Devil worship prayers

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Exorcism

Introduction

The Latin Church Bishops of the United States Conference of Catholic Bishops approved the English translation of De Exorcismis et Supplicationibus Quibusdam, editio typica in November 2014. The final text of Exorcisms and Related Supplications (ERS) was confirmed by the Holy See in December 2016 and implemented in the dioceses of the United States as of June 29, 2017. In the course of the approval process, a list of frequently asked questions on exorcism and its use in the Church's liturgical life was developed by the Secretariat of Divine Worship. Answers were provided by specialists in this ministry and by experts in canon law.

Since so much of the common perception of the nature and application of exorcism is shaped by the exaggerations of movie scripts and television programs, the Committee on Divine Worship has approved dissemination of these basic questions and answers, in hopes that clear information is brought to bear on a topic that is often shrouded in mystery or misinformation.

Questions about Exorcism

What is an exorcism?

Exorcism is a specific form of prayer that the Church uses against the power of the devil.

What is the difference between an exorcism and the Sacrament of Penance?

Exorcism is a prayer that falls in the category of sacramentals, that is, one of a number of sacred signs instituted by the Church "to sanctify different circumstances of life" (Compendium of the Catechism of the Catholic Church, no. 351), thus varying from the seven sacraments of the Church which were instituted by Christ himself. The Sacrament of Penance forgives our sins and reconciles us to the Church, renewing Baptism and bestowing grace to fight evil and grow in virtue. As a sacramental, exorcism prepares one for the grace of the Sacrament.

Why does the Church need exorcisms?

There are instances when a person needs to be protected against the power of the devil or to be withdrawn from his spiritual dominion. At such times, the Church asks publicly and authoritatively in the name of Jesus Christ for this protection or liberation through the use of exorcism.

Is there a scriptural basis for exorcism?

While the basis for exorcism is grounded in the ministry of Jesus Christ (cf. Mk 1:34, 39; Lk 4:35; Mt 17:18), there is no scriptural basis for a formal rite of exorcism apart from the use of the psalms and Gospel pericopes that were included in the rite of exorcism as it evolved.

What is clear, however, is that the Lord Jesus involved the disciples in his mission and through their commissioning continued the exorcistic work begun by Jesus himself (cf. Mt 10:8; Mk 3:14-15; 6:13; 16:17; Lk 9:1; 10:17). It was not a work they did in their own names, but in the name of the One who had bestowed it upon them. Thus the ministry of exorcism continues in the life of the Church as part of the regular pastoral care of souls.

Do the Fathers of the Church refer to exorcisms in their writings?

Several of the Fathers of the Church, including Irenaeus, Tertullian, Cyprian, and Athanasius provide us with insights into the exorcistic practices of their day through their extant writings. Through them we gain a glimpse into the unfolding developments in the structure and form of exorcism as a rite gradually took shape. In addition to the use of Jesus' name, other elements contributed to the shape of an early ritual such as the Sign of the Cross, exsufflation (breathing on the person's face), simple adjurations containing scripture, prayer, and fasting.

Are there different kinds of exorcisms?

Exorcisms are divided into two kinds (or forms). Simple or minor forms of exorcism are found in two places: first, for those preparing for Baptism, the Rite of Christian Initiation of Adults (RCIA) and the Rite of Baptism for Children both call for minor exorcisms; secondly, the appendix of Exorcisms and Related Supplications includes a series of prayers which may be used by the faithful.

The second kind is the solemn or "major exorcism," which is a rite that can only be performed by a bishop or a by priest, with the special and express permission of the local ordinary (cf. Code of Canon Law, can. 1172). This form is directed "at the expulsion of demons or to the liberation [of a person] from demonic possession" (Catechism of the Catholic Church, no. 1673).

When and how is an afflicted member of the faithful referred to an exorcist?

