Demolishing Strongholds: Effective Strategies for Spiritual Warfare

Newfrontiers

1

PERSONAL EXPERIENCE

Woodside Church was ‘planted out’ into a new housing estate in the medium-sized English town of Bedford during the late 1970s. My wife Scilla and I were part of this new venture. We wanted to see people saved and longed to see our new church grow. After two or three years, exciting times began for us as people on the estate responded to our evangelism and a few were saved. Everything was going quite well until I returned home one evening from my job in the City of London to be met by frantic phone calls from a small group of women, all of whom were new Christians. They had been listening to a tape about the gifts of the Holy Spirit. As they began to pray afterwards, the power of God fell on them and they began to prophesy and speak in tongues. They wanted to know more – and they wanted me to explain what was going on.

The Leading of God Into Issues of Spiritual Warfare

I thought that in the context this had to be from God, yet I had no previous personal experience of such an occurrence. The congregation at the time, apart from a few notable exceptions, could broadly be described as predominantly non-charismatic, i.e. they had no experience of these gifts of the Holy Spirit. It would even be true to say that many were cessationist, that is they believed that the ‘sign gifts’ of the Holy Spirit had ceased following the New Testament era. Scilla and I, although attracted by the apparent zeal of many charismatic believers, were very suspicious. We had left the Exclusive Plymouth Brethren in 1970 and during the following ten years or so were involved in something of a spiritual journey. This was a time when we were endeavouring to sort out our theological understanding and our experience of God in the context of the wider Christian scene, which we had previously been taught was the ‘apostate church’.

But we had to respond to the phone calls, and so as leaders we agreed that the next thing to do was a Bible study. We arranged to go to one of their houses and do a study of 1 Corinthians 12 – 14, to try to explain what was going on. What none of us knew, however, was that several of them had been involved in the occult before being saved. Worse still, some had friends who were still involved. So began a series of phone calls to me and the other leaders in the church telling us of strange happenings. In one house a cross was thrown off a wall, as if by an invisible hand. A friend of one of the women was still involved in the occult and had ‘prophesied’ that the woman and her daughter would die. As if to prove it, the daughter was rushed to hospital with an ectopic pregnancy. (That is a pregnancy where the baby develops outside the womb, usually in the fallopian tubes. It is quite dangerous: the baby rarely survives and the mother’s life can be at risk.)

Neither the other leaders nor I had any idea what was going on. However, we agreed that according to the Bible, demons went when Jesus commanded them to leave, and the important thing for us was that these people were experiencing demonic manifestations – so we commanded the demons to leave. As we started to do this, people were set free, peace returned to the homes, and the hospital was able to help the woman with the ectopic pregnancy so that she lived. We continued to pray about the situation and another friend of the group, whose death had been ‘prophesied’ by an occult practitioner, lived well beyond the date when he was supposed to die. This was our first recognizable experience of spiritual warfare. Until these situations began to arise, my understanding of the Christian’s battle against the powers of darkness had been almost nil.

We were meeting in a community centre while these things were happening, and it was not long before some of the local teenagers decided that they wanted to get to know us. They started coming to our services, generally making a nuisance of themselves and disrupting them. Since they frequently outnumbered us, there was little we could do about it. It would have been easy just to push them out, but we tolerated their disruptiveness and a few of us tried to build relationships with them. One Sunday evening we noticed that there were only a few of them instead of the usual crowd. We didn’t take too much notice, and I didn’t think of it any more until I got home. There, in front of my house, was a crowd of these ‘hard’ teenagers waiting for me. They were obviously upset, and some were crying. When I asked them what the trouble was, they told me that instead of coming to disrupt our meeting, a group of them had begun to use a Ouija board. It had gone horribly wrong: an evil spirit had shown itself and had chased them down the stairs. At that point, they had run to my house.

As situations of this kind grew, it was not long before the leaders were called before a meeting of the church. They had heard about the strange phenomena and demonic manifestations, and since the church was unsympathetic to the charismatic movement they wanted us to explain why we were allowing such things to happen.

As leaders we had come to the conclusion that if we were to plant an effective church, we had to learn from the lessons that God had been teaching us. There were two issues that had to be considered immediately.

First, although we had no training – and in many respects had no idea what we were doing – we began to recognize that the power and gifts of the Holy Spirit were essential if we were to reach out into that estate with the gospel and set people free from demons and their effects and influences on people’s lives.

Second, we realized that such outreach could provoke a demonic backlash, and that we would need to confront this, stand firm against it in our own lives, and set free people who were in bondage. We sought to explain this from Scripture during the meeting.

