THE DANGERS OF THE DELIVERANCE MODEL 2

I would like to conclude by summarizing where the deliverance model is defective in its theology and how it poses a serious concern to the church. The deliverance model is more than a shift in practice. It is a paradigm shift; a subtle move away from the believer's sufficiency in Christ and the sufficiency and authority of scripture.

A DIMINISHED VIEW OF CONVERSION
As was mentioned earlier, the concept that a believer can be indwelt by a demon is rooted in a defective view of conversion. Those who live a "life of bondage" to sin are too readily categorized as Christians. Anderson's theology of conversion is such that apparently regeneration effects nothing. In his accounts, people become Christians who continue on in drunkenness, immorality, with continued indwelling by demons.

In what is a typical account, Anderson writes concerning a young lady named Nancy, who after her conversion continued to be indwelt by demons: "In her high school years, she trusted Christ as her Savior. But instead of leaving her, her 'guardians' continued to harass her".31 Where in scripture do we find such an understanding of the saving power of God? Does not Paul report of the Thessalonians, "how you turned to God from idols to serve the living and true God." Does not he say to believers, that because of their union with Christ and death to sin - "Though you were slaves to sin you become obedient, from the heart, to that form of teaching to which you were committed, and having been freed from sin, you become slaves of righteousness" (Romans 6:17,18).

The New Testament envisions no such thing as people who come to Christ and remain fundamentally unchanged. It envisions struggles and falling into sin, yes, but not the bondage that Anderson describes. What the deliverance model is teaching is a second blessing view of sanctification. It is in a different form and under a different guise, but it is nonetheless a two stage view of salvation and sanctification that minimizes the transforming nature of a Spirit produced conversion.

A MINIMIZING OF SIN AND PERSONAL RESPONSIBILITY
There is an undercurrent to the teaching which subtly removes personal responsibility and places the blame on Satan. Anderson writes:

It is critical that Christians understand their vulnerability to demonic influence. Those who say a demon cannot control an area of a believer's life have left us with only two possible culprits for the problems we face: ourselves or God. If we blame ourselves, we feel helpless, because we cannot do anything to stop what we are doing.32

Incredibly, Anderson says we may blame ourselves for our sinful behavior! What? Are we to conclude that we are not to blame? Is not this the blame shifting philosophy rooted in Freudianism that has infected our culture and now the church? Satan may entice and influence, but we are indeed to blame when we sin! We make the choice, and no one else. James writes: "Each one is tempted when he is carried away and enticed by his own lust. Then when lust has conceived it gives birth to sin" (James 1:14,15).

Speaking concerning a counselee, Anderson writes: "Over the years she had come to believe Satan's lies, that she was the cause of her troubles, and that she was of no value to God or anybody else."33Are we to conclude, from this, that a person has a justifiable excuse to not follow the commands of Christ? Can someone be excused from loving the brothers, forgiving, submitting to authority, or whatever scripture requires, because Satan has deceived them? Anderson says his counselee wrongly concluded "she was the cause of her troubles." It sounds much like Adam when he retorted, "The woman whom thou gavest to be with me, she gave me from the tree and I ate" (Genesis 3:12). The deliverance model gives new meaning to the phrase "the devil made me do it." It unwittingly permits a blame shifting rationale that finds a welcome response in the sinful heart of man. Perhaps this, in part, explains it's ready acceptance in a church that is becoming more and more self-absorbed and resistant to dealing with sin.

A MISDIRECTING OF THE BELIEVER'S FOCUS
The essence of spiritual warfare is described by Paul as "taking every thought captive to the obedience of Christ" (II Corinthians 10:5). Defeating Satan is positive. It involves repentance, submission, and giving the rightful place to the Word of God on a regular basis. When this is done then Satan's activity will cease. James says, "Resist the devil and he will flee from you" (James 4:7). In the context, resisting Satan is described as drawing near to God, cleansing our hands, and humbling ourselves (Vs 8-10).

As light dispels darkness, repentance and submission to Christ's authority automatically dispels the enemy. Defeating Satan involves instituting biblically based mind sets and attitudes, where there has been demonically influenced thoughts about God and ourselves. Victory over demonic strongholds occurs when the Holy Spirit produces a repentant heart that commits itself to obedience. Demons no longer have any room to work. The "flaming missiles of the evil one are extinguished" (Ephesians 6:16).

To become concerned about identifying and commanding demons misdirects the believers focus. In doing this, it minimizes the resources God has provided for victory, which is prayer, obedience, the power of the Holy Spirit, and the Word of God. In short, the "full armor" of God.

A DENIAL OF THE SUFFICIENCY OF SCRIPTURE
The last concern underlies all the others. The deliverance model is fundamentally an experience based theology. It's primary proponents claim that (in their thinking) the scriptures do not clearly speak on the issue of demon-indwelt believers. From this they develop a theology and practice from "clinical experience."

Paul instructs Timothy concerning scripture that, "all scripture is inspired and profitable" (II Timothy 3:16). This inspired body of truth is, Paul says, "that the man of God may be adequate for every good work" (Vs 17). This is the same Timothy to whom Paul said, "Fight the good fight of faith" (II Timothy 6:2). Paul clearly affirms the sufficiency of scripture for every contingency of ministry. This would obviously include waging spiritual warfare. No issue as critical as whether a believer can be indwelt by demons would be left to experts and their subjective "clinical experience."

Therefore, as we have seen, the scriptures do, in fact, teach that believers cannot be indwelt by demons. The scripture, "adequate for every good work", gives no instruction, nor one example related to their views of spiritual warfare and believers. They have gone beyond the word. They have drawn conclusions and devised techniques not found in the all sufficient adequate word of God.

I will close with the words of John Calvin who waged war against the experience and tradition based theology of Catholicism. His appeal was that the church bind itself to the scripture, never going against it, and particularly never going beyond it. May we heed his words in this time where a return to the full sufficiency and power of scripture is so desperately needed. He writes:

Suppose we ponder how slippery is the fall of the human mind into forgetfulness of God, how great the tendency to every kind of error, how great the lust to fashion constantly new and artificial religions...We must come, I say, to the Word, where God is truly and vividly described to us from His works, while these very works are appraised, not by our depraved judgment, but by the rule of eternal truth. If we turn aside from the Word, as I have now said, though we may strive with strenuous haste, yet since we have got off the track, we shall never reach the goal...so it's better to limp along this path that to dash with all speed outside it.34