It is advisable that every diocese establish a protocol to respond to inquiries made by the faithful who claim to be demonically afflicted. As part of the protocol, an assessment should occur to determine the true state of the person.Only after a thorough examination including medical, psychological, and psychiatric testing might the person be referred to the exorcist for a final determination regarding demonic possession. To be clear, the actual determination of whether a member of the faithful is genuinely possessed by the devil is made by the Church, even if individuals claim to be possessed through their own self-diagnosis or psychosis.

May anyone receive a "major exorcism?"

Since the rites of exorcism are categorized as sacramentals, effectively as blessings, the practice of who may receive a "major exorcism" is governed by canon 1170 of the Code of Canon Law. The following are able to receive this specialized blessing if it is determined necessary: 1) Catholics; 2) Catechumens; 3) Non-Catholic Christians who request it; and 4) Non-Christian believers provided they have the proper disposition—meaning, they are sincere in their desire to be free of demonic influence. In cases involving a non-Catholic, the matter should be brought to the attention of the Diocesan Bishop (cf. ERS, no. 18).

How frequently is a "major exorcism" performed?

The frequency of exorcisms of this sort is determined by the credible need for the rite. That is why establishing a diocesan protocol is important. Through the centuries, the Church has moved cautiously when evaluating alleged cases of demonic possession. The reason for this is not to deny access to members of the faithful who are in genuine need. However, the Church is equally concerned that individuals not get caught up in a sensationalist mentality and thus create a kind of sideshow affair. Although rare, genuine cases of demonic possession should be addressed in a balanced manner with the utmost care being extended to the afflicted person.

What is the difference between a major exorcism and a minor exorcism?

While both forms of exorcism are directed against the power of the devil, the Rite of Major Exorcism is employed only when there is a case of genuine demonic possession, namely, when it is determined that the presence of the devil is in the body of the possessed and the devil is able to exercise dominion over that body.

Minor exorcisms are prayers used to break the influence of evil and sin in a person's life, whether as a catechumen preparing for Baptism or as one of the Baptized faithful striving to overcome the influence of evil and sin in his or her life.

Are there examples of each in the text of Exorcisms and Related Supplications?

The ritual text Exorcisms and Related Supplications is comprised of an introduction, two chapters ("The Rite of Major Exorcism" and "Various Texts"), and concludes with two appendices. The second chapter provides a series of additional texts which serve as options in the administration of the rite itself. The first appendix contains exorcistic prayers to be used at the discretion of the diocesan bishop when a thing or place has become demonically penetrated or the Church herself faces persecution and opposition. This latter series of prayers is not to be confused with the Rite of Major Exorcism itself. Finally, the second appendix provides prayers and supplications for the private use of the faithful.

Who may perform the various kinds of exorcisms?

The minister of a minor exorcism is the designated authorized minister of the sacrament (RCIA or Baptism for Children) or blessing being celebrated. Thus, the prayers in Appendix II, "Supplications which May be Used by the Faithful Privately in Their Struggle against the Powers of Darkness" may be offered by any member of the clergy or by the lay faithful. However, the Rite of Major Exorcism is to be celebrated only by a bishop or a priest who has obtained the special and express permission of the diocesan bishop.

How does a priest become an exorcist?

A priest may be appointed to the office of exorcist either on a stable basis or for a particular occasion (ad actum) by the diocesan bishop. In either case, the exorcist should work closely with, and under the direction of, the bishop.

What criteria are used for deciding which priests are given this responsibility?

As specified in canon 1172 §2 of the Code of Canon Law, the priest being appointed to the ministry of exorcist should possess piety, knowledge, prudence, and integrity of life. The Introduction to Exorcisms and Related Supplications further directs that the priest "has been specifically prepared for this office" (ERS, no. 13).

How are exorcists trained and prepared for this ministry?

Classically, the exorcist has trained for this specialized ministry through an apprenticeship model, working under the direction of an experienced exorcist. Additionally, in recent years, several programs have been established to foster the training of exorcists.