We were fortunate because a missionary member of our church who was working with Wycliffe Bible Translators supported us. John Callow had come back to Bedford especially for this meeting, and told the church it was clear to him that the Holy Spirit was at work in the things we were experiencing. If we rejected this, said John, and resisted what God was teaching us, he would eventually remove the ‘candlestick’ of his presence from among us. I clearly remember getting home after that meeting and crying out to God in our spare bedroom, desperate that he should not remove the ‘candlestick’. I wanted a church that would become well established and effectively reach the lost.

Sadly, a few of our members left us over the following months, but from then on we began to see spiritual gifts regularly manifested in the meetings. Most of the new people who were being saved were also being filled with the Holy Spirit soon afterwards.

A New Understanding

The next stage in my journey on this issue was John Wimber’s visit to the UK. John Wimber, who led the Vineyard movement of churches, had been invited by a number of Christian leaders in the UK to share at a series of conferences on the subject of the power of God demonstrated in the church today. By this time, I had left my job as a senior manager in international banking and had begun to be a ‘full-time’ leader in the church.

I confess to having been rather cynical about John Wimber’s teaching during the early seminars, and this was not helped by the physical manifestations that occurred every time he ‘invited the Holy Spirit to come’. One morning, as John was teaching on the kingdom of God, I found myself repenting of my cynical, typically British, attitude. Although I didn’t realize it at the time, I had begun to encounter a powerful stronghold of British culture that was affecting my life. As I repented of my attitude, the Holy Spirit came upon me, and I found myself sprawled across several seats, totally unable to move. This lasted well into the lunch break, and when I did eventually start to move, it was very unsteadily.

Through John’s teaching at that conference I received a theological framework concerning the kingdom of God and its effects in terms of healing the sick and seeing people set free from demonic power. In many respects this has helped to shape my ministry.

When I preached at our church the following Sunday, I was so obviously different that one of the members asked what had changed me during that week. As I reflected on John’s teaching, I soon began to realize just how many Christians were in bondage to things in their past.

I started to pray about it. I prayed that issues which were hindering spiritual progress in people’s lives might be brought to the surface. This was a dangerous thing to pray, very dangerous indeed, because from that time on, all sorts of issues came to the surface and I began to get involved in praying for people. Many were set free, although as we were still seeking to learn how to handle these things, some were also left struggling.

I became so busy that I realized others would have to be trained to do the work. This is a biblical approach, so I spent a lot of time reading as much as possible in the area of Christian counselling, and eventually put together some training material for what I called a ‘Caring and Healing’ course.¹

It was originally intended for a small group of people within our church, and I did not think that it would be taught more than once or twice. The purpose of the course was simply to pass on the knowledge that I had gained, but God had other ideas. The course seemed to have an anointing on it that was equipping many people with skills that would enable them to set others free.

The course also sought to put the counselling ministry into a biblical framework, with the result that it has now been taught scores of times both in the UK and in other parts of the world.

Learning About Cultural Strongholds

So far, I had been seeing spiritual warfare in terms of individuals being set free, which is very important. I was soon going to learn more about what strongholds were at a corporate level.

I had been booked to speak in a series of seminars at Stoneleigh Bible Week,² a major conference organized by the Newfrontiers family of churches.³ As I began to prepare for these seminars over the next few weeks, I asked God about what I should present. I realized that I should speak from Paul’s second letter to the Corinthians on the subject of demolishing strongholds. As my studies came together, I began to experience more of the anointing of God’s Holy Spirit. My choice of subject was later confirmed in a house in Cambridge where the group of leaders I was working with was meeting for prayer. The Holy Spirit came upon us again and one of the other leaders began to prophesy about my role in demolishing strongholds, so this underlined my belief that I should speak on this subject.

At Stoneleigh that year there seemed to be an anointing on those seminars, and many people were set free. I still hear from people whose lives were transformed. This was particularly true of the second seminar, where with 2,000 or so people present we experienced the phenomenon of Acts 8:7: ‘With shrieks, evil spirits came out of many.’ People were being set free simply by going to the time of prayer ministry. One pastor’s wife, for example, knew that there was an issue in her life that needed sorting out and went along for the prayer ministry time. (She had been attending another seminar with her husband.) Without anyone specifically praying for her, God wonderfully delivered her from something that had held her in bondage for many years.⁴

From these meetings, we realized that some of the things we were having to deal with were not specifically individual issues, but were the result in people’s lives of major cultural strongholds that needed to be confronted. We began to understand that evil spiritual forces were behind aspects of the different cultures of this world, and that as people were set free from their effects, their power would be overcome.

