Concept

Authority to Cast Out Demons

Intro

The believer in Christ has real, given authority over evil spirits. Not borrowed. Not earned. Given. Jesus said, "in My name they will cast out demons" (Mark 16.17). The authority does not depend on how mature, gifted, or well-known the believer is. It depends on whose name is being used.

This page is the practical companion to Spiritual Warfare. That hub describes what a person is up against (the patterns, the named spirits, the gateways). This page describes how the work is done: how to walk someone through confession, forgiveness, renunciation, command, and blessing.

Five voices stand behind the page: Frank Hammond, Derek Prince, Francis MacNutt, Neal Lozano, and Neil Anderson. They do not all agree on every detail. They agree on the bones: Christ gives the authority, the believer exercises it through pastoral care (not stage performance), and discipleship after the session is not optional. Where they split, the page shows the spread.

Important: this is operational content, written for people who will actually do this work. It treats the encounter seriously, with care for both the person being prayed for and the believer doing the praying.

In full

The believer in Christ holds real, delegated authority over evil spirits. The authority is not based on the believer's spiritual maturity, gift, office, or charisma, it is given in the name of Jesus to those who belong to Him (Mark 16.17; Luke 10.19). This page is the practical companion to Spiritual Warfare: the hub catalogues what operates (gateways and named-spirit patterns); this page catalogues how a believer walks another person, or themselves, through the work of casting out a demon.

This is operational content. The theology underneath it is the same as the hub, the deliverance-ministry stream represented by Frank Hammond, Derek Prince, Francis MacNutt, Neal Lozano, and Neil Anderson. These five authors do not agree on every detail. They agree on the load-bearing claims:

The believer holds Christ-delegated authority over demons
That authority is exercised through confession, forgiveness, renunciation, command, and blessing, not through technique or formula
Deliverance is part of pastoral care, not a stage performance
Discipleship after deliverance is non-negotiable

Where the five differ, this page presents the spread.

Where the authority comes from

The casting-out authority is delegated, not innate. Jesus holds it; He gives it; the believer exercises it in His name.

Mark 16.17, "These signs will accompany those who believe: in My name they will cast out demons..."
Luke 10.19, "I have given you authority to tread on serpents and scorpions, and over all the power of the enemy"
Matt 10:1, Jesus gives the Twelve "authority over unclean spirits, to cast them out"
Matthew 28.18-19, "All authority in heaven and on earth has been given to Me. Go therefore..."
John 14:12, "whoever believes in Me will also do the works that I do; and greater works than these will he do"

The early-church operating pattern:

Acts 8:7, Philip in Samaria; unclean spirits coming out
Acts 16:16-18, Paul to the slave girl: "I command you in the name of Jesus Christ to come out of her"
Acts 19:11-12, extraordinary miracles; evil spirits leaving
Acts 19:13-16, the sons of Sceva; the counterfeit warning. The authority is not a formula. It is a real participation in Christ that demons recognize ("Jesus I know, and Paul I know, but who are you?")

The believer's position:

Eph 1:20-22 / Eph 2:6, Christ seated "far above all rule and authority and power and dominion"; the believer seated with Him
Colossians 2.15, Christ "disarmed the rulers and authorities and put them to open shame...triumphing over them in Him" (Prince builds his entire authority chapter on this; They Shall Expel Demons, ch. 7)
Col 1:13, "He has delivered us from the domain of darkness and transferred us to the kingdom of His beloved Son"
1 John 4:4, "He who is in you is greater than he who is in the world"

This authority is positional first, experiential second. The believer's standing is settled at the cross. The believer's exercise of it grows with practice, sanctification, and discernment. Anderson presses this hardest of the five, the believer's identity in Christ is the operating foundation; deliverance is a truth encounter before it is a power encounter (The Bondage Breaker, pt. 2; Victory Over the Darkness, ch. 3).