A solid theological and spiritual foundation is essential when preparing to minister as an exorcist. Bearing in mind the qualities already mentioned in the preceding question, the candidate must also maintain a balanced approach to this particular ministry, possess a spirituality that is grounded in the sacramental life of the Church, and be able to keep his curiosity in check. The guidance of a skilled spiritual director is critical in the life of the exorcist.

What, if any, rites in this text may be performed by the lay faithful?

As has been mentioned previously, the Rite of Major Exorcism is to be administered only by an authorized priest or bishop (sacerdos). If it is deemed useful, members of the lay faithful may be present for the rite, supporting the work of the exorcist by their prayers either recited privately or as instructed in the rite. However, the text cautions that the lay faithful are not to recite any prayers reserved to the exorcist (ERS, no. 35), not only because the prayers are reserved to those ordained to act in the person of Christ the Head (in persona Christi capitis), but also to protect the faithful from possible spiritual harm.

When an afflicted member of the faithful is female, there should be at least one other female present for the sake of propriety and discretion. At no time should the exorcist be alone with an afflicted member of the faithful, neither during consultation nor for the celebration of the rite.

How does an exorcist determine "with moral certitude" (ERS, no. 16) that the one to be exorcized is truly possessed by demonic forces, and not merely suffering from physical ailments or psychological issues?

Moral certainty is classically understood as falling between the two poles of absolute certainty and probability.Bearing that in mind, moral certitude is achieved through the examination of proofs which are weighed in accordance with the conscience of the one passing judgment. Therefore, the exorcist must utilize whatever resources are available to him when investigating a claim of demonic possession along with input from medical and mental health professionals.

The exorcist is instructed to employ the "utmost circumspection and prudence" before proceeding to the rite (ERS, no. 14). Throughout his ministry, an exorcist must establish a balance within his own mind between not believing too easily that the devil is responsible for what is manifesting, and attributing all possible manifestations solely to a natural, organic source.

Do afflicted members of the faithful undergo medical or psychological examination prior to the use of exorcism?

As part of the evaluation process (which can be established in a diocesan protocol), the afflicted member of the faithful should avail himself/herself of a thorough medical and psychological/psychiatric evaluation. Frequently, individuals present themselves claiming to be afflicted in any number of ways. Historically, however, the Church has exercised caution when evaluating such individuals for fear of unnecessarily drawing attention to the machinations of the devil or giving credit where no credit is due.

How may an exorcist ensure that an exorcism is not perceived as a magical or superstitious activity?

The exorcist himself can serve as a catechist in this matter by the way he faithfully administers the rites as provided by the Church in her wisdom. Fundamentally, the rites of exorcism are just one more way the Church tends to the pastoral care of souls, even souls that are not of her flock. However, the more obscurely and mysteriously the rite is portrayed, the more magical and superstitious the perceptions become. Given the super abundance of confusing and inaccurate information available in the public arena surrounding this particular topic, the manner in which this revised rite is announced provides for a teachable moment to believers and non-believers alike.

What ritual symbols are used in exorcisms and what do they symbolize?

In addition to the use of the Psalms and Gospel readings and the recitation of the exorcistic prayers, a series of sacred symbols is utilized in the Rite of Major Exorcism. To begin, water is blessed and sprinkled recalling the centrality of the new life the afflicted person received in Baptism and the ultimate defeat of the devil through the salvific work of Jesus Christ. The imposition of hands, as well as the breathing on the person's face (exsufflation) by the exorcist, reaffirms the power of the Holy Spirit at work in the person as a result of his/her Baptism, confirming him/her as a temple of God. Finally, the Lord's Cross is shown to the afflicted person and the Sign of the Cross is made over him/her demonstrating the power of Christ over the devil.

Should other members of the faithful be present when an exorcism is performed?

This text strongly recommends against the exorcist working in isolation (ERS, no. 34b). Even though in rare instances this may be unavoidable, the practice of performing an exorcism in solitude should be discouraged at all costs.

Where should an exorcism be performed?

