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Rodman Williams: The Gift of the Holy Spirit Today: Purpose, Part 2

This leads us back to the earlier point that this mighty work of deliverance continues only through those who truly minister in Jesus’ name49 by the power of His Holy Spirit. During Jesus’ lifetime, when He was personally present with His disciples, He gave them power and authority over the evil spirits,50 so that in His name they did exercise deliverance. Since Jesus has com­pleted His earthly ministry, this same power and authority devolves upon those who receive the gift of the Holy Spirit: they too are enabled to perform the mighty work of liberating people from demonic possession.

It would be hard to overemphasize the importance of this ministry of deliverance. For there are countless numbers of persons who desperately need such help. Their condition is not to be identified as such with sin (which needs forgiveness)51 or disease (which calls for healing), but with possession, which cries out for deliverance. Their inner spirits—the inmost centers of their personhood—have been so laid claim to by an alien force, so “demonized” thereby, that they can scarcely hear the word concerning repentance and forgiveness. Their spirits are more than dead to the things of God; they have been taken over by another spirit. They may, or may not, give outward evidence of such possession. There may be an outward sem­blance of serenity—or contrariwise that of distortion and violence52—but the only hope is the exposure of the deep inward condition, and deliverance therefrom. If such a condition is not recognized and properly handled there is much confusion all around. Even the most faithful witness concerning the things of God, or on the other hand various attempts at healing (viewing such cases as emotional disorders), may leave the person still locked up in his spiritual bondage—and worse off than ever. But when a situation bears the marks of demonic possession,53 the only possible way of relief is that of deliverance: by the power of the Holy Spirit.54

A further word may be added about the matter of demonic possession and emotional disorders. Reference has just been made to the mistake of confusing the two so that what calls for deliverance is viewed as a disorder that calls for healing. Such healing attempted, whether it be spiritual (prayers, laying on of hands, etc.) or medical (therapy and various other kinds of treatments), may therefore actually miss the mark—because the situation is not understood in depth. If the case is one of possession, anything that falls short of deliverance is both inadequate and only a further compounding of the problem. But now it needs also to be emphasized, on the other hand, that there are serious dangers of viewing what are actually emotional disorders as demonic possession. To seek to exorcise a person whose situation calls for another kind of treatment—psycho­therapy, medicine or otherwise—can be a critical mistake and leave a person worse off than before.

In all this, there is much need for spiritual discernment—that is, discernment by the Holy Spirit—so that the one seeking to minister may know how to proceed.55 If there is not clear evidence of possession, it is better to proceed along other lines, or leave the situation to those better qualified to help.

Finally, it is evident that, as in the case of healing, deliverance from demonic spirits is also one of the attestations of the gospel of salvation. When people are delivered, this can be an extraor­dinary sign of the working of God’s power that confirms the message of new life in Christ. Recall the words of Mark 16: “These signs will accompany those who believe: in my name they will cast out demons … ,” and the result: “the Lord worked with them and confirmed the message by the signs that attended it” (vv. 17 and 20). Hence, casting out of demons is one of the signs that shows forth the Good News about Christ. For when people behold the supernatural power of God delivering the demon-possessed, they are vividly assured thereby that the gospel must also be the power of God unto salvation.

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Category: Spirit, Spring 2003

About the Author: J. Rodman Williams (1918-2008), Ph.D., is considered to be the father of renewal theology. He served as a chaplain in the Second World War, he was a church pastor, college professor, and key figure in the charismatic movement of the 1960s. Beginning in 1982, he taught theology at Regent University School of Divinity in Virginia Beach, Virginia, and became Professor of Renewal Theology Emeritus there in 2002. Author of numerous books, he is perhaps best known for his three volume Renewal Theology (Zondervan, 1996).

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