Spiritual Warfare: Should It Be Included In A Missions Curriculum?

From biblical, missiological and contemporary perspectives should we train missionaries, especially ones from the secularized

Western world, in the art of spiritual warfare? Professor Laughlin makes a good case for the point that

“we should do nothing less.”

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n their introduction, the editors of Wrestling with Dark Angels statethat, “If the real battle for the advance-ment of the kingdom of God isspiritual, we need to learn as much aswe can about the rules of the war, thebattle plans, the nature of our enemy,the resources at our disposal and thebest tactics for employing them.”1

Few, if any, would debate thisassertion. Yet we know that issues existrelated to spiritual warfare that generatedebate. One debate-generating issueamong Christian educators centers onthe need to design a curriculum whichwould include spiritual warfare.

This paper affirms that such aneed exists today. Three sections arepresented: First, a review of biblicalimperatives and objectives, second, thecontemporary necessity, and third, thespecific placement of such a curriculumwithin a mission orientation.

Biblical Imperatives and Objectives

LeRoy Ford states that, “A curric-ulum design reflects appropriately thegreat foundation disciplines.”2 From aChristian perspective, nothing is morefoundational than the Scriptures.Therefore, one of the first steps inconsidering a spiritual warfare curric-ulum is the consideration of biblicalimperatives and objectives related tosuch a curriculum.

The task of theological/missiological education is captured intwo imperative statements the ApostlePaul makes to Timothy. First, Paulexhorts Timothy to be diligent inpresenting himself to God as a laborerwho handles the Word of Godprecisely.3 The objective here is carefulexegesis of the discernment of the

Scriptures and their applications.

When we connect this imperativewith Paul’s command to the Ephesiansto, “. . . take . . . the sword of the Spirit,which is the Word of God,”4 we cansense how essential it is to successfulspiritual warfare that the believerunderstands and applies God’s Wordwith discernment. In fact, the context inwhich Paul encourages Timothy’sdiligence describes the consequences ofnot precisely handling the Scriptures.Ruined hearers and ungodliness are notthe goals of the servant of Christ andare counter-productive to successfulspiritual warfare.

Theological education,therefore, must equip students to handleprecisely God’s Word so they under-stand and apply the Scriptures withdiscernment. Successful spiritualwarfare depends in great part on thisdiscernment for it is the Word of Godthat provides our armament for battle.

The second imperative withwhich Paul exhorts Timothy calls forhim to entrust to faithful men thosethings which he had learned fromPaul.5 The larger objective of thisimperative is to transmit truth fromgeneration to generation.

Paul follows this imperativewith the image of a soldier engaged inwarfare. The spiritual warfare of thebeliever demands, among other require-ments, that what is learned is to beentrusted to others. Therefore, it iscrucial that what is taught to studentswho will teach others must reflect theeternal truth of God.

Continued success in spiritualwarfare requires the faithful transmis-sion of God’s truth from generation togeneration. Theological and missiolog-

ical education provides the atmos-phere in which students can beequipped to be those transmitters oftruth.

These two imperatives with theirobjectives, in harmony with otherbiblical imperatives and objectivesrelating to spiritual warfare, find theirultimate objective in pleasing ourHeavenly Father. We are to bediligent in precisely handling God’sWord so we may be “. . . approved byGod,” and as soldiers be able todischarge our duties so that we, “. . .may please him who enlisted us . . .”

Contemporary Necessity

Once biblical imperatives andobjectives are ascertained, we seek tounderstand the contemporarynecessity of including spiritualwarfare curriculum in Christianeducation. All would agree thatspiritual warfare has been, and willcontinue to be, a necessary topic tobe taught.

Traditionally spiritual warfarehas been incorporated into otherrelated courses like Spiritual Life or acourse in Angelology. For some, thisis sufficient. But others believe thatcontemporary necessity warrantsdesigning a curriculum that addressesthe current trends, practices, andteaching associated with spiritualwarfare.

SIM Position Paper We read the following from an SIMposition paper on power encounter:

The related subject of the miraculousin Christian ministry is currentlyreceiving unusual attention. Contempo-

I

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Spiritual Warfare: Should It Be Included in a Missions Curriculum?the need for designing a curriculumfocused on spiritual warfare. If weanswer affirmatively the question,“Should there be a spiritual warfarecurriculum,” then the question whichthe title of this paper raises remains.The question assumes that a relation-ship exists between spiritual warfareand the equipping of men and womenfor mission. I believe that this assump-tion is correct.

Although this curriculum couldvery well fit into a theology or pastoralorientation, the missions orientation isentirely appropriate. Both in Scriptureand in church history, when men andwomen involved themselves in mission,they were spiritually opposed andneeded to do spiritual battle.

