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By John Weaver

Within the evangelical neighborhood, a number of replacement psychological future health treatments—deliverance/exorcism, biblical counseling, reparative remedy and plenty of others—have been proposed for the remedy of mentally ailing, girl and LGBT evangelicals. This booklet lines the historical past of those tools, targeting the most important proponents of every healing process whereas additionally interpreting mainstream evangelical psychology. the writer concludes that during nearly all of situations psychological issues are blamed on major issues—sin and demonic possession/oppression—and that consequently a few groups became a psychological overall healthiness underclass who're ill-served or oppressed via either substitute and mainstream evangelical healing structures. He argues that the one recourse left for mentally sick, woman and LGBT evangelicals is to rally for reform and elevated responsibility for either expert and substitute evangelical practitioners.

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Though none of the filmmakers who made these works (all of which are arguably cinematic masterpieces) can be categorized as unskeptical, their works all were focused on the impending destruction of Christianity and the triumph of non–Christian, usually neo-pagan or Satanic, belief systems. As evangelical Christianity was at this time beset by the twin “threats” of a reinvigorated American left and a growing trend towards adoption of non–Western religious systems, the threat of a Satanic overthrow of Christian belief was taken quite seriously by many evangelical Christians, particularly in the deliverance movement.

This kind of dualistic thinking meant that many subsequent Pentecostals and Charismatics would be unable to differentiate between physical afflictions (especially mental illness) and demonic afflictions. Therefore, there was a marked tendency, though receding somewhat in recent years, to blame illness on the Devil. Mental illness, because no physical etiology was readily apparent to most lay people, proved particularly amenable to this kind of spiritualized diagnosis. Collins points out two facets of Branham’s demonology that occurred again and again in subsequent Pentecostal and Charismatic teaching.

Hall used a combination of alternative medicine with Charismatic spirituality to promote bodily combat against the deadly toxins found in the body. He literally believed that “evil spirits were attracted to filth and that accumulated toxins in the body invited demonic activity” (Hall, Glorified Fasting, 39–40; Williams 67); therefore fasting was a means of bodily combatting demonic activity, primarily through the expulsion of demonic fecal matter (Williams 67). Hall took the biblical emphasis on fasting and put it above all other areas of his theology.

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