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Warfare Prayer: What the Bible Says about Spiritual Warfare
Warfare Prayer provides a toolbox and an operator s manual for those who take seriously the Apostle Paul s statement that we wrestle not against flesh and blood but against principalities and powers. The demonic world around us is a reality, but all too few believers understand that realm of darkness to say nothing of having the skills to use effectively the weapons of warfare that God has given us. Based on a combination of sound biblical theology and real life experiences, this book is a user-friendly guide for those committed enough to join the army of God.
304 pages, Kindle Edition
First published January 1, 2002
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89 people want to read
About the author
C. Peter Wagner
196 books46 followersCharles Peter Wagner (August 15, 1930 – October 21, 2016) was a theologian, missiologist, missionary, writer, teacher, and church growth specialist best known for his highly controversial writings on spiritual warfare.
Wagner served as a missionary in Bolivia under the South American Mission and Andes Evangelical Mission (now SIM International) from 1956 to 1971. He then served for 30 years (1971 to 2001) as Professor of Church Growth at the Fuller Theological Seminary's School of World Missions until his retirement in 2001. He is the author of more than 70 books. He was the president of Global Harvest Ministries from 1993 to 2011 and served as the chancellor emeritus of Wagner Leadership Institute, which trains leaders to join in a movement known as the New Apostolic Reformation, an organization Wagner also helped found. He was also the vice president of Global Spheres, Inc.
Excerpted from: [https://en.wikipedia.org/wiki/C._Pete...]
Wagner served as a missionary in Bolivia under the South American Mission and Andes Evangelical Mission (now SIM International) from 1956 to 1971. He then served for 30 years (1971 to 2001) as Professor of Church Growth at the Fuller Theological Seminary's School of World Missions until his retirement in 2001. He is the author of more than 70 books. He was the president of Global Harvest Ministries from 1993 to 2011 and served as the chancellor emeritus of Wagner Leadership Institute, which trains leaders to join in a movement known as the New Apostolic Reformation, an organization Wagner also helped found. He was also the vice president of Global Spheres, Inc.
Excerpted from: [https://en.wikipedia.org/wiki/C._Pete...]
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March 23, 2015
Wagner advances his controversial thesis on “territorial spirits.” That aside, there is much in this book that needs to be taken seriously. As we are seeing a Christian civilization rapidly recede in America, along with its being attacked openly in politics, we need to be honest about the possibility that the kingdom of darkness could make a small (if ultimately doomed) offensive. Wagner’s focus is to “show how to pray against territorial spirits” (Wagner 18). I will examine his claim at the end of the review.
Much of the book has fascinating missionary accounts of how intercessors war against demons. I see no reason not to take these stories at face-value. Only the most hardened Macarthurite will dismiss them.
The Kingdom on the Offensive
Jesus came to destroy the works of the devil (1 John 3:8). It is interesting that Jesus went to a specific place, ho eremos (the wilderness) to fight the devil. The DNTT says it is a place of “demonic powers” (Bocher III: 1005, 1008).
What kind of power did Jesus have? Wagner, probably unbeknownst to him, references the theologia unionis. Jesus’s power came from the Holy Spirit (Wagner 54). This is good, Reformed Christology. This is what Colin Brown calls “Spirit Christology.
Matthew 12:28: “But if I cast out demons by the Spirit of God, then the kingdom of god has come upon you.
Acts 10:38: “You know of Jesus of Nazareth, how God anointed him with the Holy Spirit and power…”
Luke 4:1, 14, 5:17: “Jesus, full of the Holy Spirit, returned from the Jordan and was led around by the Spirit in the wilderness...And Jesus returned to Galilee in the power of the Spirit...and the Power of the Lord was present for him to perform healing.”
Do we have access to the same Spirit that Jesus does (see John 16:14)? Did Jesus promise that those who believe on him would do greater things (see John 14:12)?
Does this mean we can bind demons today? Wagner urges caution. We don’t have direct evidence the disciples did this; however, they did confront and defeat “the demonic on lower levels than Satan” (Wagner 58).
Open-Ended Questions
Is Ephesians 6:12 a hierarchy? Probably not, at least not a strict one. However, we can say that it is a variety of demonic activity. Further, Jesus says some demons are stronger and more wicked than itself (Mt. 12:45).
“If people’s eyes are blinded, then how could Paul open them? Only if he were invested with authority equal to or greater than Satan’s own.”
Wagner now comes to his most controversial point: Do demons attach themselves to places and things? My initial response was “No,” but Wagner forced me to reexamine the evidence. The demons in the Gadarene account attached themselves to pigs and they begged Jesus not to send them out of the country. Why would they want to stay in this particular place unless they were attached to that place (77)?
Revelation 2:13 says Satan dwells in the city of Pergamum.
On idols: Ladd writes, “There is a power connected with idols that resides in demons. To worship idols means to sacrifice to demons” (Ladd, Theology, 400-401).
When social structures are demonized they are called “territorial spirits” (Wagner 96).
Spiritual Training
In order to increase time in prayer, we should budget time for prayer. A spiritual Parkinson’s law will take effect: the remaining time will also be filled by prayer. Start with 5 minutes of prayer and move up. I think Moreland’s advice is good, too. Have repeated 2-3 minute sessions throughout the day. If you do that, then Parkinson’s law will take effect.
Evaluation:
I am not entirely convinced that a full-orbed territorial theology can be maintained. However, a number of inductive strands can be brought together to make an interesting picture. We will start from strongest to weakest.
Daniel 9 clearly speaks of the demon of Persia (and Greece). There you have it. Unfortunately, we really can’t read too much into it besides drawing a few conclusions. This dark angel is presumably stronger than other demons. He is assigned a geographical territory. The text clearly says it. He can oppose the plans of God both spiritually and geo-politically.
