Once you have clarified the nature of the deception, go ahead and ask the person if they
are willing to allow the negative feelings in question to surface in their consciousness.
7 Once that seems to be happening, ask the Lord to reveal what He wants to show them
to set them free
8 Be sure to ask if they are still feeling the negative emotions associated with the memory
that has just received prayer. If they are, then you may have other deceptions that need
attention
9 In the ministry process, we cycle through several elements:
a Uncovering the memories that are the “roots” of the person’s presenting problems
b Asking questions to help them determine the precise nature of the deceptions that
are embedded in those memories
c Asking the Lord to reveal His truth that will set them free from the influence of the
deceptions
d Leading them in confession of sin, repentance, and forgiveness of those who have
hurt them
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e Discussing what God is doing, and helping them move ahead in the process of
healing
f Dialoging with them regarding the way their healing can impact their lives and their
relationships, and coaching them in regard to developing new, healthier relational
patterns
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3 Be sure to emphasize “walking out” the healing that they have received and the
formation of new, healthier patterns of living and relating to others. Here we are often
dealing with the unhealthy or ungodly responses that they have made to life’s traumas
and the deceptions that have developed around them
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a If they have been plagued by specific and unhealthy fears, encourage them to step
out in ways that they previously avoided due to the presence of the fears
b If their relationships have been hindered by defense mechanisms such as hardening
their hearts, keeping others at a distance, or hurting others before they have a chance
to hurt them (a kind of preemptive strike), then we should encourage them to lay
down these defenses on a daily basis and to reach out in love to others
c If they have depended on various escape mechanisms, then we should encourage
them to turn to the Lord and open up to His people in order to satisfy their needs
II Follow-up that enables them to move ahead in the process of spiritual formation
A Set their experiences of inner healing in the larger context of ongoing spiritual
formation
1 Do not forget to teach them that the healing and deliverance they have experienced is
only a part of the larger process of spiritual formation, which is a life-long process
2 However, give them the freedom to return to the more intensive healing and
deliverance process as needed
3 The important thing is that the process is flexible and follows the needs of the person
receiving ministry
B Meet with them regularly to teach and to model principles of godly Christian
living
1 A person’s spiritual growth may have been stunted for years due to the blocks that
were just removed in healing and deliverance, so they need to be treated as a spiritual
infant
2 Others may be mature in many ways, and only require direction in the areas that just
received healing and deliverance
3 In either case, we should meet with them for some time on a regular basis to help them
to move ahead in the process of Christian growth
C Encourage them to join a healthy small group for fellowship and loving
accountability
1 Check the quality of the group first. It is better to avoid groups characterized by
legalism, judgmentalism, ungodly control, or where people do not take seriously their
relationship with Christ
2 A healthy small group experience will give the person an opportunity to observe
Christians relating to each other in healthy ways, so that they can learn to love and be
loved
3 A healthy small group experience will provide loving accountability, thus enabling
them to learn to live out the healing they have received. If they slip back into old
patterns, the group members can help them get back on track
4 The best kind of group is one that encourages transparency within the group, while
guarding carefully the things that are shared in that context
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Part VII:
Ministering Healing for
Specific Issues
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I Definition of rejection
A Rejection is a trauma that impacts a person’s life when he is not accepted and
loved by those who should accept and love him.
B Two types of rejection
1 An absence of love: A person does not receive love and affection from others,
particularly his parents (passive rejection)
2 Cruelty, abuse, excessive criticism: A person is treated in ways that not only reflect a
lack of love, but also create deep wounds and crush his spirit (active abuse)
C The importance of dealing effectively with rejection
1 Rejection is an important factor in the lives of a high percentage of people who seek the
ministry of inner healing
2 Rejection frequently impacts negatively a person’s self-image, resulting in difficulties in
his relationship both with God and with other people.
3 Often rejection is often the primary problem in the lives of people who come from
dysfunctional homes, and in cases of addiction (e.g. to alcohol, narcotics, sexual sin and
gambling).
