Spiritual Warfare Movements: Origins in The Latter Rain Teaching

Spiritual Warfare movements
Just as the population has exploded over the past hundred years so one movement after
another has spawn off the unanchored Pneuma ministries1. These began with the Wesleyan –
Finney revivals which led to the Holiness movement, then the Pentecostal movements,2 through
the First Wave (Pentecostalism), Second Wave (Charismatic Movement) and Third Wave (Signs
and Wonders Movement) which have now spawn the Strategic Level Spiritual Warfare (SLSW)
movement. The theologies to support these and other movements are likewise as fluid. There is
the Latter-Day Rain theology, Dominion Theology, Kingdom-Now Theology, Apostolic
Reformation Theology, which use terms like “Manifest Sons of God,” “Joel’s Army,” and
“IHOP,3” Kansas City Prophets and other concepts.4 Overarching city-wide churches are in
development to be led by modern-day apostles and prophets who purport to give contemporary
revelations for believers in all the local churches, especially concerning the conquering of
geographical demons and end-time prophecies.
This latter movement is sweeping the globe with vast network of prayer meetings, Internet,
and large regional conferences. The pretense of many of these regional meetings are deceivingly
unrelated: worship, strategies for impacting our culture, or key to evangelism. We have now
arrived at the point where many evangelicals would not think of preaching the gospel in a new
locality without first confronting local, territorial spirits. John Dawson asserts: "We must
overcome the enemy before employing other methods of ministry" (Dawson, 1991).
Origins in the Latter Rain Teaching

The variety of movements that have spun off the First to Third Wave movements found
open minds in the Latter Rain movement. The term comes from the allegorical interpretation of
Jer 3:3; 5:23-25; Joel 2:23; Hosea 6:3; Zech 10:1 where the promise is given to Israel of a time
when the former rains (March/April) and the latter rains (September/October) in Israel will be
combined to an abundant rainfall all over Israel which will produce an extraordinary agricultural
harvest, which is literally interpreted as part of the beginnings of the millennium. However, the
allegorical interpretation refers to the “former rains” as the Early Church experience on the day
of Pentecost and the “latter rains” as the contemporary Pentecostal experiences around the world,
which supposedly is marking the end of the age. Thus the millennial passages are made to be
applicable to the contemporary Pentecostal church.
The concept began in 1946 at a “fasting and prayer daily revival center” in San Diego,
California, which taught that fasting was the major means of bringing about revival and the
“restoration” of the church throughout the Pentecostal circles (Hall, 1985, p. 10). These fasting
meetings reported many phenomena such as fire and smoke (as the Israelites had in the desert),
which resulted in a fire alarm. The firemen rushed in with hoses only to see a supernatural fire,
at which point some were supposedly converted. The Halls published their experiences, like
Atomic Power wit God through Fasting and Prayer, which had a large impact on Pentecostalism.
1
My invention of the ministries blamed on the Holy Spirit.
2
See the last chapter on Pentecostalism for a definition and development of these movements.
3
International House of Prayer
4
Such terms as Identity, Restorationism, Reconstructionism, Renewal movements,
Shepherding/Discipleship, Kingdom message and Positive Confession.
Dr. Don Fanning ICST 338 Problems and Trends in Missions