Christ was opposed, the apostleswere opposed, ministers and mission-aries have been, and are, opposed.Responses to that opposition havediffered in different periods of God’swork. Nevertheless the principle stands:Mission begets spiritual opposition asHesselgrave observes,

. . . the sobering fact is that thetwentieth century has been characterized bya terrible outcropping of opposition to thecause and people of Christ. Moreover, thereare few signs of abatement . . . Rather,there are many signs of an increased oppo-sition directed especially to those involvedin the spread of the Christian faith.10

In addition to this principle, threereasons suggest that inclusion ofspiritual warfare curriculum within amissions orientation is appropriate.

First, mission agencies support thisassertion. Position papers, requests forhelp, and concern for present and futuremissionaries evidence the need for acurriculum that focuses on spiritualwarfare within the context of mission.11

Second, the intensity of demonicactivity in areas of mission ministrysupport this assertion. “Work amongthe unreached peoples reveals at leastone reason why the unreached peopleshave been unreached—acute spiritualbondage ...”12 Therefore the effects oflong term occult practices among the“hidden peoples” require that those whoreach out to them are adequatelyequipped for what they will encounter.

Third, contemporary missionshave been a major contributor to theshift in the way many think about and

rary Bible colleges and seminaries arerapidly adding courses on spiritual warfare,power encounter, and signs and wonders totheir curriculums. Current Christian booksand magazines . . . are flooded with discus-sion on this topic. Popular lecturers criss-cross the continents to expound the issue. Anew denomination . .. is growing rapidly.Indeed, a movement identified as “TheThird Wave”calls upon the evangelicalworld to accept that signs, wonders, andmiracles, as seen in the miracles of Jesusand the apostles, are to be expected intoday’s church.6

Observations of the contempo-rary church informs us that the demandfor credible training and application oftruth is multiplying. Today's churchfaces a new epistemology, a new secu-larism, and new definitions of familiarterms.7 With such an infusion of newideas and ways of thinking, it is mybelief that a specialized class onspiritual warfare is necessary.

Another reason I believe such acurriculum is needed is that as worldli-ness increases, there is a correlatingincrease in demonic activity. Paulwarned, “. . . that in latter times somewill depart from the faith, giving heedto deceiving spirits and doctrines ofdemons.”8 Living in a post-Christianera in America it becomes essential weprepare for increased demonic activityand train believers for authentic bibli-cally based spiritual warfare.

In addition to determining thecontemporary necessity of designingsuch a curriculum, it is vital to evaluatewhat objectives the curriculum shouldseek to fulfill. These objectives willreflect why the curriculum is beingdesigned in the first place: contempo-rary trends in epistemology, secularism,and terminology.

Another objective to be carefullyconsidered relates to the practice ofwhat is learned in the classroom. In onecontroversial situation, a prominentseminary discontinued a class onspiritual warfare because the practice ofwhat was taught became disruptive.9

This experience serves to alert us toissues that are very much a part of therationale for designing this curriculum.

One advantage of such a curric-ulum is that it can restrict its focus tomaterial relevant to spiritual warfare.Determination of biblical parameters,discussion of related issues, and devel-opment of practical strategies can be

better generated from this focusedapproach.

Biblical parameters as to whatconstitutes genuine spiritual warfareshould be determined by exegeticalstudy and integration with other theo-logical disciplines. Exegesis enables thestudent to better understand what Godsays, and does not say, about this issue.Exegesis informs and validates ourexperience. Rather than relying on the“arm of flesh” which will fail, we lay astrong foundation with the truth ofGod’s Word.

Integrating what one believesabout spiritual warfare with other areasof systematic mission theology enablesthe believer to see the effect of thatteaching on other doctrines. Hence thedetermination of biblical parametersestablishes the plumb line by which thediscussion of related issues and thedevelopment of practical strategiesmust be measured.

The discussion of related issueswill be, to a large degree, open-ended.However, two important issues toinclude are the role of various theolog-ical viewpoints and their effect onunderstanding spiritual warfare (e.g.pentecostalism, dispensationsalism) andthe dynamic relationship betweenmission activity and spiritual warfare inother cultures.

Developing practical strategiesprepares the student for the applicationof the lessons learned through thiscurriculum. Strategizing provides forthe effective integration of Scripturaltruth with particular issues and needswhich the student could encounter incross-cultural settings as well as in thestudent’s personal life. The study andevaluation of case studies can assist thestudent in developing strategies that aretrue to God’s Word in responding to themandate to evangelize the lost andequip believers for a life of victory.

Contemporary necessity, then,favors the designing of a spiritualwarfare curriculum that will respond tocurrent needs and anticipate futuredevelopments with biblically soundstrategies.

A Mission Orientation

From the standpoint of bothbiblical imperatives and contemporarynecessity, I have sought to demonstrate

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Charles Laughlin

(Nashville: Broadman Press, 1991), 36.3. 2 Timothy 2:154. Ephesian 6:17 (NKJV)5. 2 Timothy 2:26. Howard Brant, “Toward an SIM

Position on Power Enconter”(Charlotte: SIM, n.d.), 3.

