FICMI Freedom in Christ Ministries International, the global ministry of FICM with its Executive Director based in Reading, England, UK. I would also like to thank Rich Miller, president of Freedom in Christ Ministries, for his help and assistance during my research process.
INTRODUCTION
What is Anderson's approach to spiritual warfare in evangelism and discipleship, and is it correct. Understanding Evangelism and the Gospel (2) Sanctification: Understanding the Discipleship Process (3) Scripture and Prayer: Understanding Communication with God (4) Spiritual Warfare: Understanding the Truth Encounter Approach. A broad but deep consideration of his approach to spiritual warfare in evangelism and discipleship is necessary.
Research of Anderson's approach to spiritual warfare in evangelism and discipleship is through the study of his published literature, unpublished literature, Freedom in Christ Ministries (FICM) and interviews.
Who Are You?” Anderson quickly argues towards an emphasis on love being personally practiced and corporately reproduced in the process of
The Whole Gospel.” Anderson then describes his thesis that many Christians “are not living free and productive lives because they don’t understand
See Yourself for Who You Really Are.” Anderson understands sanctification in the past tense as “positional sanctification and refers to the position or
Words or decisions to live according to the flesh," their "relationship with him is not in jeopardy because we are connected by the blood of Jesus Christ."170 He concludes that it is "equally important" that Christians perceive and act correctly towards each other. as children of God.171.
The Power of Believing the Truth.” In this chapter, Anderson brings forth the importance of Christians truthfully knowing the “object of your faith.” 180
God’s Guidelines for the Walk of Faith.” Anderson considers how many people struggle with identity, fulfillment, and satisfaction issues in life,
God's assurance.190 He concludes with an encouragement to experience God's peace through “personal prayer and interaction with the Word of God.
Winning the Battle for Your Mind.” Anderson advances his argument that our spiritual battle is for our mind, urging Christians to take their thoughts
You Must Be Real to Be Right.” Anderson confronts the notion that people are shaped by our environment or history, countering that “God
Dealing with Rejection in Your Relationships.” Many people in life have experienced rejection, so Anderson addresses this important area in order to
People Grow Better Together.” Anderson finishes Victory over the Darkness with his hope for promoting discipleship as the “process of building
Christian identity as he did in Victory Over the Darkness, but instead chose to focus on a proper understanding of the enemy and his tactics.
You Don’t Have to Live in the Shadows.” In this chapter, Anderson explains God’s plans for growth in the lives of Christians, first helping them to
From this foundation, Anderson calls for action in repentance and faith to help the believer realize freedom from the power of darkness through faith. If we are not susceptible to being hurt or captured by Satan, why does Paul describe our relationship with the powers of darkness as a wrestling match. It is not the few raving demoniacs that make the church ineffective, but Satan's subtle deceptions and intrusions into the lives of 'normal' believers."
Jesus' death and resurrection defeated and disarmed the rulers and authorities of the kingdom of darkness (Col 2:15). Since you are alive in Christ and seated with Him in the heavenly places, you no longer need an outside agent to exercise authority for you. The diabolical idea that men are their own gods is the heartbeat of this fallen world and the primary link in the chain of spiritual slavery to the kingdom of darkness." Ibid., 36-37.
223 "Until we deny ourselves what was never meant to be ours—the role of being God in our lives—we will never be at peace with ourselves or with God, and we will never be free." Ibid., 39. 224 “We are forgiven because He died in our place; we are saved because we died with Him. We achieved some victory over ourselves when we learned to love God and others." Ibid., 40-41.
You Have Every Right to Be Free.” Anderson expounds on the concept of freedom, holding that Christians must be rooted in their identity as saints and
You Can Win the Battle for Your Mind.” Anderson believes the spiritual battleground occurs primarily in our mind as “Satan’s perpetual aim is to
Confronting the Rebel Prince.” The spiritual battle that is ongoing can be intimidating and overwhelming, and Christians must recognize that they
Jesus Has You Covered.” Anderson highlights the process of putting on the full armor of God, emphasizing the “belt of truth is our defense against
The Lure of Knowledge and Power.” Anderson argues in this chapter that the root attraction to the occult is “almost always on the basis of acquitting
248 "We are secure in Christ, and dwell in His Spirit through faith in the work of Christ on the cross." Ibid., 131-34. 249“When we were born again, we became spiritually alive, but our self-centered flesh patterns and mental strongholds remained contrary to the guidance of the Holy Spirit. Consequently, we are still tempted to look to the world, the flesh, and the devil to satisfy our basic needs and carnal desires instead of looking to Christ, who promises to fulfill all our needs according to his riches in glory (cf. Philippians 4:19 ).
The power of temptation is directly related to the strength of the mental strongholds and carnal desires that were developed when we learned to live independently of God." Ibid., 136. 250 "His [Satan's] tactics are to entice us to pushing something good beyond the limit of God's will until it becomes sin. If you give in to the temptation to fulfill your own physical needs or carnal desires independent of God, you are giving in to the lusts of the flesh.
The lust of the eye subtly draws us away from God's Word and erodes our trust in God. By appealing to the pride of life, Satan intends to steer us away from the worship of God and destroy our obedience to God." Ibid., 137-44. When we become aware of a discrepancy between our identity in Christ and our behavior , we must confess it and deal with it.” Ibid., 167-68.
