The New Apostolic Reformation (NAR) is a movement that wears the sheepskin of Pentecostal and Charismatic Christianity, it’s roots going back to the New Order of the Latter Rain (NOLR) in 1948 and earlier to the Azusa cult (a movement that later was cleaned up by early Pentecostal churches. It is recognised around the world as a cult, with it’s core belief in the restoration of apostolic and prophetic offices within the church. One of the doctrines within the NAR that has sparked controversy is “Identification Repentance.”
Identification Repentance, as propagated by some leaders within the NAR, posits the idea that believers can repent on behalf of others for the collective sins of a nation, community, or even historical events. It is recognised as a form of what is called in the NAR as ‘Strategic Level Spiritual Warfare’ (SLSW).
This NAR SLSW teaching was popularise by John Dawson and C. Peter Wagner, then quickly embraced by the major tenants of the NAR:
“Strategic-level warfare is considered to consist of, at least, five categories of spirits: (1) territorial spirits over cities, regions, and nations (derived from Daniel 10:13, 20–21). Territorial spirits Spiritual warfare are defined as high-ranking members of the hierarchy of evil spirits who are dispatched by Satan to control nations, regions, cities, tribes, people groups, neighbourhoods, and other social networks (Wagner 2012). (2) Institutional spirits, which are assigned to non- Christian religions, governments, churches, and educational institutions (Boyd 2012). (3) Spirits that supervise and promote special functions and vices such as prostitution, homosexuality, music, pornography, media, and war. (4) Spirits assigned to objects, buildings, tools, instruments, as well as non-material entities like rituals that are assigned to such objects during dedications. (5) Ancestral spirits that rule over specific families, and which can assume the identity of the ancestors themselves (Onyinah 2012b).
Strategic-level spirits are believed to be in charge of ground-level spirits and assign them to people and supervise their work. In order to break the powers of these spirits, one must engage in strategic-level warfare. At the heart of this warfare is often a threefold strategy developed by Peter Wagner: discerning the territorial spirits, dealing with the corporate sin of a city, and engaging in aggressive warfare against the territorial spirits (Wagner 1991, 1993, 1996). Some suggest that “spiritual mapping” is necessary for discerning the territorial spirits assigned to a city (Otis 1991). This technique is used to discern and identify the spirits over the territory as a step towards developing strategies to combat and defeat them. John Dawson has popularized the expression “identification repentance” to explain the need for repenting and then confessing territorial sins as a means of effecting reconciliation, thus breaking Satan’s grip (Dawson 1989; Wagner 1996, 249–50). In the third part of strategic-level warfare—engaging in an aggressive struggle against the territorial spirits—advocates typically engage in “casting down strongholds,” “binding the strongman,” “evicting the ruler of the city,” “storming the gates of hell,” and “taking dominion in Jesus’ name” ( Jacobs 1994; Onyinah 2012b). This teaching has gained massive popularity among Christians worldwide.”
Source: Wolfgang Vondey, The Routledge Handbook of Pentecostal Theology, https://www.routledgehandbooks.com/pdf/doi/10.4324/9780429507076-35, p. 322-23. (Emphasis added.)
For example, in the middle of this Wagner tribute video, Korean pastors are repenting on behalf of other Korean pastors for rejecting and mistreating C. Peter Wagner when this apostle visited South Korea. It could be argued that this action is form of slander or false witness because their may be biblical or valid reasons why other Korean pastors rejected Wagner (7:30):
In a more recent example, towards the end of this video, we can watch NAR Apostle Alexander Pagani engaging in ‘strategic level spiritual warfare’, casting out Baal in NYC and engaging in a practice very similar to ‘identification repentance’:
REFUTING THIS UNCHRISTIAN PRACTICE
This concept is rooted in a theological interpretation that assumes Christians have the authority to repent for and seek forgiveness for the sins of others, past or present, even if they did not commit those specific acts themselves.