What the authority is, and what it isn't

The authority is:

Real. Demons recognize the name of Jesus and respond to it (Acts 19:15).
Delegated. It belongs to Christ; the believer exercises it as His ambassador.
Sufficient for the ordinary believer. Office, ordination, special anointing are not preconditions. Hammond emphasizes this against the early-1970s Pentecostal pattern of routing all deliverance to "the anointed minister" (Pigs in the Parlor, ch. 19, on self-deliverance and small-group deliverance). MacNutt, from the Catholic-charismatic side, makes the same case while reserving "solemn exorcism" of full possession to formally trained ministry (Deliverance from Evil Spirits, pt. 1).
For the body, not for celebrity.

The authority is not:

A magic formula. Sceva is the warning case. Lozano: deliverance is the application of the gospel to a specific situation, not a technique (Unbound, ch. 1).
A guarantee of one-command resolution. Mark 9:14-29 is the disciples' failure case; "this kind cannot be driven out by anything but prayer" (Mark 9:29). Some patterns are persistent.
A license to attribute every problem to demons. MacNutt is the loudest voice among the five on this: most pastoral problems are not deliverance cases. Discernment, is this actually a demon, is more important than technique (Deliverance from Evil Spirits, pt. 2 on diagnosis).
A reason for fear. Vigilance + confidence (1 Peter 5.8 + James 4.7).

Two modes, encounter vs. session

The rest of this page describes session-mode deliverance. Most of the modern deliverance literature, Hammond, Prince, MacNutt, Lozano, Anderson, describes this mode: a planned pastoral encounter where the person being delivered is the active participant. They confess, forgive, renounce; the minister commands the spirit. The five keys are session-mode work. Consent is required because the person is doing the work alongside the minister.

But Scripture shows another mode the page must not erase: encounter mode. A demonized person crosses the believer's path; the Spirit prompts direct command; the spirit is cast out without the person's prior agreement or, sometimes, prior faith.

The Gerasene demoniac (Mark 5:1-20). Not a believer; the demon does the bargaining; the man is delivered before any faith confession.
The synagogue demoniac (Mark 1:23-27). The spirit speaks; Jesus rebukes; out it comes. No consent process.
Mark 9:14-29, the demonized boy. The father's "I believe, help my unbelief" is what's recorded, not the boy's.
Mark 7:24-30, the Syrophoenician woman's daughter delivered at a distance; the daughter isn't even present.
Philip in Samaria (Acts 8:7). Unclean spirits coming out "with loud cries" as part of preaching, before or alongside conversion, not after a counseling sequence.
Acts 16:16-18, Paul casts the spirit of divination out of the slave girl after she has been mocking him for many days. She did not ask. He turned, "greatly annoyed," and commanded the spirit out in the name of Jesus Christ.

Encounter-mode principles:

The demon is what is commanded, not the person. Consent of the person is not required because the spirit operating through them is what is being addressed.
It is the Spirit who initiates. Encounter-mode deliverance is not a technique the believer applies at will to anyone they think is demonized. It is a Spirit-prompted authority moment, often in evangelism (Mark 16.17, "in My name they will cast out demons" is given alongside the Great Commission).
Encounter without filling is still the empty-house danger. Matthew 12.43-45 is not "don't deliver non-believers." It is "don't leave the house empty." The Gerasene is delivered and sent home with a testimony (Mark 5:19-20). Philip's deliverances in Samaria are followed by belief and baptism (Acts 8:12). Paul's command to the slave girl ends the demonic occupation, but Acts does not record her conversion, the warning is real for the unfilled case.
Encounter mode is the apostolic default in evangelistic settings. Biblical, normal, and it does not require the consent or prior faith the session-mode framework assumes.

