The Role of Spiritual Warfare

in the 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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Why study about spiritual conflict? Part 1:

Blessings in life and ministry
A mature believer who was involved in a ministry of evangelism and discipleship in the city of
Bandung, West Java, once asked me about my ministry. I shared with him that we were
involved in inner healing as well as helping people—particularly believers—who are oppressed
by evil spirits. When I finished, he looked at me in amazement and said, “Wow! I wouldn’t
mess around with that stuff!” Obviously, the nature of our ministry somehow sparked fear in
his heart. My guess is he was afraid of incurring spiritual attacks as a result of his involvement
in spiritual conflict.
Why do we study about spiritual conflict, after all? I would like to suggest several reasons that
this study is worthwhile, even with the risks that are inherent in it.

I We study about spiritual conflict because we are in a battle whether we want to

be or not
A Scripture indicates that we are in a battle with the forces of evil
1 The battle is clearly supernatural
“For our struggle is not against flesh and blood, but against the rulers, against the
authorities, against the powers of this dark world and against the spiritual forces of evil
in the heavenly realms” (Ephesians 6:12)
2 Victory in battle depends on the Lord and His power
“Finally, be strong in the Lord and in his mighty power. Put on the full armor of God
so that you can take your stand against the devil’s schemes” (Ephesians 6:11)
B Our enemy has been defeated but is still dangerous
1 Jesus defeated our enemy when he died and rose again
“And having disarmed the powers and authorities, he made a public spectacle of them,
triumphing over them by the cross” (Colossians 2:15).
2 At Christ’s return our enemy will be thrown into the lake of fire
“And the devil, who deceived them, was thrown into the lake of burning sulfur, where
the beast and the false prophet had been thrown. They will be tormented day and
night for ever and ever” (Revelation 20:10)
3 At the present time our defeated enemy rages against the church
a “The God of peace will soon crush Satan under your feet” (Romans 16:20). This
verse contains a promise (i.e. that the devil will be crushed under our feet), but also
implies that the enemy is still actively opposing the work of God in the church and
in the world.
b “Be self-controlled and alert. Your enemy the devil prowls around like a roaring
lion looking for someone to devour” (1 Peter 5:9).
C Our response to the battle determines our effectiveness in the work of God’s
kingdom
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1 We can pretend that the battle is not raging around us
a Denial is rarely an effective strategy for dealing with life’s challenges
b The fact is that many evangelicals profess to believe in spiritual conflict, but
effectively deny the reality of such conflict in their lives
2 We can run away from the enemy
a By so doing we demonstrate our lack of faith in God’s power and faithfulness
b By so doing we bring dishonor to the Lord Jesus Christ
c By so doing we forfeit the opportunity to see God work in power to bring glory to
Himself
3 We can “be strong in the Lord” and “take our stand” against the enemy
a Only in “taking our stand” are we obedient to the Lord’s command
b Only in “taking our stand” do we bring glory and honor to the Lord

II We study about spiritual conflict because we desire to grow to maturity in

Christ
A Christian maturity is our goal in life and ministry
1 Maturity was the Apostle Paul’s goal in life and ministry
“We proclaim him, admonishing and teaching everyone with all wisdom, so that we
may present everyone perfect in Christ. To this end I labor, struggling with all his
energy, which so powerfully works in me” (Colossians 1:28-29).
2 Maturity involves the restoration of God’s image in believers1
a God’s original plan for His creation
1) God is the Source of everything (Genesis 1-2)
2) Relationships are critical (with God and with each other—Genesis 2:18)
3) God is “in charge” (Genesis 2:15-17)
4) God has given human beings a special role
 “God’s role was to be the Source or Provider; our role was to depend on the
Source”
 “God’s role was to be in control; our role was to yield to God’s control of
the world and to control our self”
 “God was the judge of life; we were to experience life”
 “God made the rules; we were to obey them”
b The results of the fall of man
1) Human beings became independent of the Source

1In this section I am following the paradigm set forth in Henry Cloud and John Townsend, How
People Grow (Grand Rapids: Zondervan, 2001),
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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

Birth Conversion Death Eternity

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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Illustration of Christian growth in an ideal situation

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

Some people become stuck at certain points in their Christian life

3 Some reasons for lack of growth in believers are as follows:

a They may have an inadequate understanding of spiritual growth
b They may not understand their identity in Christ and His love for them
c They may respond poorly to life’s crises, or to the resistance to growth that comes
from the world, the flesh or the devil
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d They may have other, deeply rooted deception that is at work within them
e They may be unwilling to confess their sins due to fear of rejection
f They may be locked into patterns of sinful behavior
g They may be holding on to bitterness, unforgiveness or ungodly judgments
h They may be in bondage to demonic influence as a result of inheritance, involvement
with occult powers, traumatic experiences or past sin experiences or patterns
4 In healing and deliverance we meet people in their weakness and pain and help them
to find freedom in Christ, so that they can grow in the Lord and enjoy intimacy with
Him in and through the varied experiences of life. In this ministry we remove the
barriers to growth that can lead to spiritual stagnation.

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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Why study about spiritual conflict? Part 2: The

example of Jesus, His disciples and the early church
One of the greatest dangers of spiritual conflict ministries—particularly healing and
deliverance—is that they frequently do not have a strong scriptural basis. In fact, I have heard
of many bizarre practices associated with these ministries during my years in Indonesia. One
pastor, for example, frequently takes a member of his congregation along with him when he
anticipates being involved in deliverance ministry. Then, at just the right time, he commands
the spirit to leave the person receiving ministry and to enter the church member that was
accompanying him! Apparently the theory is that it would be easier to cast the spirit out of the
church member than out of the person actually receiving deliverance, since he or she is
presumably in a weakened state.

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.

I The worldview of Second Temple Judaism

A The fundamental contrast between “This Age” and “The Age to Come”
B Characteristics of “This Age”
1 The world is under the power of Satan and his demonic forces
2 Evil is increasingly dominant
3 The unrighteous seem to be prospering
4 God’s people are often persecuted
C Characteristics of “The Age to Come”
1 God’s kingdom will come with power
2 Satan and his demonic forces will be defeated and judged
3 The ungodly will be punished
4 The truth of God will be established forever

II The worldview of the biblical tradition

A Satan’s dominion in the biblical tradition
1 God created the world
2 The fall of man took place
3 Sin, illness, and death entered the world
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4 In His sovereignty, God has allowed the world to fall under the power of a dark ruler,
Satan, for a limited period of time
5 Evil and godlessness often seem to have the upper hand, and God’s people frequently
live under pressure and persecution
6 Only at Christ’s second coming will God’s kingdom come in its fullness, and God’s
enemies will be defeated and judged
B Satan’s dominion in the New Testament
1 Evidence of Satan’s dominion in the New Testament
a John’s gospel refers to Satan as “the prince of this world”, thus affirming his power
and rule (John 12:31; 14:30; 16:11)
b The apostle Paul refers to the Evil One as “the god of this age” (2 Corinthians 4:4)
c 1 John contains the most unambiguous statement: “We know that we are children of
God, and that the whole world is under the control of the evil one” (5:19)
2 The results of Satan’s dominion
a Christians often face trials and struggles as they seek to follow Jesus
b The enemy is at work to tempt us, deceive us, accuse us, and discourage us
c His goal is to lead us into bondage to sin, to destroy our lives, to destroy our
Christian testimonies, and to render us powerless and ineffective

III The nature of the kingdom of God

C The kingdom was present in the ministry of Jesus.
1 Jesus preached about the kingdom of God: “The time has come,” he said. “The
kingdom of God is near. Repent and believe the good news!” (Mark 1:14-15).
2 There was a close relationship between Jesus’ preaching, teaching, healing, and
deliverance ministries
a “Jesus went through all the towns and villages, teaching in their synagogues,
preaching the good news of the kingdom and healing every disease and sickness”
(Matthew 9:35).
b Mark 1:39: “So he traveled throughout Galilee, preaching in their synagogues and
driving out demons.”
D The kingdom was present particularly in Jesus’ ministry to those who were under
demonic influence.
1 The close relationship between Jesus’ ministry of deliverance and the presence of the
Kingdom of God
“But when the Pharisees heard this, they said, ‘it is only by Beelzebub, the prince of
demons, that this fellow drives out demons.’ Jesus knew their thoughts and said to
them, ‘Every kingdom divided against itself will be ruined, and every city or household
divided against itself will not stand. If Satan drives out Satan, he is divided against
himself. How then can his kingdom stand? And if I drive out demons by Beelzebub,
by whom do your people drive them out? So then, they will be your judges. But if I
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drive out demons by the Spirit of God, then the kingdom of God has come among
you’” (Matthew 12:24-28).

2 Jesus’ ministry of deliverance in the gospel tradition

a Major accounts of deliverance in the ministry of Jesus
1) The demoniac in the synagogue at Capernaum (Mark 1:21-28/Luke 4:31-37)
2) The Gadarene demoniac (Matthew 8:28-34/Mark 5:1-20/Luke 8:26-39)
3) The demonized daughter of the Syrophoenician woman (Matthew 15:21-28/Mark
7:24-30)
4) The demonized boy (Matthew 17:14-21/Mark 9:14-29/Luke 9:37-43)
b Other specific deliverance accounts
1) Luke 8:1-2: “After this, Jesus traveled about from one town and village to another,
proclaiming the good news of the kingdom of God. The Twelve were with him,
and also some women who had been cured of evil spirits and diseases: 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.”
2) A mute demoniac (Matthew 9:32-34)
3) A mute demoniac (Matthew 12:22-24/Luke 11:14-15)
c Critical summary statements
1) Matthew 8:16-17/Mark 1:32-34: “When evening came, many who were demon
possessed were brought to him, and he drove out the spirits with a word and
healed all the sick. This was to fulfill what was spoken through the prophet
Isaiah: ‘He took up our infirmities and carried our diseases.’”
2) Mark 1:39: “So he traveled throughout Galilee, preaching in their synagogues and
driving out demons.”
3) Mark 3:10-12: “Whenever the evil spirits saw him, they fell down before him and
cried out, ‘You are the Son of God.’ But he gave them strict orders not to tell who
he was.”
4) Luke 4:40-41: “When the sun was setting, the people brought to Jesus all who had
various kinds of sickness, and laying his hands on each one, he healed them.
Moreover, demons came out of many people, shouting, ‘You are the Son of God!”
d The significance of the data
1) There are four prominent aspects to Jesus’ ministry: Preaching the gospel of the
kingdom, teaching about the kingdom of God, healing the sick and casting out
evil spirits
2) Though many Christians have emphasized only the importance of preaching and
teaching, the summary statements demonstrate both that demonic influence was
common in Jesus’ day and that Jesus regularly performed the ministry of
deliverance
3) The major deliverance accounts were probably chosen by the gospel writers to
demonstrate Jesus’ authority and the presence of the kingdom. It is natural to
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assume that they would choose some of the more dramatic accounts for this
purpose. Therefore, the data in the gospels does not imply that all cases of
demonic influence are as severe as these accounts, nor does it mean that
deliverance ministry is always as dramatic as in these accounts4
E There is a relationship between this present form of the kingdom and its future
expression5
1 Both the present form of the kingdom and its future expression are taught in the New
Testament
2 The present aspect of the kingdom
a It comes in the context of personal ministry.
b Satan’s purpose is thwarted in a person’s life.
c It is limited in scope, so that we still long for the kingdom to come in its fullness.
3 The future aspect of the kingdom
a It will be universal in scope.
b The coming of the kingdom in its fullness means that Satan’s purpose will be
thwarted in all of creation.
c In the future God’s people will enjoy the blessings of the kingdom in all their
fullness

IV Jesus’ delegation of Kingdom ministry

A Kingdom ministry delegated to the Twelve
1 Matthew 10:1: “He called his twelve disciples to him and gave them authority to drive
out evil spirits and to heal every disease and sickness” (cf. Mark 6:6b-7: Luke 9:1-2).
Then Jesus sends them out (v. 5).
2 We can only assume that Jesus gave the Twelve authority for deliverance and healing
because He expected them to use it!
B Kingdom ministry delegated to the Seventy
1 “After this the Lord appointed seventy-two others and sent them two by two ahead of
him to every town and place where he was about to go (Luke 10:1).
2 In v. 9 they are given their assignment: “Heal the sick who are there and tell them, ‘The
Kingdom of God is near you.’”

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.”

2 Healing and deliverance in the ministry of Paul

a Philippi: The deliverance of the slave girl who predicted the future (Acts 16:16-18).
b Ephesians: Healing and deliverance was a regular part of Paul’s ministry (Acts
19:11-12). “God did extraordinary miracles through Paul, so that even handkerchiefs
and aprons that had touched him were taken to the sick, and their illnesses were
cured and the evil spirits left them.”
c Troas: Eutychus is raised from the dead (20:7-12).
d Malta: Paul healed the chief official’s father, and “the rest of the sick on the island
came and were cured” (28:7-10).
3 Non-apostolic healing and deliverance
a Stephen: “Now Stephen, a man full of God’s grace and power, did great wonders
and miraculous signs among the people” (6:8).
b Philip: “Philip went down to a city in Samaria and proclaimed the Christ there.
When the crowds heard Philip and saw the miraculous signs he did, they all paid
close attention to what he said. With shrieks, evil spirits came out of many, and
many paralytics and cripples were healed. So there was great joy in that city.”
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E Kingdom ministry in the post-apostolic church

1 The prominence of deliverance in the practice of the church as described in the writings
of early church fathers
Justin Martyr (c. AD 110-165), Dialogue With Trypho, 65, “And now we, who believe on
our Lord Jesus, who was crucified under Pontius Pilate, when we exorcise all demons
and evil spirits, have them subjected to us.”

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).

III Some conclusions regarding the ministry of the Kingdom

A The biblical and historical evidence suggests that healing and deliverance played a
major role in the ministry of Jesus, and that this ministry was delegated to his
disciples and, as part of the Great Commission, to subsequent generations of
believers
B The biblical evidence suggests that believers in the NT period—both the apostles
and others—continued to practice healing and deliverance as part of their ongoing
ministry of evangelism and discipleship7
C The biblical evidence suggests that believers in the post-NT period continued to
practice healing and deliverance as part of their ongoing ministry of evangelism
and discipleship8

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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Understanding the Enemy

One of the most difficult parts of the Christian life is maintaining balance. This is especially true
in spiritual conflict, where the battle rages on several fronts. As Ed Murphy observes, we are
involved in “multi-dimensional sin warfare”.9
In this module we are going to discuss the various dimensions of spiritual conflict, examining
particularly the potential influence of the world, the flesh and the devil.