The norm is to celebrate the rite of exorcism in an oratory or other appropriate place (for example, a small chapel) discreetly hidden from plain view (ERS, no. 33). It is to the advantage of the exorcist whenever possible to utilize a place that is dedicated to God's honor and not the home of the afflicted person, for instance.

Is the use of exorcism kept confidential?

For the integrity of the afflicted person's reputation as well as for those individuals who might be assisting, the preservation of confidentiality is important. It is also strongly suggested that the identity of the exorcist be kept secret or at most known only to the other priests of the diocese so as not to overwhelm the exorcist with random calls and inquiries.

May an exorcism be performed without the recipient's permission?

Given the nature of the devil's workings and the afflicted person's possible complicity in the resulting demonic possession, the exorcist should ascertain the person's consent if at all possible before proceeding with the Rite of Major Exorcism.

Are exorcisms the same everywhere, or are there regional and cultural differences?

The rites of exorcism are to be celebrated consistently following the directives (praenotanda) prescribed in the ritual. The rites are not to be altered at the discretion of the exorcist beyond the options clearly stated in the official text. However, before proceeding with the use of the rite, it is helpful for the exorcist to be aware of any cultural differences and regional influences that may have impacted the current state of the afflicted person. An evaluative instrument can assist in shedding light on such categories as: 1) the places where the person may have visited (healers, mediums, psychics); 2) the practices in which the person may have been involved (cleansings, New Age religion, Reiki); and 3) the ways that the person may have opened himself/herself directly to the dominion of the devil (magic, witchcraft, Satanic worship).

In the formulas of exorcism, what is the difference between the deprecative formulas and the imperative formulas?

The deprecative formulas are exorcistic prayers, addressed to God, which request the liberation of the afflicted person. The imperative formulas are addressed directly to the inhabiting demonic spirit, commanding it to depart in the name of Jesus Christ.

When would each be used?

The deprecative formulas and the imperative formulas are presented as sets in the rite of exorcism with the deprecative formula always being used first with the option of then using the imperative formula. The deprecative formulas may be used without the imperative formulas but the opposite is not permitted (ERS, no. 28).

When would the rites contained in the appendices be used, and by whom?

The prayers of supplication and exorcism found in Appendix I ("A Supplication and Exorcism which May be Used in Particular Circumstances of the Church") may be likened to the prayers that Pope Leo XIII appended to the previous rite of exorcism in 1890. The focus of these prayers is to address and remedy any demonic influence on places and things in particular, as well as to remedy attacks against the Church in a more general way. As in the case of a "major exorcism," the ordinary minister of these prayers would be a priest appointed for this purpose or the bishop himself.

The prayers and invocations that comprise Appendix II ("Supplications which May be Used by the Faithful Privately in their Struggle against the Powers of Darkness") are intended for general the use of the clergy and of the lay faithful in combatting the temptations of sin or spiritual attacks by the devil.

When would a bishop or pastor appropriately recommend Appendix II to a member of his flock?

When it is learned through such avenues as pastoral counseling, spiritual direction, or the Sacrament of Penance that a member of the faithful is experiencing assaults by the devil, the prayers and invocations found in Appendix II may be recommended. (Appendix II is available as a separate publication in both English and Spanish from USCCB Communications.)

Sours: https://www.usccb.org/prayer-and-worship/sacraments-and-sacramentals/sacramentals-blessings/exorcism

After Supreme Court prayer decision, Satanist offers his own prayer

Today, in a 5-4 decision, the U.S. Supreme Court upheld the right of a town board in upstate New York, and by extension, governmental bodies everywhere, to begin official meetings with a Christian prayer.

“Ceremonial prayer,” the court said, is not unconstitutional. It is merely the continuation of a long American tradition, practiced by Congress and dozens of state legislatures, and is intended to “invoke divine guidance” and place governmental institutions in a “solemn and deliberative frame of mind.”