The five authors recognize this distinction even when they don't use these exact terms. Hammond treats Mark 16:17 / Acts 8 deliverance as a sign-gift accompanying evangelism (Pigs in the Parlor, on the believer's casting-out authority). MacNutt distinguishes "solemn exorcism", rarer, often non-believer, less participatory, from "the lesser ministry of deliverance" which is the believer-context session work (Deliverance from Evil Spirits, pt. 1). Prince teaches the empty-house warning as a post-deliverance requirement to fill, not as a prohibition on delivering the unconverted. Lozano and Anderson focus on session mode because that is where most ordinary pastoral work is needed, not because encounter mode is illegitimate.

The rest of this page is session-mode. Where session-mode rules say "the person must agree" or "salvation comes first," read them as session-mode requirements, not absolutes covering encounter mode.

Before the minister ministers

The minister's life matters. All five authors share this point.

Be in Christ. The authority is given to believers. Sceva.
Be clean on the matter you're confronting. Hammond names this explicitly: a minister with active unconfessed sin in the area of the spirit being confronted is at risk (Pigs in the Parlor, ch. 16 on the minister's preparation). Not perfection; non-hypocrisy.
Forgive. Unforgiveness is the framework's clearest gateway (Matthew 18:34, "delivered him to the torturers"). Anderson's Step 3 (Bitterness vs. Forgiveness) puts forgiveness at the operational center of Steps to Freedom in Christ.
Be filled with the Spirit. Eph 5:18.
Pray and, where appropriate, fast. Mark 9:29. Prince treats this as a load-bearing preparation step for the heavier patterns (They Shall Expel Demons, ch. on prayer and fasting).

Posture on the day:

Confidence in Christ, not in technique
Patience with the person
Listening before speaking, MacNutt's whole approach is interview-shaped before it is command-shaped
No theatrics. Volume is not authority
No demon-fascination. Eyes on Christ
Confidentiality. Whatever surfaces stays with the people present

Discernment, is this actually demonic?

Not every difficulty is a demon. Before stepping into a deliverance frame, weigh:

Signal	Demonic-encounter weight
Repeating pattern resistant to ordinary repentance, counsel, and time	High
Sudden personality shift the person doesn't recognize as theirs	High
Reaction to the name of Jesus, Scripture, communion, prayer	High
Voices, intrusive thoughts in a foreign "voice" the person identifies as not their own	High
Documented gateway entry, occult contact, sexual covenant, generational pattern, severe trauma, word-curse, unforgiveness	Moderate to high
Manifestation under prayer (coughing, retching, contortion, pressure)	Moderate (can also be physical or emotional)
Bondage-shaped pattern (addiction, suicidal cycles, recurring rage)	Moderate, flesh and demonic both play here; can be either or both
Standard sin pattern with ordinary tempting	Low; usually flesh + world, not deliverance
Mental-health symptoms with no specifically demonic markers	Low to moderate; medical evaluation belongs alongside, not instead
Medical illness	Generally low; [[Luke 13.11

MacNutt's distinction matters here: oppression vs. possession. The vast majority of deliverance pastoral work is oppression, spirits attached to specific patterns in a believer's life, not full possession (rare; the New Testament cases are largely pre-Christian / unevangelized contexts). The work this page describes is oppression-level. Full possession with sustained involuntary control is rare and usually warrants experienced team ministry, not a single-minister session.

Preparing the person

Before the session:

Salvation comes first (for session-mode work). Session deliverance assumes the person is participating in the work, confessing, forgiving, renouncing. That presupposes either an existing believer or someone in the process of coming to Christ as part of the session. If the person is not in Christ and not seeking Him, the work is evangelism first, or encounter-mode deliverance if the Spirit prompts it (see "Two modes" above), and any deliverance must be followed by the filling, or the empty-house warning (Matthew 12.43-45) applies. Lozano: people are not delivered from demons to remain in their old slavery; they are delivered into the Father's embrace (Unbound, the closing arc).
Identify the gateways. Walk through the seven gateways from the hub, Generational and ancestral, Trauma, Spiritual history, Occult contact, Sexual soul tie, Word curse, Unforgiveness, and locate the doors. Prince's "How demons enter" taxonomy (They Shall Expel Demons, pt. 2) is the closest published parallel: heredity, prenatal influence, sinful acts, occult contact, sinful words, sinful associations, false religion.
Confession and repentance for what is theirs. Hammond: deliverance without confession is partial; the door must be named.
Forgiveness extended. Anderson Step 3, Lozano Key 2. The person releases the people who hurt them by name. This is the most common stuck place. The minister can model the language; the person must speak it and mean it.
Specific renunciation. "I renounce the covenant I made at age fourteen when I went to that medium." "I renounce the words my father spoke over me." Renunciations are specific, audible, and addressed to the right parties, to God in confession, to the gateway in renunciation.
Agreement (for session-mode work). Session deliverance requires the person to agree to the work, because the person is doing the work. Encounter-mode deliverance, the Acts 16 / Mark 5 / Acts 8 pattern, Spirit-prompted, demon-commanded, does not require this kind of consent because the spirit is what is addressed, not the person's will. What is always abuse is coerced session deliverance: pressuring someone to undergo the participatory work they are not ready to do.
Set expectations. This may take longer than they expect. Manifestations are normal but not required (MacNutt is firm on this, manifestation is not the proof). Their job is to confess, renounce, forgive, and stay engaged. The minister will command the spirit.

The Five Keys (Lozano) as the operational backbone

Lozano's Unbound model is the cleanest practical sequence in the deliverance literature. It is the operational spine of a session.

Repentance and Faith. The person turns from sin and turns to Christ. For an unbeliever, this is conversion. For a believer, this is renewed repentance over the specific gateway material.
Forgiveness. The person forgives everyone who has wounded them, by name where they can. Includes God-ward releases (releasing resentment toward God for what He allowed) and self-ward releases (forgiving themselves). Without this, the work usually stalls.
Renunciation. The person renounces, out loud, the specific lies, covenants, agreements, and sins that opened doors. "I renounce..." spoken aloud.
Authority. The minister exercises Christ's authority, commands the spirit to leave, in Jesus' name. Now, and not before; the prior three keys remove the spirit's legal grounds. Lozano's order is deliberate: most failed deliverance is failed forgiveness or failed renunciation, not failed command.
The Father's Blessing. The minister speaks the Father's blessing over the person, identity, sonship/daughterhood, belovedness. The empty space is filled with the truth of who they are in Christ.

Prince's "Seven Steps for Deliverance" (They Shall Expel Demons, ch. 23) overlap and add detail: humble yourself; confess Christ as Lord; confess specific sin; repent; forgive all others; break with the occult and the cult; prepare to forgive yourself, then speak release. Anderson's Steps to Freedom in Christ runs a similar arc (counterfeit/truth/forgiveness/submission/humility/confession/curse-breaking) but written as the person's prayers more than the minister's commands. MacNutt and Hammond use the same backbone with different emphases, MacNutt pairs every key with inner healing of memory; Hammond moves more directly into named-spirit confrontation once the gateways are sealed.

This page uses Lozano's five-key sequence as the spine because it is the clearest pastoral order. Borrow detail from the other four where it sharpens a step.

The session, what it actually looks like

A standard deliverance session runs the five keys with a defined open, middle, and close. The Spirit paces the work; the minister keeps order.

1. Opening

Brief Scripture read aloud, Ephesians 6.10-18, Colossians 2.15, Luke 10.19
Prayer for the Spirit's leading and protection of everyone in the room
A direct verbal claim of authority: "Father, we come in the name of Jesus. We submit to You. We resist the devil. He will flee, in Jesus' name."
Plead the blood of Jesus over the room and the person (Rev 12:11, "they overcame him by the blood of the Lamb and by the word of their testimony")

2. Walking the gateways (Keys 1-3)

For each gateway the person identified in preparation:

Confession (where it's their sin): "Father, I confess that I [...]. I repent. I receive Your forgiveness in Jesus' name."
Forgiveness extended (where someone harmed them or a covenant was made through their family line): "Father, I forgive [name] for [act]. I release them. I cancel any judgment I held against them."
Renunciation (closing the door): "I renounce [the specific gateway material, practice, covenant, agreement, word, sexual tie]. I break agreement with it in Jesus' name. I close this door. I plead the blood of Jesus over it."