IV Diagnostic questions
A These questions are revealing, but not infallible. The more positive answers we
give, the more likely there is to be a root of rejection
B Some examples of diagnostic questions from Steve Hepden, Rejection (Grand
Rapids: Chosen Books, 2002), 61-62, and John Paul Jackson, Breaking Free of
Rejection (North Sutton, NH: Streams Publishing Company, 2004), 91-93.
1 Do you feel you have failed God?
2 Do you often anticipate or elicit a negative response from others?
3 Do you long for affection and love?
4 Do you find it hard to express emotions?
5 Do your emotions come out in an explosion, or do they hurt you inside?
6 Do you weep very much? Are there any particular reasons why?
7 Do you find it difficult to communicate what you are thinking and feeling?
8 Do you find it difficult to affirm your children? Or do you frequently criticize them?
9 Do you love your family with actions or words?
10 Do you know God’s affirmation, or do you hear, “Do more”?
11 Do you say positive things to other people?
12 Do you say what other people want to hear in order to please them?
13 Do you overvalue the positive evaluation of others?
14 Do you expect to be overlooked? Do you require special encouragement to participate
in anything?
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15 Do you seldom attend a Bible study, social event, party, or blend in with others,
because you see yourself as different?
16 Do you need to be considered an expert on almost everything?
17 Do you feel the need to justify yourself or defend yourself from attack? When
questioned, do you become agitated or angry?
18 Are you known for being argumentative?
19 Do you believe that you are on a higher spiritual plane and that your opinions should
be favored above others’ opinions?
20 Have people told you that you are overly sensitive?
21 Do you have difficulty trusting people? Ar you afraid of being taken advantage of?
22 Do you find it difficult to apologize when you have done something wrong?
23 Do you think that if people knew your failings they would reject or abandon you?
C Once again, these questions are suggestive, but they are not an infallible diagnostic
tool. If, however, your life-history contains experiences that often produce
rejection, and you answer a number of these questions in a way that could reflect
the fruit of rejection, then you may be a good candidate for inner healing related to
the trauma of rejection
G We pray for them, asking the Lord to heal any wounds and memories that are
causing them pain. We ask the Lord to reveal His truth, His love, and His power
in accordance with the needs of the person receiving ministry
H We send away any spirits of rejection (also self-rejection and fear of rejection) that
have been inherited or that are at work as a result of their ungodly responses to
experiences of rejection
I We should help them explore the impact of rejection on their patterns of behavior
and on their relationships. We should help them form new patterns of relating to
others that are in accordance with the healing that they have received.
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Two Christian books that serve as resources in this matter are David A. Seamands,
Freedom from the Performance Trap (Wheaton, IL: Victor Books, 1988) and Jeff
VanVonderen, Tired of Trying to Measure Up (Minneapolis, MN: Bethany House
Publishers, 1989).
has peace of mind only if he is sure that tomorrow won’t change his status.
he has proven his worth by his work.
The next morning his anxiety begins
again.
When a servant fails, his whole When a child fails, he will be grieved
position is at stake; he might lose his because he has hurt his parents, and he
job. will be corrected and disciplined. But
he is not afraid of being thrown out. His
basic confidence is in belonging and being
loved, and his performance does not change
the stability of his position.
B Many believers live as servants rather than sons. In many ways they are like the
older brother in the parable of Luke 15:11-32.
C The key to destroying performance orientation is learning to live as a son who is
loved and accepted just as he is.
If the percentage of female students that reported abuse is around 30%, the percentage
of women who come to us for prayer ministry is significantly higher. The reality is that
many women come for ministry at least in part because they have experienced some
level of sexual abuse.
In this module we are going to explore the symptoms of sexual abuse, the deeper impact
of the abuse on a person’s soul and spirit, the way to open up the subject of sexual abuse
in the presence of denial, and the pattern of ministry that we use to help women who
have experienced the trauma of sexual abuse.
The symptoms of sexual abuse listed below have been adapted from Paula Sanford,
Healing Victims of Sexual Abuse (Tulsa, OK: Victory House, 1988), 6-16.
A Listen empathetically to their life story, including their account of the abuse they
have experienced
1 This step is not merely preparation for healing, it is rather the first step in the healing
process
2 Do not rush this step of the process so that you can move into prayer. Give the person
receiving ministry as much time as they need.