IV We are in a battle with “the world”

A Key Scripture:
“Do not love the world or anything in the world. If anyone loves the world, the love of the
Father is not in him. For everything in the world—the cravings of sinful man, the lust of
the eyes and the boasting of what he has and does—comes not from the Father but from
the world. The world and its desires pass away, but the man who does the will of God
lives forever” (1 John 2:15-17).
B The nature of “the world”
1 Definition: At its root “the world” is a loose collection of values, beliefs, attitudes,
influences and patterns of behavior that run contrary to God’s will and His plan for
humanity. These values, beliefs, attitudes, influences and patterns of behavior are
common—even dominant—among non-Christians, and can influence believers who are
living among them as well.
2 “The world” and specific cultures: “The world” is present in every place and every
culture, but its specific form and its impact on the church may vary from culture to
culture.
a Every culture has aspects of it that are positive and should be retained
b Every culture has aspects of it that are neutral and should be retained or not
depending on a person’s conscience, the leading of the Spirit, and perceived impact
on ministry
c Every culture has aspects of it that are negative (because they are contrary to
Scripture or are out of balance) and should be modified or rejected absolutely
3 Sources of worldly influence
a Personal relationships (through contact with family members, friends, neighbors, co-
workers, and others)
b The media (advertisements, television, film, magazines, Internet sites, books)
c Through educational institutions (where kids and adults are exposed to secular
values and philosophies)
C Possible responses to “the world”

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

V We are in a battle with “the flesh”

A Key Scriptures:
1 “So I say, live by the Spirit, and you will not gratify the desires of the sinful nature. For
the sinful nature desires what is contrary to the Spirit, and the Spirit what is contrary to
the sinful nature. They are in conflict with each other…” (Galatians 5:16-17).
2 “Therefore, brothers, we have an obligation—but it is not to the sinful nature, to live
according to it. For if you live according to the sinful nature, you will die, but if by the
Spirit you put to death the misdeeds of the body, you will live, because those who are
led by the Spirit of God are sons of God” (Romans 8:12-14).
B The nature of “the flesh”
1 Definition: There is some disagreement among scholars regarding the interpretation of
the Pauline concept of “the flesh”. Some see this term as referring to an inherited
tendency to sin that is present in each and every person as a result of the fact that they
are descended from Adam, who introduced sin into the human race. However, others
see it as remnants of the old life or old patterns to which Christians can be tempted to
return.
2 The power of “the flesh”
a Before conversion
1) Key verse: “All of us also lived among them at one time, gratifying the cravings of
our sinful nature and following its desires and thoughts” (Ephesians 2:3)
2) Non-Christians lack the motivation and power to resist “the flesh”, so that their
lives tend to conform to its perspective and its desires
b After conversion
1) Key verse: “For we know that our old self was crucified with him so that the body
of sin might be done away with, that we should no longer be slaves to sin”
(Romans 6:6)
 22
2) Believers have been set free from the domination of “the flesh”, and have been
given a new power—the power of the Holy Spirit—to enable us to choose God’s
way rather than living according to “the flesh”
3) Nevertheless, regardless of which interpretation we follow, “the flesh” is still
present in every believer. It no longer “reigns” in us, but it still wages battle—
using guerilla warfare tactics—so that we experience tension between “the flesh”
and “the Spirit” who lives within us.10
3 Two key dimensions of “the flesh”
a Rebellion against God’s will for our lives
1) We choose to do things our way rather than submitting to God’s way for our lives
2) We transgress God’s righteous commands
b Independence in the face of God’s offer of grace and His willingness to help us in
our times of need
1) We take pride in our success without giving credit to the Lord who created us,
gifted us, guides us and empowers us.
2) We respond to challenges, crises and traumatic experiences in our own way,
using our own devices rather than drawing close to God and seeking His help,
protection and leading
a) This includes various “defense mechanisms” that are designed to protect us
from further trauma, confusion or rejection in the future. For the most part
these mechanisms are creations of the flesh—our attempt to deal with the
hard experiences of life in our own way rather than trusting God to comfort
and strengthen us in the midst of them.
b) This includes various “escape mechanisms” that are designed to numb the
hurt we have experienced and that we will experience due to trauma,
confusion or rejection in the future. These can include—among other
things—drugs, alcohol, gambling, illicit sexual relationships, and occult
involvement, as well as things such as becoming a workaholic or making an
idol of success.
C Possible responses to “the flesh”
1 Negative responses
a We “live according to the sinful nature” (Romans 8:4)
b We “gratify the desires of the sinful nature” (Galatians 5:16)
c We “sow to please the sinful nature” (Galatians 6:8)
2 Positive responses
a “By the Spirit we “put to death the misdeeds of the body” (Romans 8:13)
b We “sow to please the Spirit” (Galatians 6:8)
c We choose to “keep in step with the Spirit” (Galatians 5:25)

10 Jerry Bridges, The Pursuit of Holiness (Colorado Springs, CO: NavPress, 2006).
 23

VI We are in a battle with “the devil”

A Key Scripture:
1 “Submit yourselves, then, to God. Resist the devil, and he will flee from you” (James
4:7)
2 “Be self-controlled and alert. Your enemy the devil prowls around like a roaring lion
looking for someone to devour. Resist him, standing firm in the faith, because you
know that your brothers throughout the world are undergoing the same kind of
sufferings” (1 Peter 5:8-9).
B The nature of “the devil”
1 Definition: “The devil” represents Satan and the lesser evil spirits that are under his
authority and dominion.
2 “The devil’s” objective: Satan and his followers conspire to oppose the work of God
and to steal His glory
a “The devil’s” plan A: To prevent men and women from being rescued “from the
dominion of darkness” and being brought into God’s glorious kingdom through
faith in Christ Jesus (Colossians 1:13)
b “The devil’s” plan B: Once men and women are saved, the enemy works to keep
them: (1) ignorant of their position in Christ, (2) impotent in the work of the
kingdom, (3) enslaved to sinful and destructive patterns of behavior, and (4) divided
from other members of the body of Christ. He toils ceaselessly to undermine and
destroy our lives, our relationship with God and others, and our testimony to those
who do not yet know Him.
C Possible responses to “the devil”
1 Negative responses
a We can choose to remain ignorant of the devil’s schemes and so allow ourselves to
be “outwitted” (2 Corinthians 2:10-11)
b We can “give him an opportunity” by believing his lies, harboring bitterness in our
hearts, judging God, ourselves or others, leaving conflict unresolved, engaging in
sinful practices, or involving ourselves, directly or indirectly, in the occult
(Ephesians 4:26-27)
2 Positive responses
a Submit ourselves to God
1) By confessing our sins, repenting of them, and receiving God’s forgiveness
2) By forgiving those who have wronged us and releasing the judgments we have
made against them
3) By making restitution to those we have wronged
b Resist the devil
1) By rejecting the devil’s lies and choosing to believe the truth about God, ourselves
and others
 24
2) By rejecting the devil’s accusations and trusting in God’s amazing grace
3) By taking the “way out” that God provides when we experience temptation (1
Corinthians 10:13)
4) By breaking the power of curses, vows, dedications, oaths, judgments, ungodly
unions and other things that give the devil power in our lives
5) By casting him out and ending his ungodly work in a person’s life
c Know that the devil will flee (stand firm in your authority)
1) Embrace the truth that we do not have to put up with demonic attacks. We can
successfully resist them
2) If subsequent attacks come our way, we apply this truth by resisting the demonic
powers until the attack stops
3) We can exercise our authority in ministry to others who are experiencing some
degree of influence or oppression

IV We must be careful to maintain balance in our perspective and our practice

A We can observe a lack of balance in the church today
1 The Charismatic/Pentecostal tradition tends to overemphasize the influence of “the
devil”
2 The Evangelical tradition tends to overemphasize the influence of “the flesh”
3 The Fundamentalist tradition tends to overemphasize the influence of “the world”
B Some basic principles that will help us maintain balance
1 Often there is more than one of these factors involved when we suffer attacks, struggles
and bondage to certain patterns of behavior
2 We should avoid “either-or” thinking, and allow for multiple influences in the life of a
person
3 We must remember that demonization is often secondary to others issues in a person’s
life
C The relationship between the world, the flesh and the world can be illustrated as
follows:
25
 26

Part III:
Foundational Beliefs and Experiences
 27

Knowing and experiencing the depths of God’s love

Some time ago after a healing session, a pastor’s wife told my wife that although she often
evangelizes people, telling them of God’s love and grace, she herself had never believed in her
heart that God loves her…until that day when the Lord revealed His love to her in a graphic and
meaningful way in a ministry session that involved healing prayer.

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.

I Factors that hinder Christians from experiencing God’s love

A A lack of clear, Biblical teaching on God’s unconditional love for believers
1 Most evangelical churches emphasize God’s love for sinners, at least in the context of
evangelism
2 However, in many churches it is a rare sermon that emphasizes God’s love, grace and
forgiveness for Christians, especially when they sin. Perhaps this teaching is
considered too dangerous!
B A background of legalism that tends to minimize God’s grace to believers
1 This type of background can be more destructive than a simple lack of teaching on
God’s unconditional love. Often little is said about God’s unconditional love for
Christians, i.e. how He loves and accepts us in spite of our sin and the shame that
accompanies it
2 Rather there is a constant emphasis on the believer “working out his salvation with fear
and trembling”, especially by keeping certain rules that are emphasized by his church
or other Christian community
C A relationship with our earthly father that does not portray unconditional love and
acceptance
1 Some fathers affirm their children and express their love for their children only when
they are obedient or live up to his expectations
2 If, however, the children are disobedient or disappoint him in some way, he may
become cold, distant, angry or abusive, thus withdrawing his previous expressions of
love and affection. People from this type of background often have difficult grasping
the unconditional nature of God’s love for them.
D An experience of abuse that leads to a false sense of identity
1 A parent who is verbally or physically abusive may leave his or her children with a
sense that they deserve such treatment due to some innate defect, e.g. they might view
themselves as “bad” or “unworthy of love”
2 The negative feelings that arise from this deception may be carried into adulthood in
spite of the fact that the person recognizes his father’s brokenness and sin
 28

E A background of sin and shame that continues to haunt us

1 Some people feel guilty or unworthy of God’s love due to their past involvement in
sinful practices, especially sexual sin
2 Sometimes they feel like second class Christians. They expect God to work in the lives
of other people, but not in their own life
F An experience of rejection early in life can lead to the feeling that the person does
not deserve to exist
1 Sometimes this occurs when a child is unwanted by his parents, or they attempted to
abort him, or when the parents wanted a child of a different gender.
2 This feeling often makes it difficult for a person to receive God’s unconditional love and
rejoice in it.
G Certain types of situations may lead to problems even in healthy families
1 In some cases the particular family situation may lead to a child feeling unworthy of
love, both from God and from other people. One example might be where he or she
has a sibling that has special needs and therefore receives the lion’s share of his parents’
attention
2 The child’s interpretation of the situation is the most critical factor in determining the
impact of the situation on his or her life

II The reality of the Father’s love and acceptance in Christ Jesus

A Our heavenly Father loves us deeply and unconditionally. All we need to do is
receive His love and respond to it
1 This teaching may be difficult to grasp for a person whose earthly father loved them
conditionally or was highly perfectionistic
2 Key Scriptures:
a “What, then, shall we say in response to this? If God is for us, who can be against
us? He who did not spare his own Son, but gave him up for us all—how will he not
also, along with him, graciously give us all things?” (Romans 8:31-32).
b “For I am convinced that neither death nor life, neither angels nor demons, neither
the present nor the future, nor any powers, neither height nor depth, nor anything
else in all creation, will be able to separate us from the love of God that is in Christ
Jesus our Lord” (Romans 8:38-39).
B Our heavenly Father knows our every need. All we need to do is bring them to
Him and trust Him to provide what we need
1 This teaching may be difficult to grasp for a person whose father was passive and not
attentive to their needs
2 Key Scriptures:
a “If you, then, though you are evil, know how to give good gifts to your children,
how much more will your father in heaven give good gifts to those who ask him!”
(Matthew 7:11).
 29
b “Do not be anxious about anything, but in everything, by prayer and petition with
thanksgiving, present your requests to God. And the peace of God, which
transcends all understanding, will guard your hearts and your minds in Christ
Jesus” (Philippians 4:6-7)
C Our heavenly Father knows our every struggle and walks with us through them.
All we need to do is trust that He will be our strength and our comfort
1 This teaching may be difficult to grasp for a person whose father was detached
2 Key Scriptures:
a “Praise be to the God and Father of our Lord Jesus Christ, the Father of compassion
and the God of all comfort, who comforts us in all our troubles, so that we can
comfort those in any trouble with the comfort we ourselves have received from
God” (2 Corinthians 1:3-4)
b “As you know, we consider blessed those who have persevered. You have heard of
Job’s perseverance and have seen what the Lord finally brought about. The Lord is
full of compassion and mercy” (James 5:11).
D Our heavenly Father longs for us to experience the fullness of His love and to
reach our full potential in Christ. All we need to do is walk in His way
3 This teaching may be difficult to grasp for a person whose father disciplined them
harshly or in anger, rather than in love
4 God loves us as we are, but also longs for us to reach our full potential in Christ
5 Key Scriptures:
a “Like newborn babies, crave pure spiritual milk, so that by it you may grow up in
your salvation, now that you have tasted that the Lord is good” (1 Peter 2:2-3).
b “But grow in the grace and knowledge of our Lord and Savior Jesus Christ” (2 Peter
3:18a)

III Helping others to experience God’s amazing love for them

A We can share with the person receiving ministry how God loves them
unconditionally in Christ
1 This is most effective with those who have never learned about God’s unconditional
love, or those who come from legalistic backgrounds
2 It is a good starting point for those who have father issues or rejection issues, but they
often need healing prayer as well
B We can demonstrate God’s love in our relationship with them
1 The love of God through Christ’s body can be very powerful for those who have never
experienced it. In a very real sense, we become Christ to them. He loves them through
us!
2 Listening to them, focusing on them, taking an interest in their story, weeping with
them—all these things can be tremendously powerful in a person’s life
 30

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).
 31

Knowing and using your authority in Christ

In addition to understanding our secure position as God’s beloved children in Christ, we must
also be confident of our authority in Him. Otherwise, it will be difficult for us to “stand firm”
against the assaults of the enemy, engaging effectively in spiritual conflict.

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.

I Foundations of a Christian’s authority in Christ

A The fact that Jesus defeated Satan and his followers when He died, rose again and
ascended to heaven
1 The power of Jesus’ death
Key Scripture: “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, having
canceled the written code, with its regulations, that was against us and that stood
opposed to us; he took it away, nailing it to the cross. And having disarmed the
powers and authorities, he made a public spectacle of them, triumphing over them by
the cross” (Colossians 2:13-15).
2 The power of Jesus’ resurrection and ascension
Key Scripture: “It saves you by the resurrection of Jesus Christ, who has gone into
heaven and is at God’s right hand—with angels, authorities and powers in submission
to him” (1 Peter 3:21b-22)
B The fact that God’s kingdom authority has been delegated to us
1 The authority of God’s kingdom to heal and to cast out evil spirits is present in the
ministry of Jesus (Matthew 12:28; cf. Luke 11:20)
2 The same authority is delegated to Jesus’ disciples (Luke 9:1-2; 10:1) and to the apostles
and other believers in the early church (Acts 6:5; 8:6-8; 16:18; 19:11-12)
3 In the Great Commission, the same authority is delegated to subsequent generations of
believers so that they can make disciples and teach them to observe all that Jesus
commanded His disciples to do—including deliverance and healing (Matthew 28:18-
20).

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.
 32

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:
 33

SEATED IN THE HEAVENLIES

The Heavenly
Realms
Christians Jesus God

The world is
under
under the
dominion
dominion
of the evil one

“Believers in Jesus have been set free from

the enemy’
enemy’s power and are seated with Christ
in the heavenly realms.”

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.

II Principles for using our authority in Christ

A Realize that you already have spiritual authority. You just need to realize this fact
and learn how to use this authority for God’s glory
1 Experience in life and ministry will not increase your authority in Christ. You already
have all the authority you need for life and ministry.
2 Experience in wielding your authority will, however, help you to understand it and to
use it more effectively.
B Don’t forget that you will grow in your understanding of your authority in Christ.
This is a process, give it time.
1 The important thing is that you are willing to step out in faith based on the clear
teachings of God’s word
 34
2 As you use your authority, you will see the Lord work in wonderful ways, which will
make it easier the next time you need to use it. After awhile, it will seem quite natural
to you.
C Expect the Enemy to test your knowledge of your authority in Christ
1 Do not forget that the Enemy is full of pride and rage, and he does not like to be
brought into submission
2 Demons often test our authority to see if we are able to stand firm in it. For example,
they may refuse to submit at first, then submit for awhile before attempting to
intimidate us once again.
3 We must simply stand firm in our authority until they come into submission, then get
on with the ministry

D Watch your attitude as you use your authority in Christ

1 The experience of bringing demons into submission can be exhilarating for some
people, and can lead to pride
2 We must always minister in humble dependence on the Lord and His power

III Situations that require the use of a Christian’s authority in Christ

A In life
1 We can use our spiritual authority when we face temptations
a We “submit to God” by refusing to yield to the temptation, choosing instead to take
the “way out” that God has provided
b We “resist the devil” by informing him of our decision and commanding him to
leave us alone
2 We can use our spiritual authority when we face accusations
a We “submit to God” by rejecting the accusation and embracing the unconditional
love and acceptance of our heavenly Father
b We “resist the devil” by informing him that “there is now no condemnation for those
who are in Christ Jesus”, and commanding him to leave us alone
3 We can use our spiritual authority when we face intimidation and various types of
spiritual attacks
a We “submit to God” by trusting in His protection and help in times of attack
b We “resist the devil” by taking authority in the situation and commanding the
spirits that are involved to “flee”, i.e. to break off their attack and leave us
B In ministry
1 We can use our spiritual authority to keep ministry sessions under control and on track
a Demonic spirits can attempt to disrupt ministry sessions in various ways: e.g.
stimulating drowsiness or dizziness, causing pain in various parts of a person’s
body, bombarding them with negative thoughts, or interfering with their hearing.
 35
Their goal is to disrupt, but we can use our spiritual authority to bring the situation
under control.
b Demonic spirits can attempt to lead us into deliverance before we have sufficiently
prepared the person receiving ministry (i.e., when there is still a lot of trash that
needs to be thrown out). We can use our authority to command the spirit to be
silent, and to cease any harassment of the person receiving ministry, so that we can
continue dealing with the issues in a person’s life.
2 We can use our spiritual authority to release those who are being hindered in
responding to the Lord during ministry sessions
a In some cases demonic powers will attack a person’s ability to think or speak so that
they have difficulty in submitting themselves to God
b We can oppose them directly, commanding them to release the person so that they
can respond to God’s will for their lives
3 We can use our spiritual authority to cancel the power of curses, dedications, vows, and
other commitments or rituals that open the door to demonic influence in a person’s life
4 We can use our spiritual authority to command evil spirits to depart as in the ministry
of deliverance13

13Foran in-depth discussion of the topic of Christians’ authority, see Charles H. Kraft, I Give You
Authority (Grand Rapids: Chosen Books, 1998).
 36

Part IV:
An Integrated Approach
To Healing
 37

The core of the problem (part 1): Inheritance

In this section I would like to introduce an integrated approach to spiritual conflict, which is
relevant to both inner healing and deliverance ministries.14 This approach is based on a multi-
dimensional paradigm that illustrates the way the Enemy works in Christians’ lives to stunt
their spiritual growth, to hinder their effectiveness in ministry, and to keep them from enjoying
intimacy with their Heavenly Father.
This paradigm can be illustrated as follows:

THE DEVIL

THE CORE
OF THE
PROBLEM

DECEPTION

THE FLESH THE WORLD

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.
 38
demonic influence that is inherited as a result of parents’ or ancestors’ sins or involvement in
occult practices (coming from “the devil”).