How did the case come about? In 1999, Greece, N.Y., which is near Rochester, replaced its “moment of silence” at the beginning of town board meetings with prayer. The board would invite a “chaplain of the month” to deliver a benediction, usually pretty heavy on Jesus Christ, as most houses of worship within the town borders are Christian. The town has a Baha’i temple, but the Jewish synagogues that serve Greece’s Jewish citizens are outside the city borders.

So, what do you know? At more than 120 monthly meetings during the period from 1999 to 2010, only four prayers were delivered by non-Christians, who were allowed to offer prayers only after two local women complained.

The two women, Linda Stephens, an atheist, and Susan Galloway, who is Jewish, became the plaintiffs in the case. They said they felt that because Christian themes pervaded the prayers, citizens who did not share those beliefs felt excluded. They did not ask that prayers be eliminated, only that the prayers be “ecumenical.”

Here, according to the Supreme Court, is an example of what the women found objectionable:

Lord, God of all creation, we give you thanks and praise for your presence and action in the world. We look with anticipation to the celebration of Holy Week and Easter. It is in the solemn events of next week that we find the very heart and center of our Christian faith. We acknowledge the saving sacrifice of Jesus Christ on the cross. We draw strength, vitality, and confidence from his resurrection at Easter.... We pray for peace in the world, an end to terrorism, violence, conflict, and war. We pray for stability, democracy, and good government in those countries in which our armed forces are now serving, especially in Iraq and Afghanistan .... Praise and glory be yours, O Lord, now and forever more. Amen.”

The four non-Christian invocations were delivered in 2008, when town board meetings were preceded by prayers from the chairman of the local Baha’i temple, as well as two Jewish laymen and a Wiccan priestess.

(The court contradicts itself on how these invitations came about. Justice Anthony Kennedy’s majority opinion says the Baha’i representative and the two Jewish laymen were invited by the town, while the Wiccan priestess contacted the town board. Justice Stephen Breyer, in his dissent, however, says the town invited only the Baha’i representative; the Jews and the Wiccan, he wrote, invited themselves.)

Still, said the court, the town made a “reasonable effort” to identify all its local religious congregations, and welcomed all comers to offer pre-meeting prayers. The town showed no indication of pro-Christian bias, the court said. It’s not the town board’s fault that most of the town’s congregations are Christian. “So long as the town maintains a policy of nondiscrimination, the Constitution does not require it to search beyond its borders for non-Christian prayer givers in an effort to achieve religious balancing,” wrote Kennedy.

But, as Justice Elena Kagan pointed out in her dissent, what is to stop a court official from asking a minister to recite a Christian prayer before the start of a trial, or the presiding official at a naturalization ceremony to invite a pastor to do the same. What is to stop an elections official from asking a line of voters to bow their heads in prayer as he recites a Christian invocation before a polling place opens?

“I would hold that the government officials responsible for the above practices -- that is, for prayer repeatedly invoking a single religion’s beliefs in these settings -- crossed a constitutional line,” Kagan wrote. “I have every confidence the Court would agree.”

So why, she asks, should a town meeting be treated any differently?

And what, she wonders, would happen if a predominantly Jewish community asked a rabbi to begin every gathering chanting from the Torah: “Hear O Israel! The Lord our God, the Lord is One .... Bind [these words] as a sign upon your hand; let them be a symbol before your eyes; inscribe them on the doorposts of your house, and on your gates.”

Or a Muslim community to begin with the Islamic call to prayer: “God is greatest, God is greatest. I bear witness that there is no deity but God. I bear witness that Muhammed is the Messenger of God.”

Or, for heaven’s sakes, Satanists.

After all, they, too, consider themselves a religion. And who is to say otherwise?

Satanic Temple spokesman Lucien Greaves was only too happy to compose a prayer.

I first spoke with Greaves in January, when the Satanic Temple proposed a horned, winged Baphomet statue for Oklahoma’s state capitol.

