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Presentation for the CNH District Missions Conference 2015

San Jose, California

Can exorcism play a role in our evangelistic efforts?

– a Malagasy Lutheran Pastor’s

perspective

By Pastor Randrianasolo Dimbiniaina Havanjanahary

Rev. Randrianasolo Dimbiniaina Havanjanahary Page 1 Fiangonana Loterana Malagasy Pastor, Mpiandry and Practical Theology Professor (March 27, 2015)

Abstract

“Can exorcism play an important role in our evangelistic efforts? – a Malagasy Lutheran Pastor’s perspective”

The Malagasy Lutheran Church understands that the practice of exorcism established upon the proclamation of repentance and forgiveness of sins in Jesus’ name is a powerful evangelistic tool for making disciples. They also believe that this is the Holy Spirit’s means for making the kingdom of God visible in peoples’ lives. The Holy Scriptures affirm that, in Jesus’ ministry, exorcism is an evangelistic tool used in the fight against Satan, unbelief, sin and illnesses (including spiritual and bodily aspects). Jesus’ first preaching was about leading people to repent because the Kingdom of God was at hand. The proclaimed Word of God followed by exorcism made this Kingdom of God visible, which led people to have faith in him. Similarly, the apostles also performed exorcism with the same purpose that demonstrated Jesus Christ as Lord and Savior.

With this understanding of exorcism as an evangelistic tool, the Malagasy Lutheran Church also has embraced this practice since 1894. Evangelism comprehends two aspects: evangelism to the inside (Christians) and evangelism to the outside (non-Christians). Exorcism is included in the Sunday morning service when there is no communion service. Exorcism is a fight against Satan, unbelief, sin and illnesses (of both body and soul). Exorcism reminds Christians that they are involved in daily fight against such enemies as Paul exhorts in many of his epistles, especially in the epistle to the Ephesians. In the case of evangelism in non-Christian settings, exorcism as a powerful evangelistic tool is used by the Holy Spirit to make visible the kingdom of God by defeating Satan and all his evil works. Those visibly experiencing the manifestation of the kingdom of God may be/are led to faith and to acknowledge that Jesus Christ is Lord and Savior. It is important to highlight that exorcism works in both the physical and the spiritual, in both body and soul of the person and it impacts the whole life of the people. It is also important to underscore that exorcism is not complete without a foundation. The proclamation of the Word of God is the foundation which precedes any exorcism. This inclusive perspective and its miraculous results lead to the spiritual health and the numerical growth of the Malagasy Lutheran Church. According to recent statistics, at least 12 new congregations are born each month within the 24 Districts that composes the Malagasy Lutheran Church body.


Personal biography

Randrianasolo Dimbiniaina Havanjanahary is known in the Fiangonana Loterana Malagasy – FLM (Malagasy Lutheran Church) as a Pastor, missionary, Mpiandry (commissioned exorcist), a former Deputy Director of one of the six undergraduate Regional Seminary of Theology (Sekoly Teolojikam-Paritany Loterana) located in Vangaindrano, which is in the Southeast coast of Madagascar and a Practical Theology Professor in that same seminary. Before ordained as a Pastor in 2005, he was first commissioned as a Mpiandry (exorcist) on August 2, 1996 and has remained active ever since. The duties of Mpiandry in the Malagasy Lutheran Church are as follows: having prayer life, doing evangelism by preaching the Gospel, by practicing exorcism, by teaching the Holy Scriptures, by doing home visits, hospital visits,

prison visits, by taking part in mercy works and by giving counseling. All FLM Mpiandry work with the church and work only for the church. And they do not receive salary, but serve freely (Matthew 10:8).

Pastor Randrianasolo’s experiences as an exorcist were gained from several factors. Firstly, he was raised by parents who are both active commissioned exorcists in the FLM. He witnessed how his father, who is also a Pastor, used exorcism as an evangelistic tool in the planting of several churches. Secondly, the most significant of Pastor Randrianasolo’s firsthand experience in the use of exorcism as an evangelistic tool was during his Pastoral ministry in Manampatrana from 2005 to 2007. This small community located in the remote forested area in the region of Manakara, in the Southeast of the Madagascar, is a place populated by a majority of non-Christians who are traditional ancestral religious practitioners led by witchdoctors-diviners. The proclamation of the Word of God (first) and the use of exorcism (second) contributed to the numerical growth of that church as well as maintained and improved the spiritual health of the Christians in that church. Exorcism with the Word of God was also a tool the Holy Spirit used that healed the sick both in spiritual and in bodily aspects, converted traditional ancestral religious practitioners to active abiding Christians in the faith in Jesus Christ (included witchdoctors-diviners) and led to church planting.