Can we apply this to other locales? I think anecdotal evidence suggests something like that is the case. Unfortunately, we don’t have any hard theological evidence to make sweeping generalizations.
In the Gadarene account we see demons attaching themselves to animals and to locales.
Wagner argues that the Harlot of Rome was a territorial demon. This could very well be the case and it works as a reading. I just don’t see it as conclusive proof.
Whether it proves anything Scripture does give a list of demons’ names: Acts 16:16 (Python); Artemis (Acts 19:23-41); Wormwood, Apollyon, Milcom, Baal, Baalath (Josh. 19:8).
Extra-biblical evidence suggests that the inhabitants of different locales call a god/demon by its name. We can presume these are more or less accurate. Getting the exact name is not necessary, Wagner suggests, but we should know the type of demonic activity (147ff).
I am not fully on board with his thesis, but it needs to be taken seriously.
Much of the book has fascinating missionary accounts of how intercessors war against demons. I see no reason not to take these stories at face-value. Only the most hardened Macarthurite will dismiss them.
The Kingdom on the Offensive
Jesus came to destroy the works of the devil (1 John 3:8). It is interesting that Jesus went to a specific place, ho eremos (the wilderness) to fight the devil. The DNTT says it is a place of “demonic powers” (Bocher III: 1005, 1008).
What kind of power did Jesus have? Wagner, probably unbeknownst to him, references the theologia unionis. Jesus’s power came from the Holy Spirit (Wagner 54). This is good, Reformed Christology. This is what Colin Brown calls “Spirit Christology.
Matthew 12:28: “But if I cast out demons by the Spirit of God, then the kingdom of god has come upon you.
Acts 10:38: “You know of Jesus of Nazareth, how God anointed him with the Holy Spirit and power…”
Luke 4:1, 14, 5:17: “Jesus, full of the Holy Spirit, returned from the Jordan and was led around by the Spirit in the wilderness...And Jesus returned to Galilee in the power of the Spirit...and the Power of the Lord was present for him to perform healing.”
Do we have access to the same Spirit that Jesus does (see John 16:14)? Did Jesus promise that those who believe on him would do greater things (see John 14:12)?
Does this mean we can bind demons today? Wagner urges caution. We don’t have direct evidence the disciples did this; however, they did confront and defeat “the demonic on lower levels than Satan” (Wagner 58).
Open-Ended Questions
Is Ephesians 6:12 a hierarchy? Probably not, at least not a strict one. However, we can say that it is a variety of demonic activity. Further, Jesus says some demons are stronger and more wicked than itself (Mt. 12:45).
“If people’s eyes are blinded, then how could Paul open them? Only if he were invested with authority equal to or greater than Satan’s own.”
Wagner now comes to his most controversial point: Do demons attach themselves to places and things? My initial response was “No,” but Wagner forced me to reexamine the evidence. The demons in the Gadarene account attached themselves to pigs and they begged Jesus not to send them out of the country. Why would they want to stay in this particular place unless they were attached to that place (77)?
Revelation 2:13 says Satan dwells in the city of Pergamum.
On idols: Ladd writes, “There is a power connected with idols that resides in demons. To worship idols means to sacrifice to demons” (Ladd, Theology, 400-401).
When social structures are demonized they are called “territorial spirits” (Wagner 96).
Spiritual Training
In order to increase time in prayer, we should budget time for prayer. A spiritual Parkinson’s law will take effect: the remaining time will also be filled by prayer. Start with 5 minutes of prayer and move up. I think Moreland’s advice is good, too. Have repeated 2-3 minute sessions throughout the day. If you do that, then Parkinson’s law will take effect.
Evaluation:
I am not entirely convinced that a full-orbed territorial theology can be maintained. However, a number of inductive strands can be brought together to make an interesting picture. We will start from strongest to weakest.
Daniel 9 clearly speaks of the demon of Persia (and Greece). There you have it. Unfortunately, we really can’t read too much into it besides drawing a few conclusions. This dark angel is presumably stronger than other demons. He is assigned a geographical territory. The text clearly says it. He can oppose the plans of God both spiritually and geo-politically.
Can we apply this to other locales? I think anecdotal evidence suggests something like that is the case. Unfortunately, we don’t have any hard theological evidence to make sweeping generalizations.
In the Gadarene account we see demons attaching themselves to animals and to locales.
Wagner argues that the Harlot of Rome was a territorial demon. This could very well be the case and it works as a reading. I just don’t see it as conclusive proof.
Whether it proves anything Scripture does give a list of demons’ names: Acts 16:16 (Python); Artemis (Acts 19:23-41); Wormwood, Apollyon, Milcom, Baal, Baalath (Josh. 19:8).
Extra-biblical evidence suggests that the inhabitants of different locales call a god/demon by its name. We can presume these are more or less accurate. Getting the exact name is not necessary, Wagner suggests, but we should know the type of demonic activity (147ff).
I am not fully on board with his thesis, but it needs to be taken seriously.
January 6, 2012
This was a book primarily about strategic-level spiritual warfare. That is, fighting against the evil in control of cities or countries. However, it gave needed background on the spiritual worldview. There were riveting examples of personal-level warfare also. Enough to make me think "Wow. This stuff really goes on around us every day." The most striking take-away for me is about the idols and gods that people have and do worship. He contends that they are not just misguided folks praying to inanimate objects, but there really are evil spirits associated with the objects that the people are connecting with. The scariest thought coming out of my read was that the more one becomes involved in spiritual warfare, the bigger target one becomes.
Displaying 1 - 2 of 2 reviews