7. The new epistemology is really theold existentialism masquerading inevangelical cloth. Rather than Scripturebeing sufficient for knowing truth,some evangelical leaders appeal toexperience and other extra-biblicaldisciplines for authoritative teaching aswell. Empiricism and pragmatism viewith Scripture as the basis for what isbelieved.

The new secularism, “... stressingthat God is peculiarly present in this(the miraculous), as distinct fromnatural healings, borders dangerouslyon an unbiblical dualism.” BenPatterson, “Cause for Concern”, Chris-tianity Today (August 8, 1986): 20.There is a rethinking as to what is“sacred” and what is “secular”.

New definitions of familiar termsproduce confusion. Important distinc-tions have been blurred. Attempts todefine demon possession confront onewith several choices. Which is right?See Thomas Ice, “Demon Possessionand the New Clinical Deliverance,”Biblical Perspectives (May-June 1992):2.

8 2 Timothy 4:1 (NKJV)9. Ben Patterson, “Cause for Concern,”

Christianity Today (August 8, 1986):20.

10. David J.Hesselgrave, Today’sChoices for Tomorrow’s Missions,(Grand Rapids: Academie, 1988), 199.

11. Admittedly, opposition to missionis not a new and novel idea. Oppositionhas always existed to the mission ofGod. However, due to changes in theway evangelicals think about spiritualwarfare, the apparent increases in overtsatanic activity in areas not thought tobe problematic, and the outreach to theunreached peoples who exhibit acutespiritual bondage, a renewed emphasison the biblical response regarding thismatter is necessary. Michael Pocock,Class Lecture Notes, Mission 847,

practice spiritual warfare. To be certainthat this change, or any change, isbiblical rather than just pragmatic orexpedient, or more Western culturalbaggage requires adequately trainedmission leadership. Such training mustinclude two basic elements: agrounding in the Word of God and anunderstanding of contemporarymissions. A failure to equip leadershipwith a proper biblical foundation canresult in mission which runs the risk ofbeing built on sand instead of the solidrock.13 A failure to equip leadershipwith a proper understanding of contem-porary missions can result in missionwhich inadequately engages infulfilling the Great Commission.

Believing that missions begetsopposition and recognizing theincreased requirements in missions forconfronting spiritual opposition today,I believe that a curriculum for spiritualwarfare fits best within a mission orien-tation and training program.

Conclusion

Thomas Ice writes,

The call for today is to let the Bible tellus who our enemy is, what our battle planinvolves, and how to carry it out. Asbelievers we must be completely submis-sive to Jesus Christ and His Word.14

I believe the imperatives and objec-tives of Scripture, the contemporarynecessity, and the character of missionnecessitate the designing of a curric-ulum focused on spiritual warfareoffered in the context of a missionorientation. In view of Satan’sincreased and persistent attacks, weshould do nothing less.

Charles Laughlin teaches at the TexasBible College in San Antonio, Texas.

References

1. C. Peter Wagner and F. DouglasPennoyer, ed., Wrestling with DarkAngels, (Ventura, CA: Regal Books,1990), 10.

2. LeRoy Ford, A Curriculum DesignManual for Theological Education,

Summer 1992.12. Michael Pocock, Class Lecture

Notes, Missions 847, Summer 1992.13. Matthew 7:24-2714. Thomas Ice, “Demon Possession

and the New Clinical Deliverance,”Biblical Perspectives (May-June 1992):

BIBLIOGRAPHY

Brant, Howard. “Toward an SIMPosition on Power Encounter”Charlotte: SIM, n.d.

Hesselgrave, David J. Today's Choicesfor Tomorrow's Mission. Grand Rapids:Academie, 1988.

Ice, Thomas. A Holy Rebellion. Eugene,OR: Harvest House Publishers, 1990.

________. “An Examination of FalseSpiritual Warfare Cliches.” BiblicalPerspectives. (March-April, 1992).

________. “Demon Possession.”Biblical Perspectives. (May-June,1992)

Kraft, Charles. Defeating Dark Angels.Ann Arbor: Vine Books, 1992.

MacArthur, John. How to Meet theEnemy. Wheaton: Victor Books, 1992.

“Missionary Stress - The Role ofSatanic Opposition.” Wheaton: TEAM,n.d.

Patterson, Ben. “Cause for Concern.”Christianity Today (August 8, 1986):20.

Pocock, Michael. Class Lecture Notes.Missions 847. Dallas TheologicalSeminary. Summer 1992.

Sarles, Ken L. “A Theological Evalua-tion of the Prosperity Gospel.” Biblio-theca Sacra (October-December,1986): 329-352.

________. “An Appraisal of the Signsand Wonders Movement.” BibliothecaSacra (January-March, 1988): 57-82.

Stafford, Tim. “Testing the Wine from