I General principle: The sin of parents or ancestors often brings negative

consequences into the lives of subsequent generations
A Parental or ancestral sin can impact negatively their children’s financial condition
1 Parents that gamble can lose their children’s inheritance, so that even their
grandchildren suffer loss
2 Parents that drink a lot and have affairs can waste lots of money, so that there is not
enough for necessities such as food and clothing
B Parental or ancestral sin can impact negatively their children’s mental and
emotional condition
1 Parents that fail to love and to accept their children usually wound them deeply, thus
impacting their mental and emotional condition
2 Parents that abuse their children physically, emotionally or sexually will influence
greatly their mental and emotional condition
C Parental or ancestral sin can impact negatively their children’s system of ethics and
core values
1 Parents that are involved in certain sin patters—such as deception or stealing from
others—often produce children who are involved in some of the same types of sins
2 Parents whose values are skewed in a certain direction—for example, toward
materialism, self-centeredness, or worshipping status and position—often produce
children with the same warped values
D Parental or ancestral sin can impact negatively their children’s spiritual condition
1 Parents whose lives are full of hypocrisy often produce children who (a) confess faith in
Christ but do not walk closely with God or (b) reject Christ altogether.
2 Parents who are skeptical of spiritual things often produce children with the same
orientation.

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
 39
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).”
 40
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.”
 41
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
 42

The core of the problem (part 2): Traumatic

experiences
In this module we continue our discussion of “the core of the problem” by looking at various
types of traumatic experiences that can lead to deception and unhealthy or ungodly responses,
and ultimately open the way for the influence of the world, the flesh and the devil in believers’
lives. In the end, these things can work in the lives of Christians to stunt their spiritual growth,
to hinder their effectiveness in ministry, and to keep them from enjoying intimacy with their
Heavenly Father.

I Three classifications of traumatic experiences

A Intentional traumas vs. unintentional traumas
1 Intentional traumas
a Explanation: The other person or persons involved intentionally committed the
action that was traumatic to the victim
b Examples:
1) Sexual abuse or molestation
2) Rape
3) Physical abuse
2 Unintentional traumas
a Explanation: If another person or persons was involved, they did not intend to
commit the action that was traumatic to the victim. Or the traumatic event may
have occurred without the involvement of other people
b Examples:
1) A near-fatal automobile accident
2) A natural disaster
3) The death of a loved one due to illness or accidental injury
B Traumas that are specific events vs. traumas that are repeated again and again or
that constitute an ongoing situation in a person’s life
1 Traumatic events
a Explanation: The traumatic event occurred at one point in time and was over
(though the influence in the victim’s life can remain)
b Examples:
1) An attempted abortion
2) An experience of betrayal by a loved one
3) An explosion of anger accompanied by threatening behavior
2 Traumas that constitute an ongoing situation
 43
a Explanation: The traumatic experiences occurred on a regular basis, or the person’s
entire life was traumatic
b Examples:
1) Parents that consistently speak unkindly to their children
2) An ongoing pattern of sexual abuse
3) A life of poverty, hardship and shame
C Traumas that are active vs. traumas that are passive in nature
1 Traumatic experiences that are active in nature
a Explanation: The victim experiences a situation that is truly traumatic leading to an
immediate response of terror and confusion
b Examples:
1) A mugging or other violent attack
2) Riots or the horrors of war
3) The harsh and critical words of parents
2 Traumatic experiences that are passive in nature
a Explanation: The victim is deprived of things (such as love, affection, affirmation)
that are necessary for emotional health
b Examples:
1) Parents who are cold and unloving
2) A family atmosphere of indifference and permissiveness
3) A lack of affirmation of a child’s potential
II Some common results of traumatic experiences
A Fear and anxiety
1 This can occur particularly in situations that in some way resemble the original trauma
2 In some cases the fear is limited to particular situations, while in other cases it is more
general in nature
B Panic attacks
1 The person may be completely unaware of the connection between a past trauma and
the panic attacks they are currently experiencing
2 Only in inner healing are we able to help identify the connection and bring healing to
the person’s life
C Nightmares
1 These can be very vivid and frightening in nature, and usually resemble the original
trauma in some way
 44
2 Not every nightmare is linked to traumatic experiences, but when they occur frequently
we should try to find the reason a person is experiencing them. Demonic influence can
also produce a pattern of nightmares.
D Relational problems
1 These often grow out of deceptions that form in response to traumatic situations
2 Often these deceptions lead to defensive reactions that hinder intimacy and disrupt
normal relational patterns
E Sexual problems
1 If the trauma was sexual in nature (such as childhood sexual abuse or rape), the victim
may have difficulty responding sexually, even in the context of marriage
2 If the trauma was sexual in nature, the victim may, in some cases, become promiscuous

III Ministry to people who suffer as a result of traumatic experiences

A Determine the roots of the problem
1 Ask them, “Since when have you struggled with these feelings?” Often their answer
will help you determine what experiences have produced these feelings.
2 If they can not tell you when their problem began, or if they answer in a general way
(such as, “I’ve felt this way as long as I can remember”), take time to pray and ask the
Lord to reveal the roots of the problem. Wait quietly for a minute or two for the Lord
to speak to the person’s heart.
B Ask the Lord to bring healing to the traumatic memory
1 Ask the Lord to open up the traumatic memory and bring it to the person’s
consciousness. Give him permission to bring up any feelings associated with the
memory that He needs to in order to bring true healing. You need to wait quietly for a
minute or two for the Lord to work.
2 As the memory and the feelings associated with it begin to surface, ask the Lord to lift
the trauma and its effects off of the person’s spirit. Then wait a minute or two for Him
to work.
3 As you sense that the Spirit is at work, bringing a lightness and sense of relief to the
person receiving ministry, ask the Lord to fill them with His peace and His joy. Then
wait a minute or two for Him to work.
4 Once you sense joy and peace in the person’s countenance, give them an opportunity to
describe their experience to you.
C Check for demonic influence and deal with it
1 In some cases evil spirits exploit a person’s weakness and confusion in the midst of a
traumatic experience to gain a foothold in their life. In a sense, they come into the
person’s life “on the back of the trauma”.
2 For this reason, some people may need only healing for the trauma, while others may
need healing plus deliverance.
 45
3 After prayer for healing, we should check to see if there is any demonic influence
associated with the trauma. You can say, “Any spirits that are at work in his/her life as
a result of the trauma he/she experienced, I now command you to leave him/her and
to go directly to the place where Jesus commands you to go.”
4 You can also challenge the spirits by referring to the symptoms they have been
experiencing. For example, “I command all spirits of fear that entered his/her life as a
result of the trauma he/she experienced to leave at this time”.
D Follow-up
1 Check on them in a few days to see if the symptoms associated with the trauma have
been resolved.
2 If they have not experienced dramatic and lasting change, you need to ask for the
Lord’s guidance and revisit the problem.
 46

Deceptions that hold us captive

In this module we are going to discuss the way in which various types of deception can creep
into our lives and experiences, particularly as a result of inheritance or traumatic experiences.
Deception of this type often keep us from enjoying our relationships with God and with other
people, and can lead as well to the development of various types of escape or defense
mechanisms that seem helpful, but in reality will ultimately bring us into bondage.

I Sources of deception in a Christian’s life

A Other people
1 Parents and other family members
a Critical words create a false self-concept—“You’re stupid”, “You’re useless”, “No
one will ever want to marry you”
b Warped values are communicated by teaching and example—“Material success is
everything, it proves you’re worth something”
c Judgments on certain people and groups is transmitted to children—“Men are like
dogs, all they want is sex”
2 Traditional beliefs
a “If you don’t succeed in education, you should be full of shame”
b “Boys are intrinsically more valuable than girls”
3 Media
a “You must strive to become rich and famous like the stars”
b “You must look like the models you see in the magazines. That’s true beauty”
B Our own childish (and incorrect!) interpretations of life experiences
1 A child comes to believe that his parents divorced because he was a naughty boy
2 A older child comes to believe that he bears the responsibility for protecting his
younger sister (or even his mother!) from his father’s abuse
3 A child that was terribly abused comes to believe that he is unworthy of love
C Demonic suggestion
1 Demons can deceive by suggesting deceiving thoughts
a Evil spirits can implant the thought that a recent natural disaster proves that God
does not exist (or does not care about mankind)
b Evil spirits can implant the thought that “I’m stupid”, “I’m ugly” or “I’m not
worthy” at certain critical times in our lives
2 Demons can also work more subtly—reinforcing the deceptions that we receive from
others or that result from our own childish interpretations of life experiences
 47

II Objects of deception in a Christian’s life

Deception in a Christian’s life can be directed in three directions, which can be illustrated as
follows:

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

A Our view of God Himself

1 Demonic powers will do almost anything to drive a wedge between believers and God,
thus separating God’s children from the source of their life and strength
2 Their main strategy is to use deception to stimulate anger, disappointment, and
unbelief, thus undermining our intimacy with the Father
3 Some examples of deceptions that are commonly used by the Enemy
a “You can’t trust God”
b “God doesn’t care. It doesn’t do any good to run to Him”
c “As hard as I try, I’ll never be able to please God”
d “If I trust in the Lord, He’ll disappoint me”
e “God values the ministry I do more than He does me”
B Our view of ourselves
1 Deception often occurs in a believer’s self-image, particularly when they have
experienced rejection, ungodly control, sexual abuse or molestation, and other
traumatic experiences
2 Deception often occurs in the context of dysfunctional families, where it results from
critical words, pressure, ridicule and other negative patterns that tend to distort a
person’s self-image
3 Some examples of deception in our view of ourselves
 48
a “I’m unworthy of being loved (by God or by other people)”
b “I’m worthless” or “I’m useless”
c “I’m ugly” or “I’m fat”
d “No way I’ll ever become a blessing to others”
C Our view of others
1 This type of deception often grows out of hurts and wounds that we have experienced
as a result of the actions of others
2 The deceptions that arise may relate to a certain person or persons, or a certain group of
people (e.g. all men, all Hispanics, all people in positions of authority), leading to an
inability to trust and to enjoy close relationships with others
3 In some more extreme cases deceptions lead to an inability to trust anyone
4 Some examples of deception in our view of others
a “If I give them an opportunity (by becoming vulnerable), other people will hurt me”
b “You can’t depend on anyone. They always let you down”
c “If you give a man your heart, he’s sure to hurt you”

III The impact of deception in a Christian’s life

A A lack of intimacy in their relationship with God
1 Some believers find it difficult to trust God and to surrender totally to Him
2 Some believers who have experienced sexual abuse feel “dirty” and “unworthy” with
the result that they find it difficult to rejoice in the Father’s love and draw close to Him
3 Some Christians distance themselves from God—they feel that He is not “fair” or does
not care because He did not answer their prayers in the way they had hoped. This is
especially common when God does not heal a loved one who is gravely ill.
B Dominant negative emotions that are inappropriate to the situation
1 Some Christians feel guilty because their parents divorced
2 Some believers feel that they are not worthy of love because their parents never
demonstrated love toward them
3 Some Christians live in fear because they suffered a violent assault in the past
C A warped self-image
1 Some Christians are extremely insecure because they believed every cruel word that
other family members said to them
2 Some believers feel ashamed and insecure because they come from a broken home.
They actually feel that other people are better than them
D Relational problems
1 Some Christians find it difficult to trust other people and open up to them
 49
2 Some Christian women only enter into relationships with men that treat them poorly
because they believe that “good” men would not be interested in them
E Sexual problems
1 Some women are fearful of entering into a sexual relationship with their husband due
to deceptions about men
2 Some women are unable to respond sexually to their husband because of deceptions
resulting from sexual abuse
 50

Unhealthy and Ungodly Responses (Part 1):

Bitterness and Ungodly Judgments
Many people struggle in life, not only because of inheritance and traumatic experiences, as well
as deceptions that take root in their minds and hearts, but also because of their own unhealthy
and ungodly responses to life’s experiences. For this reason, we should not regard ourselves—
or others—as simply helpless victims of our background and experience. The fact is that we
often contribute to our misfortune in various ways as we attempt to avoid pain and to protect
ourselves using various strategies that are formulated by the flesh, rather than by turning to
God for comfort and protection in the midst of our trials and struggles. These strategies may
provide some temporary relief, but in the end they will fail us and, in many cases, increase our
pain and hinder the development of intimate relationships with God and others. As one
professional counselor I know told me, “If defense mechanisms actually worked, I’d be out of
business!”
This pattern can be illustrated as follows:

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.

I Bitterness and Unforgiveness

A The prevalence of bitterness and unforgiveness
1 This is the most common problem we face in the healing ministry
2 Bitterness and unforgiveness is a reaction that grows out of both insecurity and pride,
and that is ultimately rooted in the flesh
3 Bitterness and unforgiveness can stand alone as a response to an offense, betrayal or
other wrong committed against us. In this case, true forgiveness is all that is needed to
bring freedom and healing to the person receiving ministry
 51
4 In other cases bitterness and unforgiveness are intertwined with inheritance and
traumatic experiences, as well as deception and various other defensive reactions. In
such cases, forgiveness is one important aspect of the healing process, but other aspects
are critical as well
B The destructive nature of bitterness and unforgiveness
1 If we do not forgive others, we sin against God
a We are commanded to forgive others who sin against us (Colossians 3:13)
b If we are unwilling to forgive them, we transgress God’s command and choose to
live in rebellion against Him
2 If we do not forgive others, we do not yet understand the greatness of the forgiveness
that God has already lavished on us in Christ Jesus
a There is a consistent link in the New Testament between the forgiveness we receive
from God and the forgiveness we extend to others (Matthew 6:12; cf. Ephesians 4:32;
Colossians 3:13)
b If we are unwilling to forgive, we are like the servant whose astronomical debt was
forgiven by his lord, who was then unwilling to forgive the small debt of another
servant to him (Matthew 18:21-35)
3 If we do not forgive others, we disturb the unity of the body of Christ
a We need to contrast the attitude that is commanded of us in Ephesus 4:1-6, i.e. to
“make every effort to keep the unity of the Spirit through the bond of peace” (v. 3)
b When we are unwilling to forgive others, our bitterness will often lead to division in
the body of Christ, in direct contrast to the teaching of Scripture in Ephesus 4:1-6
4 If we do not forgive, we give an opportunity to the Devil to damage—or even to
destroy—our lives and our ministries (Ephesus 4:6-7)
a Unforgiveness is the only sin issue that is linked directly to demonic influence, i.e. to
giving the devil an “opportunity” or a “foothold”
b While other sin patterns can also open the door to demonic influence in a person’s
life and relationships, it seems that unforgiveness is the most common entry point
for demonic influence in the lives of believers
C The deceptive nature of bitterness and unforgiveness
1 There are three levels of “forgiveness”
a We can forgive others with our lips only. We claim to have forgiven another person
or group in order to avoid facing the reality of our anger and our need to forgive
b We can forgive others with our mind only. We believe that we have forgiven those
who have hurt us, but we are deceived or have deceived ourselves
c We can forgive others from the heart. This is God’s will for us. By releasing our
negative feelings against them, we open the door for the Holy Spirit to work
powerfully in us, bringing healing to our wounds and filling us with peace and love
2 Many believers think that they have resolved issues of bitterness and unforgiveness, but
in reality they are deceived. Two questions are important:
 52
a Have we truly faced the reality of the anger and bitterness that is in our hearts,
released it to the Lord, and invited him to replace these negative feelings with joy
and peace?
b Or have we simply stuffed our anger and bitterness into a closet in our minds and
hearts, then shut and locked the door so that we could claim that the issues were
already resolved?
3 We must keep in mind the words of Jesus, “This is how my heavenly Father will treat
each of you unless you forgive your brother from your heart” (Matthew 18:35).

