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Chapter 8:

The Fraud of Deliverance Ministries

©2003 by Doug Mallett and Debra A. Read. All Rights Reserved. From the book, BIBLE Counseling: Equipping Christians for an Evangelistic Counseling Ministry.


Literally tens of thousands of deliverance ministries market their services on the Internet. People flock to deliverance services to find freedom from the demonic influences in their lives. Demons are being cast out right and left. But is all of this biblical or is it merely another wild goose chase used by Satan to keep our focus off of Jesus?

The basic premise of deliverance ministries is that Christians need to be delivered from demonic influences. Their theory is that it is demons that are behind our inability to stop certain sins, and in order to be free from these sins, we need to cast out the demons that are causing them.

Next to psychology, deliverance ministries are often the place people turn when they are having difficulties in their lives today. Those who get involved in these types of ministries are usually new Christians or those who have little training or understanding of the Bible. The ministries themselves are always earmarked by a strong reliance on the experiences of the “deliverance warriors” instead of a sound, biblical exegesis. We must always be willing to give up our own experiences if they contradict the biblical truth. A study of the Bible can soon reveal the false foundation upon which these ministries are based.

The first thing we must be certain of is from what exactly salvation saved us. Were we merely given “fire insurance” to save us from hell or was there something deeper that occurred when our soul moved from unsaved to saved? If we look at examples of conversion in the Bible, we see that the changes that occurred were dramatic and immediate, especially those who were demon-possessed. And in each of these cases, the change was permanent. We are never told of one instance where a healing was done more than once because its effect did not last.

Saying that our salvation was incomplete (we were not totally freed from the power of Satan) is saying the same thing Catholics do in regards to purgatory. [1] From this way of thinking, Jesus was surely misquoted on the cross because in reality He must have meant, “It is almost finished.” Human nature wants desperately to add more to what Christ already finished on the cross. It is almost impossible for us to accept the pure and simple grace He offers us without our desire to add a human element to it.

Denying the Completion of Our Salvation


Deliverance ministries do just this. They deny the efficacy of Christ’s work on the cross, saying that on top of this we need to have “seven steps to freedom” to be truly free. The proponents of deliverance ministries change John 8:36 from, “So if the Son sets you free, you will be free indeed,” to “So since the Son sets you partially free, we can help you become free indeed.” Will we trust Scripture when we read a truth such as this and place its authority over that of the men who are at the root of the deliverance ministries or will we mistakenly trust them to have the answers God “forgot” to give us in His written word?

If we have not been set free completely from the moment of our conversion, then Jesus was nothing more than a deluded liar who tricked people into believing in His power yet denied them the full effect, hoping they would find their own way through their own works to final, complete salvation. We must remember that Peter tells us, “His divine power has given us everything we need for life and godliness through our knowledge of him who called us by his own glory and goodness.” If we are going to place our trust in this truth God has revealed to us in the Bible, this leaves no room for additions of teachings to what the Bible says.

Because of this stance, we must repudiate teachings about demons that try to convince us that a Christian can be demon-possessed from within. This basic, yet faulty, foundation of all deliverance ministries has led to a plethora of misinformation to flood even mainstream local churches.

Probably the most popular deliverance minister today is Neil Anderson. His is also probably the most dangerous of the deliverance teachings because it is not 100% false (although very few are 100%). His teachings are subtly true yet false and it takes a very discerning eye to see which is which. Pastor Steven J. Cole sums up Anderson’s teachings quite well when he says, “Reading Neil Andersons’ Victory Over Darkness [2] is like eating steak laced with arsenic. The steak tastes great and makes up the major portion, but the arsenic, imbedded throughout, will kill you.” [3]

But if the majority of it is steak, does this mean these teachings really are dangerous? J.I. Packer, in speaking of another matter of truth being mixed with error (the Keswick view of sanctification), also reminds us of the danger of mixing these two into a lethal potion.

