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deliverance from evil spirits a practical manual free downloadOur payment security system encrypts your information during transmission. We don’t share your credit card details with third-party sellers, and we don’t sell your information to others. Please try again.Please try again.Please try again. Please try your request again later. Then you can start reading Kindle books on your smartphone, tablet, or computer - no Kindle device required. In order to navigate out of this carousel please use your heading shortcut key to navigate to the next or previous heading. In order to navigate out of this carousel please use your heading shortcut key to navigate to the next or previous heading. Register a free business account The practical steps and prayers for deliverance will help and bless many who wonder how to get started in this area of ministry, and how to remain balanced in a ministry that has not always seen sanity or balance.He and his wife, Judith, conduct an extensive teaching ministry through conferences, seminars, tapes, and speaking engagements. The parents of two grown children, they are the founders of Christian Healing Ministries in Jacksonville, Florida.Edition (February 1, 2009) To calculate the overall star rating and percentage breakdown by star, we don’t use a simple average. Instead, our system considers things like how recent a review is and if the reviewer bought the item on Amazon. It also analyzes reviews to verify trustworthiness. Please try again later. Laura De Giorgio 5.0 out of 5 stars Unlike some other authors who are more prone to attribute any human problem to the influence of some unholy spirit, the author points out the importance of discerning when the problem or a display of behavior is simply an expression of human emotions and the person may be purging his thoughts and feelings and when it may be influenced by spirits.http://www.mazurubezpieczenia.pl/zdjecia/fck/financial-management-policy-manual-navy.xml

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He mentions how many people have caused damage to people who were already suffering by trying to exorcise demons from them, when people were just experiencing pain and grief and needed tender loving care and comforting. He also mentions cases where people have developed multiple personality disorder from abuse and again how they are in need of healing and therapy, and not of exorcising demons. To this day anyone can think himself into having a pain or into the idea that he is ill; that could happen even more easily in days when there was much of what we would call superstition, and when man's knowledge was more primitive than it is now. They invited a selected group of medical doctors and clergy to a meeting to discuss the topic of healing through prayer and all but one physicians responded, 80 percent of them came, while barely 50 percent of the clergy responded, and less than 30 percent of them attended the meeting. Most of them are Christians and go to church on Sunday, but in some part of their lives they are not free. When the Holy Spirit is present we often experience heat. Exorcists likely have not known enough about MPD to tell the difference. The gift enables us to distinguish whether a person is influenced by the Holy Spirit, natural human, psychological or created causes, or an evil spirit. Some may have a strong gift of prophecy, healing, or discerning of spirits but contaminate it, if they are immature in its use, with elements of their own prejudice, self-interest or religious background. Zealous Christians who have gotten into deliverance have usually received insufficient instruction or oversight to direct a balanced ministry. Some ministers of deliverance know little about psychology and are unable to tell whether a person needs inner healing or deliverance or both.http://www.creationsbyurban.com/admin/photos/financial-management-principles-and-application-solution-manual.xml While some exorcists send spirits to the abyss, the author suggests sending them to Jesus Christ to deal with them in His Justice and mercy, pointing out that even Archangel Michael sent the spirits to God, as the vengeance and judgment belong only to God. If any of us has been subjected to any curses, hexes or spells, I declare these curses, hexes or spells null and void in the name of Jesus Christ. If any evil spirits have been sent against us, I decommission you in the name of Jesus Christ and I send you to Jesus to deal with as He will. May you be a purified salt, a means of health for those who believe, a medicine for body and soul for all who make use of you. May all evil fancies of the foul fiend, his malice and cunning, be driven afar from the place where you are sprinkled. And let every unclean spirit be repulsed by Him who is coming to judge both the living and the dead and the world by fire. Amen. Almighty, everlasting God, we humbly appeal to your mercy and goodness to graciously bless this creature, salt, which you have given for mankind's use. May all who use it find it a remedy for body and mind.Well done and not hokeyor or new age. Biblically based etcMacNutt is thoroughly scriptural and Christ-centered in his approach to deliverance. He does not present himself as a super-minister who stands above others in ministry, but he sees himself as part of the larger Christian Body and as one who needs others. MacNutt emphasizes the reality of what we see in Scripture, especially in the gospels and in Jesus' own ministry, in relation to deliverance of demons. He shows how the deliverance ministry is as essential today as it was then and the church needs to be the experts in it. There is plenty of evidence in this book that demonic oppression is active in our cultures and world