Finally, while teaching Practical Theology (2010 – 2012) at the Malagasy Lutheran Regional Seminary of Theology in Vangaindrano, he continued his research on the need of exorcism as a powerful evangelistic tool in the ministry of the church. In the pursuit of his doctoral study in the United States since Fall’ 2012, Pastor Randrianasolo continues to do more theological research on the importance of exorcism as an evangelistic tool in the evangelistic efforts of the church in the making of disciples.


Can exorcism play a role in our evangelistic efforts?

– a Malagasy Lutheran Pastor’s perspective

To His Church, Jesus mandates: “To go proclaim repentance and forgiveness of sins in

Jesus’ name (Luke 24:47) and the kingdom of God (Luke 9:2) and make disciples!” (Mark

16:15-18). The Fiangonana Loterana Malagasy – FLM (Malagasy Lutheran Church) has

concretely taken this commission as her own.

Introduction

The FLM is one among many confessional Lutheran Churches around the world that

makes rapid numerical growth as well as maintains spiritual healthiness and dynamism. The

FLM is composed of 24 Synods (the term Synod here is used in equivalence to the term District

in the Lutheran Church-Missouri Synod) and has approximately 5 million baptized members,

and continues to grow. This represents one fourth of the Malagasy population. This church

body’s numerical growth and spiritual health is recognized as the fruit of the work of the Holy

Spirit through the holistic evangelistic efforts of the church. The objective of these efforts is the

making of disciples. These efforts of the church include the performance of exorcism1 as an

evangelistic tool, which stems from the proclamation of repentance and the forgiveness of sins in

Jesus’ name, in connection with evangelism. Individual prayers, readings from the Scripture and

preaching play important roles in the ritual of exorcism. Repentance and forgiveness of sins in

Jesus’ name mark this ritual.

In the FLM’s theological and practical understanding of Jesus’ holistic method for

evangelism in the Synoptic Gospels, exorcism is perceived as an evangelistic tool for making

disciples in which the proclamation of the Word of God is involved. The FLM also underscores

from Jesus’ holistic practice that exorcism is not complete without a foundation. The Word, in

which proclamation of repentance and forgiveness of sins in Jesus’ name takes a major place, is

the foundation (Luke 24:47). Without this foundation, the Word of God, then faith in Jesus

Christ as Lord and Savior (Romans 10:9) which is necessary for salvation would be absent; and

1 The meaning of the word exorcism in the FLM context is rooted into Scripture’s usage in connection to Jesus’ ministry. Its conception and application are elaborated further under the subheading “What is exorcism in the FLM context?”


the performance of exorcism would just be just another ritual. But with the foundation present,

then exorcism is perceived as to put the proclaimed Word into practice (Mark 16:20). However

to the FLM, the performance of exorcism is not considered as the source or any means of

salvation, but only perceived as a sign of salvation.2 This inclusive perspective of exorcism as an

evangelistic tool and its miraculous results lead to the spiritual healthiness and dynamism and the

numerical growth of the FLM. According to recent statistics, at least one congregation is born

each week and at least 12 new congregations in the 24 districts of the FLM are born each

month.3

The intention of this presentation is to provide my perspective as an FLM pastor,

commissioned as mpiandry4 and practical theology professor in regard to the FLM’s theology

and practice of exorcism, as an evangelistic tool for making disciples. Repentance and

forgiveness of sins in Jesus’ name have resulted from this holistic evangelism since 1894. This

presentation also aims at helping us to understand the reason why the FLM would significantly

highlight the necessity for the performance of exorcism in any evangelistic efforts.

