Neil Anderson

General Teachings/Activities*

-  Dr. Neil T. Anderson, a former aerospace engineer with Apollo, is an associate professor of practical theology at Talbot School of Theology (and chairman of his department), and president of Freedom In Christ Ministries. His three most popular books are Victory Over the Darkness (Regal Books, 1990, 245 pages), The Bondage Breaker (Harvest House, 1990/1993, 247 pages), and Released from Bondage (Here's Life, 1991, 263 pages). He also conducts seminars on Spiritual Conflicts and Counseling, which are designed to free Christians from bondage -- the bondage of Satan and demons! His method is to show believers that they are in Christ, so that they can then take their "authority" and get free.

-  There are two main branches among non-charismatic spiritual warfare leaders. There are those who advocate "power encounters" (e.g., John Wimber and C. Peter Wagner), and those who advocate "truth encounters." The truth encounter branch is well represented by Neil Anderson, who believes that power encounters are not necessary, in fact may be dangerous. He teaches, instead, a more clinical approach which directs the demonized to take certain steps based on truth. When those steps are taken, the demons are obligated to release their victim from bondage. The all-important factor for Christian freedom and growth, and the answer to sin in the life of the believer, is totally missing in the deliverance ministries of Anderson and others -- they have substituted Satan and demons for the scriptural source of all sins -- the fleshly, Adamic old man; self himself!

-  What does Anderson teach that the believer must do in order to be free from demonization? His primary focus is to be contained within the following four concepts (Source: 4/95 & 5/95, Southern View Chapel, Gary Gilley, "The Spiritual Warfare Movement, Pts. I & II"):

1) Understanding Our Identity in Christ -- The argument runs like this. I am seated in the heavenlies in Christ. Christ has all power and authority. Therefore, I have Christ's power and authority. As a result, all Christians have authority over Satan and his demons. It should be obvious that the third premise above is not true. Anderson gives Lk. 9-10 as proof texts. But not only are these references to the pre-Pentecostal believer, but they are specific instructions to a specific group of people for a specific act. These passages have no reference or application to the church.

2) Freedom From Our Past -- No doubt there are Christians who struggle with issues in their past that have, in fact, been fully dealt with at the cross, but which continue to plague them. Rather than addressing these issues Biblically, through the process of forgiveness (where needed) and the diligent practice of memorizing, meditating on and practicing God's Word, most deal with "past traumas and hurts" in ways that are based not on the Word of God, but through man-centered, psychologically-based methods that do not deal with root issues of sin, but with "mental illness"; "syndromes"; "disorders"; "dysfunctions"; and other maladies of the flesh. Anderson's approach to dealing with the "issues of the past" is to promote and practice: (1) The "integration of psychology with theology" (Anderson's words); (2) Freeing Christians of "generational demonic bondage" (e.g.; genetically inherited demons, spirit guides, Satanic curses, genetic predisposition to addictive or habitual sin, and renouncing pre-Christian sin that has since been repented of); (3) Forgiving God (which is blasphemy); and (4) Forgiving self (nothing in all the Word of God gives us the authority to forgive ourselves). [A pro-Anderson counselor attending one of Anderson's seminars matter-of-factly stated that Anderson encourages counselors to take from psychology whatever they consider to be useful in their efforts to help counselees. The specific practice that was being questioned was "visualization." In the case in question, the counselor suggested to the counselee to visualize Jesus, to "see" His eyes, His face, His presence, and to "create" a mental image of the Lord with the mind. This is what is known as "inner healing" -- the unscriptural, occultic practice of first creating a mental image of the Lord in one's mind, and then visually recreating a mental image of a painful episode in one's life, and placing the mental Jesus into the scene to provide comfort and healing. Inner healing's doorway to the occult is a sure-fire way to conjure up a spirit guide (a demon) cloaking as an image of a comforting Christ.]

3) Freedom from Scriptural Conflicts Caused by Demons -- Demonic confrontation is the crux of Anderson's ministry. Note three unhealthy and/or unscriptural presumptions: (a) demons (not the flesh) are the primary source of Scriptural failure for the Christian; (b) Christians can become demon possessed; and (c) spiritual warfare is an offensive, rather than a defensive campaign, including verbal assaults on Satan.