For generational material:

"On behalf of myself and the generations of my family that came before me, I confess and renounce the sin of [...]. I break every generational covenant, curse, and agreement attached to it. I plead the blood of Jesus over my family line, backward and forward."

Prince treats curse-breaking as its own load-bearing piece (Blessing or Curse: You Can Choose, especially the pt. 3 release sections). For heavy generational material, work it explicitly.

3. Commanding (Key 4)

Once the gateways are sealed, the minister commands the spirit(s) to leave.

Address the spirit, not the person. "Spirit of [name], I command you...", not "[person], you have to leave."
In Jesus' name, by His authority, by His blood.
One command at a time; firm; not loud. Volume is not authority.
Specific patterns where known. If the gateway analysis surfaced a spirit of rejection operating through trauma: "Spirit of rejection, I command you to come out, in Jesus' name. You have no place here. The door is closed. The blood of Jesus is over it. Go now, to the place Jesus appoints for you."
Don't interrogate the demon. Mark 5:9 (Legion) is the one Gospel case of naming a spirit, and the dialogue is brief and functional. Hammond's interrogation approach (Q-and-A with spirits to surface co-operating spirits in Pigs in the Parlor) is the most contested move in the literature. MacNutt and Lozano explicitly don't recommend it; Anderson treats demons as fundamentally deceptive and refuses to take their word on anything. Conservative practice: ask the Spirit for discernment; command what He shows you; do not trust demon testimony.
Forbid retaliation and re-entry. "I forbid you to harm [person], me, or anyone else on the way out or after. I forbid you to return. The house is occupied by the Holy Spirit. The blood of Jesus stands at the door."

4. Managing manifestations

Hammond's tradition expects manifestations (coughing, yawning, deep sighing, tears, trembling, dry heaving, sometimes verbalization or contortion). MacNutt and Lozano de-emphasize them, fruit over time is the proof, not exit-drama.

Manifestations are not required. Some spirits leave quietly. Don't push for manifestation.
Order over chaos. 1 Cor 14:32-33, "the spirits of prophets are subject to prophets...for God is not a God of confusion." The minister sets the tempo, not the spirit.
If a person becomes physically uncontrolled, slow down. Have them open their eyes, look at the minister, and speak their own name. Have them say "Jesus is Lord." Speech is a will-act; reorient them to their own agency. Then re-engage the spirit.
Never let the demon take the session. It will try, sudden questions, mocking, theatrics, exhausting the minister with long verbal exchanges. Refuse the bait. Short commands. Eyes on Christ.
Practical care: water, tissue, a bucket if retching, a room with privacy.

5. Filling (Key 5)

The Matthew 12.43-45 warning is non-negotiable. After the spirits leave, fill the space.

Invite the Holy Spirit explicitly to occupy the place the spirit vacated. "Holy Spirit, fill this place. Take residence here. Be the source of [the opposite of what the spirit produced, peace where torment was; security where rejection was; sound mind where fear was]."
Speak the opposing scriptural truth aloud. Spirit of fear out → "God has not given me a spirit of fear, but of power, of love, and of a sound mind" (2 Timothy 1.7). Spirit of rejection out → "I am accepted in the Beloved" (Eph 1:6). Spirit of bondage out → "Where the Spirit of the Lord is, there is liberty" (2 Cor 3:17).
Speak the Father's blessing. Lozano's Key 5. Name the new identity over them; let them hear it from the minister. Belovedness, sonship/daughterhood, acceptance, identity in Christ. This is where Anderson's identity-in-Christ teaching becomes operational, the truth that defines the believer must be spoken aloud.