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?

Diagnostic Questions for Ungodly Judgments

Would we feel comfortable if they Key verse: “So in everything, do to

viewed and evaluated us in the same
way we are evaluating them?
Are we giving proper attention to
their strengths as well as their
weaknesses?
Are we developing “spiritual far-
others what you would have them do
to you, for this sums up the Law and
the Prophets” (Matthew 7:12)
“Why do you look [continuously] at
the speck of sawdust in your brother’s
eye…?” (Matthew 7:3)
“Why do you look at the speck of
 53

sightedness”? sawdust in your brother’s eye and

Are we hoping, believing, and
praying that they can change for the
better?
pay no attention to the plank in your
own eye?” (Matthew 7:3)
“It [love] always protects, always
trusts, always hopes, always
perseveres.” (1 Corinthians 13:7)

Are we evaluating their behavior “Therefore judge nothing before the

rather than speculating about their
hidden motives and intentions?
Do we regard them as brothers and
sisters in Christ rather than looking
down on them because of their sins
and their shortcomings?
Are we discriminating against certain
groups of people?
Are we conciously choosing to leave
judgment in God’s hands?
appointed time; wait till the Lord
comes. He will bring to light what is
hidden in darkness and will expose
the motives of men’s hearts.” (1
Corinthians 4:5)
“For this very reason, Christ died and
returned to life so that he might be the
Lord of both the dead and the living.
You, then, why do you judge your
brother? Or why do you look down
on your brother?” (Romans 14:9-10)
“My brothers, as believers in our
glorious Lord Jesus Christ, don’t
show favoritism…If you show special
attention to the man wearing fine
clothes…have you not discriminated
among yourselves and become judges
with evil thoughts?” (James 2:1-4)
“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)

E Types of ungodly judgments

1 Judgments against God
a These are often made in times of difficulty, trauma, or abuse, when God seems
distant or does not seem to answer their repeated calls for help
b To some it seems that God does not exist, or if He does, that He really does not care
about them or their needs
c The interesting thing about judgments against God is that they can influence our
relationship with Him long after they are forgotten
2 Judgments against ourselves
a Many people, including many Christians, have labeled themselves in negative ways,
and so make ungodly and unhealthy judgments against themselves
b In some cases, the judgments are completely false, while in other cases they contain
an element of truth, but lack balance and overshadow the person’s positive
characteristics
 54
3 Judgments against other people
a Individual judgments
1) There may be some truth in the judgment that is made about the person, but it
also lacks balance, ignores the person’s positive characteristics, and is harsh and
critical in spirit
2) If we are not careful, we can fall into the trap of making these kinds of judgments
against almost anyone, including our spouse, our children or other church
members
b Generalizing judgments
1) Often this response begins with a simple judgment against another person such
as an abusive parent, an unfaithful husband, or an offensive person of a different
race or nationality
2) Then, based on a negative experience with that person, the individual making the
judgment generalizes to the point that the person they have judged represents a
larger group of people
3) This larger group can be defined on the basis of gender (e.g. “all men” or “all
women”), marital status (e.g. “all husbands” or “all wives”), race (e.g. “all
Asians” or “all Hispanics”), nationality (e.g. “all Americans” or “all Japanese”), or
even denominational affiliation (e.g. “all Baptists,” “all Pentecostals, or “all
Evangelicals”), as well as a host of other criteria. If a person is a member of one of
these groups, then they automatically come under judgment
c Judgments against parents
1) Many people who come from abusive and dysfunctional homes fall into this trap
2) Judgments against parents violate a basic principle of God’s word that is stated
plainly in the Old Testament (Exodus 20:12; Deuteronomy 5:16), reiterated by
Jesus Himself in the gospels (Matthew 15:4; 19:19), and emphasized by the apostle
Paul in the letter to the Ephesians, namely that children are to honor their parents
3) Judgments against parents can be devastating in their impact on the relationships
between the children who make them and people who later happen to play
certain roles in their lives (e.g. a spouse or authority figure who resembles one of
their parents in some way)
F The impact of ungodly judgments
1 We experience some distance in our relationship with God
a We seem oblivious to the fact that God did not judge us in spite of our sin, but rather
forgave us and accepted us completely in Christ
b We reject the attitude of humility that Jesus modeled and taught to His disciples,
and adopt a superior position in relation to our brothers and sisters in Christ
c We take to ourselves something that rightfully belongs to God alone, that is, the
right to judge humanity. The result, according to the apostle Paul, is that we “judge
someone else’s servant” (Romans 14:4)
2 We limit ourselves and God’s work in our lives
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a Often people who have made judgments against others impose various limitations
on themselves, and in so doing they limit the scope of their experiences and the
ways in which God can work in their lives
b Ungodly judgments often limit the depth of relationship that we enjoy with other
people and with specific groups of people. They also limit the ministries that we can
have with certain types of people. And since God often blesses and teaches us
through our relationships with others, they limit God’s gracious work in our lives
3 We hinder God’s work in another person’s life
a When we judge other people, we telegraph these judgments to them in various
ways. Sometimes we declare our judgment outright, while at other times our
judgment becomes the implicit basis for the way in which we relate to them. In
either case, sooner or later the person usually realizes the nature of the judgment we
have made against them
b Once the person becomes aware that we have judged them, our judgment may
wound them deeply, leading to a response of anger and bitterness that may be used
to open the way for Satan’s ungodly influence in their life
c Our judgment may also lodge deeply within their heart, thus damaging the person’s
self-image. As a result, they may find it difficult to step out in faith, believing that
God will use them in wonderful ways and glorify Himself through their life
4 We give the devil an opportunity to work in our lives and our relationships
a We must consider in a new way the implications of Ephesus 4:26-27, “In your anger
do not sin: Do not let the sun go down while you are still angry, and do not give the
devil a foothold.”
b Since unforgiveness gives the devil an opportunity to work in our lives and our
relationships with others, we should not be surprised to find that making judgments
against others can also do much the same thing
5 We open the door for judgments to come back on us
a In our experience, if we make ungodly judgments against others, these same people
often make judgments against us
b “Do not judge, and you will not be judged. Do not condemn, and you will not be
condemned. Forgive, and you will be forgiven. Give, and it will be given to you. A
good measure, pressed down, shaken together and running over, will be poured into
your lap. For with the measure you use, it will be measured to you” (Luke 6:37-38)
6 Judgments can cause a loss of blessing in our lives
a Any sin that is practiced over time can cause a disruption in the flow of God’s
blessing in our lives
b This is especially true, however, when the sin in question is ongoing and runs
contrary to the basic principles of God’s word, as in the case of a judgmental spirit.
Believers who are focusing on the speck in their brother’s eye are rarely living the
abundant life that God desires for them as His children
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Unhealthy and Ungodly Responses (Part 2):

Defense and Escape Mechanisms
In this module we continue our discussion of the unhealthy and ungodly responses people often
make to inheritance, traumatic experiences, and deception. In addition to bitterness,
unforgiveness and ungodly judgments, escape and defense mechanisms often lead to problems
that need to be overcome in the ministry process. While these responses seem to provide relief
and protection, in the end they can limit us, hinder the development of intimate relationships
with God and with others, and even destroy our mind and our bodies.

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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C Examples of escape mechanisms

1 Drugs and/or alcohol
a Often people get involved with drugs and/or alcohol because they have deep
emotional needs
b They hope that drugs and alcohol will fill that need, or at least reduce the pain that
they feel for awhile
c In the end these escapes are destructive to a person’s mind, emotions and physical
body
2 Occult activity
a Often people feel helpless and seek to protect themselves from life’s difficulties by
seeking power through occult activity
b Some people feel insecure, and want to make themselves superior to others by
securing occult power
c Others are seeking revenge against those who have hurt them by using occult power
3 Sexual activity outside of marriage
a Some people did not receive love and affection from their parents, and are seeking it
by engaging in sexual relationships outside of marriage
b Victims of sexual abuse or rape can feel “dirty” or “defiled”, so they act in
accordance with their self-concept, engaging in sexual relationships with multiple
partners or enter into relationships almost exclusively with men who treat them
badly
c People who have experienced rejection by their parents sometimes retaliate in this
way, attempting to humiliate them by engaging in sex outside of marriage
4 Living in a fantasy world

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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III A general pattern for ministry to those with unhealthy/ungodly reactions to

life-trauma
A We must help the person receiving ministry to understand the need to repent of
the unhealthy/ungodly reactions upon which they have relied
B We must help them forgive those who have wronged them/are responsible for the
traumatic experiences in their lives
C We must lead them in confessing their sins and repenting of their unholy/ungodly
reactions
D We must assist them in rejecting all false sources of comfort/satisfaction/meaning
and turning to Christ as the One who can heal their broken hearts, and as the true
Source of all comfort/satisfaction/meaning in life
E We should lead them in deliverance for any spirits that have been at work in and
through their unhealthy and ungodly responses to life’s traumas
F We should help them open themselves up to their brothers and sisters in Christ, so
that they can pray for them, help them up when they stumble back into old,
unhealthy patterns, and exhort them in love to grow in Christ
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Part V:
The Way to Healing
and Spiritual Growth
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Attitudes that set us free

In my experience, certain attitudes open the door for the Lord to work in our lives. This
is true if we come to God on our own, or if someone else is praying for us. If I see these
characteristics in the life of a person to whom I am ministering, I feel confident that the
ministry process is going to progress smoothly and quickly. On the other hand, if these
characteristics are not present, the ministry process is often slower due to the fact that
we must lay this groundwork before we can move ahead in healing and deliverance.
In this module we are going to study these characteristics so that we can (1) develop
them in our own lives and (2) facilitate their development in the lives of people to whom
we minister.

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)

B The importance of humility in personal ministry

1 Humble people are open to God’s work in their lives

2 Humble people understand that they are not perfect, that their life is “in process”, and
that they may have foundational issues that need resolution, even if they have been
Christians for some years
3 Humble people are willing to accept the truth about themselves and their relationships
to others

C Difficulties encountered when there is a lack of genuine humility

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

II A sincere desire to experience God’s healing work in their lives

A A realization of one’s need for healing
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1 Key verses
a Matthew 5:3: “Blessed are the poor in spirit, for theirs is the kingdom of God”
b Matthew 5:4: “Blessed are those who mourn, for they will be comforted”
2 The impact of this realization on ministry
a If the person receiving ministry realizes/admits/faces his or her need for healing
and/or deliverance, usually the ministry process runs smoothly
b If, however, the person receiving ministry has not come to that point, then the
process is often slower or does not progress at all
B A thirst for the Spirit’s work
1 Key verses
a Isaiah 55:1-2: “Come, all you who are thirsty, come to the waters; and you who have
no money, come, buy and eat! Come, buy wine and milk without money and
without cost. Why spend money on what is not bread, and your labor on what does
not satisfy? Listen, listen to me, and eat what is good, and your soul will delight in
the richest of fare”
b John 7:37-39a: “On the last and greatest day of the Feast, Jesus stood and said in a
loud voice, ‘If anyone is thirsty, let him come to me and drink. Whoever believes in
me, as the Scripture has said, streams of living water will flow from within him. By
this he meant the Spirit, whom those who believed in him were later to receive“
2 The impact of this “thirstiness” on the ministry process
a The Lord is faithful to respond to people’s “thirstiness”, even outside of the formal
ministry sessions
b If, however, the person receiving ministry is not “thirsty”, then we may need to help
him understand his need or comprehend that God is ready to work on his behalf
before the ministry process can move ahead toward healing and deliverance

III Openness before God

A Some key observations

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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B Two enemies to be faced

1 Pride (we don’t need healing)

2 Fear (we don’t want to open up our wounds)

C 2 basic principles

1 Openness before God is based on our knowledge of His character

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).

b We can follow David’s prayer for God to “search” him

“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)

IV Openness in our relationships with our brothers and sisters in Christ

A Some key verses

1 Galatians 6:1: “Brothers, if someone is caught in a sin, you who are spiritual should
restore him gently. But watch yourself, or you also may be tempted.”
2 Colossians 3:16: We “teach and admonish one another with all wisdom”
3 James 5:16a: “Therefore, confess your sins to each other and pray for each other so that
you may be healed.”

B Observations from personal ministry

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

V A willingness to change and grow in Christ

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)

B Observations from personal ministry

1 Many people are afraid of change—even when it involves giving up destructive
behavior patterns and unhealthy ways of relating to others
2 This is especially true when the Lord shows them that they must give up the defenses
and escapes upon which they have relied since they were a child
3 In the end, however, we must step out in faith, trusting that God desires what is best
for us, and that any change He brings into our lives will be for our good
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Life decisions that set us free

We walk a fine line in the ministry of healing and deliverance. On the one hand, we
choose to recognize the fact that our inheritance, our past experiences, and our
responses to those experiences can influence the quality of our lives in the present. At
the same time, however, we affirm that as Christians we must choose to live
responsibly—in accordance with God’s will for us as His children—on a day to day
basis. We submit ourselves to God and “keep in step with the Spirit”.
We may not blame our problems and sins on our past, thus defining ourselves as
helpless victims who do not take responsibility for our beliefs, attitudes, longings and
actions in the present. On the other hand, we should not deny the influence of our past
experiences on our beliefs, attitudes and longings, and simply force ourselves to act in
accordance with Christian principles. To do so misses the fact that the Lord desires to
change us from the inside out, healing our wounds, leading us to repent of our ungodly
responses to traumatic experiences, and setting us free from the influence of the world,
the flesh and the devil, so that our lifestyle reflects accurately the inner healing and
renewal that is the Spirit’s work within us.
The most responsible course for the believer is to acknowledge the influence of our past
experiences, come to the Lord for healing and deliverance while repenting of our
ungodly responses, and then choose to walk in obedience to Christ in response to His
love and grace.
In the process of healing and deliverance, several life-decisions are critical if we desire to
move ahead in the process of spiritual growth so that we reach maturity in Christ.

I Confession of sin and receiving God’s forgiveness

A Many believers live under a tremendous load of guilt and shame.

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.

B God is faithful to forgive us

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

II Genuine repentance of sin

A Why is repentance so important?

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

III Rejection of all spiritual powers except Jesus Christ

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A The example of the believers at Ephesus (Acts 19)

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).

B Two important observations from Acts 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

IV Embracing our new identity in Christ

A Problems encountered in ministry

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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Forgiveness: The choice that sets us free

Forgiveness plays a major role in the life of every Christian. All of us have been
wounded by others, and all of us will be wounded by others in the future. It is simply a
part of life and ministry.

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.