It is not much of a recommendation when all you can say is that this teaching may help you if you do not take its details too seriously. It is utterly damning to have to say, as in this case I think we must, that if you do take its details seriously, it will tend not to help you but to destroy you. Manufacturers publicly recall cars that have been built with faulty parts, because defective parts spell danger. One wishes that teachers and institutions that have in the past spread Keswick teaching would recognize the pastoral danger inherent in its defective parts and recall it in the same explicit way. [4]


Much of Anderson’s teaching is quite biblical, yet he mixes this truth with portions of psychology and illogical Scriptural conclusions that seem to contradict his position as the chairman of the Practical Theology Department at Talbot School of Theology. It is amazing that one who has a Ph.D. in Theology should miss the basic theological flaws in the teachings by which he makes his living.

You might wonder why, if his flaws are so basic, that others do not see them. This is because we have a society that is lazy at heart. We look at someone’s credentials and assume from those that whatever that person says will be biblically accurate and can be trusted. We see quotes such as, “A calm, practical, workable plan from Scripture that results in freedom and victory for the child of God. Neil Anderson is one of the most experienced and dependable authorities in America today,” [5] on the back cover of The Bondage Breaker by normally doctrinally sound preachers such as Chuck Swindoll and take it on faith that what Dr. Anderson says must surely be truth.

Such is not the case, however. There is much truth there, yet it camouflages the tiny, yet deadly, bits of arsenic within the whole. Let us take a look at Anderson’s “Seven Steps to Freedom” and examine them in light of the Bible. Again, we must always remember that experiences should never take precedence over the truth of God’s written word. It is required of us to give up any and all (even our own) experiences if what they tell us is not confirmed by the word of God. Satan is quite deceptive and will give you whatever experiences it takes to lead you away from the God you think you are moving towards.

A Biblical Look at Anderson’s Seven Steps to Freedom


Step one of the “Steps to Freedom” is to renounce your involvement in any and all demonic activities. [6] While it is an admirable and a necessary thing to determine no longer to follow in doing, which is renouncing, demonic activities, there is not one mention in this portion of confessing your involvement as sin before God. Throughout his works, Anderson is not fond of the word sin when it comes down to one of his counselees needing to confess it. [7] His concept that we are not sinners, but “believers are called saints -- holy ones -- who occasionally sin” [8] takes away the necessity for confession of our sins because the real problem is the demonic influence in our lives that causes us to sin.

Another problem with this first step is the definition of “involvement” that Anderson assumes. His idea of demonic involvement is that it can even come on us without our being aware of what we are doing. Here is an example he gives of how one can have demons attached to them. “One young woman I counseled had simply ridden along while her mother visited a psychic, and the daughter walked out with her own spirit guide.” [9] If we follow along with his thinking, then we should remain closed up tightly in our church buildings among only Christians so we don’t “pick up” a demon from someone we encounter. There is absolutely no Scriptural backing to this idea at all. Paul did not walk away with a spirit guide after meeting the girl who had a spirit of fortune telling in Acts 16. Even the girl’s non-Christian owners showed no signs of “catching” this demonic spirit from her (if they would have, they wouldn’t have been so upset when the demon was cast out).

Anderson tells of another instance of someone unknowingly “catching” an evil spirit. “A former missionary related to me that, while serving in China, he attended a Buddhist funeral and innocently participated in the ritual by taking off his shoes, which is an act of worship in many Eastern religions. That night demons mocked him while he tried to do his devotions.” [10] Once again, we remind you to look at the biblical precedent for this and not to the “experience” of a man. Where do we see anything even close to such an incident revealed to us in the Bible?

Step two of Anderson’s formula is to readjust our thinking so it lines up with the truth of God. On the exterior, we have to agree with this one. This is what this entire book is about, exposing the lies that we believe about God and remaking them to line up with who God says He is in the Bible. However, as we continue to read Anderson’s words, we see that there is a twisting of this truth as well. “Dear heavenly Father, I know that You desire truth in the inner self and that facing this truth is the way of liberation (John 8:32).” [11] In John 8:31-32 Jesus tells us, “If you hold to my teaching, you are really my disciples. Then you will know the truth, and the truth will set you free.” What is the truth Jesus is speaking of here? Is it the truth of our “inner self”? Or is it the teachings about Him that are the truth we need to know?