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This early emphasis on fasting was often illustrated by the fact that God answered event he
prayers of pagans if they were accompanied by fasting: “Many, if not all, the American Indian
tribes sought revelation of the Great Spirit through Prayer and Fasting. When they had famines,
food shortages, lack of rain, etc., the Great Spirit was sought through prayer and fasting, and
their prayers were answered” (Hall, 1975, p. 19). The lesson is that if demonic gods respond to
fasting, how much more the true God. Strange teaching arguments as this pattern of appealing to
the occult for principles, leads to mystical expectations and practices.
He also taught the “return of immortality” through stages of spiritual growth, actually
gaining control over gravity and levitation ability in this restoration movement (Hall, p. 9). These
and other signs are indications that degrees of immortality can be attained now through special
spiritual growth steps. One such concept is that these immortality blessings are attained by
“open-eyed prayer.” “Closed eyes destroys faith” (Hall 1976, p. 10).
Hall taught that there was a special “immortal substance” that comes upon those that attend
their meetings, that is like a fine gold or silver, which is sometimes visible on the skin that
emanates from “Immortal Heavenly Objects” (IHO’s) or “Unusual Heavenly Objects” (UHO’s)
through “faith-power of impartation” (Hall, ibid., p. 48).
Hall laid the ground work for a mystical secret sequence of “spiritual growth” to attain
supernatural powers through specific fasting, prayer and faith in the new revelations and
prophecies.
The early Pentecostal pioneers initially accepted this Latter Rain motif. Spirit baptism was
supposedly an end time repeat of the first Pentecostal experience. Tongues were seen as an
eschatological sign signifying that a second and final Pentecost was taking place, bringing the
church into a new and final dispensation.
This second Pentecost would bring a final world revival in which the nations would have
one last opportunity to hear the gospel and then the end would come. Tongues were at first
perceived as actual missionary languages to enable the gospel to be quickly preached throughout
the whole earth. Indeed many at that time went to China assuming they had been given a Chinese
tongue to announce the gospel. Most returned disillusioned. The term "Latter Rain" was used
freely by the early Pentecostal pioneers, as well as the term "apostolic."
The early Pentecostals were convinced that not only would there be a Latter Rain global
revival but the last days' church would be restored to the apostolic pattern. Joined to the Latter
Rain teaching was a complementary truth called “restoration” (Steinkamp, 2005).
The Latter Rain movement broke with Dispensationalism, which had become an integral
part of Pentecostalism, due to its pessimistic view of the end time apostasy. They saw an end
time revival that would bring kingdom-like global authority to the Church. One of the Latter
Rain’s major emphases was on worship. The teaching on the Tabernacle of David and its
restoration was a major theme. Dancing, lifting of hands, spontaneous praise was special
characteristics of the movement from verses in the Psalms. 5
5
Some of the common terminology used by these groups have spiritualized or allegorical meanings which
sound spiritual, but are deceiving, captivating and difficult to analyze without seeming to be hyper-critical. Such
language as the following: Dominion, Overcomer(s), Word-Faith, Spoken Word, Five-fold Ministry, Tabernacle of
David, Feast of Tabernacles, Many-membered man-child, Manifestation of the kingdom, manifestation of the Sons
of God, Ongoing incarnation, birthing in the Spirit, Serpent’s Seed, faith in faith, God’s faith, Kingdom language or
principles, the Bride company, The Christ, Ecclesias.
One of their views of the end-time Church was the gradual disappearance of denominations
and the rise of the true church as citywide churches under the leadership of the newly-restored
apostles and prophets. Another unique characteristic of this movement in Pentecostal circles was
the practice of laying on of hands to receive the baptism of the Spirit. Pentecostals had taught
the believer must seek and wait for the Spirit (“tarrying”), but the Latter Rains movement
imparted the Spirit with a touch of an anointed person on the head.
The leadership of the Latter Rain movement would be the restoration of the five ministerial
roles in Eph 4:11 (apostle, prophet, evangelists, pastor, and teacher). It is claimed that the loss of
the apostles and prophets was due to the early apostasy of the Early Church and the Dark Ages,
but God is now restoring these ministries to the church. This was one of the main reasons for the
early rejection of this movement, even by Pentecostals.
Another reason for the early rejection of this movement was the teaching of the “manifest
sons of God.” These end-of-the-age anointed leaders would arise within the Church. They were
ones who had come to the “full stature of Jesus Christ” and would receive the Spirit without
measure (as Jesus in John 3:34). They would be as Jesus was when He was on earth. They
would receive a number of divine gifts, including the ability to change their physical location, to
speak any language through the Holy Spirit, and would be able to perform divine healings and
other miracles. They would complete the work of God restoring man’s rightful position as was
originally mandated in Genesis. As they would lead the Church into its fullness and rightful
authority in the world, they would usher in the millennial reign of Christ.
Though this beginning was in the mid-twentieth century many hybrids and mutations have
developed. The Latter Rain originated in a series of revival meetings in 1948 in the Sharon
Orphanage and Schools in North Battleford, Sask., Canada. By the late 1949 the Assemblies of
God, USA and Canada, declared this movement to be heretical and false. Though the Latter Rain
revival died in the early 1950’s, its influence did not. The following is a brief summary of the
Latter Rain teaching:
1. The purpose of the church is to establish the kingdom of God on the earth now. The reason the
church has failed its mandate, is that early on it lost the offices of apostles and prophets.
2. In the last days God will restore these offices to lead the church in an end time holy war and
all evil will be defeated.
3. A worldwide revival will break out and the majority of the world will be won to Christ. Signs
and wonders will include blessings upon those whom the apostles and prophets bless and
cursing upon those whom they curse. Through intense worship and praise (Tabernacle of
David) accompanied by prayer, fasting and spiritual warfare the church will defeat all
demonic strongholds and territorial spirits upon the earth and in the heavens.
4. Some adherents of the Latter Rain (though by no means all) believe that the second coming of
Jesus will occur with a spiritual experience of believers in which believers are incarnated into
the body of Christ upon the earth. This body of Christ will rule the nations. Others in the
movement saw the church taking dominion over the earth as a prelude to the return of Jesus
from heaven to earth (Steinkamp, 2007).
After the rejection by the Assemblies of God (AOG) the Latter Rains (LR) movement, as
such, dissolved. Gordon Anderson explains what happened next:
In response to the excesses of the LR in 1949, the 23rd General Counsel of the AOG
passed a resolution expressing official disapproval of the LR teachings.6 The Latter Rain
revival died in the early 1950's, but its' influence did not. When the Charismatic Renewal
broke upon the scene in the 1960's, some of the churches, which had been influenced by
the Latter Rain, began to participate in the activity created by the new Charismatics. The
fact that these churches had Latter Rain roots was lost for the most part in the excitement
created by the new revival. Most of the doctrines forged during the Latter Rain years were
carried over in the new move. As a consequence, teachings from the 1948-1953 period
were carried into the 1960's and 1970's. While newcomers may not have known the
common Latter Rain thread, those who had participated in the Latter Rain revival even as
youngsters, recognized the common features. Some Latter Rain leaders moved into
positions of prominence with their past roots forgotten (Anderson, 1990).
The end-time glorious church is supposed to give birth to this corporate Christ. Though it is
not always stated, this view assumes and some teach (not all) that the literal physical resurrected
Jesus will not need to return as such. Rather His second coming will happen when He is
spiritually incarnated into his church, which will then be able to conquer death itself. This
teaching has been expressed in various ways. "Jesus was God in the flesh. We must be as He was
in the world, even greater in volume and influence" (Paulk, 1986, p. 121).
The body of Christ coming to spiritual maturity will be able to defeat death itself. This
teaching became known as the "Manifest Sons of God". Taking childish cues from Paul's
teaching in Romans eight and misunderstanding them, they suggested that a company of
overcoming believers "the sons of God" will be manifested upon the earth with never dying
spiritual bodies before the return of Christ. This would have to be the ultimate in Dominion
teaching.
Bishop Earl Paulk has stated the Manifest Sons teaching very clearly without ever using
that unpopular term. Listen to his unmistakable teaching:
"Jesus Christ, as the first-fruit of the Kingdom, began the work of conquering death on an
individual basis, but we, as His church, will be the ones to complete the task. Jesus said
(Matthew 28:18), "all power is given unto me in heaven and in earth," and the church
today has that same power. Death will not be conquered by Jesus returning to earth. It will
be conquered when the church stands up boldly and says, "We have dominion over the
earth". (Earl Paulk, undated, p. 13)
Obviously the church has not yet matured to the place of defeating death. Bishop Paulk
counsels Christians not to accept death unless they get a specific revelation from God otherwise.
There is a companion truth that often accompanies the Manifested Sons teaching namely the
birth in the church of a corporate Christ. This corporate Christ is said to be a fusing together of
the spiritual Christ within His many “membered body” upon the earth.
"The completion of the incarnation of God in the world must be in His church... Jesus
Christ is the firstfruits, but without the ongoing harvest, the incarnation will never be
complete."
6
The primary issues were over the Pre-trib Rapture issue, which the AOG held as the correct eschatology
while the LR wanted a contemporary revelation escatology, and the LR practice of prophecy accompanied by laying
on of hands.
"The living Word of God, Jesus Christ, was conceived in the womb of a virgin. The Word
became flesh in the God-Man Jesus Christ (John 1:1). Likewise, the Word of God must be
made flesh in the Church in order for us to bear witness to the Kingdom which God has
called us to demonstrate."
"We are on earth as extensions of God to finish the work He began. We are the essence of
God, His on-going incarnation in the world" (Paulk, 1986, p. 60).
This is saying far more than the orthodox view that Christ indwells His church by the Holy
Spirit. The question arises: how can Jesus, with his current resurrected body in heaven, be
incarnated into the church that is still upon the earth? Some have seen this problem and solve it
by adjusting their Christology.
Kingdom Theology
William Branham (1909-1965) generally considered the founder of the faith healing
movement, was a Baptist preacher turned Pentecostal, largely under the influence of Franklin
Hall. Branham’s famous teaching was “God’s Seventh Church Age,” which was the final move
of God to manifest His Kingdom on earth. His slogan that became the theme of the new
kingdom movements was “Jesus Christ the same yesterday, today and forever.” (Branham, Voice
of God Recordings). His teachings on Joel 2:23 and Rev 1:20-3:22 pointed to messengers to the
churches who were special men throughout history that would lead the Church in new directions
according to God’s purpose. Branham claimed to be the seventh messenger. He defined the
“latter rain” as the Pentecostal Movement of his day.
Branham defined the “restoration” of the Church had to come out of denominationalism,
which he equated with the “mark of the Beast.” He held a unique “oneness” doctrine that
defined God as one person who manifested Himself as three different “attributes.” He believed
that the Trinity was the “Babylonian Foundation” of the denominations, which were derived
from Roman Catholicism (Branham, 1960, p. 21). In spite of his strange doctrines, his simplicity,
humility and consecration attracted many followers to him personally.
A halo was supposedly seen and photographed over his head and he was accompanied
with a “voice” supposedly of an angel who worked through him performing many healings. He
manifested a remarkable clairvoyance of knowing intimate details of people’s lives he had never
seen before, which he claimed to be the result of the angel’s possession of his mind.
Even among the Pentecostals, Branham was considered extreme and many of his
doctrines highly questioned, but he was respected and honored by Demos Shakarian (founder of
the Full Gospel Business Men’s Fellowship International), Oral Roberts, Gordon Lindsay (funder
of Christ for the Nations) and many others. Although his popularity with the Pentecostal
Movement would decline, along with the Latter Rains Movement, between 1950 to about 1980,
then most of his ideas would be resurface in the later Charismatic and Kingdom movements that
would develop a theology similar to Branham’s, yet meet with far less criticism after 1980.
The major paradigm shift with the Latter Rains movement was the emphasis on healing
as opposed to only speaking in tongues, which was the characteristic of the earlier Pentecostal
movement. Tongues and/or healings would become the characteristic of the neo-Pentecostal
movement or the Charismatics. Healing eventually would have more meaning as the power-sign
of the Kingdom age now.
In 1951 George Warnock wrote his book, “The Feast of Tabernacles,” in which he
justified the doctrines of the Latter Rain Movement and establish the spiritualizing technique of
the hermeneutic of Scriptures for the movement. He taught that the church was about to enable
the completion of God’s feasts for Israel, through the perfection of the saints and their dominion
over the earth.
The Latter Rain teaching regarded the three great annual feasts in Israel’s worship
(Passover, Pentecost, and Tabernacles) sequentially symbolize the whole Church Age, beginning
with the death of Jesus on the cross and consummating in “the manifestation of the Sons of
God,” or the “overcomers” who will step into immortality and establish the Kingdom of God on
earth.
According to Warnock’s teaching, this will be accomplished by restoring the Church in
unity. This “unity” is defined in Kingdom theology as putting on the “mind of Christ” so as to
think, say, believe and confess the same things. However, what we think, say, believe, and
confess is to be told to us by the new apostles and prophets. This is a unity without regard to
“doctrine” (seen as the letter of the law, which kills), except the new doctrines of those who are
imposing the new unity.
As a visible movement the Latter Rains remains in the shadows of contemporary
movements, but its teachings are more prevalent than ever.
Dominion Theology
Don Koenig has identified a number of different theologies that weave together to develop
the Strategic Level Spiritual Warfare (SLSW) concepts. Dominion Theology is sometimes also
called “Christian Reconstructionism,” later to become the “Kingdom Now” but there are
significant differences among these theologies.
I have lumped all the theologies together in this article under the name Dominion
Theology because popular Dominionist leaders that bridge denominations and political
movements have blurred the distinctions. This also is the case with most of their critics. They
often lump together beliefs of “Kingdom Now, Christian Reconstructionism” and “Latter Rain
Theology” as if everyone agreed.
Reconstructionism, led by Gary North and Rousas J. Rushdoony, is a Postmillennialist
call for Christians to take over the world before Christ returns. This view maintains that the
world will be Christianized by the preaching of the gospel in this quest for a utopian millennial
period through Christians taking over every part of society and governments. Many of these
intellectuals are influential through think tanks and publishing, as they call for a theocracy-like
government or a theonomy, the application of God’s law to all areas of life. They advocate
capital punishment for adultery, incest, homosexuality, witchcraft, incorrigible delinquency by
youth and even blasphemy. Their “kingdom” society would have only local government without
a central administrative government collecting taxes and providing health and educational
benefits. Liberals often confuse the conservative Right associated with these positions.
This theological bedrock is what has become known as Dominion Theology. This means
that the divine mandate is to do whatever is necessary, by the power of the Holy Spirit, “to retake
the dominion of God's creation which Adam forfeited to Satan in the Garden of Eden. It is
nothing less than seeing God's kingdom coming and His will being done here on earth as it is in
heaven” (C. Peter Wagner, letter, May 31, 2007).
This theology goes back to a pre-fall declaration to Adam that is now made applicable to
contemporary Christians. It presumes that regeneration has restored the believer to the original
Adamic condition. On the basis of Gen 1:28 Scott Bessenecker, manager of InterVarsity Global
Projects, assumes that "God intended humans to be superintendents of creation, rulers of the
environment, taking charge over nature. Good rulers never exploit their subjects for personal
gain; they enact 'rules' that benefit the greater good, especially looking out for the powerless.
We're to exercise this kind of dominion over every living thing on earth."
"The middle command [of Gen 1:28], 'subdue the earth,' seems more
perplexing...Subjugation implies resistance and aggression. In the Old Testament, 'subdue'
is used to describe what happens when an invading army conquers an enemy... To have
dominion [first command of Gen 1:28] is to 'govern', to subdue is to 'invade and
conquer.' ... An occupying force in the world was allowed to exist, a rebel bent on stirring
up insurgency against God -- thereby creating the need for someone to wield the power to
subjugate him and his works. .. But in the fullness of time, God sent His Son as the
Righter-of-All-Wrongs and the one to whom the universe will one day be subject. I
believe that from the beginning the Great Commission has been for humans to invade those
forces opposed to God and subjugate them to Him, whether forces within us or outside us"
(Koeing, 2006).
The linkage between the Latter Rain movement and the Strategic Level Spiritual Warfare
(SLSW) was introduced in a report of a revival by Crane in the April, 1949 issue of the Sharon
Star, the official publication of the Latter Rain movement. "Suddenly without warning a mighty
wind swept through the building, Brother Crane was standing teaching the class when he was
almost swept off his feet ... This great demonstration was accompanied by a vision of the
Manifest Sons of God in the last days of this dispensation. This mighty army was seen
conquering all before it. Sickness and disease were vanishing and all evil spirits were scattered
before the triumphant power of God's people."
Most Dominionists would say God gave dominion over the earth to Adam and Adam in his
rebellion lost dominion of the earth to Satan. They say Jesus defeated Satan, took dominion back
and gave the Church dominion authority. "[Ralph] Winters asserts that we are extensions of
Christ's rule and carriers of His blessing; therefore, we are to join Him in this work [of
destroying the works of the Devil]. He even suggests in various articles that diseases and germs
fall within this divine-human joint venture of subjugation. God is at works subduing evil,
whether in the forms of despairing poverty, child labor, corrupt governments, the AIDS
pandemic, sex trafficking, or lost souls. As ambassadors of the coming kingdom, it's our
privilege to press the kingdom of heaven into the present reality with all the authority conferred
upon us by the King. Indeed, this was the original commission of the first humans when they
lived in harmony with their Creator... It was His will and pleasure to empower us to co-labor
with Him in this task. Since Christ has restored our relationship to the Father, this commission
still stands."
Most “Latter Rain” Dominionists say the Church lost the earth back to Satan because she
got institutionalized and corrupted. “There are many variations of the doctrine by those who
identify with ‘Latter Rain’ but I think we can safely say that they all believe that God is sending a
latter rain of the Holy Spirit and that the world is now experiencing through a new wave of
apostles, prophets, and healers. These ‘gifted’ men supposedly are the anointed leadership to lead
the Church to take back dominion of the earth from Satan” (Koenig, 2006).
“The real problem here is that most people in the deliverance ministry have not even been
trained in the weapons of Christian warfare. They generally do not know the Bible and
their faith is really presumption. They become spiritualists, they get into mysticism and
they claim powers they do not have. Claiming to free people of evil spirits, they often bind
their disciples with cords of mysticism and legalism. In addition, the person being
“delivered” often becomes turned off to all Christianity. Sometimes the “delivered” even
lose all hope and “deliverance” ends in physical tragedy.
Deliverance Theology is also Dominion Theology when those in it believe that the Church
can bind spirits and take whole areas of the world for Christ. Most who teach and practice
Deliverance Theology also teach “Word of Faith” theology or dominionist theology similar
to "Latter Rain" theology. Most deliverance ministries use “deliverance” as their primary
tool to carry out their Dominion Theology and its worldview. They think they can take
dominion of the earth from Satan and establish a Christian theonomy or theocracy from
authority outside of the prophetic passages of the Bible because they can quote and misuse
a few obscure Bible verses and repeat phrases” (Koenig, 2006).
Latter Rain teaching of territorial spiritual warfare has now become sufficiently
disassociated from its historical links so that the spiritual warfare worldview is now becoming
widely accepted.
The restored apostles and prophets will lead a new and reconstituted body of Christ in
conquering the kingdoms of this world and establishing the Kingdom of God upon the earth.
This Dominion mentality is conceived as a gigantic end-time revival that will sweep the whole
earth in its wake. Some even refer to a billion souls being swept in to the kingdom. An elite
company of Overcomers from out of the larger church will subdue all things and will be so
endued with supernatural power that the first church apostles will be envious of the latter day
apostles.
According to his view, summarized from the statements made by a number of its
exponents, "the church isn't going sit and take it anymore. The church isn't going to wait to be
helicoptered out of the world in some rapture rescue plan. The church will stay right here and by
its spiritual authority even defeat the principalities and powers in the heavenlies, dragging them
to earth and putting them under their heel." Paul Cain, a survivor of the Latter Rain (1950), is
currently marketing a vision of an elite company of overcoming spiritual warriors called "Joel's
army". This end-time spiritual army unit will be an invincible band, which leads the church in
dominion on the earth. A purging of the wider church of those who will not follow the new order
is necessary to constitute a unified global church (Steinkamp, 2005).
"We now see that the Great Commission’s biblical goal is nothing short of social
transformation."--C. Peter Wagner, "Let's Take Dominion Now!" (Tarkowski, 2007). How far
does this Dominion concept extend the authority of the Church? Bessenecker gives the
Dominionist expectation in Mission Maker Magazine:
"I believe God has given us authority over cancer. I think He expects us to exercise
dominion over poverty, corruption, and oppression. In our generation it should be possible
to eradicate child prostitution. We should have power to address all forms of mental
illness. And I'm convinced we can see the message of Jesus’ resurrection and His
teachings spread to every creature on the planet. Our mission is to work alongside the
Father as He places all things in heaven and on earth under the feet of Christ... It remains
to be seen just how much evil we can eliminate before the return of the Landlord [ref. to
the parable of the landowner]. What a tragedy on that day to find that all forms of human
suffering were under the dominion of God's people, and that He expected us to exercise
authority over them" (Bessenecker, 2007, p. 47).
Kingdom Now
By the mid-1980s a synthesis of various features of the Latter Rain teaching occurred, in
part due to the move away from a strong dispensational point of view to more Preterist view7
making the LR teaching more acceptable to Charismatic churches. Robert M. Bowman Jr.,
editor of the Christian Research Journal and presently the director of the Apologetics and
Interfaith Evangelism for the North American Mission Board (NAMB) of the Southern Baptist
Convention (SBC), attempted to summarize this Latter Rain teaching now being marketed as
Kingdom Teaching:
According to Bishop Paulk and Kingdom Theology, in the very beginning God created the
universe and populated it with spirits (or angels) who lived in perfect obedience to Him.
However, a third of these angels, led by Lucifer, rebelled against God's authority becoming
demons and seized dominion over part (probably one-third, cf. Rev. 8:12 “a third of the
stars” of the physical universe. This angelic rebelling occurred in a "gap" between Genesis
1:1 and 1:2. The result was that the earth, which was the "capital city" or headquarters of
this demonic Evil Empire was brought into chaos and made formless and void (Genesis
1:2). In order to win back unchallenged dominion over the universe, God introduced into
the earth Man, a race of creatures God intended to become a resistance movement in taking
back dominion over the entire universe ... Unfortunately, the father of this race, Adam, was
tricked by the devil into forfeiting Man's place in this plan ... God was forced to come up
with "Plan B" to take dominion over the earth. His solution was to introduce into this fallen
race a man in whom the divine nature dwelled fully, who would become the prototype of a
new race of human beings in which the original godhood of Adam was restored. This
divine Man was Jesus Christ, a perfect manifestation of God the Father and the "firstfruit"
of the incarnation of God. This race of "little gods" who are spiritually united with Christ
as members of His "body" is the church, constituting collectively with Him the complete
incarnation, a corporate manifestation of God in the flesh ,which will win over the devil
and restore God's dominion unchallenged on the earth. Ultimate victory over the devil
then depends upon the church accepting its calling to be little gods. It further depends on
the church submitting to the fivefold ministry (apostles, prophets, evangelists, pastors and
teachers) through whom God is seeking to mobilize the church into a unified army
prepared to take dominion back from the devil ... Perhaps the most controversial aspect of
this dominion mythology is Paulk's acceptance of the "Latter Rain teaching called
"Manifested Sons of God." This is seen in a quote from Paulk: "Everything that Jesus
Christ performed, His church must performing including challenging and overcoming
death. Death, the last enemy must be conquered by the Bride of Christ." (Paulk, "Held In
The Heavens," p. 66) (Bowman Jr., 1999).
7
Preterist is a view that sees the biblical prophecies of the End Times as being fulfilled in the past, as
opposed to the dispensational view that holds the majority of the Book of Revelation to be future.
S t r a t e g i c L e v e l S p i r i t u a l Wa r f a r e P a g e | 10
If you are a postmillennialist you believe that we are in a time of great revival because,
figuratively (certainly not literally according to the Bible) we are already supposedly in the
Millennium. Simpson writes, “Many of them believe that Satan is bound, that we can bind
territorial demons (why they are roaming around when Satan cannot I do not know!) and that we
can command the weather and retake dominion over the earth promised to Adam. Jesus Christ
will then, according to Post Millennialist, come back at the end of the millennial age we are
currently in and then the old earth will be destroyed and the new heaven and new earth will
begin. If you don't believe that this is what Post Mils believe, then read what Post
Millennialist/Dominionists C. Peter Wagner and company are saying and doing” (Simpson,
2007).
The Kingdom Now Dominionists who are led by Earl Paulk and Thomas Reid, hold that
the Church must unite and mature under the rule of charismatic apostles and prophets (as Paulk).
They, in turn, are to take control of secular institutions and governments so that the Church can
represent the authority of Christ on earth. Though similar to the Reconstructionist-Dominionist
there are differences.
Reconstructionists tend to be Calvinistic postmillennialists, whereas, the Kingdom Now
group come out the radical “Latter Rain” Pentecostal from the 1940s. Both groups are convinced
that Christ’s mandate is to take “dominion” and control of our government from the unbelievers
to such an extent as to maintain a moral mandate through the courts and legislation of laws.
The mandate to gain dominion over secular society gained great popularity in 1981 with
the writings of philosopher Francis Schaeffer’s book A Christian Manifesto and the disciples of
his Dominion Theology through his retreat in Switzerland. Schaeffer’s writings detail how the
American culture began with biblical principles, but became more pluralistic, and convinced that
secular humanism was the key to a lasting democracy. Soon abortion and secularism became the
philosophy of the land.
Dominionist teach that the mission of the church goes beyond spiritual transformation to a
second Great Commission to change society, change the judicial system, elect Christians to
office, bring democracy and Christianity to the world simultaneously. Dominionist thinking is
dominating the evangelical world, as a result the real mandate of getting the gospel to every last
ethnic people group on earth pails before the urgency of political activism. Detours can be
dangerious.
Charismatic Renewal
It would not be just to say that all Charismatics are joining in the Kingdom Now
movement, mainly because many do not have this eschatological worldview. Many Charismatics
maintain the imminency of the return of Christ, in a classic premillennial perspective as did the
earlier classical Pentecostal movement. However the overriding view of the Charismatics is that
supernatural manifestations of all kinds provide the conclusive evidence that God is at work
today. The second characteristic of the Charismatic movement is the motivation to seek unity
within the Body of Christ on the basis of these manifestations and highly emotive worship
experiences, both of which tend to overlook biblical discrepancies and doctrinal differences.
The final two decades of the twentieth century brought enormous changes to the
Charismatic Movement. Thousands abandoned their denominationalism where they had
received little grounding in the Scriptures to discern between the work of the Spirit and that of
Satan (1 John 4:1). Today’s apologetics are a meaningful worship experience (to feel God),
manifold phenomenal manifestations attributed to God (to see God) and the mega-size of a
growing movement (to be proud to be a member), which, arguments presumably can never be
wrong.
The enormous international thrust of the new Charismatic movement gives more evidence
to this “end-time phenomena.” The ecumenical nature of the movement confirms that unity is
possible on a global scale if the primary criteria are shared experiences in worship and amazing
manifestations.
One of the largest Charismatic segments is the Charismatic Roman Catholic Church, which
join in a similar mystical contemporary worship and various miraculous manifestations, which
gives credibility to their Catholic teachings while encouraging unity with con-Catholics in
ecumenical meetings, but restrict participation in their sacraments. Both movements share the
same objective of a global Kingdom of God. The Kingdom Now movement will be under a
renewed Apostleship, while the Catholic Church continues to seek its Kingdom under the Pope.
Whichever group demonstrates the most credible miraculous signs will eventually unite the
Christian world. This is a dangerous trend.
Apostolic Reformation Movement

