The “Just Give Me The Facts” series are not intended as a critique or commentary. To those Christians who are exercising the gift of discernment and who are truly seeking after wisdom I believe that the “facts “will speak for themselves.
What is The New Apostolic Reformation?
What is the Prophetic?
What Is Strategic Level Spiritual Warfare?
What About the Terms Used in Spiritual Warfare, What Do They Mean?
What is Deliverance Ministry?
Compiled by Renee Rodriguez
The pages you are about to read are not a critique of the new teaching going on within our churches today. It is rather a compilation of terms and definitions to alert the reader to the verbiage, buzz words if you will of the most current trend, and profiles of the most prominent people involved in these teachings and practices.
A phenomenon is taking place worldwide; there is a great amount of attention being given to the prophetic calling, church growth and the “New Apostolic Reformation”. Due the popularity now of these phenomenon, people are flocking to churches near and far in order to hear men who are being called ‘prophets’ and ‘oracles’, and these same people are those who are becoming part of this “New Apostolic Reformation”. We are told that in the last days that there will be false prophets, false apostles and false anointing. In 2 Corinthians 11:3-4 we read… “I fear, lest by any means, as the serpent beguiled Eve through his subtly, so your minds should be corrupted from the simplicity that is in Christ. For if he that cometh preacheth another Jesus, whom we have not preached, or if ye receive another spirit, which ye have not received, or another gospel, which ye have not accepted, ye might well bear with him.” Further, on in verses 13-15 we read … “For such are false apostles, deceitful workers, transforming themselves into the apostles of Christ. And no marvel; for Satan himself is transformed into an angel of light. Therefore it is no great thing if his ministers also be transformed as the ministers of righteousness; whose end shall be according to their works.” Therefore, I believe that this is a phenomenon that we need to pay much closer attention to.
Finally we read in the book of Revelation, that the church in Ephesus is congratulated by the Lord for discerning the false apostles, “ And thou hast tried them who say they are apostles and are not: and hast found them liars (Rev 2:2b).”
I have made a conscious effort to use terms, definitions and biographies from the individual ministries there by avoiding interjecting my own opinions and comments so that the reader may come to his or her own conclusions. With this tool and combined with your own Biblical study it is our hope that you will be a good Berean and study to see for yourself whether or not these things be so.
1) What is The New Apostolic Reformation?
The New Apostolic Reformation is an extraordinary work of God at the close of the twentieth century, which is, to a significant extent, changing the shape of Protestant Christianity around the world. For almost 500 years, Christian churches have largely functioned within traditional denominational structures of one kind or another. Particularly in the 1990s, but with roots going back for almost a century, new forms and operational procedures began to emerge in areas such as local church government, interchurch relationships, financing, evangelism, missions, prayer, leadership selection and training, the role of supernatural power, worship and other important aspects of church life. Some of these changes are being seen within denominations themselves, but for the most part, they are taking the form of loosely structured apostolic networks. In virtually every region of the world, these new apostolic churches constitute the fastest growing segment of Christianity. (1)
The most authentic form of New Testament apostleship is the formation of apostolic networks, which are God’s new wineskins for what used to be denominations. So, it is a way for churches, ministries, pastors and church leaders to coordinate the ministry God has given to them under a structure. This is not a bureaucratic structure, and it is not based on legal rules, but it is based on personal relationships. So, the apostle leads this, and to the followers it is voluntary. There is no legal structure that requires anyone to follow an apostle. This is what is bursting forth all over the world in Asia, Latin America, Africa and the United States. Apostolic networks are forming the fastest-growing segment of Christianity worldwide.
The big difference in the New Apostolic Reformation is the amount of authority delegated by the Holy Spirit to individuals as opposed to groups. That plays out on two levels. First, it plays out on the local church level, where the pastor is now the leader of the church rather than an employee of the church. In traditional Christianity, the pastor is an employee of the church. In apostolic Christianity, the pastor is the leader of the church. Then it plays out trans-locally, with apostles being people who have extraordinary authority over numbers of churches. We have defined two types of apostles: vertical apostles, which are the most common, and horizontal apostles, which have a different kind of authority.
The apostle is an apostle because God has given that person a spiritual gift, just like a pastor or an evangelist or anyone else. So, the source of this is God, and there is accountability to God. But then the question you raised is, Who is this apostle, the head of an apostolic network, accountable to? This has been the biggest unanswered question in the New Apostolic Reformation. I say has been because it is now being taken care of. All apostles I know recognize the need for functional accountability. Most of them have nominal accountability to certain boards, but most of them name their own boards. It makes it hard to consider a person functionally accountable to a board that they name. But they all realize this, so they are on a list of nine organizations across different parts of the world where apostles are coming together on a voluntary basis and holding themselves accountable to each other. The people that convene these groups are called horizontal apostles. That is where I fit in. I am a horizontal apostle. I have no vertical apostolic network with a number of churches, but I call the apostles together like James in Jerusalem did when he called them together for the Jerusalem Council. When I call the apostles together, they come together and look to me as their leader, not their covering. They are not under me, but I bring them together so that they build relationships with each other and make themselves accountable to each other.
Definition of apostle: An apostle is a Christian leader gifted, taught, commissioned, and sent by God with the authority to establish the foundational government of the church within an assigned sphere of ministry by hearing what the Spirit is saying to the churches and by setting things in order accordingly for the growth and maturity of the church.
What I have excluded in this definition: There are three biblical characteristics of apostles which some include in their definition of apostle, but which I have chosen not to include: (1) signs and wonders (2 Cor. 12:12), (2) seeing Jesus personally (1 Cor. 9:1), and (3) planting churches (1 Cor. 3:10). My reason for this is that I do not understand these three qualities to be non-negotiables. They characterize many, perhaps most, apostles. But if a given individual lacks the anointing for one or more of them, this, in my opinion, would not exclude that individual from being a legitimate apostle.
Hyphenated apostles: Before considering the different ways that apostles minister in different spheres, it is important to recognize that many apostles are “hyphenated apostles.” They are frequently hyphenated with other government offices, such as Apostle-Prophet or Pastor-Apostle or Apostle-Evangelist, etc. They can also be hyphenated within the different ministry categories pertaining to apostles, such as horizontal apostle-vertical apostle or convening apostle-mobilizing apostle, etc.
