Introduction
Anderson’s work the Bondage Breaker discusses the subject of spiritual warfare in depth, and Anderson’s work also offers a clear distinction between the demonic forces and the holy work of God. The text has three main parts: the first part in the book involves building confidence,[1] the second involves taking a stand,[2] and the third involves freedom in Christ.[3] What Anderson’s work overall provides is a resource for individuals to work themselves through the problems that would otherwise imprison people and keep them captive.
Book Summary
Anderson begins his book by discussing how he was a pastor that did his very best that he could at his job but yet saw very little change in his congregation,[4] and after giving up the pastorate, he found that what is important is to take every thought captive to the obedience of Christ and to utilize the, “steps to freedom in Christ.”[5] Anderson next goes on to describe how the doctrine of demons and deceptive spirits will emerge in the latter times.[6] Anderson further makes clear that the problem of demonic activity is so very powerful that outright occult activity is being practiced in a way that impacts the church directly, and to this end Anderson gave an example of a girl that the grandmother of was a black witch (this girl came into conflict with her lifestyle when she began Sunday school).[7] Overall, Anderson’s book is written from the perspective that spiritual warfare is indeed of genuine value in combating the forces of evil, and to this end Anderson makes a sound work of preparation for people that need the ability to deal with otherwise crippling demonic issues.
Anderson makes clear that before receiving Christ, a person is a slave to sin and is yet to be freed.[8] Anderson goes on to show how people are often directed by demons and they often have negative feelings as a result and they are guided by the demonic power to avoid those things that would otherwise help.[9] For Anderson he shows how important recognizing demonic influence is among Christians, and Anderson also shows how easy it is for people to believe a lie that would produce spiritual bondage as a result of demonic activity.[10]
Anderson shows that every believer has the responsibility to believe the truth and to repent,[11] but Anderson also shows that in today’s Western world a two tier mentality exists that separates the transcendent world of God and spiritual forces from the empirical world of senses with a lot of room between the two.[12] Even worse is that Anderson describes how the occult has become redressed in the New Age movement, and it offers itself as a Christ-less alternative to spirituality as it is loaded with selfish ambition and pride as its end.[13] Yes even worse is the fact that Anderson points out that many have, “the diabolical idea that people are their own gods…”[14]
Anderson gives a case of a woman that was under great Satanic influence as a result of what had happened to her in the past, and his method for healing was to show her clearly who she is in Christ. [15] After a person has established such an identity in Christ, Anderson advises self denial and picking up the cross daily as the means for spiritual freedom.[16] He even makes the case that, “It is not what we do that determines who we are. It is who we are that determines what we do.”[17] Overall, in order to be able to pick up the cross and deny ourselves daily, we must know who we are in Christ in order to have that ability.
Anderson correctly credits God’s work for rescuing people from the power of sin,[18] and what is understood is that Satan’s aim is to manipulate a person’s mind in order to accomplish his purpose.[19] Anderson gives several incredible examples of how powerful that Satan’s deceptions can be, and in this regard one case in particular was so powerful that a Christian man was trying to convince his roommate that they are the two witnesses of the book of Revelation.[20] Anderson lastly points out that the thief comes to kill and destroy, and for this reason the devil should not even be listened to at all.[21] To this end Anderson points out that, “Much of what is being passed off today as mental illness is nothing more than a battle for our minds.”[22] Anderson’s clear solution is to take every thought captive to the obedience of Christ.[23]
Anderson gives a method of handling evil spirits, and that method is to utilize the power and authority of Christ just as a policeman would have the legal right to rule and the power to actually rule,[24] and Anderson thus advises that demons are to be handled by pulling rank like a military commander would do to his subjects.[25] Anderson goes on to give four simple principles for identifying qualification for being able to handle the demonic forces, and these qualifications are belief,[26] humility, boldness,[27] and dependence.[28] Overall, Anderson makes clear that if a person understands the spiritual battle, then they will know the protection that they have in Christ,[29] and such protection is understood by Anderson to be the armor of God.[30]
Anderson points out that according to a man that described himself as a High Priest in Satanism, prayer is the most important element of spiritual warfare to defeat Satan.[31] Anderson next points out that utilizing the authority of Christ through binding the strong man (Satan) is done by praying to God such that we join his side through prayer.[32] Prayer certainly is beyond measure the most important activity for defeating the forces of evil, and Anderson is correct in providing that assertion.