The centerpiece of this new apostolic reformation is the launching of new apostles and
prophets. The restoration of modern day apostles and prophets is promoted in the book The Gift
of Apostle by David Cannistraci. This book was offered to those attending a conference
organized by Peter Wagner called "Churches in the New Apostolic Paradigm". Among the list of
topics and presenters for the conference was Bill Hamon.
Bishop Hamon has been promoting Restoration and Manifest Sons of God teaching for
decades. Can it be argued that this "New reformation" is something that God has just
recently dropped new from heaven like the baby Superman from Krypton? I suggest that
there is nothing new here at all and for anyone willing to do the study they will find it a
mere cutting edge version of something at least 100 years old. G. Raymond Carlson,
former General Superintendent of the AOG [USA], had this to say regarding the new
apostles and prophets: "I saw it in the New Order of the Latter Rain in the late 40's and
early 50's. Before that, it made its presence felt in the early days of the century among
early Pentecostals."
To accomplish the seemingly impossible task of taking dominion, a “critical mass” of the
Church must agree to this vision and come into “unity” of thought and purpose for this goal. The
key to accomplishing this unity is a single voice of worship and general submission to a central
authority: a hierarchical structure through which individual believers will receive the necessary
pronouncements to exercise dominion.
This voice of authority rests in the latter-day apostles and prophets operating in the full
restoration of Ephesians 4:11-12, the Five-Fold Ministries. Apostles and prophets will bring
forth new revelations from God, which will be the guiding principles in establishing the
Kingdom Now. These revelations will be given to the Church through the evangelists, pastors
and teachers who accept the hierarchy’s authority.
These new revelations will come through communication with angels, heavenly beings,
departed saints, as well as with God, the Holy Spirit and Jesus. It is expected that these new
revelations will be authenticated through demonstrations of powerful miracles, signs and