The difficulty here is that in many cases the church is also in bondage to strongholds in our various cultures. The church needs to be released in order to have an effective liberating ministry to unbelievers.

I began to question whether much of the effort that is put into spiritual warfare against principalities and powers might be somewhat misguided. It was not so much an issue of attacking these principalities and powers directly, but of setting people free from their influence so that the church can be more effective. These issues are dealt with in greater depth later in the book.

Strongholds Conferences

Since that time, I have spoken at conferences about demolishing cultural strongholds in other nations, including India, South Africa, Mexico, France, Turkey, Russia, Central Asia, the USA and the United Arab Emirates. As I travel to these conferences, I need to study the culture of the area I am going to visit. It is not possible, of course, to become an expert merely by reading books and talking to people about their culture, although that does help. It seems that God has given me the ability to apply the principles of demolishing strongholds in ways that are relevant to the culture we find ourselves in.

An example of this occurred in Mexico, where the team and I spent the first two days with a senior secular anthropologist. He acted as a guide for us in Mexico City, and as he showed us around the various ‘tourist’ sites, he explained to us many of the principles of Mexican history and culture. This was very helpful in providing us with a number of living examples that could be applied in my teaching.

Since the time of these conferences, my wife and I have spent longer periods living in different nations and studying culture and its effects on church life and the discipleship of new believers. This has been helpful to us in discerning particular strongholds in various cultures.

Enemy Counter-Attacks

As we have travelled on our spiritual journey, and especially as we have become involved in spiritual warfare, Scilla and I have endured many personal and vicious counter-attacks from the enemy. A typical example occurred at the first session of the ‘Caring and Healing’ course. I had just entered ‘full-time’ pastoral ministry then, and immediately following that decision the church had gone through a difficult period.

Many parents will know the sinking feeling of being called out during an evening meeting to answer a distress call from the babysitter who is looking after your children. This is what happened to us. Just as the first session began, someone came into the church building and called Scilla out. She did not come back, and I later discovered that Sharon, our youngest daughter, had started to cry as soon as I began to speak. She was with Ian, a reliable babysitter whom she knew well, but nothing could be done: she simply would not stop crying.

When it happened again the second week, we began to realize that something was going on, especially since this time even Scilla could not quieten Sharon. As the time crept towards midnight, we decided that drastic action was necessary, and called out the other elders in the church to pray for her. From that time on, I could only teach the course if someone was praying in the house during the meeting.

When Sharon was about eighteen months old, I was called out to pray at a house that had been subjected to a form of voodoo called ‘obeah’. The next morning, as she tried to get out of bed, she was alarmed to find that she could not move her legs properly. We eventually got her referred to a hospital, where the problem was diagnosed as rheumatoid arthritis. They told us that she might grow out of it, but it could affect her for the rest of her life. So the church started to pray for her, and a small group of women in particular prayed regularly. They focused their prayers both on physical healing and against the attacks of the enemy. They also felt that it was important to pray about some of the emotions that Scilla had experienced while Sharon was in her womb. After a few weeks, praise God, we saw real healing, and subsequent blood tests showed no sign of the rheumatoid factor in her blood. Sharon grew up with no further effects, and indeed became a dancer and took a dance degree at university.

On another occasion, while I was in India teaching about matriarchal control and the spirit of Jezebel, my son was physically attacked by a young man at a church service. This man was not a regular visitor at the church and did not know Neil, yet he said that the reason for the attack was that Neil was saying ‘bad things about his mother’. This occurred at a time when many people in India were being set free from matriarchal domination. Many similar experiences could be quoted.

David Holden, one of my fellow leaders in the Newfrontiers family of churches, felt very strongly that we should be covered in prayer every time I spoke about cultural strongholds. He spoke to a gathering of the Newfrontiers pastors in our region about sharing in this ministry, with the result that several churches are now praying supportively on such occasions and there is also a group of individuals who regularly support the work. I believe that it is essential for any leaders involved in pioneering work to have this type of prayer covering. The level of attack actually went down since so many people supported us in prayer.

It is obvious to us now that those early encounters were not my first experiences of spiritual warfare. It was just that I had not realized at the time the implications of the situations that I found myself in.

