Professional Documents
Culture Documents
I know little of what was going on in the Roman Catholic Church in this
regard, except that many Catholics were early participants in the charismatic
movement that started in the mid 60s and continue to be renewed through
the continuance of that movement. Nor am I knowledgeable about what has
been going on in Europe and other areas outside the United States. I
apologize for this and welcome additions and corrections in these or any
other areas.
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World Mission faculty, feeling keenly the failure in our own missionary
experience in dealing with spiritual conflict, invited John Wimber to teach a
course on Signs and Wonders within our curriculum.
I HISTORY
Time Line
Spiritual conflict was very obvious in the ministry of Jesus and of the Early
Church. The Early Church Fathers record that in post-Apostolic times
churches were so concerned about demonization that they appointed
exorcists to their pastoral staffs. One such church is reported to have had
more than 50 officially recognized exorcists.
Through the Middle Ages, however, credulity concerning what were believed
to be spiritual manifestations reached such a high level that the Reformers
and their followers reacted against belief in supernatural manifestations.
This, plus the rise of the universities, the influences of the Enlightenment,
the Industrial Revolution and other human being-centered focuses led in
western societies to the widespread abandonment of any belief in spiritual
reality, except for a belief in God, sometimes accompanied by a vague belief
in angels.
United States
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understood that Jesus provides His followers with spiritual power to heal
and cast out demons. We sometimes refer to this movement as the First
Wave in western Christianity of a focus on the Holy Spirit and His activities in
spiritual warfare.
In the mid-60s, then, a second wave of emphasis on the Holy Spirit and His
power swept through certain segments of American Christianity. This
charismatic movement, unlike the Pentecostal movement, took place largely
in established churches, including Roman Catholic and mainline Protestant
churches. It did not, therefore, result in sizeable denominations as did the
Pentecostal movement. Though it enlivened many individuals and
congregations, it was widely rejected by the Evangelical mainstream.
In the early 80s, then, a third wave of focus on the Holy Spirit and His power
began. This movement is primarily within Evangelical churches and seems to
be growing today.
All three of the waves continue, though the charismatic wave may have been
largely swallowed up in the Third Wave. There are great similarities between
the waves, but some significant differences as well. Each is similar in
focusing on the activity of the Holy Spirit in warring against the powers of
darkness. Enthusiastic worship, believed to be effective in countering satanic
activity, also characterizes all three movements. The Third Wave, however,
has the advantage of widespread acceptance of such worship in churches
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outside of the movement. This fact provides some opportunity for this latest
wave to be regarded more positively than the other two in mainstream
Evangelicalism.
All three waves have challenged the western worldview that characterizes
most western Christian churches concerning such things as the existence of
a spirit world (especially demons and angels), the presence and power of the
Holy Spirit, satanic activity in human affairs, faith healing, spiritual gifting
and worship. As mentioned, Pentecostalism, in order to focus on its
distinctives largely isolated itself from mainstream Evangelicalism. In
midcentury, though, both Evangelicals and Pentecostals began to discover
that they had more in common than they had previously recognized.
Pentecostal denominations, then, were admitted into Evangelical
organizations such as the National Association of Evangelicals and
increasingly referred to as Evangelicals. More recently, certain Pentecostal
scholars have won a great deal of respect among Evangelicals, even rising to
prominence as leaders of previously anti-Pentecostal seminaries such as
Gordon-Conwell and Fuller. Often, however, this respectability has been
achieved at the cost of the muting of Pentecostal distinctives on the part of
these leaders.
Pentecostals have often taken a dim view of the Third Wave movement.
Possibly some have felt that we of the Third Wave are “stealing” some of
their distinctives. Or, perhaps, in their drive toward Evangelical
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respectability, some have adopted a good bit of western skepticism toward
spiritual reality. They may also be reacting against some of the emotional
excesses of early Pentecostalism and the tendency of the movement to go to
certain extremes with regard to the spirit world (e.g. a demon under every
bush).
Two-Thirds World
While these things were happening in America, we can point to at least two
major developments in the Two-Thirds World. On the one hand, in many
places, missionized people, most of whom were/are deeply into spiritual
power assumptions and practices, began to see discrepancies between the
largely powerless Christianity brought by Evangelical missionaries and that
portrayed in the Bible. This factor played a major part in the splitting off of
literally thousands of groups from mission-founded churches to establish
independent brands of Christianity, most of which focused a good bit of
attention on spiritual conflict.