3 Often they will say something like this, “Though I’m forty years old, this is the first
time I’ve ever told anyone about this.”
4 Be sure to respond to what they are sharing with compassion and empathy,
acknowledging the depth of the pain and betrayal that they have experienced
B Help them understand God’s desire and ability to bring healing to their wounded
heart
1 Often a person has suffered the impact of abuse so long that it is difficult for her to
imagine that the Lord will heal her wounded heart. Her faith is very weak. This can be
true especially if she has been involved in traditional counseling for a long time with
minimal results.
2 We need to give her hope, without implying that the Lord’s healing will come instantly.
We need to help her understand that healing is a process, and that how long it takes
will depend on many factors, including whether she opens her heart to the Lord and
His work.
3 We must minister to her from a position of faith. Because her faith is probably fairly
weak, we must be confident in the healing process so that she can “borrow” our faith
until she begins to experience the Lord’s work in her life
C Assist them in facing the fact that their heart is wounded and in expressing their
hurt and anger
1 Do not forget that tears can be an effective medicine in the healing process
2 If they acknowledge that they have been abused but seem out of touch with their
feelings, let them know that the abuse they experienced was truly horrific and it is
understandable if they are deeply wounded. In this way you validate their suffering
and give them permission to face the reality of their abuse and to express their grief,
anger and pain in your presence
3 Try to help them express their feelings in prayer to God. Give them permission to pour
out their heart, including their grief, their anger, and their pain before Him. Remind
them that God already knows what is in their hearts, and that He desires them to share
it openly and honestly with Him.
4 If they still seem out of touch with the emotions connected with the abuse, ask them if
they ever remember making a commitment or “vow” in their heart to keep their
feelings under control or to never reveal how much they are hurting as a result of the
abuse. If they did indeed make such a “vow”, lead them in confessing it and
renouncing its power in their lives
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5 At that point it might be helpful to take authority over any evil spirits that are working
to “lock down” their feelings, particularly if they have made a vow at some point in
their life
6 After taking these steps, it is often helpful for the person receiving ministry to give the
Lord permission to open up gently the wounds of the abuse. After they pray, we
should wait patiently and quietly to see what happens
7 If they are still cut off from the feelings associated with the abuse, give them an
assignment to keep a journal in which they try to express their feelings about that
experience.
8 This whole process requires much patience. Perhaps several sessions will be needed to
help them get in touch with the feelings that they have repressed for so long.
D Ask the Lord to reveal His love to them in the midst of their pain
1 After they have poured out their heart before the Lord, give Him an opportunity to
respond to them by pouring out His love in their hearts
2 Do not forget to allow time for the Lord to answer your prayer
3 The goal at this point in the process should be to help them understand that God is on
their side and that He is walking through this process with them
E Instruct them to forgive both their abuser and any other people who need to be
forgiven in connection with the abuse
1 This step is critical, but we should never rush or force the process. If we do, then the
counselee will probably follow along but will not forgive from her heart
2 Do not forget that forgiveness usually does not come easily for a victim of sexual
abuse—particularly if the perpetrator was her father or another trusted authority figure
3 We can help the person receiving ministry along in the process in several ways:
a Ask if they would like to express their struggle to the Lord in prayer, asking Him to
soften their heart, to help them see their abuser through His eyes, and to give them
the strength to forgive the person from the heart
b Once they seem to be ready, give them an opportunity to express their forgiveness in
prayer. Depending on the maturity of the person receiving ministry, you may want
to lead them in prayer to forgive their abuser
c Do not forget to explain that forgiveness is both an event and a process, and that
they will have to choose to walk daily in forgiveness toward their abuser. This may
require renewing the forgiveness that they have given numerous times as the Spirit
brings healing to their spirit
F Give attention to the trauma of abuse and ask the Lord to lift the effects of the
trauma from their spirit
1 Ask them if they are ready to ask the Lord to lead them gently back to the memories in
question and bring healing to the trauma of the abuse. If they are not ready, it may be
because they are afraid. If that is the case, you can bring their fear to the Lord, asking
what He wants to show them about their fear. Often the Lord reveals to them that they
are afraid because they are deceived in some way
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2 If you have discussed their fear and taken it to the Lord and they still are not ready to
move forward, just give them some time. Perhaps they will be ready when you meet
again the following week.