This leads us to one of the most deceptive teachings of Anderson. His ministry is built around the little catch phrase that tells us victory is found when we “know who we are in Christ.” At first glance, this sounds like a worthy goal, to know who we are now that we are in Christ, yet in reality, this is a very self-centered goal and is not Scriptural. This concept fits right in with the false teachings of psychology and the other cults we will be studying later in this book. It takes the emphasis off of Christ and puts it on the believer. It is not at all important for the believer to know who he or she is in Christ. The only thing that counts is who Christ is in us!

Anderson bases this idea on a piece of faulty logic. Because Matthew 28:18 tells us that Jesus has all authority in heaven and earth and Ephesians 2:6 says we are “seated with Christ in the heavenlies” and because I am a member of Christ’s body (Ephesians 1:19-23), then I have exactly the same authority as Jesus had. Although the first three parts of this are true, the conclusion is not at all. Christ is the head of the Church [12] and, just as the different parts of our own body have different roles, so we have a different role in God’s creation than Jesus does. The head is in control of the other members of the body. The fingers do not have the same authority to tell the feet what to do as the head does. So we do not have the same authority as Jesus did. After all, Jesus is God.

If we had the same authority, then we would be setting ourselves up to be little gods. [13] If we have the same authority, then even the wind and waves would have to obey us as they did with Christ, yet we do no see deliverance ministers encouraging their people to calm storms. We could raise people from the dead whenever we wished. We do not see this happening either. Why is this? Because even the Pharisees saw that the authority Jesus had was unique, unequaled by anyone else. The authority Jesus has is very different than the authority we have. Who are we to audaciously claim equality in authority with the God who created us?

Since this is a foundational concept in Anderson’s teachings, who we are in Christ, we see it throughout his works. The self-emphasis becomes much clearer when we see a listing of the statements he encourages Christians to read “aloud at least once each day for a month.” [14] Each of the 65 statements begins with the word, “I”. How can you read 65 “I-centered” statements 30 days in a row and yet still focus on God as you do so? [15] What we focus on will be what the attitude that is incorporated into our lives. Not a God-centered theology, but an “I” centered one, exalting Man instead of God.

We are not saying that these statements are incorrect theologically, but the focus on the believer instead of on God is a twisting of what we were created to do. Instead of saying, as Anderson would have us do, “I have been given a Spirit of power, love and self-discipline,” [16] we should be saying, “God has given us a Spirit of power, love and self-discipline.” Who we are will not change one thing in the course of eternity. God’s character and who He is, however, will change everything. It is God we should be thinking of and not ourselves. This is the popular myth of self-esteem that is promoted by today’s psychology as we have already discussed in our chapter on biblical self-esteem.

In step three of Anderson’s path to freedom, he emphasizes how we need to forgive others who have offended us. Once again, we applaud this stance on the surface. When we hold onto a sin someone has committed against us, we are only hurting ourselves. This is why God tells us to forgive others. It also is a way of passing on the forgiveness we ourselves have received, although undeserved, from the gracious hand of God.

There are two people, however, that we disagree with Anderson about forgiving. The first is God and the second is ourselves. If we “forgive” God this would mean that God has truly committed an offense against us, which questions the character of the God of the Bible. If we really believe that God is all-loving, how could we even suggest that He has sinned against us? In this we see the tables being turned and the creation exalting itself above the Creator. God does not need to explain any of His actions to us (for us to require Him to do so is born out of pure human pride). But because of what He has already revealed to us in His word, we know that His actions are always out of love because He is love itself. To question His motives is to question His character. There is no need for us to forgive God in any way, shape or form, but every reason for the God who created us to forgive us many times over. To think otherwise can only be called blasphemy.

The only true type of forgiving ourselves that is Scriptural would be when we accept Christ’s payment for the sins we have done and give up the claim to use those sins against ourselves. This is actually not forgiving, but is a giving up of our pride and humbling our hearts to Christ. When we hold onto these sins inside of us, we refuse to accept the payment as paid in full and want to add our own self-abuse into the picture in order to add our two cents into the payment. Our pride keeps us from understanding that there is no longer anything to hold against ourselves because of Christ’s finished work on the cross. To “forgive” ourselves would mean that the entire price has not been paid, and there is yet something we need to do in order to have complete payment.