wonders.
As this dominion is initiated through unity, prayer, fasting, worship (which is experience-
oriented with little significant Bible meaning, but designed to bring everyone together), and the
increasing control of the world’s wealth through prosperity of the followers and leaders, the
Church begins to take dominion. Its mission will be to purge the earth of evil and disease,
establishing every portion of the world under the dominion and authority of its apostles and
prophets (i.e., to become kings and priests), then to present to Jesus a purified world when (and if
– as some say) He comes again.
Manifested Sons of God Movement

As an extension of the “apostleship” renewal, the “Manifested Sons of God” teachings are
the core teaching of the Kingdom Now theology. In the Dominion theory these individuals are
the product of the restoration of the apostles and prophets, attain immortalization, require
absolute authoritarianism and the attainment of godhood! According to John Robert Stevens, a
disciple of William Branham, from Redondo Beach, California, the Manifest Sons of God comes
through higher revelation.
The Christian life is fragmented into a series of stages to maturity: the first stage is that of
servant of God; the next step is to become a friend of God; following this is to become a son of
God and ultimately, gods ourselves. It ignores the biblical truth that the believer is already all
three: servants (Gal 3:10), friends (John 15:14-15), and sons (1 John 3:1). Never is there a
suggestion that Paul gave up his servanthood to become a friend, much less become as a god.
These Manifest Sons of God, who have matured into the full stature of Jesus Christ will
have the Spirit without measure (as Jesus did: John 3:34). They will be as Jesus was when He
was on earth, manifesting many if not all of the spiritual gifts, including the ability to change
their physical location, to speak any language through the Holy Spirit, and perform miracles and
divine healings. Their task will be to restore man’s rightful position in creation as described in
Genesis and by bringing many into the full stature of Christ, they will create the millennial reign
of Christ. Though there are many versions of this teaching, they generally apply the phrase “you
are gods” (Ps 82:6) to this coming company of special believers.
The text that refers to the “manifestation of the sons of God” (Rom 8:19-23) refers to a
future deliverance from being subjected to “vanity” or the curse of sin, when the “redemption of
our body” occurs, that is, at the resurrection (1 Cor 15:51-52, “In a moment, in the twinkling of
an eye, at the last trump…we shall all be changed.”) and the beginning of the millennium. Herein
is the rub: if we are in the millennium now, this deliverance is to have occurred or potentially can
occur.
The Manifest Sons of God are those who have successfully attained a sinless life, which
results in incorruptibility. This will qualify those who “overcome” as worthy to rule in the
Kingdom of God now. The pure Manifested Sons of God doctrine is the secret knowledge
whereby he can become like God, because God has such total possession of him.
Once the Kingdom is established on earth through the Manifest Sons, Jesus can come at
any time during the Kingdom, or, as some teach, not at all physically, because the Church and
Christ become one in nature and essence, that is, the incarnation of God will manifest Christ on
earth.
Having said this, within the Kingdom Now movement some leaders have scandalized the
movement by creating extreme cultic status over their followers. As a result many other leaders
do not publicly declare the source or purpose of their teaching. However, their ideas continue to
spread. Most leaders today do not admit to such a status openly, but their teachings betray their
true beliefs, namely the promise of installing God’s righteousness by ruling over the world (or a
country) has special appeal especially to those who see authority as rulership rather than
servanthood.
Not only is there a structured and defined leadership to the Kingdom Now movement, but
also a strategy for doing battle in the spiritual realm.
Strategic Level Spiritual Warfare (SLSW)

Scott Moreau describes "strategic-level spiritual warfare" (SLSW) as "praying against
territorial spirits, seeking to 'map' their strategies over given locations by discerning their names
and what they use to keep people in bondage, and then binding them so that evangelism may go
unhindered" (Moreau, p. 260). From the highest leadership this approach is being promoted as
the key to world evangelism. Lawless quotes the Lausanne Conference of 1974 on World
Evangelism that clearly states the spiritual struggle in an article entitled, "Spiritual Conflict:"
"We believe that we are engaged in constant spiritual warfare with the principalities and
powers of evil who are seeking to overthrow the Church and to frustrate its task of world
evangelization. We know our need to equip ourselves with God's armor and to fight this
battle with the spiritual weapons of truth and prayers" (Lawless, p. 36)
John Dawson of Youth with a Mission (YWAM) is a proponent of the spiritual warfare
orientation to missions. YWAM now has 12,000 workers in 135 countries. It is one of the
largest and fastest growing mission movements originating in North America and draws workers
from around the world... “Rick Love, international director of Frontiers, a leading and rapidly
growing ministry to Muslims, finds that the spiritual warfare approach fits with the folk
expression (animism) of Islam found around the world" (Pocock, 2005, p. 194). "So it is
perfectly consistent with the worldview of mainstream evangelicalism to describe SLSW as
spiritual technology for completing the Great Commission in our generation" (Wagner, 1993, p.
149).
These signs of power usually imply the concept of spiritual warfare, of confronting and
defeating evil demonic forces. For African Christians, one of the most potent passages of
the New Testament is found in the letter to the Ephesians, in which Paul declares that "Our
struggle is not against enemies of blood and flesh, but against the rulers, against the
authorities, against the cosmic powers of this present darkness, against the forces of evil in
the heavenly places." However superstitious and irrelevant it appears to mainstream
Northern Christians, the passage makes wonderful sense in most of Africa as it does for
believers in Latin America or East Asia (Jenkins, 2002, p. 129).
Author Frank Peretti stirred the imagination of evangelicals with his first books, This
Present Darkness (1986) and Piercing the Darkness (1989). These fictional books describe an
imaginary battle of believers with territorial spirits in graphic and sensational descriptions.
Former Fuller Theological Seminary professor, C. Peter Wagner joined this movement as its
most vocal spokesman and prolific writer. The movement has made inroads into most
evangelical churches and organizations, included major evangelistic associations, Campus