In Africa, for example, 5,000 or more such churches have been identified in
South Africa alone, with many hundreds more in East and West Africa.
Healing and deliverance from demons are often major emphases in these
churches, though excesses abound.
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spiritual warfare has clicked with the concern for spiritual power of most of
the peoples of the world and resulted in rapid spread and growth of
Pentecostal Christianity.
Innovator Categories
When a new idea is introduced, the research shows that about 2.5% of those
exposed to it will accept it. These are the innovators, people who are
frequently way ahead of the majority of their group in accepting new ideas.
As these innovators practice the idea, another group watches and soon
adopts it also. These are the early adopters. They make up 13.5% of the
population of those who will eventually accept the idea (we are not counting
those who will never accept it). This group is followed by the early majority
(34%), the late majority (34%) and eventually by those who do accept but only
after everyone else who will accept has come in. These are what are called
the laggards (16%).
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The innovators in dealing with spiritual warfare among Evangelicals cover a
wide spectrum of time. This period would seem to extend up to the 1980s.
Though Pentecostals were practicing and doing some writing early in the
20th century, Evangelicals pretty much isolated themselves from Pentecostal
influence.
Prior to the 1970s, there were few publications dealing with our subject that
attracted Evangelical attention. There were, of course, more on the
Pentecostal side of the fence. And the rise of the charismatic movement
during this decade added a few publications. One of the books that attracted
a very limited amount of Evangelical attention was that of Jesse Penn-Lewis’
1912 volume‚ War on the Saints, but often in its abridged edition. More
attention was given to this book at a later stage, however.
An example of the typical Evangelical attitude during this time was the
experience of R.A. Torrey. Though he had written extensively on the person
and work of the Holy Spirit even before the Pentecostal movement began
(e.g., his 1897 work entitled Baptism With the Holy Spirit and a long section on
the Holy Spirit in his What the Bible Teaches 1898), the great respect that was
his among Evangelicals did not include the acceptance of his ideas on the
Holy Spirit. I have even heard that the section on the Holy Spirit was omitted
in a Moody Press reprint of his What the Bible Teaches (1898) but have been
unable to verify that rumor.
Two startling books by the Lutheran James Kallas The Satanward View and
Jesus and the Power of Satan (1966, 1968) attracted some attention, though
they deserved more. In these books Kallas contends that there are two very
distinct themes in the NT, the “Godward view” and the “Satanward view.”
These views are both there, apparently contradictory at various points: for
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example, the Godward view is high on human responsibility for what goes
wrong while the Satanward view implies that we are victims of a power
much greater than ours. He contends, then, that, in spite of the nearly total
concern of Evangelicals with the Godward view, some 80% of the teaching of
the Synoptic Gospels concerns the Satanward view. At a later date, this
understanding fed into Wimber’s teaching and thus into the Third Wave
perspective.
The 1970s
The 1970s saw attention to our subject growing among Evangelicals, though
it was still considered by most to be a subject that only fringe groups such as
Pentecostals and charismatics took very seriously. There were a few
practitioners who broke away from Evangelical unconcern such as Ernest
Rockstad (1976) and Frank and Ida Mae Hammond (1973), each of whom
had Baptist roots. These were largely written off as defectors by mainstream
Evangelicals. The Hammonds’ book Pigs in the Parlor (1973) attracted some
Evangelical attention.
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subject of demonization from their various perspectives. Most of the papers
were then published in the 1976 volume entitled Demon Possession, edited
by John Warwick Montgomery.
In Europe and also in America a medical doctor named Kurt Koch attracted
some attention among Evangelicals through his books and lectures. Several
of his books were translated from German and published by Kregel during
the 70s.
The 1980s
We date the beginning of the Third Wave to the early 80s. In mid 1981, the
School of World Mission faculty at Fuller Seminary discussed the possibility
of offering a course on healing to be supervised by C. Peter Wagner with
John Wimber doing most of the teaching. The feeling of need for the course
sprang from a deep sense of failure in this area in the ministries of those of
us on the missions faculty. We knew and trusted Wimber. So in January of
1982 we started a once-a-week course entitled Signs, Wonders and Church
Growth, with 85 missions students and two of us faculty couples.