I Complicating factors in forgiveness

A Self-righteousness
1 All we can think of is the wrong they committed against us. We minimize or suppress
entirely our sin against the other person, as well as the reality of other forms of sin in
our lives. As a result, we harden our hearts toward the person who wronged us
a In some cases, the reality that we contributed to the situation in some small way, at
least, is completely ignored
b In other cases, we were truly innocent victims of another person’s sin, but we forget
about our own sin that sent Jesus to the cross
2 Often we need to bring the person receiving ministry to the Lord in prayer, asking the
Lord to soften and prepare his heart to forgive the hurt or offense, and to give them His
perspective on the person who wounded or offended them
B Fear
1 Often we feel that we will be defenseless if we let go of our anger and bitterness toward
someone who has hurt us
2 In reality, this is a deception. Our anger and bitterness does not really protect us;
rather, they merely block the Holy Spirit’s healing work in our hearts
3 If we refuse to forgive, we give the person who wounded us the ability to hurt us again
and again in the future. It is often helpful to point out this fact to people who are
reluctant to forgive.
C Ungodly judgments

1 In one sense, forgiveness is a step in the process of resolving an ungodly judgment

against another person or group of people. Therefore, it precedes repentance and
renunciation of a judgment in the ministry process
2 In another sense, however, we can have difficulty forgiving a person who is a member
of a group against which we have made a judgment, since the judgment tends to fall on
that person as well as on other members of the group. The impact of the judgment can,
in some cases, hinder the forgiveness process.
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3 In such cases, we should lead them in forgiveness as far as possible, then lead them in
renunciation of the judgment, then go back and see what else the Lord wants to do in
the area of forgiveness
D Misunderstandings about forgiveness

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

II The process of forgiveness

A We realize our need to forgive
1 In some cases, the Lord reveals a person’s need to forgive as we come to Him in healing
prayer
2 In other cases, we need to help the person receiving ministry to understand their need
to forgive the one who wounded them
a We should first empathize with them, communicating to them in various ways that
we understand how hurt they were and that their response was understandable
b We should then help them understand that forgiveness is the only way they will be
freed from the impact of what the other person said or did
B We make the choice to forgive
1 Forgiveness as a choice
a We should realize that God is at work to prepare our hearts for the step of
forgiveness even before we are ready to follow His leading
b On the basis of God’s work, we are set free to move ahead in facing the depth of our
pain and our woundedness
1) We often find it helpful to encourage the person to express their pain to the Lord
in prayer
2) Often, as people express their “complaint” to the Lord, He softens their hearts
toward the person who hurt them
c After facing the depth of our pain and our woundedness, we are ready to choose to
forgive
1) Usually we express our decision in prayer to the Lord
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2) An example of how we might pray: “Lord, you know how much he hurt me, and
how I’ve allowed bitterness a place in my heart. Forgive me, Lord. I now come
to you, opening my heart to you and releasing to you all the anger and bitterness
that I’ve harbored for so long”. I release it to you, Lord. I choose to forgive him
for hurting me so badly. Please, Lord, take the anger and bitterness from me. I
choose to forgive.”
d Our choice then opens the way for the Holy Spirit to work powerfully within us,
healing our wounds and setting us free to love the person who hurt us
2 Forgiveness as a release
a We release our negative feelings toward the other person (anger, hatred, bitterness,
etc.)

b We release our right to revenge (cf. Romans 12:19-21: we “leave room for God’s
wrath”)

c We release any judgments that we have made against them

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

C We commit ourselves to walking in forgiveness

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

III Forgiveness and reconciliation

A Key verse: “If it is possible, as far as it depends on you, live at peace with
everyone. Do not take revenge, my friends, but leave room for God’s wrath…”
(Romans 12:18-19)

B Key principle: When we forgive, we should move as far as possible toward

reconciliation with the person who wronged us. This does not exclude
establishing boundaries to protect ourselves or others from harm or abuse
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C N.B. Full reconciliation is not always possible, and sometimes we need to accept
that fact

IV The results of forgiveness

A We are freed from anger, hatred, bitterness, and the desire for revenge

B The Spirit brings healing to our soul.

C The Lord’s blessings flow into our lives because we are living in obedience
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Freedom from the evil influences of others

Other people can be used by the enemy to bring evil influence into our lives. This can
happen in several ways. First, we can be influenced by their beliefs and values that are
contrary to God’s truth and His will for our lives. Second, we can be influenced by
demonic influence that is transferred or sent deliberately into our lives.

I Breaking ungodly unions (often referred to as cutting “soul ties”)

A Two primary bonds exist between human beings

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

B Types of ungodly bonds/unions

1 In addition to the God-ordained bonds/unions between parents and children, and
between husbands and wives, unhealthy or ungodly bonds/unions can exist between
human beings
2 Some examples of unhealthy/ungodly bonds/unions

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

1 In the case of dependent, controlling or manipulative relationships with parents or

others, the ministry process is as follows:
a We help the person understand that the bond with parents must change as they
move into adulthood to make room for the primary relational bond between
husband and wife.
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b If a friend is too controlling or there is unhealthy dependency in the relationship, we
must help the person receiving ministry to face up to that fact
c We must help them turn from the unhealthy dimensions of the relationship in
question
d We should use our authority in Christ to break the unhealthy bonds between the
person receiving ministry and the other person in question
e We should provide follow-up and ongoing coaching/accountability to help them
form new, healthier patterns of relating to the other person
2 In the case of previous sexual partners, the ministry process is as follows:
a We explain the concept of ungodly unions, and how previous sexual relationships
can influence us in the present
b We lead the person involved in confession, repentance, and receiving forgiveness
for the relationship, where that is appropriate
c Then we go ahead and break the unhealthy bonds with their previous sexual
partners using our authority in Christ
3 In the case of a deceased child, spouse or other person, where their grief seems to be
unhealthy, the ministry process is as follows:
a We empathize with their loss, then discuss with them their need to release the
person into Jesus’ care
b We lead them in prayer to release the deceased into God’s care
c Once they’ve taken that step, you can go ahead and cut the unhealthy bonds with
the deceased
d Then you can go to prayer, specifically that God will fill their heart with His peace
and comfort and show them anything they need to know
4 In the case of those whose ancestors were involved in activities and experiences that
can give an opportunity to the enemy, the ministry process is as follows:
a We help them understand that demonic influence can be passed down to us from
previous generations
b We lead them in prayer, encouraging them to thank the Lord for their parents and
their other ancestors, to forgive their ancestors for the influence of their ungodly
behavior and occult involvement in the person’s life, and to confess that what their
ancestors did was sin.
c We encourage them to repent of and renounce decisively the sin and occult
involvement of their parents and other ancestors
d Finally, we use our authority in Christ to break the bonds between them and their
ancestors that are unhealthy or ungodly in nature
D A suggested declaration
1 The process of breaking ungodly bonds is straightforward: We simply announce that
the deed is done: “In the name of Jesus I now break any ungodly (or unhealthy) bonds
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that exist between ________ and ________. I declare in the heavenlies that these bonds
are now broken, and cannot be used by the enemy against ________.
2 Often we do not see visible manifestations when we break unhealthy or ungodly
bonds/unions, though in a few cases the results are immediately evident. In the end,
we trust that our declaration in the name of Jesus Christ was effective

II Breaking curses

A 2 types of curses in terms of power and origin

1 There is much confusion in writings on inner healing and deliverance regarding the
nature of curses, and there is frequently a blending of distinct categories of curses
2 Two distinct categories that are often confused
a Biblical curses that come upon the nation Israel because of disobeying the covenant
with God
1) The basis for this type of curse
 “You shall not make for yourself an idol in the form of anything in heaven
above or on the earth below or in the waters below. You shall not bow down
to them or worship them; for I, the Lord your God, am a jealous God,
punishing the children for the sin of the fathers to the third and fourth
generation of those who hate me, but showing love to a thousand generations
of those who love me and keep my commandments” (Exodus 20:4-6)
 “However, if you do not obey the Lord your God and do not carefully follow
all his commands and decrees I am giving you today, all these curses will
come upon you and overtake you…” (Deuteronomy 28:15)
2) Such curses involve God’s punishment for sin, though God in His sovereignty
may choose to bring about punishment by allowing secondary agents—including
demonic powers—to act on the person or nation being punished
b Ungodly curses that are directed against us by others

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 Intentional curses (usually expressed in cultural forms)

a Making implicit or explicit appeal to deities or spirits (really demons)—directing

supernatural power against others—using verbal means
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b Involve a shaman or witchdoctor who appeals to deities or spirits (really demons),
directing supernatural power against others

2 Unintentional curse-like statements

a May function like a curse (though it is not a true curse)

b Types of curse-like statements

1) Harsh criticisms

e.g. “You never do anything right!”

e.g. “You’re stupid!”

2) Statements of negative expectations

e.g. “You’ll never amount to anything”!

e.g. “You’re going to be an old maid”!

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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Qualities of an effective healing minister

If we search the Scriptures, a specific gifting for inner healing and deliverance is not
mentioned, though this fact does not prove conclusively that God does not gift certain
people for these ministries so that the body of Christ is built up. However, it is clear
that the Lord uses various spiritual gifts, such as compassion, discernment and
teaching) to enable His children to undertake these ministries. Often this is one reason
that a team approach to inner healing and deliverance is so effective.

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.

I Compassion for those who are wounded and oppressed

A Some key verses
1 Matthew 9:35-36: “Jesus went through all the towns and villages, teaching in their
synagogues, preaching the good news of the kingdom, and healing every disease and
sickness. When he saw the crowds, he had compassion on them, because they were
harassed and helpless, like sheep without a shepherd.”
2 Matthew 14:14: “When Jesus landed and saw a large crowd, he had compassion on
them and healed their sick.”
3 Mark 1:41: “Filled with compassion, Jesus reached out his hand and touched the man.
‘I am willing,’ he said. ‘Be clean!’”
B We need to be able to imagine ourselves in their position, so that we are motivated
by love and compassion, just like Jesus Himself

II Grace toward those who are caught up in sin

A Some key verses
1 Matthew 9:12-13: “On hearing this, Jesus said, ‘It is not the healthy who need a doctor,
but the sick. But go and learn what this means: ‘I desire mercy, not sacrifice.’ For I
have not come to call the righteous, but sinners.”
2 John 8:7: “When they kept on questioning him, he straightened up and said to them, ‘If
any one of you is without sin, let him be the first to throw a stone at her.’”
B We should not judge or preach at a person who requests ministry. Rather, we
should love and accept them just as they are, and on that basis help them to put
aside their sin and to come to Christ for healing and deliverance

III Boldness to confront every form of sin

A Some key verses
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1 Luke 17:3: “If your brother sins, rebuke him, and if he repents, forgive him. If he sins
against you seven times in a day, and seven times comes back to you and says, ‘I
repent,’ forgive him.”
2 Galatians 6:1: “Brothers, if someone is caught in a sin, you who are spiritual should
restore him gently. But watch yourself, or you also may be tempted.”
B We should urge the one receiving ministry to repent of sin so that he can
experience the full measure of God’s healing work in his life
1 We should encourage them to repent of sinful practices such as deceiving others,
stealing from others and all forms of sexual perversion
2 We should also encourage them to repent of sins of the heart such as judging others,
harboring bitterness, jealousy and pride
C We should watch our spirit and our attitude when we urge another person to
repent
1 We should speak to them gently and with humility
2 We should speak to them with a full realization that we too could fall into the same
type of sin, or some other type of sin

IV Faith in Jesus as the “Great Physician”

A Some key verses
1 Matthew 4:23: “Jesus went throughout Galilee, teaching in their synagogues, preaching
the good news of the kingdom, and healing every disease and sickness among the
people.”
2 Isaiah 61:1: “The Spirit of the Sovereign Lord is on me, because the Lord has anointed
me to preach good news to the poor. He has sent me to bind up the brokenhearted, to
proclaim freedom for the captives and release from darkness for the prisoners” (cf.
Luke 4:17-21)
B Even though we run into cases that seem incredibly complex (even hopeless!), we
must never forget that nothing is impossible for the Lord.

V Patience in the healing process

A Some key verses
1 1 Corinthians 13:4-7: “Love is patient, love is kind. It does not envy, it does not boast, it
is not proud. It is not rude, it is not self-seeking, it is not easily angered, it keeps no
record of wrongs. Love does not delight in evil, but rejoices with the truth. It always
protects, always trusts, always hopes, always perseveres.”
2 1 Thessalonians 5:14: “And we urge you, brothers, warn those who are idle, encourage
the timid, help the weak, be patient with everyone.”
B Do not forget that it took years for some people to get into their current condition.
In many cases, they have been ignored, abused and molested. Often there are
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multiple dimensions to their spiritual/emotional pathology that need God’s

healing touch
C Inner healing is often much faster and more effective than traditional therapies, but
it still takes time!

VI Well developed listening skills

A Some key verses
1 Proverbs 18:13: “He who answers before listening—that is his folly and his shame”
2 James 1:19: “My dear brothers, take note of this: Everyone should be quick to listen,
slow to speak and slow to become angry”
B Two reasons for listening carefully in a healing session
1 Giving a person receiving ministry the opportunity to tell their story to a sympathetic
and loving audience is not preliminary to the healing process. Rather, it is an integral
part of that process
2 We need to listen closely to the details of their life-history before we draw conclusions
or attempt to move forward in ministry. That’s why the Lord gave us two ears and one
mouth!

VII A sensitivity to God’s voice and God’s leading

A Some key verses
1 Acts 11:11-12a: “Right then three men who had been sent to me from Caesarea stopped
at the house where I was staying. The Spirit told me to have no hesitation about going
with them.”
2 Acts 16:6-7: “Paul and his companions traveled throughout the region of Phrygia and
Galatia, having been kept by the Holy Spirit from preaching the word in the province of
Asia.”
B We must listen carefully to the person’s complaint and background, while at the
same time keeping one ear open for the Lord’s leading and direction

VIII A commitment to confidentiality in ministry

A Some key verses
1 Proverbs 11:13: “A gossip betrays a confidence, but a trustworthy man keeps a secret”
2 Proverbs 20:19: “A gossip betrays a confidence, so avoid a man who talks too much”
B The results of betraying a confidence in the healing ministry can have grave results
1 It can devastate a counselee, so that they are unwilling both to continue receiving
ministry from us and to seeking out ministry from others
2 It can ruin our reputation and destroy our ministry
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Basic principles for ministry

Before we move into a discussion of inner healing and deliverance, which are distinct
but intimately related ministries, we need to explore some basic principles that should
inform all of our ministry. I believe that these principles will keep us from several
dangers in ministry:
1) Working from a paradigm that is too narrow; i.e. treating the physical, emotional
or spiritual aspects of a person’s issues as if that one aspect is all that matters
2) Moving into extreme forms of ministry
3) Pursuing healing without accompanying life-change

I Principle #1: Maintain a balance in healing/deliverance ministry

A Maintain a balance between opposing the influence of the world, the flesh and the
devil
1 According to Ed Murphy, we are engaged in “a multidimensional sin warfare”
2 We must consider the way in which the world, the flesh and the devil interact and
reinforce each other so that they often present a unified attack
a The devil shapes and influences the world
b The pull of the world is strong because of our fleshly desires
c The devil tempts us at the points of our fleshly weakness
B Maintain a balance between ministry to the physical, emotional and spiritual
aspects of a person’s life
1 Human beings are complex creatures, hence they require a comprehensive approach to
ministry
2 3 lenses that influence our view of reality and our approach to ministry
a Biblical/theological/spiritual lens
b Emotional/psychological lens
c Medical lens
C Maintain a balance between resisting evil spirits and casting them out
1 Every believer experiences “the fiery darts of the evil one” from time to time. In such
cases, the best response is to stand firm and resist their attack
2 Some believers experience regular demonic influence in particular areas of their life. In
such cases, the best approach is deliverance
a This approach can break decisively the enemy’s hold in a particular area of a
person’s life
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b Even then, however, they are still subject to “the fiery darts of the evil one”. For that
reason, we should teach them about their authority in Christ so that they can stand
firm against the enemy’s attacks
D Maintain a balance between godly optimism and recognizing your own limitations
1 We should proceed in ministry with faith and hope, expecting God to accomplish great
things
2 We should also recognize that we will not be able to “cure” everyone who comes to us
for ministry

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

IV Principle #4: Involve the person receiving ministry as much as possible

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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’s Role and Our Role in Healing and Sanctification

God softens our hearts, and thus lays We open our hearts to receive God’s
the foundation for healing and healing work.
deliverance.

God convicts us of sin, leads us to We consider ourselves “dead to sin

repentance, and destroys the and alive to God in Christ”, and
enslaving power of sin in our lives. present our bodies to God as
instruments of righteousness.

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.

B Advantages of this approach

1 It minimizes dependency and establishes healthy patterns for future spiritual growth
2 It enables them to discover the reality of their spiritual authority in Christ

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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VI Principle #6: “Work with a team whenever possible

A A team approach means that there is someone to provide practical help and
comfort as needed while you direct the ministry under the guidance of the Holy
Spirit
B A team approach means that you have someone interceding for you while you
direct the ministry under the guidance of the Holy Spirit
C A team approach allows us to draw on multiple sources of wisdom, and means
that the leading of the Holy Spirit can come to more than one person
D A team approach provides accountability in ministry
E A team approach solves the problem of male-female issues

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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The diagnostic interview

Before we can bring the person receiving ministry to the Lord in prayer, we must lead them
through a diagnostic interview. It needs to be emphasized that this initial interview is the first
step in the healing process rather than something preliminary to that process. It allows the
person to tell their story and to express their feelings in a safe environment, and it helps build
trust and rapport with the ministry team. In addition, it gives us the information we need to
assess their condition and to determine the “roots” of their problems.
We need to be flexible in our approach to the diagnostic interview so that it meets the needs of
the individuals to whom we minister. Some people will tell their story with little prompting,
while others will tell relevant details only in answer to specific questions. In either case, we
need to be patient and empathetic, listening carefully to their description of their struggles and
the story of their life.
While the order may vary significantly, in general I would suggest the following approach to the
initial interview.