The proposal was a response to the installation of a six-foot granite tablet inscribed with the 10 Commandments by Oklahoma legislators in 2012. (The ACLU has sued to have the 10 Commandments removed, arguing that the statue violates the 1st Amendment.)

Greaves was game. Here is what he sent:

“Let us stand now, unbowed and unfettered by arcane doctrines born of fearful minds in darkened times. Let us embrace the Luciferian impulse to eat of the Tree of Knowledge and dissipate our blissful and comforting delusions of old. Let us demand that individuals be judged for their concrete actions, not their fealty to arbitrary social norms and illusory categorizations. Let us reason our solutions with agnosticism in all things, holding fast only to that which is demonstrably true. Let us stand firm against any and all arbitrary authority that threatens the personal sovereignty of One or All. That which will not bend must break, and that which can be destroyed by truth should never be spared its demise. It is Done. Hail Satan.”

What the heck. That’s a prayer that could work for a legislative body anywhere--in the Massachusetts town of Heaven Heights, the Michigan town of Hell, or maybe even in Greece.

Sours: https://www.latimes.com/local/abcarian/la-me-ra-abcarian-scotus-20140505-column.html
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Does Satan answer prayers, too?

Ryan Fraser

Prayer is a topic that we often talk about in church. It’s something we as Christians believe to be central to our spirituality and relationship with God.

Jesus taught his disciples how to pray to the heavenly Father (Matt. 6:5-14). Paul and James emphasized the great importance of prayer in the life of the believer (1 Thess. 5:17; Phil. 4:6-7; Jas. 5:13-18). And we can have full confidence in the knowledge that God hears our prayers (1 John 5:14-15; Matt. 7:11).

But, there may be some questions that bring us some discomfort so far as they relate to Satan and prayer. I am going to do my best to ask and answer these troubling questions as honestly and Scripturally as possible.

Question #1: Can Satan hear our prayers? Answer: Yes, when they’re out loud. There is nowhere in the Bible where we’re told that Satan can read our thoughts, and thus hear our silent prayers. Scripture never states that angels are all-knowing. And if a holy angel isn’t omniscient, neither is a fallen one like Satan. In fact, he seems to have completely misjudged Job’s pure motivations for being faithful and loyal to God (Job 1:9-11).

But Satan is evidently highly skilled at predicting human behavior based on years of practice. He can anticipate what you might do or how you might react in a given situation without knowing your thoughts.

So, should we avoid praying out loud because Satan might hear us? Not in the least! In 1 John 4:4 (ESV) we’re told, “Little children, you are from God and have overcome them, for he who is in you is greater than he who is in the world.”

Question #2: Can Satan block or intercept our prayers? (In other words, can the devil stop prayers, seize them, or steal them before they reach the throne of God?). Answer: No, only we can do that by self-defeating doubt and unrepentant sinful lifestyles.

James 1:5-8 teaches that faithless prayers are powerless and ineffective. Peter teaches us that husbands’ prayers will be hindered if they mistreat their wives (1 Pet. 3:7). 

In Daniel 10:10-14, we learn that Daniel’s ardent prayers were delayed by demonic powers. We should expect the same, and not be discouraged when we pray and don’t see immediate answers. There are spiritual forces at work behind the scenes that we clearly don’t understand. But we do know that God is omnipotent, and not threatened in the least by Satan’s power. The only power Satan possesses is that which God has given to him (Luke 4:6). 

Satan cannot hurt any believer without God’s permission. When Christians willingly go into sin, they open themselves up to receive a beating from the devil. In fact, 1 Cor. 5:5 teaches that God sometimes uses the devil to chastise us.

Ephesians 6:10-20 (ESV) describes the Whole Armor of God, which belong to the Christian. Especially notice verses 18-19 which mention the power of praying in the Spirit with perseverance. We can boldly come before God’s throne in prayer in full confidence of his love and power to save (Heb. 4:14-16). This is how we communicate with our Commander and Chief in the Holy Spirit.