today. The main contribution of this book is a textbook approach to guiding people in the deliverance ministry. MacNutt gives readers good instruction to inform the ministry. I think he could emphasize more than he does how important a person's own devotional life is when even thinking about deliverance ministry, and this includes the necessity of being plugged into a Biblical Christian community for support and protection. He repeatedly emphasizes the need for discernment and humility in this work. There is always the danger of people getting obsessed with demons and giving them too much respect and power or in assigning every ailment or sinful habit to demonic influence. MacNutt advises readers to keep a careful balance and to be led by the Spirit in discerning demonic presence. This would be a recommendation for training prayer ministers and as an essential book in one's library. MacNutt offers other suggestions resources.He describes how in India a possessed woman took on the persona of an Indian deity. Apparently some of these deities are really demonic. (Many would disagree with that.) The deliverance ministry is not exactly exorcism, and he describes how groups pray for someone who is influenced by the demonic. Making a distinction between oppression and possession, McNutt says that many oppressions and other problems need to be prayed over, and may not need an exorcism if caught in time.I have ordered and read a lot of other books on this topic and none of them compare. Francis MacNutt understands what he is talking about after working with many, many clients who have come to him for help. I have also given this book to therapists of mine who agree with me that this is the best book on the current market for this topic. This book more than met my expectations.As far as exorcism is concerned this doesn't cover the full possession scenario, but deliverance, which is the watered down evangelical protestant version. Much of this is written as a workbook with prayers for budding members of the deliverance ministry. I cannot comment on their efficacy. A lot of the source material comes from Africa and India where belief in spirits is commonplace. I knocked a star off because the author says his discernment ministry never made a single mistake and he does not know a single case where he was unable to break a spell. These are extraordinary claims which the reader is expected to swallow on trust. MacNutt also talks a lot about witches and warlocks. What as a witch? seemingly any woman who says she's a wich and uses a lot of bad language. Like David Icke he is enthusiastic to believe horrendous stories of evil shenanigans from the mentally ill. The picture he paints of a black mass looks to be lifted straight from a Dennis Wheatley story. However, because the author is so open and bares his soul, he gives the reader open access to his mind blowing world of demons and angels.Sorry, we failed to record your vote. Please try again Since reading this book, I have graduated from life lessons and I am now spiritually qualified as an exorcist. Honestly, this is useful for those who live in haunted houses - or are going through difficult times. Or just maybe having what they think is a bout of mental illness and are hearing voice and feel things that may medically be described as hallucinations. If medical treatments don't seem to be working, try this. You might just be surprised how much what happens in the physical is linked to activities in the spiritual sphere.Sorry, we failed to record your vote. Please try again Now somewhat dated. Perhaps try something more up to date ?Sorry, we failed to record your vote. Please try again Sorry, we failed to record your vote. Please try again. As of today we have 84,853,107 eBooks for you to download for free. No annoying ads, no download limits, enjoy it and don't forget to bookmark and share the love! Deliverance and Spiritual.Since identifying and uncovering demons by name.Deliverance from Demons and Diseases Deliver.Try pdfdrive:hope to request a book. Get books you want. Am I acting accordingly? Next. Groups Discussions Quotes Ask the Author It covers such subjects: The scriptural basis for deliverance, curses and the power of false judgment, preparation for deliverance ministry, praying for deliverance, and deliverance of places. To see what your friends thought of this book,Can you pls help me ? This book is not yet featured on Listopia.I think this is the second Francis MacNutt book I've read and they have both exhibited a warm, engaging style byt with a matter-of-factness that is refreshing. Francis covers both theory and practical issues of deliverance, and includes a range of spirits and situations - trauma, sin, occult, other spirits. The bottom line is that deliverance is best administered (or ministered) by those baptised in the Spirit, I think this is the second Francis MacNutt book I've read and they have both exhibited a warm, engaging style byt with a matter-of-factness that is refreshing. The bottom line is that deliverance is best administered (or ministered) by those baptised in the Spirit, with the gift of discernment of spirits, who are strong believers who recognise the authority they have through Jesus. He draws strong distinctions between the need for healing compared to deliverance - emphasising the importance of discernment. Extremely in-depth and practical, whilst being sensitive. Helped me to understand and articulate my own experiences with evil spirits. At first, I read it out of obligation (to quickly finished my assignment), but after few chapters, I'm hooked. Of course, I read it with an open mind, critical thinking and prayed for a teachable spirit. I have to admit that this is one of the more balanced books on the topic of deliverance. The author points