6. Closing

Thanksgiving. The deliverance is the Lord's work; thank Him.
Communion is appropriate where the tradition uses it (1 Cor 11:23-26).
Short, clear marching orders for the walking-it-out phase (see below).
Embrace, prayer over, dismiss in peace.

Walking it out post-session

Deliverance is not the finish line. It is a clearing. The keeping is the post-session work.

Discipleship plan. Word, prayer, fellowship, accountability. Not optional. Empty-house warning.
Identify and avoid the re-entry doors. If the spirit operated through occult contact, the person doesn't go back to the source. If through sexual tie, the relationship pattern changes. If through word-curse, the relationships speaking those words may need limit.
Speak the opposing truth aloud daily. The new identity needs to be planted, not just declared once. Anderson's Steps to Freedom includes a maintenance liturgy for this; Lozano calls it living the keys.
Expect testing. The spirit will probe; the believer's job is to refuse agreement. James 4.7, submit, resist, flee.
Stay in community. Isolation is one of the most common follow-on attacks.
Return if patterns return. A second session is not a failure. Hammond names "layers" explicitly, deeper rounds expose deeper material. Pride about "having it handled" is itself a re-entry door.

The individual spirit pages in this cluster have specific walking-it-out steps per pattern.

Group and team deliverance

For deeper or longer sessions, a team is ideal. Typical roles:

Lead minister, runs the session; commands the spirit(s)
Co-minister, discernment, prayer cover, watches the person, calls things the lead may miss
Intercessor, praying continuously; not actively engaging the dialogue
Same-sex pairing for the person. A man being delivered should have male ministers as primary; a woman, female. Especially with sexual-tie or Jezebel-pattern work, this is a non-negotiable. Two-witness principle. Don't do deliverance alone with someone of the opposite sex.

For a person actively manifesting in a public setting (church service, prayer event), get them into a private room with a team rather than processing in front of a crowd. Public is theatre risk; private is pastoral care. Lozano is firm on this; MacNutt too.

Self-deliverance

The believer can renounce, command, and close gateways in their own life. The authority belongs to the believer in Christ; that is not different alone.

Limits. Self-deliverance is appropriate for active resistance, daily walking-out, and many lower-grade encounters. Hammond (Pigs in the Parlor, ch. 19 on self-deliverance) and Prince both teach a personal-deliverance practice. Prince's specific technique includes long, deliberate exhalations as a physical correlate of expelling the spirit, taking deep breaths and breathing out forcefully while commanding the spirit to leave. For deeply embedded patterns, generational material, or persistent oppression, getting a minister in the room is wiser. The blind-spot problem is real.
The renunciation prayers in each spoke page can be prayed personally. Structure: confess, forgive, renounce, command, fill.
Daily armor, Ephesians 6.10-18, habit, not crisis response.

Anderson's Steps to Freedom in Christ is essentially a printed self-deliverance liturgy, the believer prays through the seven steps with a friend or trusted believer present. It is the most accessible single-book starting point of the five.

Special cases

Children. Children can have spiritual oppression through generational, trauma, or word-curse material. Age-appropriate renunciation; the parents do the bulk of the gateway-sealing on behalf of the child where the gateway came through the family line. Avoid frightening the child. Gentle, brief, repeated as needed.
Mental illness. Demonic encounter and mental illness are not the same and are not mutually exclusive. Schizophrenia, bipolar disorder, OCD, severe depression have medical and biochemical dimensions that need medical care. They sometimes also have spiritual dimensions that need ministry. Do not tell anyone to come off psychiatric medication for the sake of deliverance. That is medically dangerous and pastorally reckless. MacNutt is loudest among the five on this, work alongside psychiatry, not against it.
Trauma survivors. Trauma is its own gateway and its own healing arc. Deliverance over trauma material is paired with, not a substitute for, trauma-informed pastoral care or counseling. MacNutt's inner-healing emphasis is the closest fit here: many trauma-rooted patterns need the memory healed before, during, and after deliverance. See Trauma.
People from heavy-occult backgrounds. Generational witchcraft, Satanism, severe ritual abuse. Slower and harder. Get experienced help. Don't attempt a one-session resolution.
Repeat sessions. Layers are normal. The first session opens the most accessible doors; subsequent sessions go deeper. Persistence is not failure.