3 Once they are ready, it is good to lead them in prayer, asking the Lord to lead them
back gently and lovingly to the moment when they were abused. Ask Him to open up
only as much of the memories as is necessary for true healing to occur. Then give Him
some time to work
4 As they begin to experience some of the feelings associated with the abuse (e.g. fear or
shame), ask the Lord to lift the trauma of the abuse from their spirit and to reveal His
love and His truth in their hearts. Wait quietly for the Lord to work
5 Ask them what they felt, saw, heard, sensed or remembered as you waited for the Lord
to work. As you discuss what happened, there may be unanswered questions and you
may need to go back to the Lord, asking Him to clarify further what He is saying to
them
6 You may need to go to the Lord several times, seeking His healing work in their hearts.
Just keep going back to Him until He does not show you anything else or you have a
clear sense that things are finished
7 It is often helpful to end this prayer for the trauma of abuse by challenging any spirits
that “piggybacked” on the abuse, using it as an opportunity to work in the person’s life.
You should spend a few minutes in deliverance, commanding any spirits that came in
at the moment of the abuse to leave and never return
G Deal with any deceptions that have taken root in their heart as a result of the
experience of sexual abuse
1 Ask the Lord to show you any deceptions that took root in the person’s heart as a result
of the sexual abuse. Give the Lord an opportunity to answer your request
2 If the Lord opens up a particular deception, ask Him to speak to the person’s heart,
revealing His truth and setting them free from the lie that has taken root in their heart
3 Do not forget that there is probably more than one deception at work as a result of the
abuse. Deceptions may be directed toward God, herself, or others
4 Once the deceptions are neutralized by the revelation of God’s truth in the heart of the
person receiving ministry, it is often helpful to move into deliverance to deal with any
spirits that have been at work in and through the deceptions that kept them in bondage
H Lead the counselee in repenting of and renouncing all their unhealthy and ungodly
reactions to the abuse and the resulting deceptions
1 Check for various types of judgments against God, herself, or other people or groups.
Follow the process in the lesson on judgments to help her break the power of ungodly
judgments in her life
2 Check to see if the person receiving ministry has developed defense or escape
mechanisms that need to be confessed and renounced. Help them to express this
commitment in prayer
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3 It is helpful to check for the presence of evil spirits that are at work in and through the
person’s unhealthy and ungodly responses. Be sure to send away the spirits in
question, forbidding them to return to torment her again
I Help the counselee to form new and healthier responses to life’s challenges and
new relational patterns
1 The person receiving ministry may need to be coached in very specific ways on how to
form and maintain healthy relationships with other people, because it is possible that
she has never enjoyed a relationship of that type
2 We should continue to pray with her, asking the Lord to show her in specific terms
how the trauma of abuse has impacted various aspects of her life and her relationships.
As things surface, we should be willing to give her wise counsel in these areas
3 We should encourage her to join a healthy bible study or other small group, where she
can love and be loved in healthy ways
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1 In rare cases deliverance may be the decisive treatment, setting the person free from his
or her bondage to sexual sin (primary demonization)
2 In other cases, the presence of an inherited sexual spirit is only one aspect of a much
more complex problem
Resources for
Spiritual Warfare/Inner Healing Ministries
By
Thomas J. Sappington
Books
Anderson, Neil T. The Bondage Breaker. Eugene, OR: Harvest House, 1990.
Overall, this is a great book, which has been used by the Lord to wake up many believers
(including me!) from a conservative evangelical tradition to the reality and importance of
spiritual warfare issues. The argument is both scriptural and logical. The “Steps to
Freedom in Christ” included in the back of the book can be very helpful to many
Christians, particularly if we walk them through the process (including the lists,
renunciations, prayers, declarations, etc.) rather than just handing it to them to read.
Many conservative evangelicals have no problem walking through this process even
though they would not be ready to receive deliverance ministry in its traditional form. It
should be emphasized, however, that the effectiveness of the “Steps to Freedom”
depends, in part, on the skill of the counselor, and that not every problem will be solved
by walking a person through this process. Some people need deeper level counseling and
inner healing ministry.