Crusades for Christ, and many others who practice the techniques and goals of SLSW.
Mike Pocock sees the SLSW at the international, local church, and personal levels, where
there has been a growing emphasis on overcoming what is viewed as satanic resistance to the
program and people of God through focused prayer, power encounter, mapping of territories
deemed to be under the control of particular demonic entities, binding 'strong men,' and
identificational repentance for societal sins" (Pocock, 2005, p. 184). As the movement has
continued to develop new tactics are introduced.
"...the stand against the schemes of the devil has brought forth such practices as spiritual
mapping of cities, evangelizing people groups (nations), spiritual warfare for the purpose
of displacing the spiritual entities ruling cities, prayer walking and data-basing. All these
methods will supposedly prepare fields for evangelization, and will result in taking all the
cities of the world for God and the establishment of His rule. Winter states that this
situation was established by the Abrahamic Covenant: For 4000 years, then we have been
in a Covenant-instituted and -guided counter-effort, an essentially 'wartime' situation. . .
According to Winter, God's goal in establishing this wartime situation was to fulfill His
covenant with Abraham for the purpose of expanding His rule to the ends of the earth:
Arrayed against the kingdom of evil is the Kingdom of God, now drawn into what turns
out to be a secret mission to push darkness back and expand God's rule to the ends of the
earth, to the last of all the world's people" (Tarkowski, 2007)
Christianity had already spread worldwide by 1960, yet 2.4 billion people were still
unreached, and they were out of reach of most existing Christians. The challenge was huge.
“Mission agencies and missionaries needed to freshen their focus and reexamine the way they
worked... The stage was set for a great deal of reflection on factors that could speed up world
evangelization and the barriers to overcome” (Pocock, 2005, p. 185). Certain evangelists in
Latin America attributed their success to spending days of wrestling with territorial
demons. These reports have been widely published, especially by popular writer Peter Wagner to
the point that the validity of these reports cannot be questioned or proven. People now believe
these stories as true and act accordingly. Whether they are or not, is irrelevant!
The desire to complete the task of world evangelism has led to the quest for more power
from God. Pocock wrote that this focus led to a "growing concern that many missionaries lacked
spiritual power and that one of the principal limiting factors in finishing world evangelization
was the opposition of Satan, the archenemy of God" (Pocock, 2005, p. 185).
The doctrine of SLSW is a popular charismatic method of casting out demons from a
geographical location or territory. It seeks first to identify specific demons that have control on
earth. There are three kinds of Satan-sent evil spirits: "ground-level," (GLSW) which only
possess people; "occult-level," which empower "witches, shamans, and magicians;" and
"strategic-level" or "territorial," which are the most powerful and which rule over entire
territories. The latter are powerful enough to keep the people of their territories in "bondage, sin
and darkness," so much so that even the gospel itself cannot penetrate. The demons must
therefore be "identified," "bound," "overcome" and "rebuked" in prayer.
"Allan Tippett and Charles Kraft...brought a deep awareness of the worldviews of
traditional tribal peoples sometimes called animism. As missionaries and anthropologists,
they had witnessed rites of possession and exorcism. They had observed that among
traditional folk religion, power, the ability to effect outcomes, was the primary factor in
conversion and that power was an integral part of Jesus' and the apostles' ministry of word
and deed" (Pocock, 2005, p. 186).
Mike Pocock for wrote, "By the mid-1980s, Pentecostals, Charismatics, and Third Wavers
had people advocating a spiritual warfare approach to ministry and missions... Several faculty
members from Bible colleges and seminaries...also realized that they were failing to prepare men
and women for ministry in a world in which real satanic opposition existed and introduced
spiritual warfare courses into their curricula” (Pocock, 2005, p. 187).
Peter Wagner has made some exaggerated prophecies and claims as a result of using
SLSW. He stated, "10 million Japanese will come to Christ by the year 2000; it helped to bring
down the Berlin Wall and opened Albania to the gospel; it deposed dictator Manuel Noriega; it
lowered the crime rate in Los Angeles and broke the power of demons over Japan" (Wagner,
1993, p. 25).
How is this breaking down territorial dominion supposed to happen? SLSW proponents
propose a number of required steps in the process. First, the name of the ruling spirit and
identity of his territory must be identified. Secondly, the exact function of the demons in a
particular area must be uncovered. Thirdly, if there are demons that occupy a neighborhood, a
“Prayer Walk” is usually required. If the demon has control over a city, then a “Praise March” is
necessary. If a demon has power over a region, then a “Prayer Expedition” is obligated. If a
demon rules over a nation then a “Prayer Journey” must be done.
In the mid-90s the awareness of the necessity of spiritual power arose within evangelical
ranks. The Evangelical Missiological Society devoted two years of conferences, and publications
to this issue ('95 and '97), and a third book devoted to overcoming resistance to the gospel
(1998). However, a number of scholars "offered sharp critique on the emergence of the spiritual
warfare orientation to missions" (Pocock, 2005, p. 188).
Spiritual Mapping
One aspect of this process, known as "spiritual mapping" is "researching an area and
indentifying the spirit(s) in charge so that 'smart-bomb' praying may loosen their hold over the
people, who may then freely come to Christ" (Moreau, pp. 32-35). Spiritual Mapping is the
technique of discovering the exact location of the demon’s domain. One of the means of
breaking the power of a demon in a region is “Identification Repentance,” which means that the
sin and guilt, which a demon has over an area, must be repented of, even if the sin or injustice
occurred hundreds of year previously, in order to break the grip of the demons in the area.
"Spying out the land is essential when warring for a city ... Christians should walk or drive every
major freeway, avenue and road of their cities, praying and coming against demonic strongholds
over every neighborhood ... Even if you don't see instant results, keep the trumpets blowing ...
always remember God is not slack concerning His promise; the walls will come down!"
(Wagner, 1993, p. 98).
"Many spiritual warfare advocates focus on the identification of spirits that they believe
control areas where there is resistance to the gospel. The research involved is called
spiritual mapping, and the confrontation that results is called Strategic Level Spiritual
Warfare... Proponents believe that once spirits are identified, proponents can bind or limit
their effectiveness in opposing the gospel. Many also believe and practice identificational
repentance, which involves a representative group repenting on behalf of a larger group for
sins done in the past. Examples include Southern Baptists repenting on behalf of their
ancestors for the slave trade and Christians retracing the route of the Crusades to repent on
behalf of the church to descendents of Muslim victims. The foundational idea is that it is
possible and even necessary to break down resistance to God or to speed answers to prayer
by recognizing the sins of self and others and repenting of them" (Pocock, 2005, pp. 188-
189).
The descriptive names attached to these ideas are sufficient warning that we are dealing
with a neo-Gnosticism, an extra-biblical and new spirituality that puts itself forward as Christian.
“The adherents of ‘Spiritual Mapping’ practice these things through personal ‘revelation,’ what
they refer to as the gift of prophecy. The spiritual mapping movement is shot through with what
I've described in Listening Prayer as neo-Gnostic listening” (Payne, 2005).
A contention of this study, one that should wake up the most passive Christian, is that we
are expected to go to the primitive cultures to learn what spiritual warfare is all about. We must,
in other words, learn discernment from occult sources-shamans, witchdoctors, and the like. This
is yet another example of what it looks like to skip over from “scientism into Spiritism,
mechanism into shamanism” (Boyd, 1997).
It is suggested that since we know little from Scripture concerning many of the activities of
demons, we must learn from any source. Secondly, if the unbelief and sin of mankind is chiefly
blamed on the direct activity of satanic/demonic activity then this becomes the chief
battleground. "Satan's strategies for keeping unbelievers blinded are several. The enemy
provides the lies to which unbelievers cling, such as "I'm good enough," or "I can always wait
until tomorrow to follow God." He makes sin attractive and alluring, convincing the unbeliever
that following God will mean a loss of pleasure. He snatches away the Word of God before it
takes root in an unbeliever's heart (Matt 13:3-9; 18-23). More specifically, Satan blinds
unbelievers to the gospel by promoting distorted views of the gospel itself (Lawless, pp. 35-36).
Binding
The key to the whole process is the ability to bind Satan and/or demons so that they are
ineffective in a given area. George Otis defines "binding the strongman" as "neutralizing the
deceptive hold or enchantment that demonic powers have achieved over given human subjects so
that the latter can process truth at a heart level" (Otis, 1999, p. 247). If this were the case then
Satan would be continually bound. Furthermore, if he were bound by one there would not be the
need of another to repeat the same binding. It quickly becomes unreasonable.
There is no biblical support for Christians of any level of maturity to bind Satan. Satan was
defeated on the cross and is restricted and limited today, as a vicious dog on a leash, so that the
gospel can accomplish Christ’s purpose before He comes again. It is sometimes stated, “If you
don’t bind Satan and his hordes of demons, they will bind you.”
Proof texts for this action is often found in OT narratives where kings would bind their
enemies in chains (Psa 149:5-9) or when Joseph was unchained to be given authority over the
house of pharaoh and told he could “bind his princes at his pleasure” (Psa 105:17-22).
Allegorical interpretations lead to many strange doctrines and this is another example of poor
exegesis of the text.
The only time in Scriptures that Satan is bound is during the millennial reign of Christ after
the Second Coming and it is the Lord Himself who will do it, not the believers. When Jesus
binds Satan one time, he remains bound until Christ releases him for a short period of time at the
end of the millennium. If Christians can bind Satan, why does he not stay bound?
One narrative in the NT describes Michael who “made not a railing accusation against
Satan over Moses’ body” (Jude 9). Yet according to Rev 12 Michael can be more powerful than
Satan, but he was respectful for Satan’s power and only did what Christ told him to do.
Pretending to talk to demons, imagining that your word will nullify one of the most
powerful creatures in God’s fallen creation, is presumption at best and dangerous frequently. He
can personally be resisted and he will flee as ordered from personal obsessions, but geographical
binding is going beyond Scriptures.
Proof Texts of SLSW