Question #3: Can Satan answer our misdirected prayers and give us what is not actually good for us, thereby deceiving us? Answer: Yes and No. He can do it, but again not without God’s permission.

Some examples of misdirected prayers are as follows: a prayer for worldly success that results in materialistic riches and pride; a comfortable life that results in spiritual complacency; a romantic relationship that ends up in rebellion to God and/or personal misery; a business or educational opportunity that leads to increased stress, distraction and temptation; good health that results in a sense of self-reliance or fixation on physical appearance.

The Bible asserts that God will give people over to deception (2 Thess. 2:9-12) when they refuse to believe the truth. Romans 1:24-25 shows how God gives people over to the lusts of their hearts when they exchange truth about their Creator for a lie. 

Here’s the point: Satan will answer prayers, give signs and do anything to move us away from God. Therefore, be alert and listen to God’s Holy Word. In humility, desire Christ more than your own ways. When you know the voice of the good Shepherd, you won’t be led astray by the malicious lies of the big bad wolf.

Dr. Ryan Fraser is an associate professor of clinical mental health counseling at Freed-Hardeman University, licensed clinical pastoral therapist, and the preacher of the Bethel Springs Church of Christ. His website is www.ryanfraser.org.

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Sours: https://www.jacksonsun.com/story/opinion/2018/01/03/does-satan-answer-prayers-too/996223001/
KREATOR - Satan Is Real (OFFICIAL VIDEO)

Spiritual Warfare Prayer

By Mark Bubeck

Heavenly Father, I bow in worship and praise before You. I cover myself with the blood of the Lord Jesus Christ as my protection during this time of prayer. I surrender myself completely and unreservedly in every area of my life to Yourself. I do take a stand against all the workings of Satan that would hinder me in this time of prayer, and I address myself only to the true and living God and refuse any involvement of Satan in my prayer.


[Satan, I command you, in the name of the Lord Jesus Christ, to leave my presence with all your demons, and I bring the blood of the Lord Jesus Christ between us.]


Heavenly Father, I worship You, and I give You praise. I recognize that You are worthy to receive all glory and honor and praise. I renew my allegiance to You and pray that the blessed Holy Spirit would enable me in this time of prayer. I am thankful, heavenly Father, that You have loved me from past eternity, that You sent the Lord Jesus Christ into the world to die as my substitute that I would be redeemed. I am thankful that the Lord Jesus Christ came as my representative, and that through Him You have completely forgiven me; You have given me eternal life; You have given me the perfect righteousness of the Lord Jesus Christ so I am now justified. I am thankful that in Him You have made me complete, and that You have offered Yourself to me to be my daily help and strength.


Heavenly Father, come and open my eyes that I might see how great You are and how complete Your provision is for this new day. I do, in the name of the Lord Jesus Christ, take my place with Christ in the heavenlies with all principalities and powers (powers of darkness and wicked spirits) under my feet. I am thankful that the victory the Lord Jesus Christ won for me on the cross and in His resurrection has been given to me and that I am seated with the Lord Jesus Christ in the heavenlies; therefore, I declare that all principalities and powers and all wicked spirits are subject to me in the name of the Lord Jesus Christ.


I am thankful for the armor You have provided, and I put on the girdle of truth, the breastplate of righteousness, the sandals of peace, the helmet of salvation. I lift up the shield of faith against all the fiery darts of the enemy, and take in my hand the sword of the spirit, the Word of God, and use Your Word against all the forces of evil in my life; and I put on this armor and live and pray in complete dependence upon You, blessed Holy Spirit.


I am grateful, heavenly Father, that the Lord Jesus Christ spoiled all principalities and powers and made a show of them openly and triumphed over them in Himself. I claim all that victory for my life today. I reject out of my life all the insinuations, the accusations, and the temptations of Satan. I affirm that the Word of God is true, and I choose to live today in the light of God’s Word. I choose, heavenly Father, to live in obedience to You and in fellowship with Yourself. Open my eyes and show me the areas of my life that would not please You. Work in my life that there be no ground to give Satan a foothold against me. Show me any area of weakness. Show me any area of my life that I must deal with so that I would please You. I do in every way today stand for You and the ministry of the Holy Spirit in my life.