Wagner is personally involved in two fledgling organizations which are attempting to bring apostles together in order to encourage the formation of meaningful personal relationships. He is “presiding apostle” of the International Coalition of Apostles (ICA) and “convening apostle” of the New Apostolic Roundtable (NAR). Although each has its own function, both are based on building personal relationships. (2)
The New Apostolic Roundtable is one of these smaller units. Membership, which comes through a personal invitation from Wagner, is now closed. On principle, the general public should know the names of the NAR members, all of whom feel accountable to each other. Wagner is convening apostle, Chuck Pierce is prophetic counsel, and members include Ché Ahn, Bob Beckett, Rice Broocks, Harold Caballeros, Emmanuele Cannistraci, Paul Daniel, Greg Dickow, Naomi Dowdy, John Eckhardt, Michael Fletcher, Bill Hamon, Jim Hodges, John Kelly, Lawrence Kennedy, Lawrence Khong, David Kwang-Shin Kim, Larry Kreider, Alan Langstaff, Roberts Liardon, Dexter Low, Mel Mullen, Alistair Petrie and Eddie (2)
ICA The International Coalition of Apostles (ICA) was conceived by a group of apostles who gathered informally in Singapore in 1999. John Kelly agreed to establish an office in Dallas, Texas, to organize a council and to begin to invite apostles to join ICA. He asked C. Peter Wagner to assume overall leadership of ICA as Presiding Apostle. In early 2001 the office was moved to Colorado Springs, Colorado, under Wagner’s supervision. John Kelly continues to serve ICA as Ambassadorial Apostle, working out of his Dallas office.
Membership in ICA is restricted to individuals who have been recognized by a significant segment of the church, including peer-level apostles, to have the gift and office of apostle and who have been ministering through this gift for a period of time. It is not intended to be a training ground for would-be apostles, but rather it should be seen as a professional society in which confirmed apostles are able to relate to each other.
What is an apostle? Here is the ICA definition of apostle: An apostle is a Christian leader gifted, taught, commissioned, and sent by God with the authority to establish the foundational government of the church within an assigned sphere of ministry by hearing what the Spirit is saying to the churches and by setting things in order accordingly for the growth and maturity of the church.
Since apostles minister in several different ways, ICA is open to “vertical apostles” (including ecclesiastical, functional, congregational, and team-member vertical apostles), to “horizontal apostles” (including convening, ambassadorial, mobilizing, and territorial horizontal apostles), and to “marketplace apostles.” Invitation Only. Membership is attained only by official invitation from ICA leadership. Nominations may be received through any active ICA member. They are then processed through the Colorado Springs ICA office and decisions are made on a case-by-case basis as to whether official invitations will be extended. An application process is required if the invitation is accepted by the individual apostle. This involves submitting a written application form as well as the payment of membership fees. Members from the “first world” are expected to contribute US$600 per year, and those from the “third world” contribute US$300 per year. If there is any doubt, the individual apostle decides whether he or she is “first world” or “third world.”
ICA is administered through Global Harvest Ministries of Colorado Springs, Colorado. C. Peter Wagner is President of Global Harvest and Doris Wagner and Chuck Pierce serve as Vice-Presidents. Financial records may be accessed by ICA members at any time. An annual audit is performed by Capin & Crouse. ICA holds membership in the Evangelical Council for Financial Accountability (ECFA) through Global Harvest Ministries. No compensation is paid to officers of ICA, all of whom serve in an honorary capacity The Presiding Apostle appoints an ICA Apostolic Council which provides advice and accountability. ICA members are free to bring any concern, which may arise, to any or all council members.
The charter ICA Apostolic Council is made up of C. Peter Wagner, John Kelly, Chuck Pierce, Naomi Dowdy, Ed Silvoso, Dennis Peacocke, Lawrence Khong, Ron Cottle, and Dick Benjamin, Sr. Addresses and other contact numbers of Apostolic Council members are available to all ICA members upon request to the Colorado Springs ICA office. It must be understood that ICA is not a council-run organization. Rather it is governed by apostolic leadership. Because ICA functions on relationships, it is not bound by any legal structure such as bylaws. (3)
The Apostolic Council for Educational Accountability (ACEA) The Apostolic Council for Educational Accountability (ACEA) was formed during the New Apostolic Reformation Educator’s Summit, convened in Colorado Springs June 2-3, 1998. This was the first time that 100 educators, representing 65 base institutions (and several hundred satellite schools), from various apostolic networks, were able to meet together on a peer level and to begin to build relationships. It soon became evident that the participants had come with very similar agendas even though they were moving in different apostolic streams. For example, one network, because its primary target was college campuses, needed their workers to aim for earned graduate degrees. The educator from another network stated that they occasionally have to read their exams to their students because they are training illiterates, among others.
The essential challenge facing the group, representing the training programs of the New Apostolic Reformation, immediately became evident. How do we maintain positive personal relationships, mutual support, camaraderie, peer-level interaction, interdependence, broad accountability, institutional integrity, and our own autonomy in the face of such academic diversity?
Shortcomings of Accreditation
By the second day, a strong consensus had emerged that traditional academic accreditation generally did more to hinder, rather than help, the new apostolic institutions accomplish the purposes for which they felt God had assigned them. Rather than being forced to conform to a predetermined academic mold, the educators felt that they needed much more flexibility to be all that God wanted them to be. However, they did not desire to be lone rangers, just doing their own thing no matter what. Throughout the group there was a deep hunger for peer-level evaluation and accountability. They did not want independence, but interdependence of some kind or other. They wanted to know what others were doing, and they wanted others to know what they were doing. Previously, the only vehicles that provided even a semblance of meeting that need were the different accrediting associations.
However, accrediting associations were not seen as the answer. There was a general feeling that institutions tend to become servants of accrediting associations rather than vice versa. One professor at an accredited and respected seminary related how, over the past few months, he could not do creative research, revise his courses, or write for publication because the committees and reports for an impending accreditation on-site visit had taken all of his time outside of the classroom. Another said that this year they had to submit four 3-inch, 3-ring binders of a self-study report in order to renew their accreditation. Another said that the major purpose of their annual accrediting association meetings seemed to be to increase the thickness of their manual by adding more rules and regulations. What could be done?
An Alternative to Accreditation
Intercessors, some of whom were on site but most of whom were home-based, were beseeching God to visit the summit with a spirit of wisdom and revelation (see Eph. 1:17), and God answered their prayers. Through C. Peter Wagner, the convener of the summit, God revealed the concept and the basic design of the Apostolic Council on Educational Accountability. The ACEA is not a new form of accreditation, but rather it is a creative alternative for academic accreditation. It is a way that apostolic training institutions can receive the desired ongoing peer-level evaluation and mutual accountability while maintaining the integrity of their individual callings from God.
Membership in ACEA
Any institution engaged in training individuals for Christian ministry and leadership is eligible for ACEA membership. The annual fee is $200 per institution, and certificates of membership for the current calendar year are issued when the required membership profile is completed.