In this direction, it would be beneficial to firstly know the history of how the Gospel

arrived on the Malagasy soil and the seeds for the emergence of the evangelical movement called

Fifohazana5 that began the practice of exorcism in 1894 for a holistic evangelism in the FLM

2 Fifohazana Tobilehibe Ankaramalaza, Ny Fifohazana, Ny Toby, Ny Mpiandry, Ny Asa sy Fampaherezana,

Edisiona Faharoa (Ankaramalaza: TPFLM, 1997), 82-4. 3 Dr. Joseph Randrianasolo is a Pastor, missionary, Professor at the FLM Graduate School of Theology and

elder in the FLM Fifohazana community; interview by e-mail February 25, 2015. 4 The Malagasy word mpiandry is literally translated as “shepherd,” but its equivalent in English is

commissioned exorcist. Mpiandry are recognized by the FLM Fifohazana as lay mission-doer and evangelist. However, they are not pastors nor do they function as pastors. They work for the church and with the church according to the regulations of the church. In addition, they work under the supervision of pastor(s) in their local congregation. The function of Mpiandry is in connection to the description of “priesthood of all believers” in 1 Peter 2:9, which also links to Martin Luther’s teaching about the universalism of the priesthood: The Christian’s calling is characterized in two distinct ways: it is characterized by the possession of the grace of Christ and by the Christian’s acceptance of the role of “servant”…Christians share in Christ’s High Priestly ministry. They are all priests-yet-they are not so for their own sake, but for others. Priesthood belongs to Christ, and Christians possess it by their baptism and their faith…Every function of the member of Christ’s body is a ministry, and Christ himself is the primary holder of every ministry. This implies that all Christians are known by one word “servant.” Therefore, servanthood is the key to priesthood. Cyril Eastwood, The Priesthood of All Believers: An Examination of the Doctrine from the Reformation to the Present Day (London: The ETWORTH Press, 1960), 13, 45, 246.

5 The word Fifohazana means “to be awake, to be alive and to be active.” The implication of this word is rooted into Ephesians 5:14, “Wake up, O sleeper, rise from the dead, and Christ will shine on you.” The word Fifohazana can be referred to a person who has received spiritual renewal by his/her faith in Jesus Christ. And this word can also be used to refer to the Fifohazana department of the church. The Fifohazana department is one of the 8 departments that is found in individual FLM church, similar to the department of the LWML found in individual


context. Then we will move forward to how the word exorcism is defined and how the practice is

conceptualized (applies Law and Gospel) in relation to its usage as an evangelistic tool for

making disciples in the FLM context.

The arrival of the Gospel on the Malagasy soil

Christianity was brought to the Malagasy soil by the grace of God through the means of

Western missionaries. The first missionaries who attempted to bring the Gospel to the people of

Madagascar were from the London Missionary Society (LMS). They arrived in 1818. However,

the attempt to spread the Gospel faced challenges such as:

1) The missionaries dealt with health issues, such as malaria, for which they did not

have proper medicines for the treatment of their sick.6

2) A policy of isolationism and self-sufficiency was issued on February 26, 1835 by the

Malagasy Queen Ranavalona I (born Rabodoandrianampoinimerina [1778 – August

16, 1861], also known as Ramavo and Ranavalo-Manjaka I), who succeeded her

husband (King Radama I) and came to power from 1828 to 1861. Her royal

counselors advised her to do this in order to protect the Malagasy economic and

traditional values from European powers. This included the protection of the

Malagasy ancestral traditional religion (the observance and worship of ancestral

spirits) against the intrusion of European cultures, which included Christianity.

Christianity was perceived as a threat to putting an end to this ancestral traditional

and cultural practice. In response to this alleged threat Queen Ranavalona I issued a

decree that favored persecutions of Malagasy people who practiced the Christian

faith, since this was considered a European religious practice.7 As a result, Malagasy

Christians experienced exclusions from being members of their communities,

LC-MS church. Fifohazana is an evangelical movement in the FLM dating since 1894 and has a history of over a century of contributing to the life, both in numerical growth and the maintenance of spiritual healthiness and dynamism, of the FLM. The essential tasks of the Fifohazana comprise the maintaining of a living and active faith of those who are already Christians in the church and also the conversion of those who are non-Christians to the faith in Jesus Christ as Lord and Savior. In both of these settings, exorcism (asa sy fampaherezan) that stems from the proclamation of repentance and the forgiveness of sins in Jesus’ name is the spiritual tool used in order to carry out these tasks for a holistic evangelism.

