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Angels and DemonsThe truth behind the encountersThe sensational?ANGELS AND DEMONS: The author of this book, a member of Kingdom Faith Ministries, writes from an ultra-charismatic standpoint. For a number of years he was heavily involved in the occult - spiritism, Rosicrucianism, palmistry, numerology, astrology and 'astral travelling', as he puts it 'to name but a few' (p.114)! He is now actively involved in 'deliverance' ministry, i.e. casting out demons and enlisting the help of the holy angels - both appearing from time to time in numerous anecdotes with which this book is replete. To many people, including this reviewer, these accounts will be seen as ranging from the bizarre to the grotesque. They fall within the ambit of the paranormal. Lamb makes the common mistake of applying the name Lucifer to the devil. The term, meaning 'star of light' is applied to the king of Babylon in Isaiah 14 and it is a mistake to see a connection between that passage and Luke 10.18. While he rightly asserts that Christians cannot be demon-possessed, being indwelt by the Holy Spirit, he wrongly believes that they can be 'demonised': this is a false distinction without a vestige of biblical support. Throughout these pages we read of demons and angels, even Satan, appearing in human form, of frequent messages received from God, of miraculous deliverances from death and the raising of the dead. 'The work of the ministry', writes Lamb, 'includes miracles. It is abnormal Christianity when we do not see the supernatural. Signs, wonders, miracles, gifts of the Spirit, salvation, healing, deliverance are all normal' (p.75). So how do we know whether such messages and wonders are from God or the devil? How do we test the spirits? Lamb is aware that Satan can and does manifest himself as 'an angel of light', but he makes the test a matter of feeling rather than the touchstone of God's Word. 'If there is an absence of peace, put a big question-mark against that experience' (p.179). On the Last Day many will speak to Christ of signs and wonders, including the casting out of demons, done in his name. He will not contradict them, but will utterly disown them, saying: 'I never knew you' (Matthew 7.21-23). Clearly, signs and wonders (by no means limited to professedly Christian circles) are not by themselves evidence of divine activity as 2 Thessalonians 2.9 shows. There are three main weaknesses in this book. There is a failure to recognise that miraculous signs, such as speaking in tongues and healings, were meant to authenticate the claims of the apostles, being called 'signs of an apostle' (2 Corinthians 12.12), and that with the passing of the apostolic period these signs have served their purpose and are no longer needed. Another great weakness is the use of anecdotes and 'case histories' buttressed by selected biblical texts, resulting in what might be termed 'anecdotal theology'. Scripture should be interpreted by Scripture alone, not skewed to fit human experiences of whatever nature. Finally, the author fails to see that there are no biblical guidelines for recognising cases of demon-possession. Preaching the gospel meets the sinner's every need. Those who read this book should also read 'The Signs and Wonders Movement - Exposed', editor Peter Glover, Day One Publications, £4.50. Frederick S. Leahy, Lisburn© Evangelicals Now - October 2002 |