C. Peter Wagner, Chancellor of Wagner Leadership Institute (Colorado Springs), serves as the apostolic covering for ACEA. Council Members for 2001-2002 include Dale Sisam of Acts International Bible College (Eden Prairie, MN), Sherill Piscopo of Destiny School of Ministry (Roseville, MI), John Watson of Eagle Christian College (Marion, OH), and Duane Fister of Living Faith Fellowship College of Ministry Training (Pullman, WA). Past Council members include Chuck Travis of Logos Christian College (Jacksonville, FL), Ken Malmin of Portland Bible College (Portland, OR), Tim Hamon of Christian International (Santa Rosa Beach, FL), John Fenn of ACEA, Ron Cottle of Christian Life School of Theology (Columbus, GA), Stan DeKoven of Vision International University (Ramona, CA), Brian Sauder of DOVE Christian Fellowship International (Ephrata, PA), Leo Lawson of Victory Leadership Institute (Torrence, CA), Carle Hunt from Regent University. John Fenn, formerly of Victory Bible Institute of Tulsa, is the ACEA Educational Advisor. He also serves as Canadian Director of Wagner Leadership Institute and WLI Director of Local Church Seminars.
On-site visits by the ACEA Educational Advisor are available. Any member institution, at their option, may invite the Educational Advisor to visit them for evaluation and consultation. They pay all expenses, plus an honorarium. In this way, outside professional input is available to all, and the possibilities of cross-fertilization among ACEA members is maximized.
Annual ACEA Meeting
Peer-level interaction is also provided in the annual meeting of ACEA. The next one is scheduled to meet in Colorado Springs, June 6-7, 2002. Observers who represent other Christian training institutions are invited as well as ACEA members. The schedule is developed to include a certain amount of input and sharing from the members, combined with ample time for personal relationship-building. (for a list of members see homepage http://www.acea-schools.org/)
Toward a useful terminology. The current apostolic movement is so new, and it is developing at such a dizzying speed, that a considerable amount of confusion has arisen. Who is an apostle? Are all apostles the same? How do bona fide apostles minister? I believe that the answers to these and other similar questions will emerge through a phenomenological approach. This is the methodology that I have used to arrive at a continually developing set of conclusions. Terminology that accurately describes current apostolic phenomena will greatly help dispel the confusion. Here is a terminology that seems to me to be helpful, at least at this moment:
Apostles who are given authority over a sphere which includes a number of churches, presumably in an apostolic network headed up by the apostle.
Apostles who are given authority over those who have an ongoing ministry in a certain specific sphere of service which has defined boundaries of participation.
Apostolic Team Members.
Apostles whose apostolic ministry functions in conjunction with an apostle who is seen as the leader of a team of one or more other peer-level vertical apostles. They may be assigned specific spheres by the leading apostle. These are more than administrators or assistants or armor-bearers.
Apostles functioning as senior pastors of dynamic, growing churches of more than 700-800.
Apostles who have authority to call together on a regular basis peer-level leaders who minister in a defined field.
Apostles who have itinerant, frequently international, ministries of catalyzing and nurturing apostolic movements on a broad scale.
Apostles who have the authority to take leadership in bringing together qualified leaders in the body of Christ for a specific cause or project.
Apostles who have been given authority for leading a certain segment of the body of Christ in a given territorial sphere such as a city or state.
It seems clear that some marketplace apostles would be vertical (perhaps within a large company) while others would be horizontal (bringing together peer-level marketplace apostles). The more we work with marketplace apostles, the more clarity will come in due time.
Apostolic Spheres: Among practicing apostles, I have found a relatively low level of practical understanding of apostolic spheres. All apostles recognize that they have divine authority, but not all are aware that this authority is only activated within a divinely-appointed sphere. Once apostles get outside of their sphere, they have no more authority than any other member of the body of Christ. Paul relates spheres to authority in 2 Cor. 10. In verse 8 he “boasts” of his authority, leading to verses 13-16 in which he deals with spheres. He says, for example, “We, however, will not boast beyond measure, but within the limits of the sphere which God appointed us—a sphere which especially includes you” (2 Cor. 10:13). This reflects Paul’s remarkable statement in 1 Cor. 9:2: “If I am not an apostle to others, yet doubtless I am to you.”
Please note: Dr. Wagner functions as a horizontal apostle within a sphere of recognized apostles. As such, Dr. Wagner does not provide apostolic ‘covering’ or accountability as a vertical apostle. (4)
2) What is the “Prophetic” Ministry?
The definition of prophecy is simple. Prophecy is speaking forth the mind of God under the inspiration of the Holy Spirit. Prophecy is the outflow of the heart and very nature of God. Revelation 19:10 says that the “testimony of Jesus is the spirit of prophecy.” Jesus cares about His church and He, therefore, has things He wants to communicate to His church. Those communications come by way of the Holy Spirit. That is prophecy. It is what Jesus is saying to His Church.
Prophets and prophecy in the scriptures:
Nabi. This is the general Hebrew word for prophet.
“And all Israel from Dan to Beersheba knew that Samuel had been established as a prophet (nabi) of the LORD.” 1 Samuel 3:20
Roeh. This Hebrew word means “seer.”
“Come, let us go to the seer (roeh).” 1 Samuel 9:9
Hazon. This Hebrew word is translated as watchman.
“Also, I setwatchmen (hazon) over you, saying, ‘Listen to the sound of the trumpet!’” Jeremiah 6:17a
Nataph. This Hebrew word means to preach, to drop from heaven, or to speak by (heavenly) inspiration.
But if, they do not speak out (nataph) concerning these things, reproaches will not be turned back.” Micah 2:6b
Prophetes. This Greek word signifies one who speaks for another, especially one who speaks for God.
“And God has appointed in the church, first apostles, second prophets…(prophetes)” 1 Corinthians 12:28a
Who is a prophet and what is his or her ministry? A prophet is just a person who has been divinely gifted with the nature and ability of Christ the Prophet. Jesus was able to receive the mind and purposes of God His Father and know what was in the heart of human beings through His office of the prophet. His ability to know the counsels and purposes of God for and individual life, such as He revealed to Peter (Jn. 21: 15-23), was an ability that came from His ministry as a prophet. When Christ Jesus calls and gifts a man or woman with that part of His ability, attributes, and divine nature, then that person has been commissioned to the office of a prophet. Prophets will always have an ability to prophesy. They will vary in their gifts of the Holy Spirit, but they primarily move in the gifts of prophecy, word of knowledge, word of wisdom, discerning of spirits and sometimes healing. The typical prophet moves more in prophecy, word of knowledge and word of wisdom. Ministers and other saints who are not called to the office of a prophet may manifest one or more of these gifts, but here is a difference in their anointing, authority and level of function. A saint manifesting the gift of prophecy to a congregation is limited to the general activity of that gift, which is edification, exhortation, and comfort (1 Cor. 14: 3). The prophet, when ministering with his or her gifted office and prophetic anointing, has the same authority for reproving, correcting, directing and instructing in the rhema word of the Lord as the other four ministers have in their teaching, counseling, and preaching with the Logos Word.