_________. Victory over the Darkness. Ventura, CA: Regal Books, 1990.
This book is a tremendous resource for helping us understand our new position or
identity in Christ. Anderson explains in a practical way the biblical teaching regarding
who we are now that we have received Jesus Christ. This book is great for follow up after
deliverance and inner healing ministries.
Arnold, Clinton E. 3 Crucial Questions about Spiritual Warfare. Grand Rapids, MI: Baker
Books, 1997.
This is a tremendous work, written by a competent New Testament scholar, which
explores both biblical data and church traditions regarding the work of Satan and his
influence in the life of believers. Arnold comes to the conclusion that the deliverance
ministry, practiced responsibly, should be a part of the church’s ministry to believers, just
as it was in the early church. Though supportive of “ground level” spiritual warfare, he
is critical of some types of “strategic level” spiritual warfare.
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Day, Joff. Forgive, Release & Be Free! Kent, England: Sovereign World, 1977.
This is a clear, biblical presentation of how we forgive others, and what happens in our
life when we do. Since this book is published in England, you might not be able to obtain
it through channels in the U.S. If not, I suggest trying Amazon.com in the U.K.
Frost, Jack. Experiencing the Father’s Embrace. N.P.: Charisma House, 2002.
As the title explains, this book was written to help believers “experience the Father’s
embrace.” Frost shares a powerful testimony of how a revelation of the Father’s love
transformed his life, his marriage, his relationship to his children, and his ministry. He
also explains how various types of experiences with our earthly fathers can influence our
relationship with God.
Horrobin, Peter J. Healing Through Deliverance. 2nd edition, 2 volumes. Kent, England:
Sovereign World, 1994.
This two-volume work is an excellent resource for understanding the deliverance
ministry, written by the founder of Ellel Ministries. Volume one explores the biblical
foundations of the deliverance ministry, and it is interesting to read his explanation of the
biblical accounts which is informed by years of experience in deliverance and inner
healing. At times this results in fresh insights into the biblical texts. Volume two is
practical in nature, and contains a fine explanation of the kind of things that open our
lives to demonic influence. Also profitable is Horrobin’s step-by-step explanation of the
deliverance process.
Kraft, Charles H. Defeating Dark Angels: Breaking Demonic Oppression in the Believer’s Life.
Ann Arbor, MI: Servant Publications, 1992.
This is an excellent book on deliverance ministry by a leading evangelical missiologist.
His illustration about rats and garbage is commonly used by practitioners in the field
today. All of Kraft’s books are very readable, practical, and thought provoking. Some of
his ideas may be a bit controversial, however. For example, he integrates psychological
theory regarding the “inner child” with spiritual principles of inner healing, he frequently
interviews demons and dialogues with them, he is very vivid in his use of metaphors, and
he sees disassociation as a factor in many cases that require inner healing. Also, his
method of deliverance is a bit unusual, involving ordering the demons into boxes
provided by angels, then asking the angels to carry them away.
_________. Deep Wounds, Deep Healing. Ann Arbor, MI: Servant, 1993
This fine work integrates inner healing and deliverance. If I had to read only one of
Kraft’s books, I’d read this one.
_________. I Give You Authority. Grand Rapids, MI: Chosen Books, 1998.
A narrower study focusing on our authority as believers, but with broader inplications
for ministry.
Kylstra, Chester and Betsy. An Integrated Approach to Biblical Healing Ministry. Kent,
England: Sovereign World, 2003.
This is one of the more balanced works on inner healing and deliverance, having grown
out of the authors’ earlier book, Restoring the Foundations, and the training programs that
they have offered based on those materials. They correctly recognize the importance of
dealing with past sins, hurts, ungodly mindsets, and demonic influence. They also
explain the ministry process in a way that is systematic and helpful to the reader. They
attempt to provide a biblical basis for the ministry, and many verses are cited, but as with
many books in this field they cite verses from the Old Testament, which applied to God’s
people who were living under the Old Covenant, without stopping to consider that they
may not apply directly to believers who are living under the New Covenant. Still, this is
definitely one of the best books on the subject of inner healing and deliverance.