This course has continued from that day to this and the impact it has had on
us and our students in the School of Mission and on many of the theology
students has been profound. It resulted in a great deal of controversy both
on and off campus and administrative decisions resulted in Wimber being
dropped as the teacher, the course being officially discontinued for one year
(though the students put it on as a student activity that year) and a change in
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the course number. But Wagner and I have been able to teach that basic
course and to add several other courses dealing with various aspects of
spiritual power and conflict, some of which attract very large enrollments.
In inner healing the books by David Seamands (1981, 1985) and John and
Paula Sandford (1982, 1985) led the way, with books by Dennis and Matthew
Linn (1974, 1978) attracting some interest to this approach on the Catholic
side of the fence.
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dealing with spiritual warfare by Mark Bubeck appeared in 1984. But by and
large, Evangelicals weren’t yet into dealing seriously with spiritual warfare.
On the Catholic side, Scanlan and Cirner published Deliverance From Evil
Spirits in 1980. A Pentecostal reaction against the possibility of Christians
carrying demons was put together by Opal Reddin in 1989 in response to
some of the discussion that occurred at the Fuller conference in 1988 (see
below).
Among academics, Scott Peck’s People of the Lie (1983) paved the way for
many. Morton Kelsey’s Psychology, Medicine and Christian Healing (1988) also
attracted attention. In a series on psychological issues, Word Books included
Rodger Bufford’s Counseling and the Demonic (1988). Clinton Arnold’s
excellent and pioneering commentary on Ephesians in which he sees
spiritual warfare as the core of the epistle also appeared at the end of this
decade (1989). From an unlikely direction, then, came Susan Garrett’s The
Demise of the Devil (1989). And, for those of us who read anthropological
literature, it was interesting to find in Goodman 1988 a secular author who
takes demons seriously.
Perhaps the most important academic approach of this decade was Walter
Wink’s trilogy (1984, 1986, 1992). These were significant from a number of
points of view. First, since he comes from a liberal theological background, it
is surprising that he tackles this subject at all. And, secondly, Wink’s attempt
to wrestle with evil as it has infested the institutional aspects of western
societies is truly original. Nevermind that he seeks to deal with the demonic
without admitting the personal nature of evil spiritual beings, his approach
embodies much insight and his 1992 volume shows a bit of movement in
that direction.
The 80s also gave us two volumes by the Pentecostal Frank Peretti (1986,
1989) that were widely read by Evangelicals. Though he wrote these books
as fiction, those of us who have become practitioners in the spiritual warfare
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arena find a ring of truth in much of what Peretti has written. The function
these books played in alerting Evangelicals to the need to take spiritual
warfare seriously is a contribution of major proportions. It is unlikely that
the Third Wave movement would be having anywhere near the impact it is
having had not Peretti’s volumes gained wide attention in Evangelical circles.
At least two important conferences on this subject took place in the 80s. The
first, convened by C. Peter Wagner, took place at Fuller in 1988. Quite a
number of the major players in the Third Wave met there with some
Pentecostals and charismatics. The papers and responses presented there
have been published in Wagner and Pennoyer (eds.) 1990.
The second and more significant conference was the 1989 Manila Lausanne
II Congress. This was a gathering of 6,000 or more Evangelicals (now
including Pentecostals and charismatics) to follow up on the 1974 Lausanne
meetings. In it a new openness was shown to charismatic influences. The
worship was contemporary, people like Jack Hayford (a classical Pentecostal)
played a prominent role in plenary sessions and the three most heavily
attended workshops all dealt with spiritual warfare. One of my publications
(1995) includes several of the papers that were presented in the workshop I
led on spiritual warfare.
The 1990s
The 90s saw a major increase in publications and an increase in the offerings
at Fuller (at least) in this area. In addition to our basic healing course, we
began to offer courses in Power Encounter, Deep-Level Healing and Cosmic-
Level Healing.
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attend conferences and events (e.g. Toronto Airport Christian Fellowship and
Brownsville, Pensacola) sponsored by Pentecostal and charismatic groups.
Liberals, to the extent that they acknowledge an evil presence at all, tend to
go along with behavioral scientists in seeing that presence in cultural
structures. The recent writings of Walter Wink are a more sophisticated
approach to portraying this position than anything heretofore published. His
approach interprets demonization as a characteristic of structures rather
than as infestation by spiritual beings.