4) Seven Steps to Freedom in Christ -- Satan will be defeated only if we confront him verbally -- (1) Renounce involvement with satanically inspired occultic practices (including any activity that a family member may have participated in); (2) Choose to live by truth rather than deception; (3) Choose forgiveness rather than being bitter (this includes forgiving ourselves); (4) We must choose to be submissive rather than rebellious; (5) Live humbly instead of proudly; (6) Choose freedom rather than bondage to sin; and (7) Renounce the sins and curses which may have been placed on your ancestors.

-  In Victory Over the Darkness, Anderson is evidently unaware of the preponderance of verses that teach that even after salvation, man struggles with sin (Rom 7:7-25; Gen. 8:21a; Psa. 32; 51:5), because man is by nature a sinner. The sin nature is not annihilated at salvation, as Anderson teaches ("Your old self and your old nature are gone forever. As a child of God, a saint, you are no longer under the authority of you Old Man. He is dead, buried, gone forever," p. 27). Anderson believes that man can win total victory over this struggle, but not by the process of continual sanctification through the Word and the power of the Spirit (as the Bible teaches -- Rom. 12:1,2; Phil. 1:6; 2:12,13; 3:20,21), but by exercising techniques that will control the forces "causing" the believer to sin. (See Anderson's later books [The Bondage Breaker and Released from Bondage] for the evidence that he believes that the enemy in the sinner's struggle with sin is not the sinner himself, but demon spirits that have controlled the sinner and thereby "caused" him to sin.) The main error here is that Anderson denies the ongoing sinfulness of the believer:

"Many Christians refer to themselves as sinners saved by grace. But are you really a sinner? Is that your scriptural identity? Not at all. God doesn't call you a sinner; He calls you a saint -- a holy one. If you think of yourself as a sinner, guess what you will do: you'll live like a sinner; you'll sin. Why not identify yourself for who you really are: a saint who occasionally sins ... Satan will try to convince you that you are an unworthy, unacceptable, sin-sick person who will never amount to anything in God's eyes" (Victory Over the Darkness, pp. 44-45, 56).

There are numerous problems with these overstatements. They depend upon picking and choosing certain Scriptures, but ignoring others. From the Sermon on the Mount he sites verses saying that I am salt and light. Why not list the verses that say I am a man of little faith, I am a hypocrite, I am evil, and that I should mourn over my sin (Matt. 6:30; 7:5; 11; 5:4)? Even when I obey God I am to see myself as an unworthy slave who only did what he was commanded (Luke 17:10). Anderson conveniently skips such "negative" verses. Other problems with denying a believer's ongoing sinfulness is that it destroys the basis for a growing humility before God. [The most godly men in the Bible all were deeply aware of their own utter depravity in the presence of God (Gen. 18:27; Job 42:6; Isa. 6:5; Dan. 9:5; Luke 5:8).] Anderson's view also undercuts the need for self-distrust (1 Cor. 10:12), it eliminates the need for ongoing self-examination (2 Cor. 13:5; 1 Cor. 11:28), and it leads Christians into an anemic view of God's grace, which is the chief motivation for holy living (Luke 7:47).

Anderson's view of the believer's core identity as a saint causes him to look elsewhere when considering the root of personal sin. This "devil-made-me-do-it" perspective is unbiblical and detrimental to one's sanctification. Why does the Bible contain so many repeated warnings against sin, especially among God's people, if continuing sinfulness is not a present and real danger? Anderson eliminates the need for an ongoing life of repentance. Any theory of the Christian life which downplays the seriousness of sin, even in the ongoing struggle of the Christian, as does Anderson's system, is bound to result in unbiblical and unhealthy programs of sanctification.

-  Anderson's system of sanctification as developed in Victory Over the Darkness can also be described as feelings oriented [i.e., feelings "are neither good nor bad; they're amoral, just part of your humanity" (p. 182) -- if this is so, why does the Bible condemn certain feelings, such as lust, selfish anger, bitterness, jealousy, etc., as sin?]. Anderson even encourages a counselee to vent sinful anger, and uses one of David's psalms as justification for "being honest with our feelings" (pp. 186-187)! It seems that men like Anderson are plagued with a mystical spirituality like that revived in the "Higher Life Movement." The "victorious Christian life" uses terms like "full surrender," "yielding," "letting go and letting God," but the new terms merely recast an old error. It all sounds like Wesley's "two stages of salvation." One may be converted, but a "second blessing" was required which would then free the believer from any known sin. In this "victorious Christian life" teaching, sin is not a failure to conform to God's legal righteousness, but merely a failure to yield or surrender to the Spirit. (Source: Made in America.)