By faith and in dependence upon You, I put off the old man and stand into all the victory of the crucifixion where the Lord Jesus Christ provided cleansing from the old nature. I put on the new man and stand into all the victory of the resurrection and the provision He has made for me there to live above sin. Therefore, in this day, I put off the old nature with its selfishness, and I put on the new nature with its love. I put off the old nature with its fear and I put on the new nature with its courage. I put off the old nature with its weakness and I put on the new nature with its strength. I put off today the old nature with all its deceitful lusts and I put on the new nature with all its righteousness and purity.


I do in every way stand into the victory of the ascension and the glorification of the Son of God where all principalities and powers were made subject to Him, and I claim my place in Christ victorious with Him over all the enemies of my soul. Blessed Holy Spirit, I pray that You would fill me. Come into my life, break down every idol and cast out every foe.


I am thankful, heavenly Father, for the expression of Your will for my daily life as You have shown me in Your Word. I therefore claim all the will of God for today. I am thankful that You have blessed me with all spiritual blessings in heavenly places in Christ Jesus.


I am thankful that You have begotten me unto a living hope by the resurrection of Jesus Christ from the dead. I am thankful that You have made a provision so that today I can live filled with the Spirit of God with love and joy and self-control in my life. And I recognize that this is Your will for me, and I therefore reject and resist all the endeavors of Satan and of his demons to rob me of the will of God.


I refuse in this day to believe my feelings, and I hold up the shield of faith against all the accusations and against all the insinuations that Satan would put in my mind. I claim the fullness of the will of God for today.


I do, in the name of the Lord Jesus Christ, completely surrender myself to You, heavenly Father, as a living sacrifice. I choose not to be conformed to this world. I choose to be transformed by the renewing of my mind, and I pray that You would show me Your will and enable me to walk in all the fullness of the will of God today.


I am thankful, heavenly Father, that the weapons of our warfare are not carnal, but mighty through God to the pulling down of strongholds, to the casting down of imaginations and every high thing that exalted itself against the knowledge of God, and to bring every thought into obedience to the Lord Jesus Christ. Therefore in my own life today I tear down the strongholds of Satan, and I smash the plans of Satan that have been formed against me. I tear down the strongholds of Satan against my mind, and I surrender my mind to You, blessed Holy Spirit. I affirm, heavenly Father, that You have not given us the spirit of fear, but of power and of love and of a sound mind. I break and smash the strongholds of Satan formed against my emotions today, and I give my emotions to You. I smash the strongholds of Satan formed against my will today, and I give my will to You, and choose to make the right decisions of faith. I smash the strongholds of Satan formed against my body today, and I give my body to You, recognizing that I am Your temple; and I rejoice in Your mercy and Your goodness.


Heavenly Father, I pray that now through this day You would quicken me; show me the way that Satan is hindering and tempting and lying and counterfeiting and distorting the truth in my life. Enable me to be the kind of person that would please You. Enable me to be aggressive in prayer. Enable me to be aggressive mentally and to think Your thoughts after You, and to give You Your rightful place in my life.


Again, I now cover myself with the blood of the Lord Jesus Christ and pray that You, blessed Holy Spirit, would bring all the work of the crucifixion, all the work of the resurrection, all the work of the glorification, and all the work of Pentecost into my life today. I surrender myself to You. I refuse to be discouraged. You are the God of all hope. You have proven Your power by resurrecting Jesus Christ from the dead, and I claim in every way Your victory over all satanic forces active in my life, and I reject these forces; and I pray in the name of the Lord Jesus Christ with thanksgiving.  

Amen.

Sours: https://christianfellowshipcommunity.org/warfare-prayer

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