Apostolic-Prophet But the Holy Spirit prophetically stated that this apostolic anointing was being granted for two reasons. The first reason was that I had been faithful in multiplying the prophet anointing that had been giving, so now that anointing was being doubled by the addition of the apostolic anointing (Mt. 25: 28, 29). The second reason was that the apostolic anointing had been given for the purpose of pioneering, establishing and taking a fatherhood responsibility for the restoration and propagation of the office of the prophet. That is one reason why the term apostolic-prophet is used to describe my present ministerial position in the Body of Christ, specifically as it relates to my position of oversight of the CI-NPM.
Church Councils to Come in the 90s I personally believe that in the 1990s, as prophets and apostles are being restored back to proper order and function within the church, many of these Church councils of leading present-truth ministers will be necessary. One particular apostle or prophet or camp will never receive the whole revelation for the establishing of prophets and apostles back into the Church.
Many will have visions (even of Jesus), dreams, rhemas, angelic visitations and supernatural personal experiences and sovereign moves of the Holy Spirit in their meetings. But doctrines that claim to be binding on all Christians must not be established by any one apostles, prophet, or camp. There must be meetings of a Church council with other leaders of past and present restorational streams of truth.
All present-day ministers, and especially those who will be moving in present-truth revelation, must be open, teachable and adjustable to the Holy Spirit's educating us more perfectly in this way. We must follow the admonition of Joshua to the leaders and people of Israel when they were about to enter their promised Canaan Land. They were to sanctify themselves and watch for the moving of the ark of God by the priest. Then, when they saw it begin to move, they were to "go after it!" (Josh. 3: 1-3).
Joshua emphasized that they had to follow the leadership who was following the Lord so that they might know the way that they must go, "for ye have not passed this way heretofore" (v. 4). In the same way, we the present-day Church have never passed this way in the history of the restoration of the Church. We have never functioned with the full restoration of all five offices - apostles, prophets, evangelists, pastors and teachers.
One Ministry Restored Each Decade We said in an earlier chapter that the Holy Spirit had been commissioned to bring all five of Christ's ascension gift ministries to proper order, authority, position and ministry. We also noted that the last fifty years of the twentieth century was designated as the time for that to be accomplished, with each ten-year period being used to restore one of the five.
During that decade a particular ascension gift ministry would be brought forth to be clarified, amplified, and magnified within the Church. That fivefold ministry would be brought forth in one decade. Then each ministry restored would continue to grow and function until it was fully understood, accepted and established in its God-ordained role.
No Perfect Structure Until Apostles Restored God's divine order and structure for the functioning, authority and relationship of fivefold ministry will not be fully revealed and established until after that fifty-year period has brought forth the full restoration and unity of all five ministers. The reality of this revelation implies that not one minister alive today sees the whole picture in proper perspective. We each have and demonstrate only different pieces of the puzzle.
The whole will not be fully seen, understood and established until every puzzle piece is placed in the picture. Only Jesus has the box cover with the whole picture on it. We are individual pieces in the ox and on the table. The pastor, evangelist and teacher pieces have been placed in their general area on the table; the prophet pieces have been taken out of the box and are being examined to determine where they go; the apostle pieces are just now beginning to be brought out of the box in the 1990s. So all systems and structures established before the year 2000 will be limited and temporary.(5)
Some of the main prophets and/or leaders in the prophetic movement include Paul Cain, Mike Bickle, Bob Jones, Rick Joyner, John Paul Jackson, Francis Frangipane, and others. Bob Jones (no relation to Bob Jones of Bob Jones University in South Carolina) was said to have been especially anointed with supernatural visions from the Lord and a prophetic gift. However, he was quoted as saying that the general level of prophetic revelation in the movement’s “prophets” had an accuracy level of about 65 percent. Some prophets were as low as 10 percent accurate, he said, with some of the “most mature” prophets having a rating “approaching 85 percent to 95 percent.” Similarly, the lack of accuracy in speaking for God didn’t bother John Wimber, either. “Prophecy’s first expressions will likely be infantile,” wrote Wimber in the Vineyard’s fall 1989 Equipping the Saints magazine that was devoted to embracing the prophetic movement. “Babies are messy and they make messes.” (emphasis mine)(6)
The real character of the Prophetic Movement was unwittingly exposed by the KCF in a taped interview between Bob Jones and Mike Bickle, the principal leader of KCF, with the written transcripts widely circulated (Referenced below in "Sources").
In this tape, Mike and Bob banter about the prophetic practices of the Neo-Prophetic Movement. The following is but a sample.
We are told that:
1. People who watch pornography will experience nasal fluids "sliming" up their arms (BJ: "I mean literally.).
2. The presence of the Lord smells like a woman wearing too much perfume.
3. Bob Jones and others will speak "rhema" revelations in 1990.
4. These revelations will have the same power and effectiveness as Isaiah spoke of in Isa. 55:11.
5. When BJ is filled with the Spirit, he can see and taste spiritual states and sins in others with all his five senses.
6. KCF will be attacked by witchcraft.
7. People (like the present writer) who complain that many of the practices and claims of the Neo-Prophetic Movement are basically occultism, are "hirelings and gigilos" (sic).
8. The claims people make for revelations should not be criticized.
9. That unlike Old Testament prophets, New Testament prophets are often wrong. They may be 90% wrong; 60% accuracy is about the best they can expect.
10. BJ himself expects to be only about two-thirds accurate.
11. The Neo-Prophetic Movement prophecies have never been more than 60% accurate.
12. Francis Frangipane (they sell his tapes at KCF) claims that the level of demonism rises with the level of prophecy.
13. What the Lord will do for KCF is already in Psalm 50.
14. God's "logos" is merely the "dry word" compared with their "rhema."
15. Even when God "loads the gun" of the rhema revelations, some of his bullets are blanks.
16. We can only know a prophet is telling the truth when "three or four of us bring the same word."
17. God told him a year-and-a-half before Jimmy Carter became President who it would be.
18. The children of the KCF leaders will become Melchisedekian priests.
19. This new generation will "put death under their feet and they'll bring forth the glorious church and reveal the malechild of Revelation 12.