Anderson’s step four encourages us to confess our sin of rebellion. Again, by all appearances at a glance, this is a solidly biblical step. Rebellion is caused because we choose our own pleasure over pleasing God, which, at its root, is plain old pride rearing its head again. We should be willing to confess all of our sins, not just the sin of rebellion before God. Yet Anderson seems to take this confession as a “lucky charm” that will keep us from harm and that if we do this, “all will go well with you.” [17] Confessing our sin does not ensure that things will always go our way, but it does ensure that we will feel no separation from God. Our reason for confessing our sin should not be for what we will receive from God, but out of our love and gratefulness to Him.

Step five is to confess your sin of pride. We agree that you should give up your pride, confess it before God and be prepared to choose to please God even when it goes against your pride. It just seems odd to us that there is a distinction between rebellion and pride since they both have the same root. Also, the goal of confessing sin is no longer because it is what God asks us to do, but instead it has become a way of keeping the demons from getting to us. The focus again goes to ourselves and our own reasons instead of God’s reasons and out of worship of Him.

In step six, Anderson calls the pattern of “sin-confess-sin-confess” as a “trap” [18] that keeps people in bondage. However, isn’t this what God calls us to do? When we sin, we are to confess that we have done it. The “trap” is not confessing our sin after we do it, but in not being willing to give up our own pleasures in order to choose to please God instead. Confession of our sin does not trap us, but it frees us from the feeling of separation from God. Shifting blame to other sources for our sins is the trap we must avoid.

Anderson’s suggestion here is to go to James 5:16 and confess our sins one to another. Accountability is definitely a good way of dealing with a sin that is difficult for you to resist. Praying with another person and knowing that you will have to “report” to them on your behavior can be a positive (and biblical) way of dealing with problems. The thing you must remember in this, though, is that these specific sins that catch us grow out of our own fleshly desires and are not demonically inspired. Satan may send temptations our way, but it is our own flesh that causes us to give in. We do not give up these sins only because there is a part of us that is not willing to give up our own desires in order to chose to please God instead. [19]

The summary of his seven steps in The Bondage Breaker gives merely an overview of Anderson’s theology. On the exterior, many of the steps sound biblically sound. But when you read through the rest of Anderson’s material, you can see what he means by any particular step. This step six is one of those. Confessing and repenting of your sins is what we are called to do biblically, however, we see that in all the “experiences” he gives us examples of in his books, in practicality this means we are to rebuke demons who are causing us to be caught in these sins. This is where we see the arsenic being added to the steak and it calls us to extreme caution to sift carefully through all we read and hear.

Generational Curses


The final step is clearly not a biblical one, although he tries to use a verse from the Bible to justify it. In this step we are told we need to renounce the sins of our ancestors because their sins open doors for demons to attach themselves to us. Generational curses have become quite a popular thing in the deliverance ministry circuit and also among the word/faith people. [20]

The entire hubbub has grown out of a misunderstanding of Exodus 20:4-6. “You shall not make for yourself an idol in the form of anything in heaven above or on the earth beneath or in the waters below. You shall not bow down to them or worship them; for I, the LORD your God, am a jealous God, punishing the children for the sin of the fathers to the third and fourth generation of those who hate me, but showing love to a thousand generations of those who love me and keep my commandments.” From this passage, with an emphasis on verse 5, many have determined that there exist “generational curses” where if your father sinned, then you will be cursed because of his sins. Because of this, you must not only renounce all of your own sins to be safe, but also that of every relative of yours who might have let a demon into the family.

But, as with all Scripture, we must take it in context within the passage and within the Bible as a whole. Does this mean that you can be punished for the sin your father committed? How can we reconcile this thinking with the following passage from Ezekiel?

He will not die for his father's sin; he will surely live. But his father will die for his own sin, because he practiced extortion, robbed his brother and did what was wrong among his people.