Pentecostals and charismatics have from the start of their movements dealt
with demonization (incorrectly labeled demon possession). Their tendency
has been to assume that if a person is having great difficulty, the major, if
not the only cause is demons living inside a person and that the problem will
go away when the demons are expelled. For these groups, demons are seen
as independent spiritual entities under the authority of Satan, very common
and very active in tempting and pushing people to do evil. Spiritual warfare
for these groups, then, includes both dealing with temptations and expelling
demons. These groups also regularly engage in praying for physical healing,
dedication of buildings and intercessory prayer as acts of spiritual warfare.
The charismatic movement added inner healing to the list.
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The Third Wave has focused on healing (both physical and inner) and
deliverance (both of which we include in “ground-level” warfare) and added
cosmic-level warfare. Not that cosmic-level warfare had never been spoken
of previously, but the Third Wave has moved into a greater emphasis on it
that the previous two waves.
In accord with Third Wave thinking, I will divide the following into what we
call “Ground-Level Warfare” and “Cosmic-Level Warfare” (what Wagner refers
to as “Strategic-Level Warfare”). My own classification of the types of spirits
follows. In each category the assumption is that there are spirits assigned by
Satan and competing spirits (angels) assigned by God. On God’s side we
have names such as angels and archangels (Dan 10:13, 21). On Satan’s side
we have names such as “wicked spiritual forces in the heavenly world:”
rulers (principalities, KJV), authorities (powers KJV), cosmic powers (rulers
KJV) of this dark age (Eph 6:12 GNB).
I assume that cosmic-level spirits have a good bit of authority over ground-
level spirits, probably assigning them and ruling over them. I assume also
that cosmic-level spirits gain and maintain their rights only through human
permission. I doubt that Satan is interested in territory or institutions for
their own sake. I believe he is interested in people and the power over such
things granted by people, to whom God originally gave authority over
everything in the world. In Luke 4:6, then, Satan in tempting Jesus can claim
that can give to Jesus all power over the kingdoms of the earth and all their
wealth because “it has all been handed over to me, and I can give it to
anyone I choose … if you worship me.”
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a. God’s: assigned to enhance God’s plan for territories
1 Ancestral Spirits
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2. Occult Spirits: demons inhabiting those involved in false religions and
occult allegiances (e.g. Scientology, witchcraft)
I will deal with ground-level warfare first, since it is less controversial than
cosmic level. Jesus spent a good bit of His time and energy healing and
casting out demons. Most of us find, however, that our record for healing is
not as good as Jesus’ and that simply commanding demons out as the
Gospels show Jesus doing is often not sufficient to get people free. There
are, therefore, a variety of styles extant among those of us who are active in
healing and deliverance ministries.
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more fervently. If a person seems to be having emotional difficulties, he/she
is advised to see a Christian counselor or, often, to simply forget the past.
The latter advice is often based on an out-of-context misinterpretation of
Philippians 3:13, “forgetting those things that are behind.”
Deliverance-based ministries are those that assume that demons are the
major problem and that simply casting them out is the way to get people
healed. They note that Jesus seemed to do nothing to help the demonized
other than to free them from their demons. So they go after the demons
and try to blast them out. This has tended to be the approach of
Pentecostals and charismatics. It often results in violence, throwing up and
other disagreeable things, sometimes resulting in damage to the demonized
person in the process of getting the person free.
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In addition to Pentecostals and charismatics, certain Evangelicals have taken
this position. In our day we can mention Frank & Ida Mae Hammond and
Ernest Rockstad (now deceased). Rockstad had an interesting and
controversial twist on dealing with demons that were especially difficult to
get out. He sometimes had one of his team members call the demons into
him/herself as a means of freeing the client. The team member, then, cast
them out of him/herself. Rockstad called this method, “pouring the demons
through” the team member. It apparently worked.
Doris Wagner fits here, though she, like those of the next group, recognizes
the need to do or advise the client to do inner healing to get completely
healed. Doris uses a long questionnaire from which to discover in prayer
what demons are present. She then goes after them one by one without
seeking further information from them. She prefers to do any inner healing
after the deliverance, though she recognizes the need to sometimes do
some inner healing earlier in order to weaken the demons.