The Danger of Losing Control.” Anderson then shifts from the danger of deception to the danger of “yielding control of your life in any way” that allows
Steps to Freedom in Christ.” This chapter is not only included in The Bondage Breaker but also as a separate workbook as The Steps to Freedom in
Helping Others Find Freedom in Christ.” Anderson’s hope in ministry is for the message of his works to expand beyond the self-application of the
The land is the world, and the good seed are the children of the kingdom. The tares are the sons of the evil one, and the enemy who sowed them is the devil. Believers are called to participate in spiritual warfare so that the light of the gospel penetrates the darkness of the world.
The reason the Son of God appeared was to destroy the works of the devil. The focus of this section is to conduct a historical examination of the theological understanding of spiritual warfare. In the fourth century we find the office in all parts of the Church East and West.
199 John Zonaras, "Ancient Epitome of Canon LX in The Canons of the Council in Trullo". During the Protestant Reformation, occasional references to spiritual warfare are seen through some of the church's leaders, confessions, and catechisms. When surveying the history of the church, it is clear that certain aspects of spiritual warfare do not seem to be emphasized.
Besides Graham, Stott was undoubtedly one of the most important influences on the Lausanne Movement. 268 George Duncan, “An Apostolic Assessment of the Ministry of Jesus Christ,” in World Congress on Evangelization (Berlin: Wheaton College, 1966), accessed January 4, 2014.
First International Congress on World Evangelization, Lausanne, 1974
Although the 1966 World Congress on Evangelization is often overlooked in historical comparisons with the First International Congress on World Evangelization in Lausanne (1974), it offers a special insight into how the founders and shapers of the Lausanne movement (notably Billy Graham and John Stott) were saw the importance of spiritual warfare in evangelization. In evaluating Berlin, it should be noted that the vast majority of speakers are Westerners and make little or no mention of spiritual warfare. John Stott's commentary on the Lausanne Covenant presents a more secularly focused view of spiritual warfare.
Although the covenant was important in calling attention to "spiritual conflict" in its interpretation and application, many themes of spiritual warfare were glossed over. The Lausanne Covenant was also markedly different in using less of the language of spiritual warfare than was present in the tone and direction Billy Graham used at the opening and closing of the First Lausanne and Berlin Congresses. Scheunemann did not only refer to spiritual warfare in the context of the occult and spiritualism, but also observed spiritual warfare in its influence on the entire world.
As in Berlin in 1966, there were many speakers who did not refer to spiritual warfare in studies and studies. The momentum created by Lausanne I spilled over into a multitude of conferences, working groups, and occasional papers.310 One of the most significant developments in spiritual warfare in the time between Lausanne І (1974) and Lausanne ІІ (Manila, 1989) was the “Lausanne Occasional Paper Number Two: the Willowbank Report on Gospel and Culture” in 1978. In one section of their report they addressed the issue of power encounter in spiritual warfare.
Second International Congress on World Evangelization, Manila, 1989
The issue of spiritual warfare was not present in Lausanne II to the same degree as previous congresses. Similar to the Lausanne Covenant, the Manila Manifesto has a statement on spiritual warfare that makes up about six percent of the total statement (compared to seven percent of Lausanne's). This progression in spiritual warfare language was seen more fully in the 2000 "Deliver Us from the Evil One" consultation.
The Manifesto Commentary also reflected the growing influence of spiritual warfare by asserting that “all evangelism involves spiritual warfare with. At this meeting, the Lausanne declaration on spiritual warfare was formulated, in which it is stated that "we agreed that evangelization is to bring people from darkness to light and from Satan's power to God (Acts 26:18). 330 This "inevitable element" of spiritual warfare was scheduled for consideration and further in-depth exploration at the Deliver Us From Evil conference in Nairobi, Kenya in 2000.
The evangelical community was found to hold primarily five main views on spiritual warfare: (1) "those who reject the idea of the spirit world with contempt," (2) those who "are not aware of the spirit world to any degree." (3) . Although the Lausanne Covenant, the Manila Manifesto, and the Lausanne Declaration on Spiritual Warfare clearly and succinctly expressed the Lausanne Movement's views on spiritual warfare, the Free Us from Evil consultation helped respond to important issues such as "prayer in spiritual warfare, possession, demonization and territorial spirits."338 It significantly helped to explain "the impact of the demonic in the lives of Despite the many successes of the Deliver Us from Evil consultation, much work can be done among the evangelical community through collaboration in The Lausanne Movement.
Despite these successes, it seems that many of the online conversations have neglected any consideration of spiritual warfare in the spread of the gospel. Although there is still room for improvement, the Lausanne movement has faithfully sought "a new and better theological definition of the church's task" in evangelism and mission.346 Their treatment of spiritual warfare has grown. Beilby and Paul Rhodes Eddy, eds., Understanding Spiritual Warfare: Four Views (Grand Rapids: Baker Academic, 2012), 38.
These writings provide useful perspectives on spiritual warfare, but often avoid phenomenology and spiritual warfare experiences. Paul also follows this up with affirming the mind-encounter approach as part of spiritual warfare, writing that "we destroy arguments and every lofty opinion raised against the knowledge of God, and take captive every thought to obey Christ" (2 Cor 10:5). Much of the theological concern about the confrontational approach to spiritual warfare in evangelical ministry stems from their misuse of Scripture.
Peter Wagner and Fredrick Douglas Pennoyer, eds., Wrestling with Dark Angels: Toward a Deeper Understanding of the Supernatural Forces in Spiritual Warfare (Ventura, CA: Regal Books, 1990), 88. The truth-encounter approach to spiritual warfare fits God's truth then on all aspects of life by laying down the lies of Satan and putting on the living Word of God in Christ. Scripture is the foundation and test in the evaluation of concepts, applications and interactions between the mind encounter, relational encounter, power encounter and truth encounter specialists in their approaches to spiritual warfare.