The question is whether there is a direct relationship between the Spiritual Warfare
Movement and the evident impact of the gospel on previously unreached peoples, both of which
have occurred simultaneously since the 1980s to the present. "Christianity as a percentage of the
world population dropped slightly from 33.2 percent in 1990 to 33 percent in 2002, but that still
represents a numerical increase of 253 million people -- a 14 percent growth rate in the 1990-
2000 decade" (Pocock, 2005, p. 192).
The most common biblical evidence of SLSW is Daniel 10:13,20, which is the battle
between the prince of Persia and Michael the archangel. The prince of Persia is said to be the
Territorial Spirit, which would have to be defeated through the techniques of SLSW. According
to Wagner, "this story leaves no doubt that territorial spirits greatly influence human life in all its
sociopolitical aspects" (Wagner, 1998, p. 66). However, a study of the Daniel passage reveals
nothing of the detailed and sensational practices of SLSW. The following are a few of the
contradictory observations from the passage:
1. The battle was fought in heaven and not on earth.
2. The battle did not involve any human participation: rather two angels and one demon.
3. The battle was directed by God from heaven and by Michael, not by anyone on earth.
4. Daniel was not asked to bind a demon.
5. Daniel was not even asked to pray.
It is true that Scriptures describe the Satanic hoards as being highly organized (Eph 6:12),
but there is no suggestion that Satan has assigned each one of them a specific geopolitical
territory. There is no suggestion anywhere in the Bible of a believer rebuking or confronting
territorial demons. Nor is there any hint that believers are to command demons to give up any
territory. This is all total imagination and speculation.
There is no question that Satan is a formidable adversary (1 Pet 5:8), yet he is a defeated
foe thanks to the work of Christ on the cross (Col 2:15), and someday Christ will send him to his
destiny in the Lake of Fire (Rev 20:1-10).
The false teachers of Jude 8 were deriving their authority and ideas from “dreams,” which
is a term used of “apocalyptic visions” [enupniazomenoi], the same source of most of the SLSW
concepts. In that same passage (v. 9) even “Michael the archangel” would not argue or dispute
directly with the devil.
In 2 Peter 2:10-12 there is a strict warning against those who verbally and egotistically
abuse spirits. We are called to turn them over to God. In the meantime, we are commanded to
oppose Satan through our spiritual armor (Eph 6:10-18), standing firm in the power of His might
and praying always to God, not to demons, with all prayer.
The famous spiritual warfare passage in Ephesians 6:10-18 portrays spiritual warfare as the
believer's defensive stance rather than prescribing a strategy for attacking and binding
specific demons. Indeed, Paul states that we wrestle against "principalities and powers in
the heavenlies," but how does Paul describe this wrestling? If Paul meant for believers to
attack and destroy these heavenly adversaries the inspired apostle would have indicated at
that point in his writing that he practiced it and expected his churches to practice it in
evangelism. But he did not. No! Indeed, as many exegetes have noted, Paul admonishes
putting on the whole armor of God in order to “withstand in the evil day.” In light of the
“hosts of spiritual wickedness in heavenly places,” Paul instructs: "Therefore take up the
whole armor of God, that you may be able to withstand in the evil day and have done all to
stand, stand therefore." (Ephesians 6:13,14a, NKJV). Among the spiritual weapons, the
only possible offensive weapon is the “Sword of God's Word.” Even here, the word used
for sword is machaira, which was a short sword, more like a dagger that could be used for
attack, but in context suggests personal defense (Steinkamp, 2001).
Influence of Post modernity

"The spiritual warfare orientation to life and ministry is a part of post modernity. It is
understandable and needed as a corrective to a Christianity overly influenced by
modernity, but those who follow it can make as many mistakes in observing and coming to
conclusions about spiritual phenomena as unregenerate people have about general
revelation. People of the majority world with traditional cultures can fail to comprehend
correctly what God has shown in nature (Rom. 1:18-32). They can draw incorrect
conclusions about the nature and the extent of Spirit control in their lives and how to deal
with it. That is why Christians must subject their thinking even more carefully to
Scripture. The Bible speaks adequately about the so-called excluded middle. Evangelicals
have long recognized the "perspicuity" of Scripture--that the Bible both is understandable
and deals as fully as God deems necessary with every area on which it touches (2 Tim
3:16-17). The result is that missionaries can be confident that Scripture instructs us about
every area of ministry and Christian life for every culture. It is unnecessary and unwise to
formulate understandings of spiritual realities that do not square with Scriptures or to
conduct ministries based on less than scriptural foundations. We must listen to the advice
of A. Scott Moreau when he urges us ‘not [to] let the flaw of the excluded middle become
the flaw of the expanded middle’” (Pocock, 2005, p. 198).
When post-modernity supplants modernity, objectivity gives way to subjectivity,
rationalism to emotionalism, scientism to Spiritism, mechanism to shamanism. In concrete terms,
just as the Church Growth Movement was a manifestation of modernity's mechanistic
worldview, so SLSW is an embodiment of post-modernity's Spiritistic worldview. A well-
intentioned attempt to correct one error has directly precipitated another...conformity to the
mechanistic technique of modernity is being replaced by conformity to the Spiritist technique of
post-modernity (Lowe, 1998, p. 151)
Global Apostolic Prayer Network

Peter Wagner created the United States Global
Apostolic Prayer Network to promote strategic level
warfare on behalf of the United States8 under the
leadership of Chuck Pierce and Cindy Jacobs. They
have appointed “state apostolic coordinators” who
direct the strategic level warfare in each state.
Through this network churches of all denominations are being brought into the SLSW
movement.
They report tens of thousands of serious intercessors around the world praying for the
conferences, demonic deliverance and warfare, prophecies to know the new things that God is
doing and wants to do, power ministries, marketplace ministries taking over seven strategic and
influential career areas and the New Apostolic Reformation (NAR).
Association with the Apostolic-Prophetic Movement

Most of the churches that are endorsing SLSW do not know the association with the
Apostolic-Prophetic Movement that has descended from the LR Movement. According to the
Movement’s leadership the SLSW will only work if it is practiced under the leadership of
modern “apostles”9 (like Peter Wagner, the chief apostle) and “prophets” (like Cindy Jacobs).
The reason for this limitation is that only “prophets” can receive the divine revelation needed to
defeat the territorial spirits (including their necessary names) and only “apostles” have the God-
given authority to bind the territorial spirits.
Since the average believer does not possess this level of authority, they must submit to
modern “apostles” and “prophets” along with all their teachings and revelations. They believe
that once the entire church (especially all the churches) are under the rule of these apostles, then
like an army, these apostles will lead in defeating the demonic global principalities and establish
God’s kingdom on earth.
This warfare will begin with national revivals leading to the Christianization of the world
the establishment of God’s kingdom on earth – before Christ returns to earth. When Christ does
return, the “apostles” will present a world that worships its King. It is absolutely essential that
all believers unite under the “apostles” that are raised up.
Shepherd-Discipleship, the microcosm of the global strategy

The Shepherd-Discipleship Movement of the 1960-1970’s demonstrated the extreme
authoritarianism that could be motivated among Christians if brought to see this as a necessary
step to spiritual maturity. The movement diminished for a few decades but has revived itself in
the IHOP Kingdom Now ministries and throughout the Charismatic Movement. These leaders
become astute at molding the will of others to their own.
It is obvious that discipleship is vital for the development of the churches, but the
difference is the concept of total submission to the will of the “shepherd” in all points of
authority, instead of love and mutual submission. In an effort to provide a “covering” over every
member abuses can be the common experience.
8
See http://www.globalharvest.org/index.asp?action=usspn for more information on this organization.
9
Wagner’s organization already has 500 apostles identified to take dominion of the world.
Typically they are compelled to live in a communal lifestyle in total obedience to their
“shepherds” at all times of the day. “They may not marry, work, minister, buy or sell, or exercise
their own wills in any matter without their shepherd’s approval. They live in strict conformity to
religious and temporal duties within their communal society. Disobedience, and even weariness
common to such a stringent lifestyle, meet with strong disciplinary action” (Dager, 1998, p. 8).
The Shepherd-Disciple relation becomes twisted to the point that the disciple’s
relationship to the Lord becomes secondary to that of his shepherd. One is taught not to listen to
God directly, because God only speaks to them through their shepherd. “Should a person leave
the "covering" of his shepherd to pursue his freedom in Christ, he is threatened with reprisals
from the hand of God: loss of salvation, sickness, divorce, financial ruin. He is shunned by the
community of which he was a part, and spoken of as a servant of Satan or in some other
derogatory way” (Dager, ibid.).
Being made shepherds over others rewards the disciples who remain submissive. This
pyramid structure governed by fear of rejection and guilt, and the false notion of supposed
spiritual growth becomes the cultic-like bond that permeates the movement. As a Shepherd build
enough disciples in his submission down-chain, he can become recognized as a prophet then an
apostle. This inherent control becomes the necessary basis for the eventual global submission to
apostles.
Biblical Evangelism and Perspective