out the importance of discerning when the problem or a display of behavior is simply an expression of human emo At first, I read it out of obligation (to quickly finished my assignment), but after few chapters, I'm hooked. The author points out the importance of discerning when the problem or a display of behavior is simply an expression of human emotions and the person may be purging his thoughts and feelings and when it may be influenced by evil spirits. To read my short review of Francis MacNutt's Deliverance from Evil Spirits: A Practical Manual (1995, 2009), CLICK HERE: Much of this I agreed with and there were bits I didn't. MacNutt does a great job of illustrating deliverance ministry as something that must be infused with care, discernment, and compassion--most of all. I think knowledge of this kind is essential in this world. I found it informative, practical, and NOT all about seeing a demon around every corner. At the same time it emphasizes the reality of demons and spiritual warfare. It makes me think it’s probably okay to be realistically wary of doing deliverance ministry. The topic alone can send you running but you will be missing out on a thoughtful and well researched but if you don’t read this. And a great interview with a priest who passed away Father Rufus Pereira. This is her favorite book. I thought it okay but do not agree with all of what is presented. My main concern was that the author suggests that mental illness is a demonic item. I had problems with such a broad position. I had the concern that people start labeling others as demonic. It has been very interesting reading. I'm not sure I agree with every detail; but it does remind me clearly that we are in a battle with spirits not the physical bodies of this world. It helps me think of the people that irritate me a little differently. It is full of practical advice, helpful stories, and down-to-earth discussion. There are no discussion topics on this book yet.We’ve got you covered with the buzziest new releases of the day.We have turned the Good News into Good Advice.”. Read More Publisher: Baker Publishing Group Released: Aug 1, 1995 ISBN: 9781441203885 Format: Book Part 1 Necessary Background Clearing Away Misconceptions 1 How I Got Involved in Casting Out Demons A Parable for the Church Like all my friends who have become actively involved in casting out evil spirits, I got involved through experience, not theory. Pushing me beyond the bounds of what was theologically respectable was my desire to help wounded, struggling people. In those days in the late 1960s, the only practical instruction I received as a Roman Catholic priest came from a few Protestant friends and from my own trial-and-error experiences. Inevitably I made mistakes, through which I hope I have learned some valuable lessons. Praying for deliverance has been very different from my experience in the healing ministry. I can honestly say I have known thousands of people who seem to have been healed through prayer. Not all were healed physically, but even those who were not were blessed spiritually. But in my ministry of deliverance, so closely connected with healing, I know a few persons I was unable to help, either because of my ignorance, or because I did not have time to follow through, or because I attacked the most obvious problem, the demonic element, when a positive building up or inner healing was needed first. We are all aware, I think, of the problems involved in deliverance ministry. It is the most dangerous ministry I know—not only for the exorcist, as Malachi Martin observes in Hostage to the Devil, 1 but for the sufferer who needs to be freed. We need to learn how to pray for deliverance without repeating the same old mistakes so that the oppressed will be freed in increasing numbers. But refusing to help hurting people by restricting, or even forbidding, exorcism is far worse than the mistakes we make, for it abandons multitudes of the oppressed to suffer for the rest of their lives or, worse yet, to commit suicide when they see no hope of ever getting better. I see no reason, as we learn more and rely more on the Lord for guidance, to be overly fearful. Every minister or priest should be able to help hundreds of people through deliverance prayer. Although I love to pray for healing and see the joy on people’s faces as they experience the love of Jesus washing away their pain, I have also discovered that healing prayer is not always enough. I might be conducting a healing service in a chapel, for example, praying quietly for the people who come forward asking for physical healing, when suddenly, with no outward provocation, a man’s face contorts and he shouts out something like, We hate you. On one occasion a young woman tried to strangle me, and several times I have seen people reach for their throats as if to strangle themselves. Over the years a number of bizarre occurrences like these have taken place. There are not many, to be sure; but usually when we pray for a sufficiently large number of people, several erupt with disturbing behavior. (Just two nights ago a woman started screaming and her face contorted grotesquely when I started to pray at a healing service of about four hundred people in a United Methodist church.) Sometimes when I continue praying, the person falls to the ground, then starts rolling around and shouting, reminiscent of individuals in the gospels like the epileptic demoniac: When the spirit saw Jesus, it immediately threw the boy into a convulsion. He fell to the ground and rolled around, foaming at the mouth (Mark 9:20). We might pass these off as psychotic episodes, except for puzzling factors that simply do not compute, such as: 1. At other times these persons act normally. Often this is the first time something like this