MacNutt, Francis. Healing. Revised edition. NP: Ave Maria Press, 1999.
This fine book was written by a former Roman Catholic, and is suitable for both
Protestants and Catholics. The teaching is balanced and practical, based on many years of
experience in the healing ministry. The author argues that we should expect God to
perform miracles of healing, while acknowledging that He does not always heal our
bodies. He also discusses various types of healing ministries, and how they relate to each
other.
McClung, Floyd. The Father Heart of God. Eugene, OR: Harvest House Publishers, 2004.
This book is designed to help believers experience God’s heart of love for His children.
Many have found it helpful.
Murphy, Ed. The Handbook for Spiritual Warfare. Nashville: Thomas Nelson, 1992.
If you can make it through this lengthy work, you will find much that is profitable in it.
Murphy’s treatment is balanced and biblical, though it lacks the emphasis on inner
healing that has emerged in recent books on the subject. The real strength of this work is
the integration of decades of experience in deliverance ministry with a competent
handling of the biblical materials (something that is very rare in this field), which yields
fresh insights into biblical themes and teachings.
Prince, Derek. Blessing or Curse: You Can Choose: Freedom from Pressures you thought You
had to Live With. 10th anniversary edition. Grand Rapids: Chosen Books, 2000.
Written by a leading Charismatic teacher. Many people have found this book on the
subject of blessings and curses to be very helpful. In my view, it overemphasizes the
importance of curses in the life of believers, but offers some helpful principles for life and
ministry.
Sandford, John & Mark. A Comprehensive Guide to Deliverance and Inner Healing. Grand
Rapids, MI: Chosen Books, 1992.
This is an excellent introduction to the whole area of deliverance and inner healing. It is
also very well written. Their approach maintains a careful balance between the need for
teaching and counseling, prayer for inner healing, and deliverance.
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Sandford, John & Paula. The Transformation of the Inner Man. Tulsa, OK: Victory House,
1982.
This book is a classic in the field of inner healing. It explains some important scriptural
principles, though the writing style is wordy and one has to dig a bit to find them. Also,
Scripture tends to be quoted with little reference to its historical and literary context. Still,
the content of this book is worth the time one must invest to understand and apply it.
_________. Healing the Wounded Spirit. Tulsa, OK: Victory House, 1985.
This book is similar in style to The Transformation of the Inner Man, though the scriptural
basis is stronger in their first work. They admit at the outset that they are taking a risk in
writing this book since much that is explained here is based on experience in the
counseling room or direct revelations from the Lord rather than direct scriptural
references.
Sanford, John & Paula and Lee Bowman. Choosing Forgiveness. Arlington, TX: Clear
Stream, 1999.
This is a fine work on the topic of forgiveness, including a discussion of what is involved
in the process of forgiveness.
Sanford, Paula. Healing Victims of Sexual Abuse. Tulsa, OK: Victory House, 1888.
This well-written book is essential reading for anyone who desires to minister to a victim
of sexual abuse.
Swindoll, Charles R. Demonism: How to Win against the Devil. Grand Rapids, MI:
Zondervan, 1981.
This small booklet takes the position that under certain circumstances Christians can be
demonized. This resource can help believers to undergo a paradigm shift in this area,
opening their minds and hearts to the importance of inner healing and deliverance in the
lives of some Christians. While other works (e.g. Arnold’s book) offer more evidence and
a deeper analysis, Swindoll’s name can be a big plus for certain people.
Warner, Timothy M. Spiritual Warfare: Victory over the Powers of this Dark World. N.P.:
Crossway Books, 1991.
This fine book on the basics of deliverance ministry was written by a former missionary
and professor of missiology at Trinity, who is now affiliated with Freedom in Christ
Ministries. It is well written and includes cases and examples from the field.
Winter, Jack and Pamela Ferris. The Homecoming: Unconditional Love—Finding Your Place
in the Father’s Heart. N.P.: YWAM Publishing, 1999.