When Scilla and I left the Exclusive Plymouth Brethren in 1970, it was because the international leader of that organization had been found in bed with another man’s wife. It might come as a surprise to other Christians that only a relatively small number of people left the Brethren after that incident. Many devout members still do not accept that their leader could have done any wrong, even though they are godly in their own lives. They remain held fast by the legalistic doctrines of the movement.

It is obvious from situations like this that there can be strongholds in religious institutions as well as in the world. Christians can be deceived and believe lies even when they are genuinely seeking to follow Christ. If religious movements start to become exclusive or controlling, they can become prey to terrible deception. This, too, is an issue of spiritual warfare. As I have begun to realize that strongholds can infect churches as well as cultures and individuals, I have started to minister into many of these situations.

My own journey has shown me that for the church to progress it is essential to have an understanding of the enemy’s strategies and a biblical model for dealing with them.

For me, Effective Strategy Number 1 for pulling down strongholds is: Have a biblical model for understanding the enemy’s strategies and dealing with them.

This book is written with the purpose of seeking to provide a biblical perspective on spiritual warfare and to equip Christians to set people free from strongholds of evil in their lives. As you read it, I ask that you seek to be open to God so that we can all be numbered among those who set the oppressed free.

Notes

¹ David Devenish, ‘Caring and Healing’ course, subsequently published as Setting People Free by Kingsway Publications.

² Stoneleigh Bible Week was a gathering of Christians for worship and Bible teaching in the 1990s, held near a village called Stoneleigh near Coventry in the centre of England. It eventually grew to an overall attendance of more than 25,000 people.

³ www.newfrontierstogether.org

⁴ The issue of whether or not believers can be affected by evil spirits is covered in Chapter 7.

2

THE REALITY AND IMPORTANCE OF SPIRITUAL WARFARE

When we read in the Bible about the advance of the gospel of the kingdom, there is a tendency to read it through the eyes of western rationalism, which can limit our understanding of the reality of spiritual warfare. We tend to treat what we cannot see as if it does not exist, because of our so-called ‘scientific’ or ‘rational’ worldview – that is our way of looking at the world – which in the West can often marginalize supernatural activity. However, there are many places in the world where the local people, who have a different worldview, more readily understand demonic power. (It is not that demonic power is any more present there, it is just more obvious and recognized.)

The Unseen Spiritual World

As you travel to preach the gospel and see people set free, you begin to realize the reality of the unseen spiritual world. For example, many years ago in America I spent time with a pastor who was leading a church in Haiti. This island state in the Caribbean had been dedicated by some to Satan, although evangelical Christians had begun to make ground and at that time had recently succeeded in preventing an annual rededication ceremony from being enacted. This pastor could fill a book with just some of his experiences, but here is one typical story.

The group that he leads wanted to build a new church facility on the island. They bought a piece of land and levelled the site, and were about to prepare the foundations when the pastor felt that God was telling him to dig further. So they dug deeper, then levelled off the ground and started to prepare the foundations again. However, the pastor still felt that God was telling him to dig further. Now at this point, most people would begin to wonder whether it was God or their own insecurity that was telling them to dig. The pastor decided to be positive and believe God, so they dug and dug and dug.

After digging really deep, their patience was beginning to run a bit thin. They were just about to give up when someone struck something very hard and unyielding. They found to their amazement that they had dug up an old sacrificial altar that had been used for evil purposes. They cleared it out of the way, and God told them that they could now build. He did not want a building used for his purposes to be built on the foundation of something evil.

To western eyes, this whole story is a little weird. We might want to question what it means, what is it all about; but the pastor did as he was told, and they now have a building with a basement room. A happy side effect is, of course, that in such a hot country, the basement room is cooler for prayer meetings!

As a further illustration of differing ways of looking at things, I would like to mention something that happened to me in India. A Christian couple approached and asked me to pray for them, because they couldn’t have children. Normally I don’t tend to ask the details, but on this occasion I felt that the Holy Spirit was impressing upon me to ask the wife what the problem was, half expecting a detailed gynaecological history. Her response was that when she was a teenager she had killed a cobra, and because of that she was now unable to have children. It had never occurred to me with my western perspective that in the superstitious traditions of that area, a girl in puberty must not kill a snake (but must allow a man to do so on her behalf). Otherwise, it is believed, she will never have children.

So I prayed for her to be released from the influence of the powers of superstition in her life; when I went back two years later she already had a baby, and there was another on the way. She and her husband became small-group leaders in the church there.

There is a twofold danger here. We can be influenced by a rationalist worldview into not believing in spiritual warfare issues, or we can swing too far the other way and develop