Yet you ask, `Why does the son not share the guilt of his father?' Since the son has done what is just and right and has been careful to keep all my decrees, he will surely live. The soul who sins is the one who will die. The son will not share the guilt of the father, nor will the father share the guilt of the son. The righteousness of the righteous man will be credited to him, and the wickedness of the wicked will be charged against him. (Ezekiel 18:17-20)


If we buy into the concept of generational curses, then this passage directly contradicts it and the Bible is in error. However, we know that the Bible is not in error so it must be the concept men devised that is in error.

This passage in Ezekiel actually sheds light on the passage in Exodus. The reason Exodus talks about the children down to the third or fourth generation being cursed because of the sins of the father can be easily seen in our society today. Ungodly parents (those who hate God) raise their children in ungodly ways and those children in turn raise their children in ungodly ways. This cycle is only stopped when the son does “what is just and right” and who keeps God’s decrees. This person is no longer one who hates God, but one who loves God and will then enjoy the benefits of God’s favor to thousands of their generations.

Sin is the generational curse we are all born with. Breaking this generational curse doesn’t require us to renounce demons or pray certain prayers. All we need to do in order to break this generational curse is to accept Jesus Christ as our Lord and Savior and to follow God and His ways.

The Three Basic Flaws of Deliverance Ministries


All deliverance ministries revolve around three basic beliefs: the authority of the believer, the ability for Christians to be indwelt by demons and the practice of commanding and binding demons. Unfortunately, all three of these beliefs are not logical conclusions to what the Bible has to say.

These conclusions have come about through the “experiences” of people who supposedly have a good deal of practice in deliverance ministries, yet there are no biblical foundations for any of the three. Those who have not had these same experiences are labeled as ignorant of the truth of demons and written off as Christians who are not tied into God’s power and therefore cannot understand such spiritual things.

Church history, however, refutes this. These deliverance principles were not used by the Reformers yet God still worked in mighty ways in their lives. It cannot be questioned that Martin Luther and the others who spoke against the religious errors of the time were deeply connected to the power of God. Instead of honoring those who tout credentials based on experience, we should be exalting those who practice solid, biblical exegesis.

A foundational question we must ask is, “Does the believer have the same authority as Jesus?” Deliverance ministries assume the answer to this is yes. We have already discussed this earlier in this chapter, but a review of the arguments for and against would be apropos here. Anderson’s position on this is clear. “And as long as we fail to perceive our access to Christ’s authority over the kingdom of darkness, we will fail to exercise that authority in our lives, and we will live in bondage.” [21]

It is obvious from Anderson’s proof text in Ephesians 1:18-23 (and other places in the Bible) that the Father has indeed given Christ all authority in heaven and earth. “That power is like the working of his mighty strength, which he exerted in Christ when he raised him from the dead and seated him at his right hand in the heavenly realms, far above all rule and authority, power and dominion, and every title that can be given, not only in the present age but also in the one to come.” (Ephesians 1:19-21)

The faulty theology comes in the next step, the conferring of this authority directly to the believer. Steven Fernandez, a professor of theology at the Grace School of Theology and Ministry, exposes the flaw in Anderson’s illogical leap that bestows on us the same authority as Christ has. “It does not follow that the believer is equal in authority to Christ, nor does it follow that the believer is to confront demons as Christ did. Christ’s authority is unique. He is the Lord of glory. Every knee will bow to Him (Phil. 2:11), not to believers. Christ will judge the living and the dead (1 Peter 4:5), not us….We are under the umbrella of Christ’s authority. We benefit from it, and in that sense we share it. However, the direct display of it over nature and the demonic realm was His unique prerogative.” [22]

Can a Christian Be Demon-Possessed?