I Set a positive atmosphere

A We should be loving in our approach to the person receiving ministry
B We should be accepting in our relationship with the person receiving ministry
C We should empathize with the person’s present struggles, as well as with the
traumatic experiences from their past
D We should be confident that God will work powerfully in their life to bring healing
and freedom

II Commit the session to the Lord in prayer

A Praise God for His love, His mercy, and His grace toward us as believers
B Thank God for His work of grace in the person’s life to date, and for what He will
do in this ministry session.
C Ask God to reveal His love and grace to them, to open the eyes of their heart to
understand His truth, and to heal their wounds and to set them free.
D Ask for His protection against the enemy’s attacks for the person receiving
ministry, the ministry team, and their families.

III Take authority over any spirits that are present

A Announce that you are taking authority over any spirits that are present
B Forbid them to hinder the session in any way
C Command them to leave in the name of the Lord Jesus

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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The ministry of Inner Healing

A young woman was rejected by her father from birth. When she was ill to the point of death,
her mother wanted to take her to a doctor, but her father wanted to let her die. By God’s grace,
however, she did not die, but her relationship with her father was distant from the time she was
very young. She always bore the brunt of his anger. If she made a single mistake, he beat her
and railed against her. All her younger siblings’ problems were blamed on her. As a result, she
began to hate her parents and stored up bitterness in her heart toward them. She also hated
God and would say openly that there is no God.

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

I What is “inner healing”?

A Inner healing is a work of the Holy Spirit in which God moves to heal our deepest
wounds, to establish His truth in our hearts, and to set us free from the internal
consequences of our sin and the sin of others.
B Healing of this type takes place in those moments and periods in our lives when
we meet Jesus not merely as Savior, but also as the “Wonderful Counselor” (Isaiah
9:6). This type of encounter can take place in our own devotional times, as well as
in structured sessions with a person who facilitates the ministry of inner healing.
C In the integrated approach to healing that I teach and practice, the ministries of
inner healing and deliverance are complementary in nature, yet for the sake of
analysis we will consider them separately at this point.

II The biblical basis for inner healing in the church today

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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A Jesus continues to fulfill Old Testament prophecy

1 Jesus fulfilled the prophecy of Isaiah 61:1: “He has sent me to bind up the
brokenhearted, to proclaim freedom for the captives and release from darkness for the
prisoners… (see Luke 4:17-18).
2 He did this in several ways that are distinct but related:
a He did it by healing those who were sick and setting people free from the power and
domination of evil spirits
b He did it by forgiving sin and receiving those who were despised by the religious
leaders of their day
c He did it by pouring out His infinite love on people who were hurting, wounded
and rejected
3 There is no biblical evidence to suggest that Jesus is no longer fulfilling the prophecy of
Isaiah 61:1, or that He will no longer heal those who come to Him in faith
B Jesus continues to minister out of a heart of compassion
1 Jesus ministered healing to people out of a heart of compassion
a Matthew 9:35-36: “Jesus went through all the towns and villages, teaching in their
synagogues, preaching the good news of the kingdom, and healing every disease
and sickness. When he saw the crowds, he had compassion on them, because they
were harassed and helpless, like sheep without a shepherd.”
b Matthew 14:14: “When Jesus landed and saw a large crowd, he had compassion on
them and healed their sick.”
c Mark 1:41: “Filled with compassion, Jesus reached out his hand and touched the
man. ‘I am willing,’ he said. ‘Be clean!’”
2 There is no biblical evidence to suggest that Jesus no longer ministers healing from a
heart full of compassion
3 Should it surprise us that Jesus is ready, through the power and presence of the Holy
Spirit, to bring healing and wholeness to His hurting children today in answer to our
prayers?

III How does Jesus bring healing to the inner man?

A Healing our deepest wounds and traumas
1 Certain life experiences wound us deeply, or even crush our spirit, while others leave
us with an empty place in our heart that needs to be filled with love and acceptance
2 Just as our body needs physical healing when it is wounded, so also our spirit needs
God’s healing touch when we are wounded emotionally or deprived of love and
acceptance
3 As we go to God in prayer, asking him to heal a person’s wound or trauma, the Spirit
works in different ways to bring the healing we desire:
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a At times the feelings that we experienced at the point of trauma come upon us
dramatically for a moment or two, then the Spirit lifts the effects of the trauma from
the person’s spirit and fills him with peace and joy
b In other cases, the person experiences Jesus’ presence in the form of light and
warmth, which results in the healing of inner woundedness
c Sometimes healing takes place visually as the Spirit enables the person to see himself
at a time when he was deeply wounded, then Jesus appears and demonstrates His
love and protection
d And in some cases, the person does not see or feel anything, but we know that Jesus
is present because the person experiences healing from the effects of experiences that
have wounded him deeply
4 The important thing is that Jesus’ presence in response to our prayers brings healing to
the one who is receiving ministry, just as His presence during His earthly life and
ministry brought healing to those He touched
B Establishing His truth in our hearts
1 The teaching and example of others—especially parents and other family members—as
well as traumatic experiences in life, can lead us to internalize false notions about God,
ourselves, and others
2 These lies cause us pain, lead us to devalue ourselves, and undermine our relationship
with God and with other people
3 When deceptions of this sort have taken root in a person’s life, the most important thing
we can do is to bring God’s truth to them. As Jesus said, “Then you will know the
truth, and the truth will set you free” (John 8:32)
4 In some cases, the deception is not too deeply rooted in a person’s life, and we can
simply show them in love where their thinking is faulty or unscriptural. Often the
Spirit works in amazing ways as we explain God’s truth to break the power of the lies
and deception
5 In other cases, the lies are so deeply rooted that the person believes the truth
intellectually, but in her heart she still feels that the lie is true. In those cases, we must
bring the person to the Lord in prayer, asking the Lord to reveal His truth in their
hearts
C Setting us free from the internal consequences of sin
1 In the process of inner healing, the Lord often acts to set us free from the internal
consequences of sin, whether it be our sin or the sin of others against us.17

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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The ministry of deliverance

I How do I know if someone is a good candidate for deliverance?
A We need to approach each person’s situation with an open mind
1 We should honestly consider all physical/psychiatric, emotional/psychological and
spiritual/demonic possibilities when forming our “differential diagnosis”
a We should keep in mind our own biases (resulting from our own background,
experience and training) as we evaluate a person’s needs
b We should consider the possibility that there is more than one aspect to a person’s
problems (e.g. a “psychiatric diagnosis” does not exclude the need for
psychotherapy; the emotional/psychological nature of a person’s issues does not
exclude a need for deliverance)
2 We should keep in mind the importance of the gospel accounts, particularly summary
statements describing Jesus’ ministry of deliverance (Matthew 8:16-17/Mark 1:32-34;
Mark 1:39; Mark 3:10-12; Luke 4:40-41)
a These summaries suggest that demonization is a common phenomenon, since many
people brought apparently demonized people to Jesus and He cast out the evil
spirits
b There is no biblical evidence to suggest that demonization is less common today
than it was in the New Testament period
c Therefore, the burden of proof is on those who argue that demonization is rarely
encountered in today’s world, and is only present in extreme cases
B We need to come to the Lord in prayer and seek His guidance
1 We should ask the Lord to show us the “roots” of a person’s problems so that we can
tailor our ministry strategy to their specific needs
2 We should be open to the Lord’s leading in various ways such as “anointed wisdom”,
unusual impressions, visions or verses that come to mind suddenly as we’re praying
about ministry to a particular person
C We need to look for a correlation between “roots” and “fruits” based on
information derived from the diagnostic interview
1 When we speak of “roots”, we are referring to certain conditions or experiences in a
person’s background that can open the door to demonic influence in a person’s life (e.g.
occult involvement—either personal or in their immediate family, sexual abuse or other
traumatic experiences, deep rejection, patterns of sin, or abortion)
2 When we speak of “fruits”, we are referring to certain negative characteristics or
symptoms in the present that can indicate the presence of demonic influence (e.g. the
presence of accusing voices, uncontrolled anger, a pattern of horrific dreams, extreme
fear)
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3 Since most “roots” are not a guarantee of demonic influence and many “fruits” can
indicate a number of conditions (e.g. a psychiatric disorder or demonization), it is
important to look at the correlation between the “roots” and the “fruits”
a If we see a strong correlation between the “roots” and the “fruits” in a person’s life
(e.g. a strong background of rejection leading to low self-esteem in the present), then
we can proceed with a higher level of confidence in our diagnosis
b If we find evidence of a strong occult background (either personal or in their
immediate family), then there is a strong probability that deliverance is needed
c If we detect the presence of deep rejection or other traumatic experiences in the
person’s background, then there is a high probability that inner healing will be
needed, as well as possibly deliverance to deal with secondary demonization
D Summary: We need to step out in faith in a number of specific situations
1 When we sense the Spirit of God leading us to move into deliverance
2 When a person exhibits symptoms that indicate possible demonization, and these
symptoms can be correlated with past conditions or experiences that frequently lead to
demonization
3 When there is rejection or deep woundedness together with occult involvement
4 When we have checked for possible demonization, either by commanding the spirit to
identify itself or to leave the person receiving ministry, and there is a positive response

II How do we prepare someone for ministry and lead them in deliverance?

A We explain the process and obtain the consent of the person receiving ministry
1 We need to explain the process of deliverance until the person is comfortable receiving
ministry
2 Since (1) we desire to demonstrate respect to everyone who comes to us for ministry,
and (2) their will is critical to the success of the ministry, we should work with them
until they affirm that they are ready to proceed
B We commit the deliverance ministry to the Lord in prayer
1 We thank the Lord for His presence, and for Christ’s victory over the Enemy
2 We acknowledge that we can only defeat the Enemy in deliverance by depending on
Jesus’ power and authority (which has been delegated to us)
3 We ask the Lord to guide the session, to demonstrate His power and His love, and to
protect everyone present from the Enemy’s deceptions and attacks
C We bring the spirits under the authority that we have in the name of Jesus Christ
and forbid them to disrupt the ministry in any way
1 We remind them that we come, not in our own authority, but as representatives of
Jesus Christ Himself (“in His name”), and command them to submit to that authority
2 We separate them from other spirits that might wish to interfere in the deliverance
process, and forbid them to receive help of any kind from other spirits
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3 We cancel all previous orders and command them to obey the instructions that we give
to them
4 We forbid them to hurt the person receiving ministry, to embarrass them, or to cause
vomiting. Also, we forbid them to harm the person’s family in any way
5 We forbid them to attack the ministry team or their families in any way
D We throw out the “garbage” that gives an opportunity to the “rats” to work in his
or her life
1 We lead them in forgiving those who have sinned against them, and in releasing any
judgments that they have made in their hearts
2 We lead them in the process of inner healing where the Holy Spirit reveals God’s truth
and love in the person’s heart, thus neutralizing any deeply rooted deceptions that are
being used by the enemy against them
3 We lead them in renouncing sin patterns and occult involvement (1) in the lives of their
ancestors and (2) in their own lives
4 We break any ungodly “soul ties” between the person receiving ministry and their
ancestors (as well as other parties who may be linked to them in ungodly ways), so that
these links may not function as an open door to demonic influences
5 We cancel the power of various forms of occult “garbage” that can give the Enemy a
“foothold” in their lives
a We cancel any oaths that they or their family members may have taken
b We cancel any curses that have been placed on the person himself or his family, that
have come as a result of the “oaths-curses” pattern of an occult system in which they
are involved, or that they themselves have placed on themselves or their family
c We cancel the power of any occult rituals that have been made by them or their
ancestors
d We cancel the power of any sacrifices that have been made by them or their ancestors
E We address the spirits directly, commanding them to leave the person and never
return
1 We can address the spirits by referring to their point of entry into the person’s life; e.g.
“I command every spirit that has come down to her through her father’s line to leave
her now and never return”.
2 We can address the spirits by referring to the opportunities that were given to them;
e.g. “I command every spirit that began to work in his life due to his experimentation
with astral projection to leave him now and never return.”
3 We can address the spirits by referring to the dominant work of the spirit that is
apparent in the person’s life; e.g. “I command every spirit of fear (or “every spirit that is
producing fear”) in her life to leave her now and never return.”
F We observe their reaction to the deliverance and move ahead accordingly
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1 The spirit’s presence will become evident to the person receiving ministry or to the
ministry team, or the person receiving ministry will feel a sense of relief and know that
the spirit has left them
a The spirit’s presence often becomes evident as the person receiving ministry
experiences some type of physical manifestation
b The spirit’s presence may also become evident as negative thoughts come to the
person’s mind
2 Both the person receiving ministry and the ministry team observe no unusual
occurrences when the demons are challenged
a They were not demonized in the first place so there is no need to continue
b They were demonized, but the deliverance took place without outward
manifestations. We can only infer that this has taken place if the person reports a
definite life-change following deliverance
c They are demonized, and some type of “garbage” is blocking the deliverance
process
1) We suspect a block particularly in cases where the person receiving ministry has a
heavy occult background, yet we observe no visible manifestations when we
challenge the spirits that are working in his or her life
2) In this kind of situation, we should ask if they have not destroyed all their occult
objects, but the most common “block” is unforgiveness
G We look for the moment at which the spirit releases the person receiving ministry
1 The physical manifestations may cease at a specific point in time
2 The person may report that something left them, though the ministry team does not see
anything
3 If we have certain spiritual gifts, we may discern the fact that the spirit has left and the
deliverance is over
H We bless the person receiving ministry, pray for them, and debrief as necessary

III What can we do if a spirit is clearly present but refuses to leave?

A Consider what factors might be hindering the deliverance process
1 Problems that relate to the spirit that we are challenging
a Some spirits are tougher than others. In fact, some spirits can only be cast out
through prayer (and possibly fasting); cf. Mark 9:14-37
b Sometimes we give up too quickly. In at least one case, a spirit did not immediately
respond even to Jesus’ authority (Mark 5:1-20)
2 Problems that relate to the ministry team
a Perhaps we are full of skepticism or unbelief (“because of our little faith”; Matthew
17:14-21)
b We ourselves are allowing major strongholds in our lives to remain intact
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3 Problems that relate to the person receiving ministry
a Perhaps he or she has been less than honest about certain things, hiding certain sins,
occult involvement, or traumatic experiences
b Perhaps there are amulets, occult books or other occult objects that have yet to be
destroyed
c Perhaps he is still harboring bitterness in his heart against God or someone else
B Ask the person receiving ministry if he knows what might be blocking the
deliverance process
C Go to the Lord in prayer, asking Him to reveal the “garbage” that is blocking the
deliverance process
1 We should take time to wait on the Lord so that we can discern His leading
2 If the Spirit reveals something specific, we should get rid of the “garbage” first, then
move back into deliverance
3 If He does not reveal anything at that point, do not worry. Just move back into
deliverance using some of the enforcement strategies listed below
D Move back into deliverance using strategies to enforce your authority in Christ
1 The need for discernment in this matter
a Sometimes we need to back off from deliverance and clear out more “garbage”
before we can effectively run off the spirits that are present
b In other cases, we need to persevere in deliverance until we achieve victory and the
spirits flee
c We will develop discernment in this matter over time as we gain experience in
ministry, but we are bound to make some mistakes. If, however, we minister to a
person over a course of weeks, we will usually be able to correct our mistake
2 The need for enforcement in some cases
a Police have authority in our society, but still carry weapons so they can enforce their
authority, if necessary
b In the same way, in deliverance we oppose an enemy who does not wish to submit,
so we must be prepared to enforce our authority
3 Some strategies to enforce our authoritative commands in deliverance
a We can spend some time in prayer (and perhaps fasting, too), then return to the
process of deliverance
b We can read passages of Scripture that speak of Christ’s victory over demonic
powers, or recount His death and resurrection
c We can ask the Lord to send His angels to intimidate and punish the spirits who are
rebelling against our authority
d We can ask the Lord to send the fire of the Holy Spirit to sweep through the person,
exposing and driving out any darkness that is present
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e We can command the spirits to meditate continually on the significance of the death
and resurrection of Christ, as well as the fact that they will be thrown into the lake of
fire
f We can command them to lay down their armor, their weapons, their strategies,
their pretensions, and their symbols of status and authority
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The critical importance of follow-up and loving

accountability
Some years ago, evangelists traveled about from town to town preaching the gospel, but
little thought was given to structured and organized follow-up. The new converts were
urged to read their Bibles and to go to church, and that was considered sufficient.
It was Dawson Trotman, founder of the Navigators, who in modern times pioneered the
development of a structured approach to the follow-up of new believers. The
Navigators’ approach influenced many other Christian organizations. For example, at
one point Trotman was asked to design a follow-up program for the Billy Graham
crusades.
At this point in time, follow-up is considered an essential component of any evangelistic
ministry. In fact, evangelists who neglect to provide systematic follow-up are now
considered irresponsible, on the same level with a mother who gives birth yet fails to
care for her newborn child.
In the same way, in years past practitioners of inner healing and deliverance were active
in ministry to the body of Christ, yet they gave little thought to systematic follow-up. In
recent years, however, many people who minister in these areas have realized the
importance of systematic follow-up, and are working to develop new approaches that
help believers to continue in the freedom that they have just experienced through inner
healing and deliverance. Still, my observation is that while ministries of inner healing
and deliverance are strong in getting at the “roots” of people’s problems, they are often
weak in the area of follow-up and in helping believers move ahead in the process of
spiritual formation. In this area we need to learn from traditional therapists, who are
often much more skilled and responsible in this area.