There is no suggestion anywhere that Christians are to bind Satan or demons. The power
of God is unleashed in the proclamation of the gospel, even by the weakest Christian. Nothing
can stand in the presence of the power of the gospel. The Holy Spirit takes this proclamation
into the mind and heart of any hearer, to begin a work of conviction, drawing and illuminating to
bring and understanding of the promises of the gospel that the sinner can chose (or not) to trust
with all his/her heart. The power unleashed is the Holy Spirit, so the dependency on His working
through us, motivates us to holiness and dependency on His power, not our skills or techniques.
If there is a sense of demonic presence, then we can (1) “Resist the devil and he will flee
from you” (James 4:7) and ask God to protect you from the demonic attacks: “taking the shield
of faith, with which you will be able to extinguish all the flaming missiles of the evil one” (Eph
6:16). But we are not given authority to command a demon to leave a city or region. As long as
sin is present in a region, Satan will have an inroad into people’s lives and hearts (“Neither give
place to the devil,” Eph 4:27).
"The focus of any treatment of Satan, demons, and the kingdom of God must be on the
victorious rule of God. None who follows Christ needs to fear the control of the evil one.
Ministry today is a matter of proclaiming and applying the results of God's victory in Christ.
Non-believers need to understand this victory and how it frees them from a sense of obligation to
any other spirit, demon, or god. They need to understand what embracing and acting on the truth
can do to release them from doing Satan's will" (Pocock, 2005, p. 203)
Lowe quotes Dr. Clinton Arnold, who identifies six points at which the Apostle Paul is
silent, in contrast to the Jewish magical intertestamental literature of the time:
1. Paul does not discuss the origin of the demons;
2. Paul does not reconstruct spirit hierarchies;
3. Paul does not affirm territorial jurisdiction;
4. Paul does not name the powers

5. Paul does not list the functions of various spirits;
6. Paul does not teach techniques for thwarting demons.
Chuck Lowe follows up Arnold's six points by saying: "Strikingly, at each point where Paul
is silent, SLSW speaks. In short, SLSW has more in common with intertestamental Judaism than
with New Testament Christianity" (Lowe, 1998, p. 84).
Are these methods becoming a substitute for confrontational proclamation of the gospel?
MacArthur made the following observation in reaction to the concept of a prayer-walk: "Is that
how we are to win our neighborhoods? Did Christ instruct the Christians in Pergamos to walk
the roads and say, ' In the name of Jesus, I rebuke Satan'? Did He tell Christians there to
command the demons of paganism and immorality to leave the city? Hardly. The Bible makes it
clear we are to win our neighborhoods by presenting the Gospel to the lost" (MacArthur, 1992,
pp. 49-50).
This is not a new problem, nor is the solution any different than it was with the Apostle
Paul. Clinton Arnold revealed how Paul originally used the term "strongholds" (a term
commonly misused in spiritual warfare circles) to denote Satan's raising of "dangerous and
wrong ideas about Jesus and his gospel" (see 2 Cor 10:4). False teachers disguised as "apostles
of Christ" (2 Cor 11:13), proclaimed "another Jesus whom we have not preached" (11:4). In
response, Paul called the Corinthians to battle with spiritual weapons against the strongholds of
false ideas (10:4). He "wanted them to commit themselves afresh to the true gospel...the gospel
of the Christ" (Arnold, 1992, pp. 130-131).
Dangers of Strategic Level Spiritual Warfare

Jude 8-10 and 2 Peter 2:10-12 warned against any believer speaking abusively against
angelic or demonic (fallen angels) forces. Even the powerful angel Michael would not do so.
This teaching tends to imply that we are on a higher plane, equal with that of our Lord, to
exercise this authority, at least to those who become the Manifest Sons of God. Lawless quotes
C. S. Lewis when he warned his readers, "There are two equal and opposite errors into which our
race can fall about the devils. One is to disbelieve in their existence. The other is to believe, and
to feel an excessive and unhealthy interest in them." the more likely danger in teaching about
spiritual warfare is to fall into the latter error rather than the former (Lawless, p. 42).
In the footnote on this page10 is a link to a description of the Spirit Mapping of a city in
India.
Mysticism is a growing issue in Christianity of all forms. The stories of apparent miracles
and supernatural events, one after another, are used to convince an audience of the true existence
of the approach to spiritual warfare. When these arguments are used to convince Christians they
can inherit curses from their parents, need deliverance from certain sins, or they are to do or say
certain things to protect their loved ones from demonic influence, (like spreading “sacred salt”
around your house) or that Christians can boss Satan around by rebuking, declaring that they are
binding him, taking authority over him, or running him out of town by sundown, are all merely
superstitions and animistic practices of mysticism. Arthur Johnson describes mysticism as the
following:
10
SLSW in Chennai (Madras), India: http://www.appiusforum.com/mapping.html
When either the psychological attitude alone, or the more complete philosophical grasp, is
translated into the theological terms, the resulting view leads the person to equate his inner
impressions or subjective states with the voice of God. Such a person, if he is a Christian,
tends to believe that the activity of the Holy Spirit within us is expressed primarily through
emotional or other non-cognitive aspects of our being. Having and "obeying" such
experiences is what "being spiritual" is all about (Johnson, 1988, p. 26).
Leanne Payne counsels many who have been involved in this SLSW movement. “For the
last three decades we in PCM have had to deal with the extraordinarily grievous effects that
misguided practices of spiritual warfare have had upon Christian leaders, communities, and
families, and most particularly upon children growing up in homes where an all-consuming focus
on the demonic has crippled the formation of their minds and imaginations. The dark myths out
of which these ideologies and practices are spawned form the milieu in which fear, paranoia, and
a tragic absence of the good of what it means to be truly human is missing in their lives. These
effects include even dissociative identity disorders as well as other emotional and spiritual
illnesses (Payne, 2005).
The SLSW seems to magnify mysticism in evangelical Christianity, yet it is a current error
that often the mystical and the supernatural are used synonymously. They are NOT the same
thing! Thus, to deny the mystical is not to abandon belief in God's supernatural work. Instead, it
is to be discerning in terms of the Biblical framework. What is needed today are those who will
test by means of the objective Word of God (the Bible) to see if the many claims being made in
our day are merely mysticism or the genuine (1 John 4:1). But when any form of mysticism
becomes dominate in a culture, such as it has in our day, then stories and experiences themselves
become the basis upon which to formulate belief, rather than the study of God's Word.
Likewise Lawless recognizes seven significant weaknesses in the SLSW approach to world
evangelism:
1) SLSW demonstrates a lack of biblical support. The most often cites description of territorial
spirits is Daniel 10:13-20, which does indicate the presence of evil spirits with some sense of
territorial connection; however, we are given no mandate or guidelines for naming or
confronting such spirits. In fact, Daniel only learned of the said battle between spiritual forces
after the battle was completed, and Daniel's prayers had nothing to do with the conflict. The
Ephesians 6:12 passage does suggest a hierarchy led by spirits there is no support for the
elaborate system of assigned spirits that some warfare proponents have surmised. Likewise,
the proposed support for spiritual mapping is dubious at best. Texts that are used refer to
Moses sending the 12 spies into the land to "see what the land [of Canaan] is like" (Josh 18:1-
10), and Paul "mapped" the city of Athens when he viewed the altars to false gods (Acts
17:16-21). Nowhere is there any suggestion of identifying, mapping and confronting
territorial spirits. This "reflects more the theology of Frank Peretti's fiction than it does the
teachings of the Bible." Lawless quotes Thomas Lea saying, "We have no teaching, example
or exhortation in Scripture which encourages us to address prayer to the devil or to demons."
2) SLSW appears to question the power of the gospel itself. The implication is made that the
gospel is ineffective until the demons are identified and their power is broken over a region.
Only they is it possible for non-believers to believe. This demeans the power of the Word of
God.
3) SLSW enter a dangerous ground in their fascination with the Demonic. By its very nature the
SLSW is focused on identifying and praying against demons, which runs the danger of
rebuking Satan more than speaking to God. The present "battle" receives more press than the
victory already achieved by Christ.
4) SLSW also runs a danger of minimizing human depravity. "If demonic forces are accepted as
the cause of all wrong doing, human responsibility and the sins of the flesh are ignored" (Eph
2:3). The implication is that once demonic forces are neutralized then people will be free to
be saved. This ignores the sinful nature of man apart from any demonic influence. If there
were no demons, man would be no more likely to receive Christ than before. Demons only
provide man more excuses to reject Christ, but not the only ones.
5) SLSW unknowingly has a strong leaning toward Animism. A typical definition of "animism"
is given by Gailyn Van Rheenen who gives this definition of animism: "the belief that
personal spiritual beings and impersonal spiritual forces have power over human affairs and
that humans, consequently, must discover what beings and forces are impacting them in order
to determine future action and, infrequently, to manipulate their powers" (Van Rheenen, 1991,
p. 20).
6) SLSW has a danger of neglecting evangelism. MacAuthur's quote: "It would seem entirely
possible that a SLSW proponent might become so involved in chasing spirits and mapping
cities that he forgets to witness to his own neighbor.”
7) SLSW likewise run the risk of ignoring contextualization (Lawless, pp. 38-40). Juliet Thomas,
formerly with Operation Mobilization in India, broke with them over this issue. She describes
the practice of bringing teams from the US to prayer walk.
“Much labor, time and money goes into organizing these prayer journeys to distant cities. I
accept that praying on site can help us understand the people and the situation better, but
such intercessors often shut themselves up while on site, giving themselves to prayer
without any effort to understand the people or their problems. Do they believe that praying
on site while closeted in a hotel gives more power in prayer?
Others go out and stand in front of temples and mosques during their prayer-walks to pull
down the strongholds of the gods worshipped there. This again causes much offense. In
Calcutta, as in other places, local Christians were angry because such events cause hostility
towards Christians who are trying hard to reach others in compassion with the love of
Jesus (Thomas, p. 149).
The best solution to the satanic influence and inroads of demonic activity is to effectively
teach the Word of God and preach the gospel as broadly as possible. "It is the systematic
teaching of the Word that prepares the missionary to counter false belief systems encountered on
the field. The best missionary is a practitioner driven by a theology that longs to see the true
God glorified--much like the apostle Paul (Lawless, p. 41). This is what counters the chief tool
of “seducing spirits”: "Satan assists people who 'love darkness' to stay in the darkness by
supplying them with lies to believe" (Kirkwood, 1994, p. 110).
The Great Commission is not to conquer the world, but rather it is simply to make sure that
every ethnic-linguistic-culture people group on earth hears and understands the gospel in their
language, or in an understandable manner, resulting in communities of disciples who are
committed to obeying the Word of God and are committed to each other in love and sacrifice,
which is able to reproduce itself in such groups within their own culture. This arduous and
patient task is the mission of the Church. When this goal is perceived as insignificant, secondary,
or trivial in comparison to the bigness and global power seekers in leadership then we have been
lead down a detour once again in history.
Appendix A
Sarah Leslie identifies several different groups of Dominionists or sometimes called