20. Ezekiel 9:4 speaks about an uncreated Angel.
21. BJ has seen God "face to face."
22. The Reorganized Mormon Church will join the Neo-Prophetic Movement.
23. 1000 religious leaders will die in 1990 for misusing "the anointing."
24. Jesus still doesn't know the time of the Second Coming.
25. The Logos has to be "anointed" to produce Rhema.
26. The KCF will eventually become twelve city churches each with its own personal prophet.
27. BJ is the "Keeper of the Threshold-the Holy Place."
28. He feels a tingling in his fingers to tell who is a prophet, an evangelist, or pastor.
29. The Manifested Sons of God will appear within 30 years to glorify the Church on earth, and raise the dead and heal people.
30. BJ's hands turn purple when he gets his best revelations.
And all this is from two friendly interviews! We could go on; this is a mere selection of the more intelligible of this man's prophetic revelations. Is it any wonder that the KCF has put him on the back burner for a while? How can the KCF leadership, including John Wimber, claim superior spiritual discernment to Ernie Gruen and his worried colleagues, when they indulge this sort of thing throughout the Prophetic Movement for years? (source article originally appeared in The Shield newsletter in 1992. By R. K. McGregor Wright, Th.M., Ph.D. http://www.dtl.org/shield/latter-rain-1.htm )
3) What Is Strategic Level Spiritual Warfare?
Strategic Level Spiritual Warfare"(SLSW) is a popular charismatic method of casting out demons from geographical locations or territories. It identifies three levels of demonic control on earth. Firstly, are "Ground-Level" demons, which possess people. Secondly, "Occult-Level" demons empower witches, shamans, and magicians. Finally, "Strategic-Level" demons, which are the most powerful of the three, are said to rule over certain regions or territories. Their main purpose is to hinder people from coming to Christ. By what means do proponents of SLSW go about breaking territorial dominion? There are a number of detailed steps required. Firstly, seek the name of the ruling spirit and identify its territory. Secondly, seek the function of demons in a particular area. Thirdly, if demons occupy a neighborhood, then a "Prayer Walk" is required. If the demon controls a city, then a "Praise March" is necessary. If a demon exercises power over a region, then a "Prayer Expedition" is demanded, and if a demon rules in a nation then a "Prayer Journey" should be carried out. "Spiritual Mapping" is the process of discovering the exact location of the demons domain. "Identification Repentance" is the practice of discovering the sin and guilt, which give the demon a foothold in an area and repenting of that sin to break the grip of demons in an area. Peter Wagner explains,
"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!" (Engaging the Enemy: How to Fight and Defeat Territorial Spirits - C. Peter Wagner, Ventura,CA; Regal , p. 98)
The most commonly cited proof text 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 an example of a Territorial Spirit, which can be defeated through the techniques of SLSW. Peter Wagner writes,
"This story leaves not doubt that territorial spirits greatly influence human life in all it sociopolitical aspects." (Warfare Prayer, Ventura:Regai, 1992, p.66) (7)
It remains to place strategic-level spiritual warfare into the larger framework of spiritual warfare as a whole. The published use of the term “spiritual warfare” as such can be traced back at least to 1970 when Michael Harper, a leader of the British charismatic renewal, wrote a book with that title. For Harper, spiritual warfare was a part of the charismatic renewal from its beginning in the 1960s. Spiritual warfare activity can be characterized on a continuum encompassing at least four dimensions graduated from the more personal to the more corporate. Thus, at one end of the continuum lies the maintenance of personal spiritual disciplines in overcoming Satan. Extending beyond the individual, the ministries of exorcism and deliverance have been offered by clergy and congregations since the early church.
Moving outside the visible parameters of the institutional church, more public and increasingly corporate expressions such as processions, prayer walking, and praise marching have seen a more recent resurgence. At the further end of the continuum, however, is strategic-level spiritual warfare, a form that overtly links the cosmic and spiritual dimensions with the historical, territorial, socio-economic, and political dimensions of cities and nations. Within a more contemporary frame, C. Peter Wagner describes a continuum of warfare prayer developed by his International Spiritual Warfare Network. For Wagner, spiritual warfare is distinguished according to the nature and ranking of the demonic beings being confronted. “Ground-level spiritual warfare” refers to the ministries of deliverance and exorcism. Secondly, “occult-level spiritual warfare” seeks to confront an order of demonic beings that Wagner says are especially manifest in activities such as Satanism, Freemasonry, and shamanism. Finally, “strategic-level spiritual warfare” aims to locate, identify, and remove beings at the top of the demonic hierarchy. Thus, according to Wagner, SLSW
describes confrontation with high-ranking principalities and powers such as Paul writes about in Ephesians 6:12. These enemy forces are frequently called “territorial spirits” because they attempt to keep large numbers of humans networked through cities, nations, neighborhoods, people groups, religious allegiance, industries or any other form of human society in spiritual captivity. For many Christians, the idea of historic demonic strongholds exerting occult domination over geographically defined communities seems to verge on the bizarre and the paranoid. Other Christians are convinced that spiritual warfare is indispensable to the urgent work of evangelization and community transformation. (8)
THE GLOBAL MARCH FOR JESUS
These divergent perspectives on spiritual warfare are illuminated by an episode in the early days of Global March for Jesus. The first large scale March for Jesus was held in the City of London in May of 1987. Prior to the March, a woman named Barbara Pymm reported being given a vision of two angels, swords raised and crossed over the city, “waiting for us to give the word to release them and their armies to fight against the principalities and powers over London.” Such a vision, imbuing the planned March with cosmic and, at the same time, specifically local significance, was entirely consistent with the intent of its organizers. According to Roger Forster, one of the four main leaders,
The objective of the City march is a bold proclamation of Christ in areas that have significance as seats of power. Our togetherness, worship, praise and proclamation of Jesus’ name—the word of our witness—are instruments in the priestly warfare against Satan’s rule. With these instruments, we want to have influence and have input into the heart of our nation, which is the City. (9)
By 1990 the success of March for Jesus had placed spiritual warfare on the agenda of the secular and religious press in Britain. The September 9 edition of The Sunday Times (London) featured an article titled “Evangelicals fall out over demon-buster,” illustrating the controversial nature of spiritual warfare among British Evangelicals. March organizer Gerald Coates gladly attributed the London stock market crash of autumn 1987 to the March and its resultant judgment of God upon greedy financial institutions.
Against such a claim, parish vicar and member of the Church of England Evangelical Council, Michael Saward, protested that an extremist view of demonology “[lay] at the heart of the official march theology” and that the marches were “exercises in widespread corporate exorcism.” Rev. Graham Gray, advisor on deliverance ministry in the diocese of York, however, considered the March for Jesus to be avoiding “the nitty-gritty of spiritual warfare” while “escaping into worship, praise and marching.”