I Follow-up that reinforces their healing and deliverance

A Emphasize the love and grace of God as the foundation of the Christian life
1 We want to produce healthy disciples who are secure in the love and grace of God, not
those who are struggling valiantly to earn God’s favor
2 Often the Lord reveals His love and grace in the process of inner healing (reinforced by
deliverance), but we need to reinforce this realization by helping them become
grounded in basic scriptural principles
3 We should help believers understand the difference between God’s voice and the
accusing/condemning voice of the Enemy:
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B Emphasize our identity in Christ

1 We need to emphasize our status as God’s precious children who are secure in Jesus
Christ, though we must also maintain a balance between this and the other aspects of
our identity in Him.
2 Our change of identity can be illustrated as follows:
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3 Once we are “in Christ”, we possess all the spiritual blessings in the heavenly realms
(Ephesians 1:3):

4 We should not be satisfied with mere intellectual knowledge; we should emphasize

living out our identity on a day by day basis.
C Emphasize our spiritual authority in Christ
1 We need to reinforce again and again the believer’s spiritual authority based on
passages such as Ephesians 2:5-6.
2 We should encourage believers to exercise their authority in Christ as soon as possible,
and to counter any spiritual attacks boldly and directly
D Emphasize the specific issues for which they have received healing
1 Some problems, such as perfectionism and performance orientation, die a hard death.
A person may make significant breakthroughs in the process of inner healing and
deliverance, but the old patterns may surface again in more subtle ways, so that the
person themselves may need to “put it to death” every time it surfaces.
2 We should not leave them with the impression that they will never again face the
problems that once held them in bondage. Though the enslaving power of these
patterns has been broken through healing and deliverance, they still may be subject to
the “guerilla warfare” attacks that stem from the world, the flesh and the devil.

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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Ministering to victims of Rejection

One of the most common problems that we encounter in the ministry of inner healing
and deliverance is rejection. A variety of approaches are helpful in bringing healing to
the wounded heart of victims of rejection.

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).

II Common causes of rejection

A Causes related to inheritance
1 If the person’s parents suffered rejection, a root of rejection is often passed on to him
2 There are two possible avenues for transmission
a Parents who were rejected as children tend to reject their own children in various
ways
b Deceiving spirits of rejection can come down the generational line into the child’s life
3 Adopted children often experience rejection
a The severity of the rejection can be reduced by the love and affection of the adoptive
parents
b In spite of the love of the adoptive parents, however, many adopted children feel
rejected by their birth parents
B Causes surrounding conception and birth
1 Parents do not want the child, often because of gender or the fact that the parents were
not married at the time of conception
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2 An attempted (or even contemplated) abortion
3 The child is separated from his parents—especially his mother—shortly after birth
(frequently because he was placed in an incubator)
4 A parent leaves the home during pregnancy or shortly after birth
C Causes related to child rearing and home life
1 A lack of love and affection
2 An overabundance of criticism and conditional love
3 All forms of cruelty and abuse
D Causes related to the person’s experience at school
1 Abuse, ridicule and rejection from other children at school
2 Exclusion from dominant social groups

III Common responses to rejection

A Aggressive or rebellious reactions
1 A tendency to reject other people
2 An unwillingness to receive comfort or help from others
3 A tendency to become hardened and closed to other people
4 Skepticism and unwillingness to trust other people, the word of God and, at times, God
Himself
5 A tendency to speak harshly or to use coarse language
6 A pattern of hard headedness, enjoys debating with others, stubborn and unyielding
7 Defiance, hostility, disobedience
8 Bitterness, anger, fits of rage, a tendency to retaliate, violent reactions
9 Control, domination, or manipulation of others
B Self-rejection
1 Low self-esteem, may believe that he is worthless
2 A sense of inadequacy and inferiority
3 Shame, feelings of disgrace and humiliation
4 Fearful of trying new things and meeting new people
5 Perceive themselves as unable to succeed, fear failure
6 Often sad and sometimes depressed
7 Frequently accuse and judge themselves, have difficulty receiving praise
8 Have difficulty communicating with others
9 Seek to please others, need to find favor with everyone
10 Worried, anxious, stressed
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11 Pessimistic, negative, hopeless, dispairing
C Self-protective responses due to fear of rejection
1 Extreme efforts to succeed, drivenness to outshine others
2 A sense of restlessness, an inability to find peace and contentment (often connected to
performance orientation)
3 A false sense of responsibility, taking on inappropriate burdens
4 Like to be alone, isolate themselves
5 Very independent, refuse help from others, must do everything themselves
6 Often defend/justify themselves and their behavior
7 Critical toward others, tend to blame problems on others
8 Jealous of others’ success
9 Pride
10 Perfectionism

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

V Ministry to those who have experienced rejection

A We demonstrate the love of Christ so that the person receiving ministry feels loved
and accepted. This is critical since many victims of rejection are quite sensitive and
easily hurt
B We share informally from the word of God, explaining His love and acceptance
and dealing specifically with any misunderstandings
C We go to the Lord in prayer in relation to any traumatic experiences in which the
person experienced rejection. We ask the Lord what He wants to show them about
that experience.
D If they have not mentioned any particular traumatic experiences, we go to the Lord
in prayer, asking Him to reveal the roots of the rejection. Then, once a memory or
memory has surfaced, we should ask the Lord what He wants to show them about
that experience.
E We also need to discuss the memories that surface with the person receiving
ministry, and lead them in responding correctly to what the Lord is showing them
(e.g. forgiving, releasing judgments, releasing illegitimate feelings of guilt).
F In most cases, it is important to engage the person’s will in the healing process. If
the Lord reveals any deceptions that are related to their experience of rejection, we
should lead them in rejecting it and embracing God’s truth.
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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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Dealing with Performance Orientation

Many believers, including many pastors, missionaries, and other Christian workers are
caught in the performance trap. Frequently, they claim to believe in God’s grace, yet in
their heart they are striving to earn favor with God and man by their good works and
accomplishments.

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).

I Defining performance orientation

A Definition: Performance orientation is a condition in which true believers in Jesus
Christ, who are accepted unconditionally in Him, are unable to embrace their
position as a son or a daughter of God through faith in Christ, but rather determine
their worth on the basis of others’ opinion of them or their own status and
accomplishments.
B Explanation of the definition:
1 A person who is performance oriented may believe intellectually that he is accepted by God on
the basis of faith in Christ alone, but still be controlled and driven by the deception that is at
work in his heart, namely that resting in the grace of God in Christ is somehow
insufficient. He feels he must do something to make himself acceptable and to establish
his worth.
2 It is not a person’s actions that make him performance oriented, though drivenness and an
inability to maintain proper boundaries and balance in life often suggest the presence of
performance orientation. It is rather the underlying attitudes, motivations and beliefs that
are a problem
3 The attitudes, motivations and beliefs underlying performance orientation create a “pervasive
personality pattern”. As Seamands, Performance Trap, writes, “It is very essential we
understand that the Christian who lives a performance-based life does not have an
isolated problem in some hidden cupboard of his life that pops out once in a while to
cause occasional emotional and spiritual upheavals. Rather, this pattern is a lifestyle,
an all-inclusive way of being, a faulty manner of perceiving, thinking, feeling, willing,
acting, reacting, and relating. This wrong way of being results in a wrong way of doing;
that is, a wrong way of coping with life and relating to people.”
4 The alternative to performance orientation is not laziness and inactivity. The example of the
apostle Paul is helpful in this matter. Paul gave himself wholeheartedly to the ministry
to which God had called him, but he did so because he was “constrained” or
“compelled” by the love of Christ (2 Corinthians 5:14). He understood more than
anyone that God’s grace was sufficient for all his needs (1 Timothy 1:13-14).
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II Some roots of performance orientation

A The world
1 Input from family members
a Conditional acceptance
1) In some cases, love is dispensed, but only when the child has acted in accordance
with the parents’ wishes or made some worthy accomplishment
2) If his actions are not considered appropriate, however, then love is typically
withdrawn and replaced with harsh criticism and disapproval
b Warped values
1) In some cases the parents are generally loving and accepting, yet they themselves
are extremely performance oriented and value accomplishments—whether in
business, ministry or in other areas of life—above all things
2) In the end, these values are usually transmitted to their children, leading them
into performance orientation as well
c Criticism and disapproval
1) In some families, criticism and disapproval is so pervasive that the children are
given little hope of gaining their parents’ love and acceptance
2) Their children, however, desire to maintain hope, so in some cases they attempt
to get their parents’ attention and win their approval through their
accomplishments
2 Input from the church
a The message of legalism
1) Legalistic churches and organizations usually claim to believe in God’s grace, at
least as the source of our salvation, but the reality is that they communicate in
numerous ways the belief that a person’s actions
2) Church members quickly pick up on and internalize the fact that the really
important thing is conformity to their congregation’s code of behavior
b The gospel of health, wealth and success
1) This approach to the Christian life provides a theological basis of sorts for
performance orientation. If we desire God’s blessing in our lives, then we must
succeed, so we might as well make it happen!
2) Church members who do not succeed (according to their church’s standard)
typically experience a lot of cognitive dissonance. They either get down on
themselves (based on their lack of accomplishments) or they get into performance
mode and work extra hard to make it happen.
3 Input from our society
a Individualism and self-reliance
1) Since individualism is such a high value in American society, performance
orientation takes on a particularly dangerous form. If our accomplishments
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(often defined in material terms) are insufficient, we risk losing our self-respect
and our dignity
2) For that reason, we pour it on, working ever harder in an effort to prove our
worth and to gain acceptance
b Activism
1) Since American society in general has embraced the naïve concept that we can do
anything if we only work hard enough for it, we tend to focus on “doing”
2) Often this emphasis has resulted in deficiencies, both in our relationship with
God and in our relationships with others
B The flesh
1 Often our responses to negative, grace-less input from family, the church and our
society are less than healthy, growing out of the flesh and its attempts to safeguard us
without depending on the Lord and trusting in Him
2 The flesh may accept the challenge to earn favor with God and others, or it may react
by giving up and setting standards that are very low and do not reflect the person’s
capability and potential
C The devil
1 The devil usually reinforces deception and performance orientation that already exist
due to familial, ecclesiastical and/or societal influence (secondary demonic influence)
2 Typically we will need to assert our spiritual authority in two distinct situations
a When evil spirits attempt to block the work of the Spirit in exposing deception and
revealing God’s grace in a person’s heart
b As a kind of “mopping up” exercise toward the end of the ministry process. After
the person has rejected the lies of the enemy and embraced God’s grace, we should
move into deliverance to deal with any secondary demonization that is present

III Characteristics of performance oriented people

A People can manifest performance orientation in various ways
1 For example, in a family one child may respond to the pressure to perform by meeting
the challenge and working to out-perform everyone else
2 Another child, however, responds to the pressure by giving up. The pressure is too
great for him to bear, so he opts out of the game and become a consistent
underperformer. He may even sabotage his efforts so that he has the security of
knowing that he never really gave it his best.
B Some common symptoms of performance orientation (adapted from Seamands,
Performance Trap, 14-19)
1 Internal symptoms
a Continuous feelings of guilt, shame, condemnation, and the judgment and
disapproval of God
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b A sense of worthlessness, with feelings of low self-esteem and recurring inward
assaults of self-belittling and even self-despising
c A sense of phoniness and unreality, a feeling of being an empty fake, of having
somehow lost touch with their real selves and not knowing who they really are
d Many negative emotions, especially anxiety and anger, which results in irrational
fears, smoldering resentments, outbursts of rage, excessive mood swings and
depression
2 External symptoms (not everyone who is performance oriented experiences all of these
symptoms, for the represent several variations on performance orientation)
a Drivenness, an inability to rest or to enjoy relationships that are not critical to
accomplishing certain life goals, a tendency to live as a workaholic
b Perfectionism, setting unrealistic and unnecessarily high standards for oneself and
others, unable to flex or to lower these standards regardless of the situation,
tendency to judge others who do not meet our standards
c Obsessive/compulsive tendencies, we often use the words, “I must…”, even when
they don’t make sense as we are driven by compulsive tendencies that we really
don’t understand
d People pleasing, a strong and controlling desire to win acceptance and approval
from others by how we act and what we accomplish
e Legalism, a tendency to create rigid systems of regulations governing the believer’s
external behavior, to the neglect of matters of the heart such as love and grace
f Difficulties with interpersonal relationships, especially where intimacy is involved,
can be a part of all these manifestations of performance orientation

IV Sonship vs. servanthood (adapted from Seamands, Performance Trap, 23)

A We need to understand the difference between living as a servant and living of a
child of God

Sonship vs. servanthood

The servant is accepted and
appreciated on the basis of what he
does
The servant starts the day anxious
and worried, wondering if his work
will really please his master
The servant is accepted because of
his workmanship
The servant is accepted because of
his productivity and performance
At the end of the day, the servant
The child is accepted and appreciated
on the basis of who he is
The child rests in the secure love of his
family
The child is accepted because of a
relationship
The child belongs because of his
position as a person
The child can be secure all day, and know
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has peace of mind only if he is sure
he has proven his worth by his work.
The next morning his anxiety begins
again.
When a servant fails, his whole
position is at stake; he might lose his
job.
that tomorrow won’t change his status.
When a child fails, he will be grieved
because he has hurt his parents, and he
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.

V Ministering to those who suffer from performance orientation

A We need to help them face the serious nature of their condition, and to lay aside
the defensive “false self” that they have created to cover their perceived
weaknesses and lack of accomplishments
B We should share with them the scriptural teaching on God’s grace in ways that
speak to their hearts as well as their minds
C We should bring them to the Lord in prayer, allowing Him to reveal His love and
grace, as well as any deceptions that have been holding them in bondage
D We should encourage them to reject the lies that have held them in bondage and to
repent of their attempts to establish their worth based on their own
accomplishments (expressing these decisions to the Lord in prayer)
E We should give them an opportunity to embrace God’s grace (expressing their
desire to the Lord in prayer)
F We should move into deliverance to deal with any deceiving spirits that have been
working in and through their performance orientation
G We should help them think through the various ways that performance orientation
has been impacting different areas of their life
H We should coach them over a period of time until they have established new
patterns of living and relating to others that are consistent with total reliance on
God’s grace
I We should encourage them to join a healthy small group where they can
experience and express God’s grace on a regular basis
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Healing the Wounds of Sexual Abuse

Sexual abuse is a problem that we frequently encounter in the ministry of inner healing
and deliverance. A missionary counselor surveyed the female students in our
seminary’s branch in Jakarta, and found that about 30% of the students reported being
sexually abused in some way. The missionary’s comment was that the percentage of
students confirming sexual abuse was about the same as it is in the West. Of course, in a
shame culture such as Indonesia the actual percentage is probably significantly higher.

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.