has ever happened to them. 2. The atmosphere is usually not highly charged emotionally. These incidents occur during a quiet service characterized by love and gentle prayer. Sometimes they roar like lions or bark like dogs. How do we explain that? 4. Usually these tormented people have not seen others behave like this, so where have they learned it. It amazes me that demonized people all over the world behave in the same ways when we pray for them. I tried over the years to figure out what to do when these bizarre episodes took place. Most of my ministry in those early days was ad hoc. What do you do, after all, when you are praying with a person for healing and she starts screaming at you and topples over in convulsions. How do you help a person like that. Do you just send her home the way she came. Where are we supposed to learn what to do. On those occasions when I was praying for such a person, I would take her, along with a prayer team, to a side room. After a period of prayer, during which I would command the spirits to depart, they would seemingly leave, often through coughing or some other external manifestation. Afterward the person would almost always say that she had felt the tormenting entity leave. 2 And she would appear to be at peace and often radiantly transformed. I noticed several unusual things. Paradoxically we on the team usually felt exhausted while the freed person appeared full of life, exhilarated and joyful. Also, these liberated persons could often remember nothing that went on from the time they came forward in line until the process was over and they were freed. It was as if the demonic spirits had taken over for a time, even speaking through the person. It was like a possession, but a temporary one, during which the person had apparently been submerged, which was why she could not remember anything that had happened. These scenes reminded me of the story of the Gerasene demoniac, in which the Legion shrieked out until Jesus sent them into the pigs. I tried to steer clear of all these difficulties by emphasizing the love of Jesus in the healing services we held, because I did not think I knew enough to pray for deliverance. (Out of the mouth of one of the first persons who ever asked me to pray for deliverance came these embarrassing words: You can’t drive us out; you don’t have enough experience! ) But in 1972 a case was thrust upon me that forced me to learn more. Roberta A young married woman (let’s call her Roberta) came to me seeking advice during a conference. She had a history of mental illness and had spent much time in hospitals. She wanted my help yet was not eager for me to pray. Later, when she came to my office and allowed me to pray for her profound depression to lift, no evident healing took place. I noticed two strange things about her appearance: She had a beautiful but haunted face and rows of patterned burn marks arranged neatly up and down her arms like tattoos. She had inflicted them on herself, she told me, by sticking a lighted cigarette to her flesh. When I asked if that had not hurt, she answered, No. The lack of pain seemed strange but I ascribed it to some mysterious kind of psychological blocking out. She also told me she liked to wander around in cemeteries, and felt most at home in settings that reminded her of death. She left my office pretty much the way she came; I simply did not know how to help her. A few months later some of her friends brought her to where I was speaking at a large conference. At that point I began to suspect I might be dealing with something more than a mere psychological problem. Every time she started to approach me to talk, she turned around again and disappeared into the crowd. Her friends finally calmed her down and brought her forward to tell me how, as a young girl, her father had consecrated her to an evil spirit in a satanic ritual in Brazil. She had become a priestess of Satan. But now that she was in the United States she was trying to live a normal life. She asked me to free her. Realizing I was in over my head, I introduced her to a leader at the camp who had a lot of experience in praying for deliverance. Aside from my own lack of experience, I did not have much time to spend with her because I was a main speaker and 350 other people were attending the camp. I told her I would be available to start the prayer, but that my friend would do the actual casting out. She pleaded with me to stay and lead the entire deliverance prayer, but I felt that my more experienced colleague would do better at praying for her deliverance. So around ten o’clock one night I initiated the prayer, then turned the session over to the other leader, who took over and prayed vigorously for several hours while I watched. Finally, around two in the morning, I decided to leave since I was scheduled to speak the next morning and was becoming exhausted. It seemed like wisdom for me to leave and retire to my cabin to get some rest. Before dawn I was awakened by a knock at my cabin door. A man told me to get up, that Roberta had tried cutting her wrists. I stumbled to my feet and got dressed. But what could I possibly do that I had not already done. Nevertheless, they brought Roberta over. She asked if we could talk. So we sat down on the doorstep of my cabin as the sun came up. She told me she had just called her husband two hours away to come pick her up and take her home. Then she threatened to commit suicide when she got there. Is Satan using guilt to keep me up night and day? I thought. You’re a priest, she went on pointedly, and you don’t even believe in who you are. You’re the only one in this camp who has the spiritual power to free me. I came to you, and you turned me over to somebody who can’t do it. This hit me hard. Suppose God did want me