This book is designed to help us experience the Father’s heart of love, and to avoid the
“older brother syndrome.” It contains many great stories and illustrations, and is based
on the Parable of the Lost Son.
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Websites
http://www.cleansingstream.org
This URL will take you to the website for Cleansing Stream Ministries, which grew out of
the ministry of Church on the Way in Van Nuys, California, pastored by Jack Hayford.
Their teaching materials stress the importance of doing healing/deliverance in a small
group setting under the authority of the local church. Participation in a group involves
completing four lessons, attending a regional retreat where each attendee may receive
prayer for healing and deliverance, then returning to their church to complete a fifth
lesson with the group. The materials are balanced, biblical, and of high quality. They
also offer some materials on ministry to children. Participation in a Cleansing Stream
group may not bring complete freedom to those with deep issues, but will certainly be a
good start. For most people, however, the group experience will bring great blessing.
http://www.desertstream.org
Desert Stream Ministries focuses on “ministering the life of Jesus to the sexually and
relationally broken.” It was founded by Andy Comiskey, a former homosexual who
experienced healing and deliverance and is now married with four children. Their
ministry combines a support group approach with an emphasis on inner healing and
deliverance. Their website offers some excellent resources for those seeking healing from
sexual issues. Their four main types of groups are listed in the “Programs” section and
described as follows:
CrossCurrent is an introductory level open group for people just beginning to
explore God's perspective on sexuality and relationships. Ideal for ongoing ministry to
newer Christians and as an evangelistic tool.
Living Waters is our most comprehensive program and offering to the church.
Initially written for people struggling with homosexuality, Living Waters was expanded
to minister to people dealing with various kinds of sexual and relational brokenness.
Usually taught over a 25-30 week period, Living Waters may be implemented into the
local church once people have attended a Living Waters Leadership Training seminar.
Salt—Men pursuing sexual purity--is a program for men seeking freedom from
habitual sexual sin. Salt is a community of confession and worship. It teaches its
participants the practical tools needed to get free and stay free.
The River is our adaptation of Living Waters for youth and young adults. The
River is a faster paced and more interactive program designed for the unique needs of the
younger generation.
The website provides a search feature so that you can locate a Desert Stream
group in your area.
http://www.elijahhouse.org
This URL will take you to the website for Elijah House, the mildly charismatic ministry of
biblical counseling, prayer, inner healing, and spiritual warfare founded by John and
Paula Sanford. Elijah House is located in Post Falls, Idaho, 27 miles from Spokane, WA.
They offer biblical counseling, both weekly (in the form of 60-90 minute appointments)
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and in an intensive form (15 hours over a 4-5 day period, including homework), as well as
various types of training in this type of ministry. They do not mention a fee for the
counseling, though apparently they ask counselees to make a significant donation, if
possible, and you must cover your own food and lodging. Their basic school is divided
into two parts, each two weeks in duration. They also offer an advanced school for those
who have completed the basic school, as well as various types of internships, the shortest
of which is five weeks in duration. The basic school is also offered in a video-facilitated
format in local churches in the U.S. and in Canada. Through their website one can order
books on various topics such as counseling, inner healing, deliverance, and family life,
including a number of books written by the Sanfords, as well as video and audio tapes.
One can also download a number of articles on related topics from this website, and
obtain the contact information for Elijah House’s centers in Australia, Austria, Canada,
Finland, and New Zealand. By way of evaluation, I believe that they do not give
sufficient attention to the need for deliverance, and they do not pay close enough
attention to the context of verses that are cited in their books. Also, to my way of thinking
the concept of “Bitter Root Judgments,” which the Sanfords emphasize in their
counseling, is too rigid and deterministic, and some of their other teachings are a little
strange. Still, I’ve learned much from their writings, and feel very much indebted to
them.