Although any particular ministry may not use or approve of the term “demon-possessed” in regards to Christians, they all believe in the concept that a demon can live inside of a believer. Their belief on this is summarized by the late Merrill Unger when he wrote: “But who dares assert that a demon spirit will not invade the life of a believer in which the Holy Spirit has been grieved by serious and persistent sin and quenched by flagrant disobedience? The demon enters, it is true, as a squatter and not as an owner or a guest or as one who has a right there.” [23]

However, a look at the incidences of demonization in the Bible does not confirm this stance. The idea of demons indwelling humans occurs in the Bible under three terms: demonized, having a demon and having an unclean spirit. By reading these accounts with their parallels in other Gospels and the incidences in Acts, you will see that in each of the cases where these terms were used, the demon spirit was indwelling and in control of the person in question. None of these people had previously met Jesus and this was before the cross so the Holy Spirit had not yet been given to believers. Because of these two things, we know that none of these indwelt persons were believers.

The moment we accept Christ, the Holy Spirit (God Himself) comes to live inside of us. If our salvation is indeed once for ever, as discussed in our chapter on the basics of Christianity, then the Holy Spirit takes up His residence permanently. How can we think that the Holy God would share His residence with demons? 1 Peter 2:9 tells us, “But you are a chosen people, a royal priesthood, a holy nation, a people belonging to God, that you may declare the praises of him who called you out of darkness into his wonderful light.” If we have been called out of the darkness and into light, as a child is born from the darkness of the womb into the light of life, how can we have darkness come back to dwell in us?

There is a clear separation that occurs when someone becomes a believer. “But thanks be to God that, though you used to be slaves to sin, you wholeheartedly obeyed the form of teaching to which you were entrusted. You have been set free from sin and have become slaves to righteousness.” Notice here that the setting free is complete and has already been accomplished. We no longer have any obligation to sin and therefore no obligation to demonic spirits.

If we do have the capacity to be subjected to the indwelling of a demonic spirit, then Jesus Christ is not sovereign and the Holy Spirit we have inside of us is merely a sham. We are not ping pong balls in a celestial game going on between God and Satan, with Satan scoring from time to time on God. No, if we have been delivered at all, we have been delivered from all, or we have been delivered from nothing. To question God’s power to save us from what would be an invasion of His temple [24] is to question the power of the Almighty or even worse, to question His love for us. If He cannot protect us, He is an impotent god. If He chooses not to save us, He is cruel God who doesn’t care if we go back under the heavy hand of the enemy and who needs Man to step in and deliver us from this evil.

This is why we continue to press the three questions: Do you really believe God is all-knowing? Do you really believe God is all-powerful? Do you really believe God is all-loving? If we truly believe this is who God is, then we cannot maintain a belief in the lies of demonic possession.

What can demons do to a believer? Well, after the book of Acts, we see no other encounters with demons. And, more importantly, we do not see any teachings about demons. We are told to stand firm and resist the devil, but we have no commands to “bind” or “command” demons to do anything.

One verse where James gives us instructions about how to deal with the devil is, “Submit yourselves, then, to God. Resist the devil, and he will flee from you.” (James 4:7) Does resisting the devil mean that we are to bind him? Does this mean we are to command him? Does this mean we are to rebuke him? Nowhere in this verse do we see anything about binding, commanding or rebuking the devil. We are told only to resist him.

What further advice does James give us about exactly how we are to do this resisting? “Come near to God and he will come near to you. Wash your hands, you sinners, and purify your hearts, you double-minded. Grieve, mourn and wail. Change your laughter to mourning and your joy to gloom. Humble yourselves before the Lord, and he will lift you up.” (James 4:8-10)

In 1 Peter 5:8-9 we see the same pattern given. “Be self-controlled and alert. Your enemy the devil prowls around like a roaring lion looking for someone to devour. Resist him, standing firm in the faith, because you know that your brothers throughout the world are undergoing the same kind of sufferings.” Peter’s method for resisting the devil is to stand firm in the faith. We do not see him giving steps to freedom. We do not see him giving prayers of renunciation. We do not see him telling us to renounce generational curses.