Finally, David Tomlinson, leader of “Holy Joe’s,” a London church being conducted in a nightclub, was reportedly concerned with the “triumphalism inherent in recent marches,” and worried that the March was susceptible to a dualism, which considered the church as “all-good” and the world as totally “horrible.” In fact, the notice in the secular press only reflected a widespread and equally controversial furor in the British religious press focusing on similar themes.
The proponents of strategic-level spiritual warfare are well aware of those who would accuse them of innovation and take pains to counter the charge. Thus, C. Peter Wagner devotes a chapter in Confronting the Powers to historical examples of strategic-level spiritual warfare. Wagner gleans from secondary sources, such as Ramsay MacMullen and Kenneth Scott Latourette, five examples that appear to him as historical instances of strategic-level spiritual warfare from the first eight centuries of Western Christian history. These examples come not from patristic and medieval discourses on theology but from the lives of the saints, sources generally ignored by modern historiography because of their supposed mythic and legendary elements. When we consult the primary documents from which Wagner’s examples derive, it is evident that in the self-understanding of their original authors there existed attitudes and beliefs that are congruent with those being advocated by contemporary proponents of SLSW.
In the apocryphal Acts of John, for example, the apostle confronts the temple of Artemus in Ephesus with the prayer, “O God that art God above all that are called gods, at whose name every idol fleeth and every evil spirit and every unclean power; now also by the flight of the evil spirit here at thy name, even of him that deceiveth this great multitude, show thou thy mercy in this place, for they have been made to err,” at which the altar of Artemus split, and half of the temple itself fell down.
Gregory Thaumaturgus, the Wonderworker, (d. 260) supplies an example of a power encounter with demons. Forced by a storm to spend the night in a pagan temple that served as a seat of demonic powers, Gregory “purified the air with the figure of the Cross [and] spent the entire night in prayer and singing hymns according to his usual custom. In this way [Gregory] transformed the place into a temple of prayer which had been profaned by unclean sacrifices and images.”
Martin of Tours (d. 397) led in the evangelization of the pagan countryside of Gaul. On one occasion he engaged in a contest centered on a pine tree which served as the locus of spiritual power for the local population. Upon Martin’s insistence that the tree be destroyed, the pagan priest and his supporters offered to cut the tree down themselves if only Martin would submit to being bound in the place toward which the already leaning tree was sure to fall. Martin, trusting in the Lord, and waiting courageously, when now the falling pine had uttered its expiring crash, while it was now falling, while it was just rushing upon him, simply holding up his hand against it, he put in its way the sign of salvation. Then, indeed, after the manner of a spinning-top, it swept round to the opposite side.
St. Benedict (d. 540) is well-known for establishing his monastery on Monte Cassino and writing the Benedictine monastic rule. Gregory I, in his account of Benedict’s life, describes Monte Cassino as a pagan stronghold dedicated to Apollo and other pagan powers. Benedict beat in pieces the idol, overthrew the altar, set fire to the woods, and in the temple of Apollo, he built the oratory of St. Martin, and where the altar of the same Apollo was, he made an oratory of St. John: and by his continual preaching, he brought the people dwelling in those parts to embrace the faith of Christ. His actions produced, in Gregory’s account, a series of confrontations involving Benedict “against whom willingly did [Satan] make war, but, against his will, did he give him [that is, Benedict] occasion of many notable victories.”
Wagner’s fifth example is the account of Boniface (d. 754) and the Saxon oak of Thor. Pursuing the Christianization of the people of Hesse, Boniface was challenged by the persistence of some in their pagan and occult practices. He confronted this challenge by undertaking, against strong opposition, the destruction of a tree dedicated as a seat of Thor.
And when [Boniface] had cut into the trunk a little way, a breeze sent by God stirred overhead, and suddenly the branchtop of the tree was broken off, and the oak in all its huge bulk fell to the ground. And it was broken into four huge sections without any effort of the brethren who stood by. When the pagans who had cursed did see this, they left off cursing and, believing, blessed God. (10)
Luis Bush’s Passion for Prayer
Luis Bush was the International Coordinator of the AD2000 Movement. When he invited me to join him, I knew from the outset that if I accepted, it would set the direction of my career for the next few years. A major factor entering into my decision to accept the coordination of the AD2000 United Prayer Track in 1991 was Luis Bush’s determination that prayer would be a central part, not just a mandatory adjunct, to the movement he was helping to birth. This was a radical departure from many other international evangelically focused movement with which I had been associated previously. Furthermore, Luis is a risk-taker. When I accepted the position, he agreed that I would incorporate into the Prayer Track the emerging Spiritual Warfare Network of which I was International Coordinator. Spiritual warfare was a very controversial issue in those days, but I was convinced that the most relevant prayer for reaching the lost of the 10/40 Window would be aggressive, targeted warfare prayer, and Luis was willing to let me experiment with it in AD2000. The result was that the global prayer movement, focused on saving the lost, ended the decade on a level, which could not even have been imagined in 1990. The decade will be recorded in history as the most innovative decade for prayer to date. Let me record this history by listing the ten major innovations, and then the ten major prayer milestones.
The 10 Major Prayer Innovations of the 1990s
I had no trouble in compiling this list of the top ten innovations in the prayer movement, but I had an extremely difficult time trying to list them in order of importance. Consequently, I actually put the items in a hat and drew them in this random order.
1. Strategic-level spiritual warfare. The idea of taking authority over high-ranking principalities and powers assigned by Satan to keep social networks of various kinds in spiritual darkness was the focus of the Spiritual Warfare Network starting in 1990. Key authors included Cindy Jacobs, Dick Eastman, and C. Peter Wagner.
2. Identificational repentance. The body of Christ began to learn that it is possible to heal the wounds of the past through identificational repentance and thus to weaken strongholds that Satan has built. The key author was John Dawson.
3. Prayer evangelism. Prayer has ordinarily been an add-on to evangelism, but now we know that prayer itself, when intelligently strategized and focused, can be a direct force for winning people to Christ. The key author was Ed Silvoso.
4. Personal intercession for key leaders. For pastors and other Christian leaders, identifying and relating positively to personal intercessors can mean the difference between success and failure in ministry. Key authors included John Maxwell, Terry Teykl, and C. Peter Wagner.
5. Two-way prayer. Prayer is not just speaking to God, but also hearing directly from Him. Derivatives of this include prophecy, the office of the prophet, and prophetic intercession. Key authors included Cindy Jacobs and Chuck Pierce.