http://www.ellelministries.org
This URL will take you to the website of Ellel Ministries, a mildly charismatic ministry
founded by Peter Horrobin. This ministry emphasizes the importance of healing and
deliverance in the lives of believers. They offer biblical counseling free of charge
(including food and accommodations!) at their three centers in England as well as their
centers in many other countries (for locations see their website). One can also attend a
weekend “healing retreat” free of charge at one of their centers. In addition, they offer
training in various topics related to physical, spiritual, and emotional healing,
deliverance, and counseling in the form of weekend modules, as well as two, three, and
nine week “Schools of Healing” and a six or nine month training program at their centers
in the U.K. They also offer two and three-week schools at locations other than their
centers. For example, I attended their school in East Malaysia while my wife attended the
same program several months later in Melbourne. The school was a life-changing
experience for both of us. On the website the dates and locations of all the upcoming
seminars, schools, and healing retreats are listed in one comprehensive calendar of
events. One can order Peter Horrobin’s books on the website, as well as audiotapes
containing teaching on a variety of topics. Overall, the folks at Ellel are balanced,
sensitive, gentle, and biblical in their approach to counseling, healing, and deliverance
ministry.
http://www.gospelcom.net/mlm/
This URL will take you to the website for Mastering Life Ministries, which was founded
by David Foster in 1987. Foster was saved and delivered from a life of incredible sexual
bondage, and was called by God to help other believers find freedom and wholeness in
Christ Jesus. Much of Foster’s ministry centers around his book, Sexual Healing: God’s
Plan for the Sanctification of Broken Lives. This book includes special chapters on
Homosexuality, Child Sexual Abuse, Sexual Addiction, Pornography, Masturbation,
Voyeurism & Exhibitionism, Why People Remain Trapped in Sin, The Divine Intent for
Sexuality, Living by Grace Rather Than Performance Orientation, Spiritual Foundations,
(such as "Intimacy with the Father"), and more! You can order Foster’s book through
Mastering Life’s website, or through a local Christian bookstore. Study questions and
exercises are included so that the book is suitable for use in group settings. Also available
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are a series of videotapes that can be used along with this book, as well as video and
audiotapes on various topics related to the healing of a person’s sexuality. One can also
download articles, interviews, and answers to questions on a number of issues from this
website, and look at the schedule for future seminars.
http://www.theophostic.com
This URL will take you to the website of Theophostic Ministries, founded by Ed Smith, a
counselor from a Southern Baptist background. Their center is located in Campbellsville,
KY. For years Smith used traditional methods of counseling, but was disappointed with
the limited results he saw, especially in the lives of survivors of sexual abuse. In answer
to prayer Smith believes that the Lord revealed to him the Theophostic method explained
in his materials. I would call it a specific approach to inner healing, though Smith likes to
keep it in a category of its own. His website claims that the method is helpful in dealing
with sexual abuse issues, marital issues, substance abuse and other addictive behaviors,
traumatic memory, post-traumatic stress syndrome, grief and loss, eating disorders,
children’s issues, disassociative disorders, homosexuality, satanic ritual abuse, and all lie-
based issues. Wow, that’s quite a list! One can receive basic training in Theophostic
ministry by attending one of Smith’s seminars, or by going through his basic training-
video package (several DVD’s and manuals). He also offers a kind of intermediate
training, as well as advanced training that prepares one specifically for ministry to those
struggling with disassociative identity disorder, post-traumatic stress, satanic ritual
abuse, and eating disorders. His training materials are clear, well organized, systematic,
and easy to understand. I have used his method in certain cases in response to the Lord’s
leading, and He worked in wonderful ways in the lives of the people receiving ministry.
Also, a number of missionaries on our field are using this method to minister to both
expats and national believers, and the results are great! Clearly, there is much to be said
for the Theophostic method, especially if we view it as one ministry tool among several in
our toolbox, to be used as the Lord leads. Unfortunately, however, in spite of repeated
denials, Smith’s presentation gives the impression in his writings that the Theophostic
method is all one needs to deal with complex problems such as those listed above, and
seems to downplay the effectiveness of both traditional counseling and other forms of
inner healing. Smith has received a fair bit of criticism over the past few years (some
justified, some not, in my opinion), but to his credit he seems to have learned much from
his critics so that more recent versions of his materials are greatly improved. He works
hard, for example, to avoid practices that may lead, in some cases, to the emergence of
false memories. Still, there is much that is profitable in the Theophostic training, and the
systematic nature of Smith’s materials helps people get up and running in ministry after a
relatively short period of training.