-  Though Anderson's other 1990 book, The Bondage Breaker, is quite similar to Victory Over the Darkness in subject matter covered, Anderson does seem to carry heresy to a new high. Nevertheless, Harvest House promotes the book as follows: "This completely Christ-centered and non-sensational book is excellent for counselors too." "Christ-centered and non-sensational" could hardly be further from the truth. Anderson's teachings are highly charismatic and sensationally unscriptural in dealing with the subject of "spiritual warfare" (e.g., "Satanists meet from 12:00 - 3:00 a.m., and part of their ritual is to summon and send demons. Three in the morning is prime time for demon activity, and if you have awakened at that time it may be that you have been targeted. I have been targeted by demons numerous times" [p. 102]).

But Anderson is careful not to utilize such terms as "possession," and "indwelt," concerning the Christian and demons. Rather, he resorts to the less inflammatory "demonized." By this he usually means that one or more demons are indwelling the Christian. [To have a demon or to be demonized in Scripture means that the demon resides within you and he controls you -- Anderson has made up "degrees" of demonization that the Scriptures do not allow for (see Ice and Dean, A Holy Rebellion, pp. 116-118). In parallel Biblical accounts in the Gospels there is no distinction between "possess" and "indwell" (i.e., Matthew says "demon possessed" while Luke says "having a demon").] Anderson says this about demonization:

"My first approach was to get a demon to expose itself and then command it to come out. Usually this resulted in a great deal of trauma for the person, and one would wonder who was the more powerful. Although progress was made, the episode would often have to be repeated again. Let me quickly add that demon control does not mean ownership ... Dr. Merrill Unger writes, 'The demon enters ... as a squatter, and not as an owner or a guest or as one who has a right there. But he comes in as an intruder and as an invader and enemy. He comes in if the door is open by serious and protracted sin' ... If this possibility is difficult for you to swallow, I encourage you to read [Dickason's] Demon Possession and the Christian" (The Bondage Breaker, p. 173).

Dr. C. Fred Dickason is professor of Theology and chairman of the Theology Department at Moody Bible Institute. He says that: "The word 'possession' implies ownership. Actually demons own nothing. The New Testament regards them as squatters or invaders of territory that does not belong to them. It is much better to use the term 'demonization,' or 'demonized'" (p. 38).

-  The Bible makes no distinction between possession, indwelling, and demonization. Despite Dr. Anderson's adamant teaching to the contrary, there are many "deliverance" leaders who also are forced to admit that there is absolutely no Scriptural basis for their "demonization" claims. And since they have no Scripture upon which to base their claims of casting demons out of Christians, they resort to "testimonies," and "stories," [i.e., "experience"] in an effort to back up their claims. Even Anderson's own recommended author, Fred Dickason, admits it: "Can a Christian be demonized (indwelt)?... we have sought evidence from biblical and theological considerations. ... we could not come to a definite conclusion" (Demon Possession and the Christian, p. 149). The big three of "demon deliverance" likewise "fess-up": (1) Dr. Kurt Koch -- "American theologians say 'no,' but those of us who have had experience with the demonized say, 'Yes'"; (2) Mrs. Jessie Penn-Lewis -- "Without hesitation, yes. For if you have proved it in your own experience, you have no other answer to give. The fact of the possible possession of the believer is scripturally reasonable"; and (3) Evan Roberts -- "There is no specific instance given in Scripture that a Christian can be possessed by demons, but the principle is there; and you understand the principle by experience."

-  When Anderson enters the non-doctrine, "experiential" realm of demons indwelling Christians, his error becomes limitless:

"Anything bad which you cannot stop doing, or anything good which you cannot make yourself do, could be an area of demonic control ... What if you do make provision for the flesh by giving Satan an opportunity in your life through sin? Do we have blanket immunity from Satan's invasion? No, that protection is conditional on our responsible participation in God's plan for our protection ..." (The Bondage Breaker, p. 179-180) (cf. Rom 7:19,20).

This is an age-old Arminian scare tactic. When one refers to the objective truth of the Word, there is no basis for such a claim. If it were true, Satan and his demons would be in control of the Body of Christ today. All believers walk in the flesh to one degree or another. According to the Word of God, our Father is sovereign -- not Satan, not the demons, and not the believer. The Father rules over all, whether or not the believer knows and reckons concerning his position.

Anderson has Satan and his evil spirits replacing Adamic lust, and the God-given conscience. But James wrote, "Every man is tempted [or tested] when he is drawn away of his own [Adamic] lust, and enticed" (1:14). The Apostle Paul would not instruct the believer to count himself to have died unto sin if the Adamic source of sin had been eradicated. Anderson has eradicated Adam, and again substituted Satan (John 8:34; Rom 6:16).