Anderson shows how people are born dead, but then they receive Christ and are delivered from the power of Satan to the power of God.[33] Anderson expounds upon this idea by describing a person’s Christian walk after salvation as being like a walk down a long street with Christ at the end while demons inhabit many apartments and try to lure people away from arriving at their goal by way of various methods of deception.[34] Anderson gives three ways of dealing with the deception, and these methods are to pay attention to deceiving spirits, argue with the demons, and to overcome the world by choosing the truth (only the last choice is the correct option).[35] Although many ways exist for dealing with demons, only the truth will set a person free.
Anderson describes the lure of the occult with subjects such as astral projection, telekinesis, clairvoyance, and telepathy.[36] He then goes on to show how all of these types of practices are counterfeit to God’s work.[37] Anderson describes how some have sold themselves over to Satan in exchange for fame and fortune, but he also argues that demons are used to accomplish God’s purpose.[38] The appeal is that people do not need God because they are their own gods,[39] and for Anderson the Bible only provides three channels such that Satan will entice a person to act independently of God as these are the lust of the flesh, lust of the eyes, and the pride of life.[40]
According to Anderson, Satan uses temptation and accusation as like a one-two punch,[41] and thus he begins by tempting and next he uses accusation to destroy. Anderson thus describes two types of sorrow namely sorrow that comes from the devil’s accusations and sorrow that comes from the conviction of the Holy Ghost,[42] and in this regard one leads to death while the other leads to life.[43] Anderson thus writes that, “…if he can cause you to doubt your worth to God or your effectiveness as His child through his accusations, he can neutralize your life for God.”[44]
Anderson however warns against false teachers and prophets by describing how one needs to test the spirit,[45] and Anderson also points out that God warns people against prophets who value their dreams above His word.[46] Anderson describes these people as self willed and people that eventually show their immorality, and he also describes such people as daring.[47] Anderson actually says that, “You cannot expose Satan’s deception by human reasoning; you can only do it by God’s Spirit and divine revelation.”[48]
According to Anderson, demons enter a person as squatters not as rightful owners, and thus a person can become demonized.[49] On the other hand it is Christ that has set a person free through his victory over sin,[50] and Anderson gives a large list of announcements of God’s work and a large list of denouncements of Satan for those that have been involved in heavy occult activity.[51] In light of such statements of deliverance, Anderson reminds readers that faith must be based upon the truth of the word of God to be real faith.[52] Anderson next gives extensive space to the subject of forgiveness and specific sins,[53] and this allows for handling sin a very specific ways.
Anderson gives an example of flies and garbage as he suggests that repentance and faith need to occur in order to get rid of the flies.[54] Anderson gives a very elaborate diagram showing how God’s loving and caring is filtered through a lot of satanic things and thus produces a twisted view.[55] Anderson’s concluding remarks are that, “Jesus Christ will set you free!”[56]
Book Critique and Evaluation
Anderson’s book is extremely in depth, and it provides an incredible amount of resources available for knowing how to overcome the power of the demonic world through the power of Christ. The text gives plenty of examples of how to go about handling demons in a confrontational way. The idea behind the text is that it provides plenty of resource for dealing with demons for the sake of deliverance of both one’s own self and of others as well.
Anderson’s basic approach of truth encounters and his approach of calling out the demon when it surfaces as a result of the truth encounter is very powerful as it can be used in a variety of ways. What appears amazing however is how the demons would suddenly surface as a result of the truth encounters, and what is equally amazing is how Anderson would drive the evil spirits away. The question that can be raised is why Anderson would be so, ‘fortunate’ as to handle so many different causes of demonic activity.
Anderson’s book certainly has a powerful place among texts that provide a college level understanding of deliverance ministry for the sake of educating people that plan to go onto professional ministry, but a person would be hard pressed to utilize all of Anderson’s work from the perspective of a non-ordained non-professional clergyman. One can clearly see that what Anderson has to say is just so very intricate that a person really must get a summarized form of the text if they plan to utilize all of the principles from a non-professional perspective. On the more positive side of things, Anderson does provide what is perhaps the greatest work of its type on the subject of deliverance ministry regardless of its depth being rather to in depth for the average reader.