Reconstructionists inside Evangelicalism that have different agendas and strategies. There are
other non-Evangelical Dominionists, but they are not the subject of this chapter. The three
Evangelical groups are (1) the Christian Right's political activism in America, (2) the
Charismatic dominionism and (3) intellectual dominionism.
There are three predominate sects (or movements) that propagate dominion theology which
hold considerable influence over evangelicalism.
1. Spiritual Warfare Prayer Movement: "The kingdom of God must be advanced
on Earth through hyper-spiritual "warfare" activities against the devil. A veritable
supermarket of verbal and physical prayer techniques such as chanting, walks, and
marches are employed in this effort. Believers are told their prayer power creates
spiritual "canopies" over regions, preparing the way for "revival." ... The
contemplative prayer movement--which includes meditation, fasting, and
labyrinths--has been brought into the spiritual warfare prayer "arsenal." ... All three
sects are utilizing massive statistical data banking resources (e.g., the World Prayer
Center in Colorado Springs) and sophisticated psycho-social group manipulations
to forge kingdom "transformation."... Promoting these prayer warfare activities are
hyper-charismatics from the "signs and wonders" movement, which include self-
anointed, self-appointed "apostles" and "prophets" who are preparing to govern the
world through their "New Apostolic Reformation." This Dominionists sect is a
direct offshoot of the Latter Rain cult (also known as Joel's Army or Manifest Sons
of God). ...
2. Mission as Transformation Movement: The words "revival," "reformation" and
"transformation" now carry embedded dominionist connotations. "Fulfilling the
Great Commission" (Matt 28:18-20) no longer means spreading the Gospel
message by speaking the Word of salvation from the Bible. The dominionist focus
is placed upon the phrase making disciples, with an incorrect exegesis that is
disconcertingly compulsory. Traditional mission evangelism, done one-on-one
using the Bible, is being replaced with a slew of “kingdom building” corporate
activities for cities, regions and nations. The disingenuous phrase “bless the
nations” is often used to conceal dominionism. Dr. Bill Bright of Campus Crusade
for Christ International and Ralph Winter, founder of the U.S. Center for World
Mission and editor of the Perspectives on the World Christian Movement
curriculum (which has taught dominionism to an entire generation of missionaries),
have been among the chief architects of this movement.
3. PATRIOTIC AMERICAN movement: Patriotic dominionists, most of whom are
not Reconstructionists, teach that political action will advance the kingdom of God
in America. Using the vehicle of Christian media, they have taught evangelicals for
the past three decades that America is a Christian nation and needs to return to its
roots. Almost every evangelical in the pew has been influenced in one way or
another by this sect. Patriotic dominionist leaders and their organizations have been
closely interlocked financially and politically with the conservatives from the
political Right. The secular conservatives purport to uphold morality, which
appeals to evangelicals. The combined force of conservatives and evangelicals
flexes its political muscles in Washington. One of its most powerful leaders is
James Dobson of Focus on the Family. Patriotic dominionism was widely
disseminated through the activities of Jay Grimstead, founder of Coalition on
Revival (COR). From its earliest inception COR managed to successfully bring
together key leaders from all three dominionist sects, including the
Reconstructionists, to promote the most ruthless doctrines of dominionism (Leslie,
2006).
There is a notable increase in the stridency and urgency of “strategic level” prayer
warfare rhetoric which is linked to global “transformation” (dominionism). False
prophets regularly pump out new “prophecies” and “decrees” to shore up the kingdom
mandate. These “prophecies” function like oracles – they are a major avenue for
communicating “God’s plan” for the next step in kingdom-building. False apostles have
been anointed, appointed as leaders of regions around the globe, and charged with
wielding the king’s authority. The doctrines of the New Apostolic Reformation have been
promulgated throughout the mission movement by C. Peter Wagner, Cindy Jacobs, Chuck
Pierce, Bill Hamon, a group known as the “Kansas City Prophets,” the Vineyard
Fellowship, and many others. At the highest echelons these organizations all have
interlocking boards of directors. Two noteworthy internal organs for disseminating false
prophecies and new doctrines include The Elijah List and Joel News.
Appendix B
Pocock gives a summation of his chapter on Spiritual Warfare with ten principles:
1) No one involved in pastoral or missionary ministry disagrees with the notion that we are in
spiritual conflict....In God's strength and by the sword of His Spirit, we can "extinguish all the
flaming arrows of the evil one" (Eph 6:16)... "It sounds like a war Christ has already won, and
we are on the winning side."
2) The ones opposing the spiritual warfare need to take more seriously the reality and activity of
Satan and demons.
3) Every person is accountable for his or her responses to impulses, temptations, or harassment --
whatever the source. We are not responsible for the impressions that are thrown at us daily in
the media, in public, by our enemies, and sometimes by our friends. But we can respond in
truth and love, and we can remove ourselves from situations that threaten our spiritual well-
being or integrity as people of God.
4) We must live truly, being who we say we are and not hiding from the struggles we know we
have. Living transparently and in the light of Scripture truth, we can be properly confident
and relatively free from anxiety and inner conflict.
5) There is no quick fix for struggle in this fallen world. It is possible for a troubled person,
Christian or non-Christian, to wake up to a new reality and to take a quantum leap forward in
terms of spiritual well-being...Yet the Christian life is a pilgrimage. We will not be free of
challenges and difficulties until we see Christ face-to-face. Detractors of spiritual warfare
therapies that can accomplish great progress in a relatively short period of time should
understand that breakthroughs are possible, all the more so when an individual is highly
motivated to change because of the God-given discomfort he or she feels. We all have
teachable moments.
6) At the ministry level, it is not important to discover the precise source of each difficulty or
obstacle in evangelism or life in Christ. There is no scriptural teaching about the
identification of demons that would suggest a spiritual mapping or SLSW approach. Study
and understanding of the worldview and local situation where evangelism is to take place help
focus prayer. Focused and fervent prayer is probably what God is honoring among Christians
who practice SLSW. At the personal level, we must identify whether an idea or a notion is
embraceable or not...
7) The recognition of societal sins, even by those who were not the perpetrators, together with
expressions of abhorrence and sorrow for the hurt caused, may do much to open the hearts of
hitherto resistant people. This type of indentificational repentance is appropriate.
8) Optimum communication depends on understanding the receptor culture as well as one's own.
Too often we have failed to look deeply at our own culture and to take seriously the details of
other cultures, especially spiritual and occult beliefs... We typically know about formal
religious teachings but not enough about the various folk expressions of the people among
whom we minister...
9) Christians who experience overwhelming or besetting struggles should take a careful
inventory of what they believe and practice and compare it to biblical truth. In prayer and
humility, they should invite fellow believers to help them identify areas of sin and error.
Further, they should express repentance for wrongs done, anger cherished, or forgiveness
denied. Finally, they should be open to the possibilities that Satan or his emissaries have had
reason to harass a believer because of his or her apparent willingness to live in a sinful pattern.
10) We should always be suspicious of convoluted solutions...Some who advocate a

spiritual warfare orientation to ministry have been guilty of overcomplicating understandings and
procedures (Pocock, 2005, pp. 205-207).
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Spiritual Warfare Movements: Origins in The Latter Rain Teaching

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Spiritual Warfare movements

Origins in the Latter Rain Teaching

Dr. Don Fanning ICST 338 Problems and Trends in Missions

Apostolic Reformation Movement

revelations will be authenticated through demonstrations of powerful miracles, signs and

Manifested Sons of God Movement

Strategic Level Spiritual Warfare (SLSW)

evangelical churches and organizations, included major evangelistic associations, Campus

Proof Texts of SLSW

Influence of Post modernity

Global Apostolic Prayer Network

Association with the Apostolic-Prophetic Movement

Shepherd-Discipleship, the microcosm of the global strategy

Biblical Evangelism and Perspective

4. Paul does not name the powers

Dangers of Strategic Level Spiritual Warfare

Sarah Leslie identifies several different groups of Dominionists or sometimes called

10) We should always be suspicious of convoluted solutions...Some who advocate a

Anderson, G. (1990, Summer). "Kingdom Now." Paraclete, 24(3).

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