I Symptoms of sexual abuse

A In the lives of small children
1 Anxiety in the life of a child who was previously calm and content
2 An abnormal level of fear that appears suddenly regarding using the bathroom, or
nervousness about undressing before taking a bath or going to bed
3 Masturbation that exceeds natural, age-appropriate exploration and discovery;
preoccupation with sexual play that should be beyond their experience
4 Sleeplessness, nightmares
5 Excessive crying, clinging to a parent, unusually fearful responses to being left with a
baby-sitter
6 Excessive or chronic itching and/or tenderness in genital areas
B In the lives of children from primary school to pre-teens
1 Decline in consistency and quality of schoolwork, inability to concentrate
2 Disturbed sleep, nightmares, wearing multiple layers of clothing to bed
3 Decline in energy level, exhaustion
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4 Fear of being alone with men or boys, avoidance of particular people with whom the
child used to be comfortable
5 Change of eating habits, picking at food, compulsive overeating
6 Poor personal hygiene in a girl who normally cares about her appearance
7 Exaggeration of normal personality traits, or sudden dramatic swings in personality
8 Irrational excuses not to participate in school of extracurricular activities that formally
inspired enthusiasm
9 Sudden excessive modesty, self-consciousness about the body, fear of restrooms
10 Closes up suddenly, no longer shares freely
11 Bedwetting when it was not a problem previously
12 Inability to relate well to peers
13 Unexplained anger and aggressive behavior
14 Reluctance to go home after school
15 Running away by withdrawing (boys tend in this direction) or running away from
home (more common with girls)
C In the lives of adolescents
1 Running (leaving school in the middle of the day, going to a friend’s home without
informing her parents, staying away from home for several days)
2 Drug and alcohol abuse
3 Inability to concentrate or stay awake in class
4 Increasing disrespect of authority
5 Promiscuity
6 Going to bed fully dressed
7 Obesity or lack of concern for her appearance
8 Pervasive anxiety
9 Self-mutilation, suicidal talk or attempts
D In the lives of adults
1 Recurrent and intrusive recollections, dreams or reliving of experiences that seem to
indicate abuse
2 Generalized anxiety, mistrust and/or social isolation
3 Difficulty forming or maintaining nonexploitive intimate relationships
4 Sexual dysfunction
5 Chronic depression, self-blame and poor self-esteem
6 Depressive symptoms
7 Avoiding certain people or situations out of fear, even when these are unrelated to the
abuse
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8 Diminished self-protection, masochistic strivings and repeated victimization; may
injure or mutilate herself or involve herself in substance abuse
9 Identity focused on a sense of “badness” and stigmatization
10 Contempt for women, including herself
11 Tendency to fear men, but also to overvalue and idealize certain men as well
12 Involvement in promiscuity or prostitution
13 Emotional numbness
14 Inappropriate guilt; underlying anger and resentment

II The impact of sexual abuse in a person’s life

A Overwhelming confusion
1 A sense of betrayal—particularly if the abuser was a trusted authority figure (especially
her father)
2 A sense of being alone—no one understands, no one is there for her, she is unique in
her pain
B An inability to trust
1 She feels that she was not protected by the authority figures in her life—especially her
parents and God Himself—with the result that there is an inability to trust anyone at a
deep level
2 She judges God and other people as being unworthy of her trust
3 She tends to keep herself from forming close relationships and develops strong defense
mechanisms to protect herself
a If people who love her try to penetrate her protective barriers, she can be overcome
by irrational fear
b Some victims of abuse run away or close their hearts precisely at the moment that
someone reaches out to them in love and there is the potential for healing and
wholeness
C A confused and distorted identity
1 This is most acute when the abuser is the victim’s father, since she was forced to relate
to him in a way that should have been reserved for her mother
2 Her father did not treat her as his beloved daughter who was worthy of pure love and
affection, as well as his protection
3 Rather, her father treated her in a way that left her feeling betrayed, unvalued, dirty,
shameful, manipulated, and used
4 These experiences can shake a victim’s identity to the very core
D Guilt and shame
1 Many victims of sexual abuse feel that they are somehow responsible for their abuse
2 This deception may be general or specific in nature
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a “I must have done something to make this happen”
b “I should have done something to stop it”
c “There must be something wrong with me”
3 Guilt and shame are present especially in the context of ambivalence
a On the one hand, the victim did not like the things abuser did. They seemed
strange, dirty and disgusting
b On the other hand, the victim may have enjoyed the attention and the intimacy that
went along with the abuse , and her body may have responded to the stimulation
involved in the abuse
E Anger, bitterness and a desire for revenge
1 Toward the perpetrator of the abuse
2 Toward her parents
a “Why did mom and dad let this happen? Why didn’t they protect me?”
b If the abuser was her father or step-father, she can react toward her mother in one of
the following ways:
1) “Why did mom marry that man? If she’d married someone else, I wouldn’t have
been abused!”
2) Why didn’t mom stop it? She must have known what was going on!”
3 Toward God
a Sometimes this is hard for believers to admit, but anger at God is often present in the
hearts of victims of sexual abuse
b Some examples of the deceptions that can take root in the hearts of victims of sexual
abuse, cutting them off from the “God of all comfort”
1) “Where was God when I needed Him? I don’t even believe in Him anymore”
2) “God didn’t protect me, so the only one I can count on is myself”
4 Toward others
a “I hate all those stuck up kids at my school. They think they’re better than everyone
else”
b I don’t like all those hypocrites at church! No one has a right to tell me what to do!”
F A deeply-rooted ambivalence toward her parents
1 One moment she may hate her father: “I hate him! I want to kill him! I never want to
see him again!” Another time she might embrace him with tears running down her
face, saying, “He’s already suffered enough.”
2 One moment she may feel close to her mother, hugging her and telling her she loves
her. The next moment she may accuse her mercilessly: “You’re never there for me
when I need you!”
G A desperate need to be loved
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1 We all have a need to be chosen and loved by others. The wounds that result from
sexual abuse tend to intensify this need
2 An intense need for love can leave a victim of sexual abuse vulnerable in her
relationships with members of the opposite sex, resulting in relationships that are
unhealthy (e.g. abusive or too dependent) or in sexual activity outside of marriage
3 Supporting factors
a The feeling that she has lost her honor and her purity: “Hey, I’m already ruined.
Why not do it?”
b Feelings of inferiority: “No good man would want me”. So she finds a man who
treats her the way she expects to be treated (used and abused).
c A need to get even: She satisfies this need by rebelling against the moral values of
the ones who hurt her or failed to protect her (i.e. her parents or other authority
figures). Often this involves sexual activity outside of marriage.
d A need to prove the truth of the judgment that she has made against men: “Men are
all like that. All they care about is sex”.
e An uncontrolled sexual drive: Her sexual drive was awakened and stimulated
before the appropriate time, resulting in an intensification of sexual urges and
possible demonization
H Thoughts of death and suicide as well as a susceptibility to drug and alcohol abuse
1 Death may seem preferable to the emotional pain that she experiences on a regular
basis
2 She may be drawn to drugs and alcohol, as well as self-mutilation, as a way of blunting
or taking her attention away from her emotional pain
I Sexual difficulties within marriage
1 In certain cases a woman loves her husband and desires to respond sexually, but finds
that she automatically shuts down in the middle of lovemaking as a result of the sexual
abuse that she has experienced
2 In other cases, the woman survived the abuse by fantasizing, and as an adult she finds
that she automatically begins fantasizing during sex with her husband

III Dealing with denial or repression in victims of sexual abuse

A Focus on building trust by demonstrating honesty, love and acceptance
1 Do not forget that victims of sexual abuse often feel that they were betrayed by trusted
and influential figures in their lives, so it is difficult for them to trust others
2 For this reason we should never attempt to push them to face the fact that they have
been abused sexually
3 We should rather work patiently, showing them the love of Christ and laying a
relational foundation for gradually opening up the possibility of sexual abuse
B Ask about the possibility of sexual abuse during the initial diagnostic interview
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1 I usually ask about the possibility of sexual abuse in the context of a list of questions
that are a regular part of the initial diagnostic interview with a new counselee. In that
way I avoid suggesting directly that they may have been abused.
2 I also recognize that a negative answer does not eliminate the possibility that the person
was a victim of sexual abuse. The person being interviewed may not trust me yet, or
she may have repressed the memory of the abuse
C Avoid suggesting that they have been abused sexually—even if you strongly
suspect that abuse has occurred
1 Do not state that they must have been abused, or ask questions that lead naturally to
the conclusion that you think they have experienced sexual abuse. You may be wrong!
2 Also, if they do not trust you yet, this kind of suggestion may lead them to become
even more closed or distant
D Give the Holy Spirit an opportunity to reveal the sexual abuse in His time
1 Keep praying that the Lord will reveal the roots of the struggles that they are
experiencing in the present. The Lord will reveal it at just the right time, and will only
reveal as much as is necessary for healing to occur
2 When the Lord begins to open up the memories of abuse, the person may become
afraid and shut down the process
3 Just be gentle and patient with the person receiving ministry. Do not blame them for
slowing down the ministry process. Just keep praying and seeking the roots of their
current struggles
4 If after some time they still cannot return to the memories of abuse, or are still
unwilling to do so, that is fine, too. Just offer the matter to the Lord in prayer, then go
on to another area of the person’s life that requires ministry. They may require several
more sessions before they are ready to allow the Lord to open up the memories of
sexual abuse.
E Do not call into question the reality of the sexual abuse that they describe even
though you cannot verify the accuracy of their memories
1 It is not our place to determine what is true and what is false in their memories. Most
of the time we lack the data to make such a determination
2 In the absence of data that suggests otherwise, we should assume that the substance of
the memories of abuse is accurate (unless we have suggested the possibility of sexual
abuse through our statements and questions), though the details may have become
distorted over time
3 What is important is that we bring the memories of abuse to the Lord so that healing
takes place in the person’s life. We must lead them to forgive their abuser and others
who are involved, and to reconcile with their abuser as far as possible. In some cases
we should counsel them to reconcile with their abuser, while establishing proper
boundaries in order to avoid various types of abuse in the future.

IV Ministering healing and freedom to victims of sexual abuse

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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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Helping those Caught in Sexual Bondage

One of the most common issues that we face in counseling both men and women
(though this problem is more common among Christian men) is sexual bondage or
addiction. The form of the bondage may vary. Some common manifestations include:
Lustful thoughts
Pornography
Masturbation
Various forms of sexual sin with another person
Fetishes and other forms of perversion
Many believers are caught up in these forms of sin with the result that they are
dominated by shame and guilt, feel distant from God, and are controlled by a sense of
hopelessness. They are particularly vulnerable to the devil’s accusations and attacks.
Though they hate their sin and desire to repent of it, they find themselves in a state of
bondage to it. They may break free of it for a time, but in times of boredom, fatigue,
discouragement, anxiety and stress, they always return to the sin that they hate so
intensely.
Some who are involved in the study and treatment of addictions suggest that the
general population can be divided up as follows:
50% of the population is not particularly vulnerable to sexual bondage or addiction
25% of the population is succeptible to becoming addicted
25% of the population is currently addicted in some way or ways

I Some reasons people become sexually addicted

A We are wounded, but we deny the need for healing
1 Woundedness may occur as a result of a lack of love, rejection, abuse or other traumatic
experiences
2 Rather than humbling ourselves and acknowledging our need for healing and
deliverance, we suppress our negative emotions, develop our rational or analytical side,
and put forth a false self that is confident, victorious, successful and relatively free of
struggle
3 Over time self-deception may creep in so that we regard the false self as our true self,
and lose touch completely with our woundedness and the negative emotions that are
associated with it
4 Maintaining the false self and suppressing our own negative emotions (especially our
pain and our anger) requires a tremendous amount of energy and can be extremely
draining, particularly as we get older
5 We turn to various “idols” in a vain attempt to find comfort in our brokenness and to
fill the empty places in our lives. One of these “idols” is sexual sin. We may not
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understand why we feel compelled in this direction, until God opens our eyes to the
roots of our brokenness and sin (often in the process of inner healing)
B We are deceived, but we deny the reality of our deception
1 Some common deceptions that underlie patterns of sexual sin
a We are already ruined, defiled and dirty as a result of sexual abuse, so there is no
real harm in indulging in sexual sin
b The opposite sex will hurt you and use you, which creates a negative expectation
that becomes a self-fulfilling prophecy
c Members of the opposite sex are viewed as “objects”, to be used for our own
satisfaction or a potential conquest
2 These types of deceptions can control our thoughts and our behavior patterns
3 In some cases these deceptions respond to logical/rational/scriptural input, while in
other cases a revelation of God’s truth is required to neutralize them in response to
healing prayer

II Various pathways to sexual addiction

A We are sucked in by the influence of the world, the flesh and the devil, with the
result that we fall into a pattern of sin that gains increasing power over our lives
1 I have included this category because theoretically such a “simple” case exists
2 In my experience, however, almost everyone who is addicted to sexual sin has some
level of woundedness that requires God’s healing touch
B We are wounded by a lack of love, rejection, abuse or other traumatic experiences
and turn to sexual sin as a type of emotional escape/anesthetic or a source of
“love”
1 Since our woundedness and our sinful responses remain unhealed, we experience
certain negative emotions such as anxiety, fear, and insecurity
2 God’s desire is that we come to Him for healing, allowing Him to be to us the
“Wonderful Counselor” and the “God of all comfort”
3 Due to our sinfulness and our lack of understanding and belief, we turn to other things
for comfort, allowing these things to replace the role that God desires to fill in our lives.
For that reason we call them “idols”. One such “idol” is sexual sin
C We have been wounded by others and we turn to sexual sin as a way of proving
the truth of our judgments against them as well as a way of exacting revenge
1 Judgments against others, especially the opposite sex, tend to produce negative
expectations. In some cases people actually work to prove the truth of their judgments
2 In some cases, the judgment leads to attempts to take revenge through sexual sin
a We can get back at the opposite sex in general by having sex with a certain person
(i.e. by “ruining them”)
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b We can get back at a specific member of the opposite sex by having sex with
someone else (as frequently happens when a husband or wife has an affair and then
their spouse returns the favor)
c We can attempt to get back at abusive or unloving parents by committing sexual sin
D We have been exposed to sexual input or experiences at a young age, with the
results that our sexuality was traumatized and awakened before the appropriate
time
1 This can happen through sexual abuse, looking at pornographic material, or even
sleeping in their parents’ bed
2 We usually minister to these experiences as a trauma, since the child was not ready for
that kind of exposure, which can impact negatively his or her sexual development
a We lead them in forgiving those who exposed them to sexual things too early in life,
as well as those who failed to protect them
b If they took an active role or sinned in some way in connection with the exposure,
we lead them in confessing their sin and receiving God’s forgiveness
c We bring them to the Lord in prayer, asking Him to lift the trauma from their spirit,
and to heal their sexuality
d We ask God to restore their childlike purity and innocence in that portion of their
heart that was traumatized at an early age
3 We usually move into deliverance to deal with any spirits that are attached to the
trauma, and that are influencing the person’s sexuality
E We have inherited a sexual spirit that stimulates lustful thoughts and tendencies,
with the result that we fall into a pattern of sexual sin

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

III A general strategy in ministry

A Helping the person realize their need for repentance and healing
1 One of the most critical steps is helping the person face the fact that they are addicted
2 We may give them input to break down their tendency toward denial, but we may also
need to bring them to the Lord in prayer and allow Him to show them the truth about
their condition
3 In some cases radical intervention is necessary
B Helping the person break their behavior pattern
1 What is required is radical repentance as evidenced by radical “amputation” in which
the person closes the door to sexual sin and establishes boundaries to keep them from
falling again
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2 This requires that they face their weakness in the face of temptation
C Helping the person open themselves up to God’s healing work
1 This requires that they lay down their defensive walls, become vulnerable before the
Lord and the person(s) ministering to them, and open themselves up to God’s healing
work
2 We often begin by asking the Lord to reveal the roots of their sexual addiction, then
follow His leading in the healing process
D Helping the person accept the ministry of deliverance
1 Since sexual sin is so linked to the power of the flesh, demonization is often secondary
to other issues that require attention
2 Nevertheless, it is still a powerful and necessary tool in ministering to those who are in
bondage to sexual sin
E Helping the person develop new, healthier patterns of coping and relating
1 Help them to lay down the false self that they have put up, and to practice openness
and honesty in their relationships with their brothers and sisters in Christ
2 Help them learn to seek out accountability partners to help them put to death their old,
sinful patterns of living
F Help them learn to pursue intimacy with God on a regular basis
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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.

_________. A Way of Escape. Eugene, OR: Harvest House Publishers, 1994.

This is a good book for believers who struggle with aspects of their sexuality, and
particularly for those who are in bondage to sexual sin. Anderson’s approach to this and
other addictions is that we can find true freedom in Christ rather than remaining “an
addict who has been sober for a certain length of time”.

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.

_________. Confronting Powerless Christianity: Evangelicals and the Missing Dimension.

Grand Rapids: Chosen Books, 2002.
In this book, Kraft answers his critics and provides a capable apologetic for God’s
supernatural work in and through inner healing and deliverance in today’s world.
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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.