At first glance, this notion may appear to be rooted in good intentions, seeking to bring about reconciliation and healing for societal wrongs. However, there are several critical issues and concerns raised by both theologians and critics within and outside the NAR:
- Lacking Biblical Foundation: Identification Repentance lacks a solid biblical basis. While intercessory prayer and standing in the gap for others are recognized practices in Christianity, the concept of repenting on behalf of others’ sins is not explicitly supported in Scripture.
- Individual Responsibility: Christianity emphasizes personal accountability and individual repentance. Each person is responsible for their own actions and relationship with God. The idea of one person repenting for another or even a group or collective, undermines this fundamental belief.
- Presumption and Overreach: The belief that one can repent on behalf of others assumes an authority that goes beyond scriptural teachings. It assumes the ability to represent and assume guilt for others without their consent or acknowledgment.
- Potential for Manipulation and Control: This doctrine, when misapplied, can lead to manipulation within religious communities. Leaders might exploit the concept to exert control over their followers, influencing them to repent for various issues or events without proper discernment or understanding.
- Distraction from Genuine Solutions: While acknowledging and seeking reconciliation for societal wrongs is important, focusing solely on Identification Repentance might divert attention from practical actions and solutions needed to address these issues effectively.
Critics argue that this doctrine, if not carefully approached, may lead to a superficial sense of atonement without addressing the root causes of societal sins or actively engaging in meaningful actions towards justice and reconciliation.
PASSAGES USED TO JUSTIFY ‘IDENTIFICATION REPENTANCE’
The theological concept of Identification Repentance, as understood and practiced within the New Apostolic Reformation (NAR), is often inferred from several biblical passages, though it’s important to note that there’s no direct, explicit support for this doctrine in Scripture. Advocates of Identification Repentance draw upon various verses and themes to build their theological framework:
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Intercessory Prayer: There are biblical references supporting the idea of intercession for others. For instance, in 1 Timothy 2:1, believers are encouraged to pray for all people, including leaders. Some proponents of Identification Repentance might extrapolate from this the idea of repenting on behalf of others as a form of intercession.
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Corporate Repentance: Instances of corporate repentance in the Bible, such as the people of Israel repenting for national sins, are sometimes referenced. Passages like Nehemiah 1:6 and Daniel 9:3-19 depict leaders praying for forgiveness on behalf of the entire nation.
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Identification with Christ’s Atonement: Some proponents might use theological concepts like believers being ‘co-crucified’ or ‘co-resurrected’ with Christ (Romans 6:6, Galatians 2:20). They might extend this idea to suggest that believers can also identify with the sins of others and repent on their behalf.
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Principles of Unity and Corporate Body: Verses emphasizing unity within the body of Christ, like 1 Corinthians 12:12-27 (the metaphor of the body), are sometimes referenced to support the idea of collective responsibility and identification.
However, it’s important to emphasize that while these passages may encourage intercession, corporate repentance, or unity within the body of believers, they don’t explicitly support the doctrine of Identification Repentance as understood in the NAR. The extrapolation from these verses to create a doctrine of repenting for the sins of others is a theological interpretation that lacks clear scriptural foundation.
Moreover, critics argue that these verses, when taken in context, emphasize principles like intercession, unity, and corporate responsibility within the body of believers, rather than supporting the idea of one person repenting on behalf of others for their specific sins.
The theological interpretation of Identification Repentance is a matter of controversy within Christian circles, with varying perspectives on its validity and biblical support. Many theologians and scholars caution against stretching these verses beyond their intended context to support a doctrine that may have significant theological implications and lacks clear scriptural validation.
It’s essential for believers to critically evaluate doctrines like Identification Repentance in light of biblical teachings and historical Christian theology. While the desire for healing and reconciliation is commendable, it’s crucial to ensure that theological concepts align with biblical principles and do not inadvertently undermine the core tenets of the Christian faith.