-  One would think it difficult for Anderson to "top" the heresy taught in Victory Over the Darkness and The Bondage Breaker, but Released from Bondage is trashy beyond description. The material in the book is mainly composed of testimonies and stories from Anderson's counseling clients -- over 200 pages of them. This book could justifiably be called "obscene" as it contains story after story of people who were supposedly delivered from demonic influence/invasion/possession by Anderson's "7-Steps to victory." Anderson tells all the filth -- details of the sexual things some of his counselee's groveled in. As the book states: "True stories [!] of freedom from obsessive thoughts, guilt and hurtful memories, compulsive behavior, satanic ritual abuse, childhood abuse, female and male sexual abuse, cultic and occultic bondage, eating disorders, and false teachers." Yet the publisher ("Here's Life"; owned by Campus Crusade at the time) incredibly describes the book thusly: "Discover how you can find freedom from compulsive thoughts and behaviors, sexual disorders, eating disorders, depression, and other spiritual struggles. This collection of testimonies is from people who have overcome just such problems. Follow their stories, be encouraged, and learn how to resolve your own struggles in a biblical way."

-  Anderson has also written two books dealing with the supposed demonization of young children of Christian parents -- The Seduction of Our Children (Harvest House, 1991, 245 pages); and Spiritual Protection for Your Children (Regal Books, 1996, 259 pages). However one rebukes or renounces Satan, Anderson contends that the communication must be spoken aloud, because demons cannot read individuals' minds. While Anderson argues that parents should teach their children to look for and speak out against demonic attack, a practice that may frighten them unnecessarily, the Gospel accounts show that parents themselves went to Jesus on behalf of their children (Matt. 17:14-18). Moreover, Anderson speaks of "rebuking," "commanding," "resisting," or "renouncing" Satan. While the meaning of these terms often remains unclear, only one is used in the Bible with reference to the actions of believers, namely, resistance (James 4:7). The others are particularly troublesome because of the lack of Biblical precedent in practicing them. More significantly, Anderson does not explain how one can follow his prescriptions while still avoiding the bold rebuke of angelic majestics denounced by both Peter and Jude (Jude 8-9; 2 Pet. 2:10). One needs to ask Anderson the following question: "While you are battling demons in Christian men, women, and children, what do you think the indwelling Holy Spirit is doing, the indwelling Lord Jesus Christ, and the Sovereign Father who controls every atom in the universe for his own blessed purposes, according to the good pleasure of His will?" (1 Cor. 3:16-17; 6:19).

-  The Scriptures determine the manner and mode of dealing with Satan: "Submit yourselves therefore to God. Resist the devil, and he will flee from you" (Jas. 4:7). Again, that's just what Jesus did (Lk. 4:1-13). Over and over again the Word of God exhorts believers, not to so-called power or truth encounters with demons, but to steadfastness in the faith. Peter, who was no stranger to casting out demons, nevertheless wrote, "Be sober, be vigilant; because your adversary the devil, as a roaring lion, walketh about, seeking whom he may devour: whom resist stedfast in the faith' (1 Pe. 5:8).

-  Many concerned observers of the spiritual warfare movement recognize its characteristics as being akin to shamanism (i.e., witchdoctoring). The shaman's world is one of direct daily contact with the spirit realm. The shaman leads his people in spiritually efficacious rituals or public dances/marches to the glory of his spirits. He develops methods and techniques to overcome evil spirits, techniques he receives from good spirits, so he believes. Communication with invisible entities is totally subjective, often experimental, and always pragmatic: if it works it's good medicine. The "good" spirits give the shaman spiritual discernment, enabling him to recognize curse-laden objects and even to "see" evil entities which could be destructive to his village. All such methods, techniques and rituals encompass sorcery and are diametrically opposed to God's way. (Source: 7/97, The Berean Call.)