6. On-site praying. Prayer began to move out of the church and into the community through marches, prayer expeditions, prayer journeys, and prayerwalking. Key authors included Graham Kendrick, Steve Hawthorne, and C. Peter Wagner.
7. City transformation. Through prayer, the kingdom of God can move out of the church and penetrate all levels of society, thereby transforming cities and other territories. Key authors included George Otis, Jr., Ed Silvoso, John Dawson, and C. Peter Wagner.
8. The AD2000 United Prayer Track. A vehicle for mobilizing prayer for the lost at a level never before seen in church history. Key authors included Luis Bush, Beverly Pegues, and Dick Eastman.
9. Commitment to the land. Spiritual authority of pastors and other leaders increases proportionately to their commitment to the territory in which God has placed them. The key author was Bob Beckett.
10. Spiritual mapping. Spirit-guided research can help target our prayers and produce informed, and thus more effective, intercession. The key author was George Otis, Jr.
The 10 Major Prayer Milestones of the 1990s
These milestones, of course, were selected from my personal perspective. Others might list them differently. They are in chronological order, with the dates being the beginning dates, not necessarily the end because many still continue.
1.Praying Through Ramadan, 1992. This is also called “30-Day Muslim Prayer Focus,” the title of the annual prayer guide, which continues to be published for intercessors.
2. Praying Through the Window, 1993. Up to 40 million intercessors were mobilized to pray for the same thing on the same day through October on four different occasions: 1993, ‘95, ‘97, and ‘99.
3. Gideon’s Army, 1993. The first international meeting of the Spiritual Warfare Network held at Kwang Lim Methodist Prayer Mountain in Seoul, Korea. At this point, the SWN went public.
4. The Day to Change the World, 1994. This was the first international March for Jesus. Up to 12 million Christians took to their streets in 168 nations of the world.
5. Cardinal Points Prayer, 1994. The YWAM office in Australia coordinated placing experienced intercessors at the furthest geographical north, south, east, and west locations on all continents on the same day to do prophetic intercession.
6. The Reconciliation Walk, 1996-1999. Hundreds of Christians retraced the paths of the First Crusade, engaged in intense identificational repentance for the sins of our Christian forefathers against Muslims and Jews.
7. Operation Ice Castle, 1997. An experienced prayer team journeyed to the foot of Mt. Everest in the highest level (both topographically and spiritually) prophetic prayer initiative to date.
8. Bethany People Profiles, 1997. The publication of 4-page, prayer-oriented profiles of all the 1,739 significant unreached people groups of the 10/40 Window.
9. Operation Queen’s Palace, 1997-1999. A major worldwide mobilization of the armies of God to confront the Queen of Heaven, culminating in Celebration Ephesus in Turkey.
10. Dedication of the World Prayer Center, 1998. The most sophisticated prayer switchboard for connecting international intercessors to date. (11)
*At this juncture, I would like to give you a clearer picture of what SLSW is. We will be taking a look at “Operation Queen’s Palace 1997-1999” by excerpting from “Confronting the Queen of Heaven” by C. Peter Wagner.
The Air War And The Ground War
Paul’s strategic-level spiritual warfare was like the air war of modern military strategy. No responsible commander would send in ground troops unless the air war had been won. It would be suicide. This is why Paul made sure that Diana had been weakened before he sent his church planters all through the city of Ephesus and the province of Asia Minor. Actually, Paul did not personally plant the churches in Asia Minor (seven of which are mentioned in Revelation 2 and 3). He trained church planters in the “school of Tyrannus,” a school building that he rented, and sent them out as ground troops (see Acts 19:9-10)
By the time Paul left Ephesus, Diana had been severely battered and weakened. But she wasn’t yet taken out of the picture. Paul never confronted her one-on-one or entered her temple to do direct strategic-level spiritual warfare. The silversmiths accused him of doing this, but they couldn’t make their charges stick in court. Diana lost much power because of Paul’s aggressive spiritual on the ground level and on the occult level. The kingdom of darkness is all connected, and what happens on any one of the three levels affects the other levels and the whole realm of satan.
God chose the apostle John to do the final assault. Subsequent history, not the book of Act’s, tells us that a few years after Paul left, John moved to Ephesus and finished his career there. Ramsay MacMullen, a well known historian on the faculty of Yale University, provides us with some very interesting details of John’s ministry in Ephesus in the area of strategic-level spiritual warfare. MacMullen, a specialist in the history of the Roman Empire, has written a scholarly treatise called The Christianization of the Roman Empire 100-400 (Yale University Press). In it, he argues that the principal factor for converting the Roman Empire to Christianity was casting out demons. He gives many examples of spiritual warfare in his book.
One of them is the story of the apostle John and his one-on-one confrontation with Diana of the Ehpesians. MacMullen, citing historical sources, says that John, unlike Paul, did go into Diana’s temple to do spiritual warfare. He says “ In the very temple of [Diana herself], [John] prayed, ‘O God…at whose name every idol takes flight and every demon and every unclean power: now let every demon that is here [in this temple] take flight at thy name…’ And while John was saying this, all of a sudden the altar of [Diana] split in many pieces…and half the temple fell down” (p.26)
MacMullen goes on to say that this power encounter brought multitudes of Ephesians to faith in Christ. Then he comments, as a professional historian, on why he believes that this, along with similar instances in the Evangelization of the Roman Empire, should be accepted as historically valid. ***Personal note: In Ramsay MacMullen’s book, which CPW cites in the above, MacMullen himself clearly states on pg. 26 that the story is taken from the Apocryphal Book of the Acts of John (whether or not you agree with him he is at least forthcoming in where he ascertained the story). CPW as you can see does not inform you of that fact but states it as an historical source. With not too much effort on the part of the reader, you will find that the HISTORICAL fact is that “the great Temple of Artemis was destroyed during a raid by the Goths in 262 A.D***Full text of the Apocryphal book of the “Acts of John can be viewed on-line on the Gnostic Society website***
on pg. 24 we read…
Later, when Domitian died, John returned to Ephesus. Could I be pardoned for guessing (I admit that I have no proof) that it eas after John had written about “overcoming” on Patmos that he returned to Ephesus and boldly moved into the power encounter in the temple of Diana of the Ephesians that we read about in the last chapter? It could well be.