In fact, if you look at this passage closely, along with that in Ephesians 6 about the armor of the Lord, it becomes clear that our role in regards to Satan is not one of offense, but of defense. We have to agree with one who participated in a “Freedom in Christ” seminar when he said, “Nowhere in scripture [sic] does God say to Satan, ‘your adversary, the Christian spiritual warrior, prowls about like a roaring lion, seeking a demon to devour’. Yet this is exactly the mindset that characterizes contemporary deliverance ministers, people Neil Anderson affectionately calls his ‘colleagues’.” [25]

If all this binding is truly what needs to be done, why do the problems soon return? And why is it we cannot see the obvious evidence of the efficacy of these deliverance ministries by the reduction in the number of demonic cases? The above mentioned observer of a “Freedom in Christ” seminar has a point when he says, “And by the way, who keeps letting them loose?” [26] Binding, commanding and rebuking demons are not biblical concepts and once again, have sprung from the fertile imaginations and “experiences” of today’s deliverance ministers.

If the entire foundation of the deliverance ministries is based on anti-biblical thinking, then how can the ministries be doing what they claim to be? They have no authority to be claiming such demonic influences in Christians and they have no biblical leg to stand on in regards to the binding of demons they do.

We must continue to measure the truth we believe by the unchangeable standard of the written word of God. Experience-based “knowledge” that does not line up to the Bible always puts in the goodness of God who has indeed provided us with “everything we need for life and godliness through our knowledge of him who called us by his own glory and goodness.” (2 Peter 1:3) Let us rely on what He has provided and not on any experiences that mislead us.

[1] See our chapter on Roman Catholicism.

[2] Neil Anderson, Victory Over Darkness (Regal Books: 1990).

[3] Steven J. Cole, Pastor, “Steak and Arsenic.” This is from an article included in the Neil Anderson Warning Packet that is put out by PsychoHeresy Awareness Ministries, 4137 Primavera Road, Santa Barbara, CA 93110.

[4] J.I. Packer, Keep In Step With the Spirit (Old Tappan, New Jersey: Fleming H. Revell Company, 1984), p. 159.

[5] Neil T. Anderson, The Bondage Breaker (Eugene, Oregon: Harvest House Publishers, 1993), back cover.

[6] These steps are taken from The Bondage Breaker, pp. 188-214.

[7] This is very clearly seen in a counseling session Anderson has a transcript of on pages 48-52 where the man is never once told to confess his sin. Sin, however, is explained as some exterior thing that is really to blame for his problems. He is told not to feel guilty about things because in essence, it’s not his fault. Biblically, the man should have been told to confess his sins and turn from what he was doing to do what was right.

[8] Ibid., p. 44.

[9] Ibid., p. 190.

[10] Ibid.

[11] Ibid., p. 191.

[12] Ephesians 1:9-10 “And he made known to us the mystery of his will according to his good pleasure, which he purposed in Christ, to be put into effect when the times will have reached their fulfillment--to bring all things in heaven and on earth together under one head, even Christ.”


[13] For more about setting ourselves up to be little gods in the Christian context, see our chapter on the Is Faith in Words Faith in God?

[14] Anderson, The Bondage Breaker, p. 239.

[15] This is reminiscent of the Roman Catholic tradition of praying the rosary. Most of the prayers are prayed to Mary, except for the “Our Father,” yet its purpose is to help you focus more on Jesus.

[16] Anderson, The Bondage Breaker, p. 244.

[17] Ibid., p. 199.

[18] Ibid., p. 201.

[19] We will be dealing more with this in our chapter entitled, The Great Addiction.

[20] For more on the word/faith movement, see our chapter on Is Faith in Words Faith in God?.

[21] Anderson, The Bondage Breaker, p. 64.

[22] Steven Fernandez, “The Deliverance Model of Spiritual Warfare,” Reformation & Revival Journal, p. 90, as seen in the Neil Anderson Warning Packet by PsychoHeresy Awareness Ministries.

[23] Merrill F. Unger, What Demons Can Do To Saints (Chicago: Moody Press, 1991), p. 60.

[24] 1 Corinthians 6:19 “Do you not know that your body is a temple of the Holy Spirit, who is in you, whom you have received from God? You are not your own.”

[25] PsychoHeresy Awareness, “Memorandum: Reflections on the Freedom in Christ Seminar,” June 24, 1992, Neil Anderson Warning Package, p. 12.

[26] Ibid., p. 6.



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