to pray for her. If it was the devil, on the other hand, what better way to wipe me out as a speaker than get me trapped the way my friend was trapped last night. By telling me I was the only one who could pull it off, was she just appealing to my vanity. I finally promised to try to help her, provided that she, in turn, did everything possible to cooperate. She agreed. And as a first step she confided that she had been consecrated to a particular demon mentioned in the Bible, and that a Scripture verse had been pinned to her when she was consecrated to Satan. She was not familiar with the Bible, but asked in her accented English if there might not be a book named Jope. That sounds like Job, I said. That’s it! By the time of our appointment the next morning, she had spent hours preparing and had found her verse, Job 18:14: He is torn from the security of his tent and marched off to the king of terrors. King of Terrors is the one I was offered to, she said. 3 For the next hour I led her through repentance and forgiveness of sins, then asked her to renounce all her involvement in the occult realm. After that I prayed to break any curses and cast out the King of Terrors. The beautiful conclusion came when she consecrated her life to Jesus Christ, was baptized in the Holy Spirit, prayed in a tongue and interpreted it herself. Just as Satan has been using you for his purposes, went the interpretation, I will now use you for My own glory. At the end of our prayer time, which was quiet and lasted about an hour, Roberta looked different, not to say transformed. Her original reason for coming to see me, as it turned out, was her shock when one of her daughters had asked her if she was a devil. Also, she had been addicted to various drugs, which I had not known about when I prayed, and yet the addiction was broken during our prayer. Thereafter she was able to begin a radically new life with her husband and children. Roberta’s story is a parable of what is happening to the Church in a variety of ways. Here are two lessons that spoke to me then and still speak to the Church today. The Human Need The first lesson that leaps out from Roberta’s story is that I was forced to take action simply because I was confronted by an immediate, deep human need—a case of life and death—and no one else was there to help. Ignorant as I was, I simply could not stand by with folded arms and watch her move toward destruction. I did not know much but finally decided to risk praying. This is the way most of us get involved in praying for deliverance. We are the only ones around, so we finally decide we have to do something. It is possible we will make mistakes, but it seems certain that the results will be disastrous if we do nothing. I want to share, in this connection, the illuminating results of a small survey I made following a pioneering seminar on deliverance held for 132 priests and two bishops in 1978 at Mt. Augustine Retreat House in Staten Island, New York (which has long since closed its doors because of the priest shortage). Fifty-eight responded to the questionnaire. To the question How did you learn about the need for the deliverance ministry.It just happened at retreats, one said. Through conducting healing services, said another. Or, A psychiatrist sent them to me. Or, Demonic problems began to surface in our prayer groups. Another five priests said that tormented people had started coming to them for help. Two more said they discovered it as a need among their parishioners. Three even admitted that their own personal need for deliverance had opened them up to this ministry. Like me, most of them had not been taught to cast out evil spirits; they simply found that there was an imperative need to help suffering people tormented by demonic oppression. None of them had learned about it in seminary. Of those who had not discovered this need through experience, nineteen first learned about deliverance through reading or hearing tapes, and another nine learned through hearing about it from friends. Like me, they all had been taught to believe in Satan and formal exorcism, but at a distance and not as something they themselves might get into. For most of us, I think, learning about deliverance begins not as some cosmic intellectual question about the cause of evil, but as a puzzling pastoral dilemma about how to help this person standing in front of me who seems to be under demonic attack. I see the need for deliverance now as a common, not a rare, problem. (More about this later.) Deliverance affects the well-being of the Church and must be addressed because multitudes of hurting people are looking for the help that can come only through prayer for deliverance. If people are suffering from psychological problems, fine; they can receive help through counseling and prayer for healing. But if the source of the problem is demonic, they will not be notably helped through ordinary psychological intervention. Also, many victims of Satanic Ritual Abuse are now surfacing and asking publicly (through TV talk shows, for example) why the Church is not there to help. These wounded people are crying for help, just as Roberta was, which forced me to confront the issue. The Church will either have to take action or continue in denial, asserting that the problem of satanic oppression is either rare or unreal. Forcing Afflicted People to Seek Help from the Wrong Sources The second lesson that leaps out from Roberta’s story is that just as I tried to turn her over to someone else—an action that at the time I considered wise and prudent—I think most of us have been trained to seek help for difficult cases from anyone but ourselves. By and large people who need deliverance come first to their minister or priest. The minister often refers them to a psychiatrist.