-  In this dispensation of faith and grace, the believer neither has nor needs authority and power over Satan. His stance is defensive (not offensive): "Put on the whole armor of God, that ye may be able to stand against the wiles of the devil" -- "hidden with Christ in God" (Eph. 6:11; Col. 3:3). The believer resists (not attacks) the defeated foe, by faith in the finished work of the Cross, where Satan experienced his finish -- his total defeat. From this "faith-resistance," Satan flees: "Resist him, standing firm in the faith"; "resist the devil, and he will flee from you" (1 Pet 5:9; James 4:7). The Greek word, ekballo, "to cast out," does not even appear in the Epistles. In the Acts and the Epistles there is not one example of demon possession of a member of the Body of Christ. Neither is there a single word of instruction about casting demons out of a Christian. In fighting this spiritual warfare, we are never told to "bind" or "rebuke" the demon of lust, or the demon of immorality, etc. We are told to know, and hold fast to, the Word of God, and submit ourselves in humble obedience to righteousness.

The tragic fact is that Anderson's claims concerning the indwelling of Satan or his demons in a member of the Body of Christ are totally false -- both in the matter of Scripture and experience. This includes the claims of the entire "deliverance" movement: Pentecostal, Charismatic, Evangelical, Satanist. Anderson has substituted Satan for self, for the indwelling Adamic life and nature. Satan is given the blame for all, while self goes free to cancel all. He is trying to free believers from supposed Satan and demonic bondage, while Scripture clearly teaches and gives the answer to bondage from the Adamic life within. When any part of these Satan-oriented ministries seems to be acceptable and good, and recommended and promoted, unsuspecting believers become interested and confident in the leader -- and thereby the demonic hook is set, and the rest of their material comes into play. Another life ruined in the vortex of Charismatic subjectivism. (Source: 5/94 paper by Miles Stanford.)


* Demonization and its erroneous theories are held by all the "deliverance" professors in professing evangelical seminaries. Some of the better known are Drs. Anderson, Kwas, and Louweres at Talbot; Drs. Warner and Grudem at Trinity International University (formerly Trinity Evangelical Divinity School); Drs. Wagner and Kraft (plus others) at Fuller; Dr. Pennoyer at Seattle Pacific; Dr. Niehaus at Gordon-Conwell; and Dr. Dickason at Moody. What is one to think of the emotional and spiritual stability and integrity of leaders, even faculty professors responsible for the spiritual instruction of our young people, who teach and publish these "lying wonders"? Not to mention the editors and publishers (Harvest House, Here's Life, Moody Press, etc.) who make them available to Christians.


{We are indebted to the ministry of Miles J. Stanford for his work on spiritual warfare in general, and on Neil Anderson specifically. While much of this report is the direct result of Mr. Stanford's work, Biblical Discernment Ministries is solely responsible for its content.}

{Other material in this report was excerpted and/or adapted from two 1992 audio tapes by Pastor Gil Rugh of Indian Hills Community Church in Lincoln, Nebraska, titled "Can Believers be Demon Possessed?" and "The Heresies of Demonization."}


Notes on Biblical Demonology (verses to understand Bible's doctrine of demons):

O.T. -- Gen. 3; Isa 14:12-15; Ezek. 28:11-15; Job 2,3; 1 Chron. 21; 1 Kings 22; Dan. 10

Gospels# -- Matt. 8:16; 12:22,23,28 (to prove Jesus as the Messiah of Israel)

Acts# -- Acts 8, 16, 19 (to testify to the Apostles)

Epistles -- None (demonism never addressed in the Epistles to Church on how to deal with sin)

Revelation -- Rev. 2 (Ltrs to the seven churches -- "Be faithful," but no command to "cast-out")

__________________

# {Only time demons cast-out -- Christ on Earth and His appointed witnesses, and those who record the completed revelation of Scripture.}

Not only is the spiritual warfare movement derived from extra-Biblical sources, but it contradicts much of what the New Testament does tell us about demons. Some examples (Source: 4/95 & 5/95, Southern View Chapel, Gary Gilley, "The Spiritual Warfare Movement, Pts. I & II"):

1) In the epistles there are ten references to demons (mostly relating certain facts), but there are over fifty references to "the flesh" as the primary enemy of the Christian. The NT perspective is that the major area of conflict is in the arena of the flesh, not demonic influence;

2) Some are claiming that demons have names that reflect their influence. Names such as, "lust," "murder," "envy," "gossip," etc. Yet, nowhere in the Bible do we find any support for this teaching. Scripture explicitly says these actions are a product of the flesh (e.g. Gal. 5:19-21);

3) Anderson claims that when we deal with demons it is a "truth encounter," not a "power encounter." But in the Scriptures whenever Jesus or the Apostles cast out demons it was always a power encounter. Never once did Jesus attempt to reason with a demonized individual. Never once did He call on them to believe the truth. He always forcibly cast demons out of such people. In addition, not a single person in the Gospels ever came to Jesus for deliverance from demons. The obvious reason being that when a demon controls someone, that person has lost his ability to choose right. Yet the spiritual warfare teachers claim that demonized believers are coming to them for deliverance in great droves.