My own approach is to look for them (and usually find them) if the amount
of garbage the person has been carrying seems to predict that there may be
rats attached. We have observed that the strength of demons is calibrated to
the amount and kind of garbage in the client’s life. Thus, if we don’t want to
have to fight with the demons, the best thing to do is to use inner healing
techniques to deal with the garbage, then to free the person from the
demons later. With this approach we almost never have any violence,
throwing up or other disagreeable happenings.
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as anger, unforgiveness, hatred, shame or the like, having death wishes or
inviting spirits of death in via abortion, suicide attempts or the like, inviting in
spirits of homosexuality, etc., etc.
We recognize, then, that the demons are a secondary problem, not the
primary one. In order for them to be there, they must have legal rights given
them by those who created the garbage. These can be ancestors, those in
authority over the person or the person him/herself. Taking away the
demons’ legal rights through inner healing takes away all of their power,
cancels their right to stay and makes it easy to kick them out.
Cosmic-Level Warfare
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(both present and in the past), the breaking of satanic power gained through
past dedications and/or sinful use of a place, disunity and competition
among spiritual leaders and neglect of godly use of a place or territory.
The approach, therefore, includes the fostering of unity among the pastors
in a given area (including repentance for critical and competitive attitudes). It
proceeds with the development and increase of intercessory activity aimed
at specific geographical areas and/or spiritual problems. It often requires the
breaking of satanic power achieved through dedication and/or sinful use of
a place by specifically claiming authority over that place in the name of Jesus
Christ.
Along with intercession and the taking of authority in prayer goes the
practice of “spiritual mapping”–the researching of the kinds of both God’s
and the enemy’s activity both historically and in the present in the area to be
attacked. The findings from this research become the focuses of the
intercession and the calls to repentance that follow. A major part of the
repentance, based on the historical analysis of spiritual problems, is what is
called “identificational repentance.” This involves the present generation
accepting responsibility for the sins of their predecessors and representing
them in repenting to the representatives of the wronged group(s) as did Ezra
(Ez 9), Nehemiah (Neh 1) and Daniel (Dan 9).
There will also usually be “prayer walks,” involving the intercessors in walking
around and praying over the territory to be taken, thus claiming it for Christ
and/or other “intercessory events” designed to break the power of Satan
over the area in focus. These will sometimes be held on mountaintops
overlooking the area to be captured. Bob Beckett is fond of claiming areas
by driving into the ground stakes that have been empowered through
prayer. Ed Silvoso employs a combination of techniques designed to take
whole cities for God. John Dawson is strong on discovering and focusing on
the “redemptive gift” of a city, by which he means God’s reason for the
founding of the city.
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people and territory for the specific purpose of winning the lost and
enabling people to grow in Christ. The point is made that both Satan and
God are interested in people but that people cooperate with either God or
Satan to empower places and activities (e.g. rituals, dedications), thus giving
one or the other spiritual advantage in that place or activity. If, then, through
asserting spiritual power wielded authoritatively in the name of the other
power, the ruling power can be broken, and the other power put in control.
Since according to Scripture, the whole world is under the power of the evil
one (1 Jn 5:19), the wielding of God’s authority to break that power can give
great opportunity for the light of Jesus to flow into the consciousness of
people whose minds have been darkened by the god of this world (2 Cor
4:4). And this has been the experience in Argentina and elsewhere where
cosmic-level warfare has been employed. The conversion record of
Annacondia and the other Argentine evangelists is truly impressive.
Controversies
In dealing with spiritual conflict, there are a number of issues that are
disputed. The reasons for dispute are usually claimed to be theological,
though I suspect that a closer look would show that it is underlying
worldview assumptions more than theological perspectives that are to
blame, since the disputes are usually between practitioners with
considerable experience and theoreticians with little or no experience.
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Nevertheless, the exercise of replying to these authors was a good one for
me in many ways. For example, they forced me to clarify the differences
between animism and God-given authority. We find in spiritual warfare that
on the surface, much of what we do in the power and authority of Jesus
Christ looks very similar to what Satan and his followers do. Satan heals,
blesses, empowers dedicated objects, infects through inheritance and in
many other ways imitates God. The main differences, then, between what
Satan does and what God does lie in the source of the power flowing
through the activity rather than necessarily in the activity itself.
These critics challenged our claim that demonic influence can be passed
down from generation to generation. Had they any experience with dealing
with demonized people, however, they would have discovered that a major
difference occurs in freeing people whose forebears have been in occult
organizations when God’s power is asserted over the spiritual inheritance
possibly acquired from those forebears. When one has dealt as I have with
hundreds of persons with such a characteristic and seen the positive results
from speaking against generational demonic inheritance, one becomes a
believer and has little patience with attacks by those with no experience.