Reading further in the book, you will discover that the Queen of Heaven is the ruling principality over the country of Turkey (formerly Ephesus) and the spirit, which is behind Mariology and the Marian apparitions. In Wagner’s follow up book “The Queens Domain” he takes this idea from“what if?” to
“…we consider the Queen of Heaven as a chief principality commissioned by satan to keep unbelievers in spiritual darkness, and we have identified ancient Ephesus as one of her principal power centers where she formerly manifested in the person of Diana (Artemis)…Mainly in the form of a Counterfeit Mary, the Queen of Heaven has deeply penetrated and corrupted much of the traditional Christianity of the 40/70 Window.” ( pg. 36-37 The Queens Domain)
This discerning resulted in “Operation Ice Castle” culminating in “Operation Queens Palace” Lets continue.
Pg.37 Some intercessors, including Doris, prayed for three weeks in Everest View Hotel, with no hot water, at 13,000 feet. Others prayed at the Everest Base Camp at 18,000 feet, where we came within a whisker of losing a brother to cerebral edema. Ana’s (Mendez) team, which had taken professional alpine training in Mexico and Peru before leaving, scaled the ice cliffs and crossed bottomless crevasses, climbing to 20,000 feet.
“Our assignment from God was to take down the foundations of The Great Babylon, the harlot over many waters, which supported the false religious systems of the world. He (God) clearly showed us where we should go for our prophetic act by revealing a large brown stone formation, completely surrounded by walls of ice resembling a castle, and shaped exactly like an idol of the Queen of Heaven. The seat of the Mother of the Universe was 20,000 feet high, and to get there we had to cross the icefall, the most dangerous part of the Everest ascent, with no guide but Him and no help from other than angels…
Very few knew that Operation Ice Castle was happening. We did our best to keep it a secret because of the high degree of risk involved. We do not feel the same need to keep our next large event, Operation Queens Palace, a secret.
Taking another look at “Queens Domain” we see that…
”For two years we mobilized the International Spiritual Warfare Network in a frontal attack on the Queen of Heaven…Spiritual mappers in many nations located the principal power points for different disguises that the Queen was using. Numerous prayer exercises combined with prophetic acts were done” (pg.18)
After all, of the talking and dreaming and planning, spiritual mapping, prayer walking, reconciliation walking, compiling data on computer databases and the risking of life, Operation Queens Palace took place in 1999 in the form of Celebration Ephesus….
Pg.41 Ted Haggard, senior pastor of New Life Church in Colorado Springs, has agreed to be the conference pastor for the event. Worship leaders Ross Parsley of New Life Church and David Morris of Springs Harvest Fellowship have agreed to develop the four-hour program. THERE WILL BE NO PREACHING, TEACHING, OR EXHORTATION (emphasis mine). There will be no overt spiritual warfare---- it will all be done by then. We will spend our time in worship and high praise, prayer and Scripture. Outstanding Christian leaders from all over the world will take turns leading us in powerful prayers aimed at exalting the Lord and releasing His blessing on the unreached peoples of the world.
There is also a follow-up, which must be added here, in the subsequent book “The Queen’s Domain”(13)
Pg.28-29 The Climax of Operation Queen’s Palace, “Celebration Ephesus,” was a huge success. But the one determining factor between success and failure was the massive Turkish earthquake of August 17,1999. In the context of the Turkish earthquake, Chuck Pierce wrote, “Can praying actually create such a change in the spiritual atmosphere of a region that it affects the natural environment so dramatically?” (3) I think that the answer to that question is, “Yes!” (3) Chuck D. Pierce, “Prayer That Changes The Course of The World!” Prayer Track News, October-December 1999, p.1.
In closing, I would like to tie all of this together with this statement from Chuck Pierce …
In both this story (Operation Queens Palace) and in the 40/70 Window, the word dominion is a central theme. Dominion therefore is a good word to understand. Without understanding the word, we can never take apostolic authority of a region. Dominion means the power to govern or rule, forcing a territory to recognize and subject itself to an authority or government. (“The Queens Domain” pg.47 emphasis in original)
4)What About the Terms Used in Spiritual Warfare, What Do They Mean?
A Selection of Terms and Definitions
Many of the terms and definitions listed are from "Informed Intercession" by George Otis Jr. Published by Renew Books.
Commitment to the Land—The proposition that personal commitment to a particular territory or community invariably precedes the release of spiritual insight into that community.
Ground Level Spiritual Warfare—Ministry activity that is associated with individual bondage and demonic deliverance.
Identificational Repentance—A two-stage intercessory action that involves: 1) an acknowledgement that one's affinity group (i.e. clan, city, nation, or organization) has been guilty of specific corporate sin before God and man, and 2) a prayerful petition that God will use personal repudiation of this sin as a redemptive beachhead from which to move into the larger community.
Intercessory Prayer—Petitions, entreaties, and thanksgivings made on behalf of another. Intercession also involves the act of standing between the object of prayer and the spiritual forces. Where God is concerned, the positioning is taken in order to submit; in the case of the devil, it is to deflect his attacks.
Ley-lines—Geographic continuums of spiritual power that are established—or at least recognized—by the early inhabitants of an area (whereas European freemasons offer a good example of the former, the animistically inclined Inca merely acknowledged a preexisting power nexus when founding the mountain stronghold of Machu Picchu). Depending on the culture in which they are found, ley lines may be viewed either as conduits through which spiritual power is transmitted, or as demarcation lines of spiritual authority.
Occult Level Spiritual Warfare—A term that pertains to intercessory confrontations with demonic forces operating through Satanism, witchcraft, shamanism, esoteric philosophies (such as Freemasonry and Tibetan Buddhism), and any number of similar occult media.
Power Points (or Places of Power)—Specific natural or man-made locations that are widely regarded as bridges or crossover points to the supernatural world. Such sites are often made numinous by the investments of faith offered over time by large numbers of people.
Prayer Expeditions—Long-distance, trans-territorial prayerwalks along strategically developed routes. Intercession is offered for entire countries and regions. Prayer Journeys-Intentional prayerwalking in cities other than one's own. Sites often include capitals and ideological export centers.
Prayerwalking—The practice of on-site, street-level community intercession. Prayers offered by participants are in response to immediate observations and researched targets.
Spiritual Mapping—The discipline of diagnosing the obstacles to revival in a given community. Through fervent prayer and diligent research, practitioners are able to measure the landscape of the spiritual dimension, and discern moral gateways between it and the material world.
Spiritual Strongholds—Ideological fortresses that exist both in the human mind and in objective territorial locations. Manifesting both defensive and offensive characteristics, these strongholds simultaneously repel light and export darkness.
Spiritual Warfare—Conflicts with demonic strongholds and moral deceptions that require non-carnal weaponry and spiritual armor (see Ephesians 6).
Strategic-Level Spiritual Warfare—A term that pertains to intercessory confrontations with demonic power concentrated over given cities, cultures, and peoples. (14)
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