4) The spiritual warfare leaders do not understand the distinction between Jesus and the Apostles, and the average Christian. Jesus' encounters with the demons were directly related to His claim to be the Messiah and His offer of the Kingdom. As for the Apostles, there are three occasions in which they cast out demons after Christ's ascension (Acts 8:5-8; 16:16-18; 19:11-12). The ability to do this was given to verify their appointments as Apostles (Mk. 16:17; 2 Cor. 12:12). In the NT, we do not find Christians casting out demons unless they were Apostles. However, even with the Apostles, we do not find the casting out of demons to be a major part of their ministry. Instead, the norm for dealing with the demon-possessed was the presentation of the gospel.

5) It is interesting to realize that it is these very areas -- the ones the charismatics and the spiritual warfare people emphasize so heavily -- that Jesus singles out as proving nothing concerning one's relationship to God (Matt. 7:21-23). And later Paul would teach that even satanically inspired people can produce miracles (2 Thes. 2:9-12).

6) The bottom line is that this method of sanctification (via the spiritual warfare techniques of binding Satan, rebuking the devil, praying the blood, and breaking inherited curses) is taught nowhere in the Bible. We surely can trust our Lord to have included a means of demonic deliverance if it had been needed.


Note: Neil Anderson appears to have also thrown-in with the charismatic fasting and revival crowd. Bill Bright, head of Campus Crusade for Christ, fasted 40 days during the summer of 1994, during which he claims to have received a "prophecy from God" that a mighty revival is coming. He then issued a call for hundreds of liberals, charismatics, and new-evangelicals to gather in Orlando 12/5/94-12/7/94 to fast and pray for revival. An Invitation Committee made up of a hodgepodge of 72 liberals, new evangelicals, and charismatics was formed. Included were: Robert Schuller, Charles Colson, E.V. Hill, Jack Hayford, James Dobson, W.A. Criswell, Charles Stanley, Paul Crouch, Luis Palau, Bill Gothard, Pat Robertson, Kay Arthur, and Larry Burkett. Bright cites "a great sense of urgency to link arms and unitedly call upon God for help in the spirit of King Jehoshaphat (2 Chr. 20)." This ecumenical "linking" is in the "spirit of Jehoshaphat" indeed, but the Jehoshaphat of 2 Chr. 18 (instead of 2 Chr. 20) where he "linked" with wicked King Ahab and incurred the wrath of God. (Reported in the 11/15/94, Calvary Contender.) (Mission America is the umbrella under which these ecumenists gather, which includes the Billy Graham Evangelistic Association and Campus Crusade for Christ, along with many other church and parachurch organizations. It is a program of ecumenical evangelism as practiced by these groups. The philosophy that seems to supersede others is THE END JUSTIFIES THE MEANS. This "Christian" form of pragmatism sets aside Biblical truth so that cooperation can be established [Colas report].)

Another three-day "Fasting & Prayer" conference was held in 11/95 in Los Angeles; it attracted 3,500 "evangelicals" and charismatics. The Invitation/Host Committee for this event included most of those listed above, plus Dick Eastman, Chuck Smith, Bill McCartney (Promise Keepers), Tim and Beverly LaHaye, Shirley Dobson, Paul Cedar (E-Free), Ted Engstrom (World Vision), Joseph Stowell (Moody), and Joseph Aldrich (Multnomah). A third conference was held 11/14/96-11/16/96 in St. Louis. New additions to the Host Committee included Max Lucado, Henry Blackaby, Loren Cunningham (YWAM), Greg Laurie, Dennis Rainey, Randy Phillips (Promise Keepers), Josh McDowell, D. James Kennedy, Howard Hendricks, and Neil Anderson. (When Bright spoke at the convention, he was in his 15th day of a 40-day fast. Fasting was placed on the same level of importance as prayer. It was made a public matter rather than a private one. Those who had fasted were interviewed so their testimony would be made public. While 2 Chron. 7:14 was often quoted, nowhere is fasting mentioned or implied in that particular verse.) Fasting and Prayer '97 is scheduled for Dallas, November 12-14; speakers will include Bill Bright, Shirley Dobson, Pat Robertson, Tony Evans, and Paul Cedar (Alliance Life, 5/7/97).


Biblical Discernment Ministries - Revised 8/97

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