Their other areas of critique showed equally that they neither have
experience in this area (a fact I have confirmed in face to face discussion
with Priest), nor are able to distinguish between God’s activity in spiritual
power and that of the enemy. This puts their critique perilously close to
those of Dave Hunt (1985), Hank Hannegraf (of Christian Research Institute)
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and John MacArthur (1992) whose rationalistic worldviews keep them from
understanding differences between God’s and Satan’s activities in the
spiritual realm.
There is no doubt that Christians can be demonized. I have dealt with over
1,000 myself. A useful book on this subject is that by C. Fred Dickason,
Demon Possession and the Christian (1987). Dickason gives an exhaustive
presentation of the scriptural evidence for and against the possibility and
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contends that one cannot prove the case either way from the Scriptures. He
concludes, therefore, that we must appeal to experience. His experience,
mine and everyone else’s lead us to the conclusion that Christians can
indeed carry demons.
3. One of the things Priest, Campbell and Mullen do not like about my and
others approach to demons is that we talk to them to get information that
we can use against them. We find that demons are like “hostile witnesses” in
court. They can be questioned to obtain insight into the kinds of things they
have a grip on in the person they inhabit. Under the power of the Holy Spirit,
they frequently reveal things that we could not have discovered, such as
persons that need to be forgiven. We can then use that information to lead
the demonized person to take care of the garbage that gives the demon
rights. Even though we must always be careful not to trust what demons tell
us, we find the information God gives us through them to be very helpful
and to often greatly speed up the process of deliverance.
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garbage that is the biggest problem, however, want to find out what that
garbage is. We, therefore, seek to use the demons to reveal what they are
connected to in order to do the inner healing that will make the person well,
since our aim is getting the person healed, not just delivering him/her from
the demons.
There are some who work in deliverance who are also against talking to
demons. Doris Wagner and Cindy Jacobs are among them. Doris uses a
questionnaire to obtain all the information she needs. She prays over the
information on the questionnaire to determine what demons are there and
commands them out on that basis. This approach works relatively well for
her. We, however, have a steady stream of people coming to us who have
received ministry from people who simply command demons out without
getting information from them. We usually find that the demons did not
leave when simply commanded to go.
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Whatever one’s position in this controversy, I would like to suggest that the
ways in which the cosmic-level garbage is being dealt with are scriptural
enough to justify most of what the advocates of direct confrontation are
into. That is, we know it is scriptural to advocate repentance, unity of
spiritual leaders and intercessory prayer. I see no reason to quibble over
spiritual mapping or identificational repentance or prayer walking if they
enable us to do these things better. Unfortunately, there are those involved
in cosmic-level confrontation who are looking for a “fast foods” approach to
spiritual warfare in which they do a few things quickly and declare victory
over the enemy. These give the scripturally solid features of this approach a
bad name.
III CONCLUSION
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the reality of the conflict.
A second set of polarities centers around the focus in dealing with spiritual
warfare. One of these involves the opposition between those in favor of the
emphasis and those against it. The latter, of course, choose to focus on
other things altogether. Among these might be any of a number of good
things related to such things as evangelism based on rational presentations
of the Gospel, church growth, worship, discipleship and the like. Those at the
opposite pole into a focus on spiritual warfare would add that dimension to
all of these other good things.
A set of polarities within the emphasis is that between those who focus on
deliverance and those whose focus is on inner healing. A further set is that
between those who focus on ground-level warfare and those who focus on
cosmic-level warfare. As mentioned, there is disagreement among those
who accept the reality of cosmic-level spirits as to what to do about them.
This sets up a polarity between those who seek to attack cosmic-level spirits
and those who hold that there is no scriptural precedent and so we should
not be involved in attacking at that level.
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With these polarities and the other areas of discussion highlighted, we
conclude this presentation. Let me emphasize that this is all tentative and
subject to correction and improvement. Any suggestions for improvement
will be gratefully received and considered.
The Lausanne Movement connects influencers and ideas for global mission, with a vision of the gospel for every person, an
evangelical church for every people, Christ-like leaders for every church, and kingdom impact in every sphere of society.
www.lausanne.org
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