This chapter is an excerpt from David Joannes, The Mind of a Missionary: What Global Kingdom Workers Tell Us About Thriving on Mission Today (Within Reach Global, 2018).
Read the review by John Lathrop

The Kowloon Walled City in Hong Kong is one of history’s great anomalies. It was, in fact, a world unto its own.[i] Two governments claimed jurisdiction, but neither actively administered it; anarchy reigned while secret societies presided over the no-man’s land. High-rise apartments situated atop a labyrinth of dark, filthy corridors. A mere six acres sheltered the estimated 33,000 people who resided within the Walled City, swelling the population density to 3.25 million people per square mile.[ii] It was the most densely populated spot in the world. (In contrast, Manhattan has the highest population density of any city in the United States at 27,000 people per square mile.)[iii] Crazy-angled apartment blocks obstructed water pipes; without proper sanitation, excrement had to be emptied into the stinking alleys below. At street level, two toilets served all 33,000 residents. The “toilets” consisted of two overflowing cesspools—one for men and one for women. Damp, narrow alleyways with open drains harbored drug peddlers, addicts, pimps, and prostitutes. Triad gangs operated openly in the favored secret hideout; criminal activity ran rampant. Newcomers were immediately recognized and suspiciously monitored; few outsiders dared venture into the heart of the city of anarchy.

The history of the Walled City traced its roots back to the Song dynasty (960-1279) when the Chinese established an outpost to manage the salt trade. For hundreds of years afterward, little took place at the lonely fort, until 1842, when China ceded Hong Kong Island to Britain by the Treaty of Nanjing. As a result, the Qing Dynasty authorities felt it necessary to bolster the fort, check British influence, and maintain a stronghold opposite the harbor. In 1847, the construction of a formidable defensive wall finalized.

The Qing-era Kowloon Walled City, circa 1868.
Image: Wikimedia Common

The Convention for the Extension of Hong Kong Territory of 1898 leased additional portions of Hong Kong (the New Territories) to Britain for ninety-nine years.[iv] The lease excluded the Walled City, which at the time had a population of roughly seven-hundred people. The British government allowed Chinese officials to continue there, given they did not interfere with the defense of British Hong Kong. The Qing dynasty ended its rule in 1912, leaving the Walled City to the British.

In 1945, at the end of the Second World War, refugees fled mainland China, seeking protection in the Chinese territory surrounded by British land. By 1947, two-thousand squatters occupied the Walled City. After a failed attempt to drive them out in 1948, the British adopted a “hands-off” policy in most matters concerning the Walled City. The city was left to its own devices, and to develop, as Governor Sir Alexander Grantham described it, into “a cesspool of iniquity, with heroin divans, brothels, and everything unsavoury.”[v] The Kowloon Walled City began its transformation into the squalid enclave of vice for which it later became notorious.

I am sure that many in the church world are familiar with Jack Deere. He was at one time a professor at Dallas Theological Seminary, during that time he was also a cessationist. That is, he did not believe in the contemporary exercise of some of the gifts of the Holy Spirit that the apostle Paul wrote about in 1 Corinthians 12-14. However, Deere eventually came to believe in the modern-day reality of all of the charismatic gifts of the Spirit. This shift in his doctrinal position cost him his job at the seminary. But the loss of his position there transitioned him into becoming even more well-known, at least in charismatic circles. He authored a few books, a couple of which attracted a lot of attention. His book Surprised by the Power of the Spirit is highly regarded. In it he shared his own journey from being a cessationist to becoming a continuationist. He also presented the biblical basis for believing in the present day exercise of the gifts of the Spirit and in the process dismantled the theology of cessationists, who reject some of the gifts of the Spirit as being for today. His book Surprised by the Voice of God was also popular.

Even in Our Darkness is very different from his other books. His other books were decidedly charismatic and, at least partly, theological in nature, this one is autobiographical. In it he tells us his life story. While many of us were aware of the high points in his life, namely, his books and his speaking engagements, many of us were not aware of some of the things he experienced before, during, and after the time of his great popularity. In this book he tells the reader about the challenges and struggles he faced. He has referred to this book as an “unsanitized” view of his becoming a friend of God. By that he means the story has not been cleaned up but rather is told “warts and all.” This book is definitely unsanitized, the story he shares is told with absolutely brutal honesty. You may find some of what you read shocking or disturbing. Be forewarned that there is some coarse language in the book, but it is kept to a minimum. Deere explains in the text why this language was included.

The very first thing you encounter in the book is an account of the death of his son. The book is actually dedicated to his son, Scott. Deere will talk more about his son’s death later in the book. After that the book goes back in time to Deere’s childhood. As he tells his story the reader learns about the troubles in his family, specifically with his mother and father. His father eventually committed suicide when Jack was twelve years old. After his father’s death he had a very rough grandfather who assumed the responsibility for his disciple; Deere despised him. During the course of recounting the events of his early life he reveals his own sinful nature as well, his rebellion, and foul language. When he became a teenager sexual sin became a part of his life. This would become an area of struggle, and sometimes failure, for him. He participated in inappropriate sexual conduct both before he became a Christian and afterward. In fact, he admits to moral failure even while studying at Dallas Theological Seminary.