Anderson’s approach to dealing with the occult directly all throughout his work is certainly of a great value, and he certainly shows a high command of the subject. What is however unfortunate is that he expresses throughout his book in many places that all spirit guides are demons,[57] and this certainly would put him at odds with Catholicism, the work of people like Joan of Arc, and the orthodox conception of the communion of saints. Certainly a person must test the spirit, and one can honestly say in favor of Anderson that his book certainly promotes testing of the spirit.
Personal Application
The best personal application of Anderson’s book for life and ministry is to utilize it as a resource in order to have something to draw from if demonic activity does persist as an issue in this author’s life and ministry. The problem however is that Anderson’s book is written from the perspective of someone that has a ministry that activity does deliverance, and for this author’s ministry deliverance is a subject that is very hard to deal with in a functional way beyond the administration of the sacraments. The point is that Anderson’s work provides a non-sacramental view of deliverance that is done through speaking the Word of God or the promises of God, but the application of this author would likely take a more sacramental view that centers on the sacraments and the work and life of Christ through the sacraments.
For this author, unlike Anderson, a person that would be demonized would need the sacraments performed and a truth encounter after the sacrament or during the administration of the sacrament. With the sacramental view, it is far more unlikely that the demons would speak or that a clergyman would get into a conversation with them. The point to be made is that most of Anderson’s approach thus would only be utilizable for this author if the demonized person was not able to have sacraments performed on them.
If after confession of sins, absolution of sins, the Lord’s Supper, and the laying on of hands with the holy oil, an issue still existed, then Anderson’s book would indeed be very worthwhile for doing deliverance ministry. The problem however is that the sacraments should be sufficient for handing problems with the demonized. Overall, Anderson’s book is certainly of incredible value regardless of how the sacraments would otherwise solve the problem.
Conclusion
Anderson’s book is certainly with much value as a seminary resource, and it can add much value to a person’s knowledge of deliverance ministry. The work is worth careful consideration of anyone that is looking to do deliverance ministry on a regular bases, but it may not benefit the casual reader. Overall, Anderson’s work is certainly well written and is recommendable to anyone in professional ministry positions.
Bibliography:
Anderson, Neil. “The Bondage Breaker.” Eugene, Oregon: Harvest House Publishers, 2000.
[1] Note Anderson, 17-107
[2] Note Ibid, 111-181
[3] Note Ibid, 199-272
[4] Ibid, 5
[5] Ibid, 5-6
[6] Ibid, 7
[7] Ibid, 8
[8] Ibid, 11
[9] Ibid, 18
[10] Ibid, 22-23
[11] Ibid, 27
[12] Ibid, 30-31
[13] Ibid, 35
[14] Ibid, 37
[15] Ibid, 45
[16] Ibid, 39
[17] Ibid, 51
[18] Ibid, 59
[19] Ibid, 61
[20] Ibid, 63
[21] Ibid, 64
[22] Ibid, 69
[23] Ibid, 72
[24] Ibid, 76-77
[25] Ibid, 79
[26] Ibid, 85
[27] Ibid, 86
[28] Ibid, 88
[29] Ibid, 92
[30] Ibid, 95
[31] Ibid, 102
[32] Ibid, 104
[33] Ibid, 112-113
[34] Ibid, 118-119
[35] Ibid, 121
[36] Ibid, 123
[37] Ibid, 124-125
[38] Ibid, 131-132
[39] Ibid, 132-133
[40] Ibid, 139
[41] Ibid, 151
[42] Ibid, 155
[43] Ibid, 156
[44] Ibid, 161
[45] Ibid, 171-172
[46] Ibid, 173
[47] Ibid, 176
[48] Ibid, 181
[49] Ibid, 185-186
[50] Ibid, 199
[51] Ibid, 208
[52] Ibid, 218
[53] Note Ibid, 231-252
[54] Ibid, 254
[55] Ibid, 262
[56] Ibid, 272
[57] Note Anderson, 208