What can go wrong

The history of deliverance ministry has real abuses. Knowing them protects the work. All five authors flag these.

Naming-overreach. Calling everything a spirit. Anger is sometimes flesh. Sadness is sometimes grief. Fear is sometimes anxiety with a medical component. MacNutt is loudest on restraint here.
Demon-fascination. Long interrogations, elaborate spirit-maps, public spectacle. The NT pattern is brief, functional, focused on Christ. Lozano warns when deliverance ministry "becomes interesting" it has become unhealthy.
Fear-driven ministry. A minister operating from fear of the spirit will produce fear in the person. Calm, settled confidence in Christ.
Coercion. Deliverance done against the person's will, or under social pressure that overrides their consent. Always wrong.
Skipping forgiveness. The single most common stuck place. The minister cannot bypass it; the person must do it. Anderson and Lozano both treat this as the most diagnostic failure point.
Skipping discipleship. Empty-house disaster.
Substituting deliverance for repentance. Deliverance does not undo sin; repentance does.
Substituting deliverance for medical care. Pull no one off medication, no one out of therapy.
Spiritual celebrity. When deliverance becomes a stage, the work is not the work anymore.
Counterfeit authority. Acts 19:13-16. The authority is real participation in Christ. There is no rented form.

How the five authors differ, quick map

For deeper reading or to match a particular pastoral situation, the five emphasize different things:

Author	Tradition	Distinct emphasis
Frank Hammond, Pigs in the Parlor (1973)	Pentecostal	Named-spirit "groupings"; expected manifestations; deliverance as standard pastoral practice; self-deliverance protocol
Derek Prince, They Shall Expel Demons (1998); Blessing or Curse: You Can Choose (1990)	Pentecostal / charismatic Bible teacher	Systematic taxonomy of how spirits enter; heavy on curse-breaking and generational lines; "Seven Steps" sequence
Francis MacNutt, Deliverance from Evil Spirits: A Practical Manual (1995)	Catholic charismatic	Oppression vs. possession distinction; pastoral restraint on naming-overreach; inner healing paired with deliverance; interview-shaped approach
Neal Lozano, Unbound: A Practical Guide to Deliverance (2003)	Catholic charismatic	"Five Keys", repentance, forgiveness, renunciation, authority, blessing, as the cleanest practical sequence; emphasis on the Father's blessing as the closing key
Neil Anderson, The Bondage Breaker (1990); Victory Over the Darkness (1990)	Evangelical	Truth encounter primary over power encounter; identity in Christ as operating foundation; "Steps to Freedom in Christ" liturgy for self / companion use

A working pastoral synthesis runs Lozano's five-key spine, with Anderson's identity-in-Christ truth language in steps 1-3 and 5, Hammond's specificity for the named spirits in step 4 when discernment surfaces them, Prince's curse-breaking for generational material, and MacNutt's pastoral restraint and inner-healing emphasis throughout.

Connection to the gateway-and-spirit framework

This page tells you how to walk a deliverance session. Spiritual Warfare tells you what to look for. They are paired:

The seven gateways diagnose the door, the entry point. Forgiveness, confession, renunciation seal the door.
The named-spirit patterns diagnose what is operating through the door. The command-and-cast-out work addresses what is operating.
The walking-it-out steps in each spoke page provide the post-session discipleship per pattern.
This page provides the session-shape glue between them.

Pastoral order in practice: read the SW hub; identify gateways and likely patterns with the person; use this page to run the session; return to the spoke pages for walking-it-out.