In this book, James W. Goll examines the demonic through the lens of spiritual warfare. He argues that every Christian has the responsibility to engage in battle against the forces of evil. In so doing, they follow in the footprints of Jesus. The author writes, “The question is not only how did Jesus do it when He walked the earth, but also how does He want to continue doing it through people like you and me today?” (15). Later he adds, “You were born to war….For your own protection and for the sake of the Gospel, you need to learn all you can about how to war and wrestle with evil forces” (38). Goll understands that spiritual warfare is not an option but a necessity.

The book is divided into four parts. The first examines Jesus’s dealings with demons, the early Church’s view of the demonic, and how they are portrayed throughout the bible An interpretation of these passages leads the author to maintain a fairly traditional – or conservative – view of such beings. Demons have wills and emotions, and they also fall into different classifications according to their tasks and abilities. Goll explains that demons are always looking for ways to attack humans in a multitude of different manners. For example, they can assail one’s mind, but demons can only possess an individual if they are invited in. Yet demons must obey Jesus’ authority, and just as the Apostolic Church also exercised this authority, contemporary Christians can do the same.

In the second part of Deliverance from Darkness Goll delves deeper into the steps that one should take to defeat the demonic. Specifically, he addresses how demons tempt humans and how one can resist these attacks. Here he emphasizes a warfare model to remind his readers that they are in the midst of a serious struggle. He suggests that praise and prayer are ways to guard one’s self, and practical steps, such as getting enough sleep, are also effective. Goll examines scripture to provide a short history of Satan’s fall from heaven and the authority that Christians have over him through Jesus. He maintains that Satan lost his standing when he rebelled against God, so Christians have authority over evil beings and should employ it boldly.

James Goll

The third part builds upon Goll’s idea of authority. He asserts that Christians must work to remove darkness from all realms of life, including government, education, media, religion, family, and business. They must also expand God’s kingdom in to every area of their lives – one’s mind, body, emotions, and finances – to name a few. But he cautions that we must be careful to discern the demonic from that which is not evil. The first step of deliverance is repentance. He provides signs of demonic oppression and provides guidelines for practical steps to follow when ministering deliverance, such as putting together a deliverance team and to prepare with fasting. This section also provides an example of a deliverance prayer and how to follow-up with the formerly-possessed individual after a deliverance is performed.

Based upon the title of this book one may think that it principally discusses the demonic. While spiritual warfare is covered within its pages, this book is primarily about prayer. The author, Jack W. Hayford, believes that humanity is in the midst of a cosmic battle between the forces of good and evil, thus it is necessary for Christians to engage in prayer to overcome the darkness. Hayford emphasizes the positive impact that prayer has had upon his own life, and he desires other believers to experience its benefits as well.

The author uses scripture to argue that Christians are a part of the heavenly Kingdom, and they are called to partner with God to advance the divine will on earth. Hayford views prayer as a major component to this goal, but one cannot completely grasp God’s mission without realizing that God’s original plan has been thwarted. For Hayford, the earth is “broken” and is in need of repair. He maintains that God’s Kingdom will be restored in the future, and Christians should do what they can, largely through prayer, to bring about divine purposes now. Hayford is clear to reject a realized eschatology, or an eschatology that is dependent upon human operations. God does not solely rely upon humans to accomplish his will, but Christians, as a result of their regeneration, should want to partner with God. Hayford considers human participation, including prayer, an “invitation” from God.

Hayford reviews what he calls the basics of prayer. First, it should be a daily activity. He says that time needs to be set aside, but the amount of time is not important, as that can vary from person to person; however he does recommend the morning. The author also argues that there are different types of prayers, such as prayers of thanksgiving and praise, prayers for cleansing, and prayers for power and anointing. He recognizes that there are many types of prayer, and God may call upon us to offer various kinds at different times. Yet Hayford’s primary goal is to introduce the fundamentals of this spiritual discipline.

Intercession is also a large focus for Hayford. He argues that prayer is not something reserved exclusively for personal development, but believers are to pray for others. Through intercession Christians battle demonic forces, and with the help of the Holy Spirit they expand the reaches of the kingdom of God. Hayford expresses his desire for more believers to engage in this practice. In doing so, the current direction of negative situations can be reversed.

Hayford’s atonement theory strongly influences his theology of prayer. He writes, “In every circumstance we face in life we now have the legal right, through the blood of Jesus Christ, to enter a plea and to lay claim to the evidence – His slain body, His shed blood at the cross” (89). According to Hayford, prayer brings liberty; it frees us from reaping the sins of our past.

It is clear that this book was written for a popular audience and not intended for academics. Hayford emphasizes many of his points by providing personal experiences and anecdotal stories. Consequently, his text is a very practical and readable approach to prayer, so it can benefit Christian in all stages of life. But it may be of particular encouragement to those who hope to deepen a fledgling prayer life. Throughout his book Hayford presents a very conservative Evangelical theology that is consistent with what I would expect from him, based upon his prior publications. Some may critique that Hayford advocates, or in the very least comes close to, a name-it-claim it theology, especially his view of the atonement. Despite this, Hayford acknowledges that sometimes prayer takes time, and it may bring turmoil as one “travails” through times of unanswered prayer. He argues that the end may not always be in sight, but we must continue to push forward, trusting in God. While the book is very optimistic about prayer, my concern is that neglects to wrestle with deeper theological questions related to unanswered prayer and theodicy. Many readers are likely to embrace it as an encouraging and uplifting book that contains many practical tips to developing a more consistent prayer life.

Reviewed by David Bradnick