6 Daniel Ralibera, Dominichi Jean Pierre and Esoavelomandroso Manassé et al., I Madagasikara sy ny Fivavahana Kristiana (Fianarantsoa, Edisiona Ambozontany, 1992), 195.

7 Ibid., 215.


disowned by their families, tortured and even put to death because of their faith in

Jesus Christ. There were also missionaries who were tortured and killed and others

who returned to their homeland.8

Years later after the death of Queen Ranavalona I, her successor, Queen Ranavalona II

(born Ramoma: 1829 – 13 July 1883) opened the door to Christianity. Missionaries from the

Norwegian Missionary Society (NMS in 1866) and the American Lutheran Church (ALC in

1888) made efforts and brought the Gospel to the Malagasy soil again. Although successful

results from their evangelistic efforts include constructed schools, hospitals, and church

buildings; most significant was the translation of the Bible (Old Testament and New Testament)

into the native language of the Malagasy people, yet obstacles emerged that resulted in the slow

pace to moving the Gospel forward on the Malagasy land.9 In addition to the obstacles that

included the lack of knowledge and experience of the tradition, culture and context of the

Malagasy people, the Western missionaries/pastors also displayed lack of trust in the Gospel they

preached when their faith came to be tested.

Thus the making of the Gospel message meaningful in order that those who heard could

come to faith, embrace and live in the Word of God became the obstacle itself. For example,

some Malagasy people brought their sick to the church to seek healing when they heard the

preaching by Western missionaries/pastors who put emphasis on Jesus Christ, who is the Son of

the living God, a Savior who was sent by a mighty God to save people, to give life and who can

heal both spiritual and bodily illnesses of all kinds.

Not able to respond to this situation since the Western missionaries/pastors did not

receive any training (theological or practical) to deal with such issues, the missionaries, foreign

pastors as well as Malagasy pastors turned those people away.10 In consequence, those people

turned their backs to the church since they experienced that faith in this Jesus preached by those

missionaries and pastors was not meaningful to their lives; because they did not experience the

power and authority of this Jesus proclaimed by those missionaries and pastors. Following these

problematic situations, the church understood that consequential reaction made the proclamation

8 Ibid., 225-32. 9 Ibid., 204-15. 10 Cynthia Holder Rich, edit, The Fifohazana: Madagascar’s indigenous Christian Movement (Amherst,

NY: Cambria Press, 2008), 11.


of the Gospel of Jesus impotent and incapable to deal with the very details of the daily lives of

people, especially when people became challenged by issues or captives by the power of Satan.11

A brief historical survey of the Fifohazana and of the practice of exorcism

Not long after, a powerful indigenous evangelism emerged in 1894 through a man called

Dada12 Rainisoalambo, who received theological training from pastor-missionaries from the

Norwegian Lutheran Church years earlier. Rainisoalambo was raised as a religious animistic

practitioner as a diviner, astrologer and traditional healer.13 But when the missionaries from the

London Missionary Society (LMS) came to the region of Fianarantsoa in 1870 and evangelized

before the arrival of Norwegian missionaries (NMS–Norwegian Missionary Society) in

Rainisoalambo’s village called Isandra (Soatanana), the power of the Gospel won his heart.14

Years later in 1877 after the arrival of pastor-missionaries from the NMS, Rainisoalambo was

taught the Christian faith, baptized and later trained to become a church worker as a catechist-

evangelist. Unfortunately, not long after that he turned his back on the church as result of the

betrayal by the NMS missionaries who did not keep their promise to pay him salary as a church

worker. Disappointed, he went back to his old life in order to earn a living as a religious

animistic practitioner. And consequently, his return to this old life that he once left led him to be

immersed into the practice of idolatry again.15

Within this time-frame according to the history of Madagascar, Rainisoalambo’s village

was hit hard by an epidemic that claimed many lives (1893-1895).16 Soon he also became very

ill. Although he tried to heal himself through his traditional medicines, instead of becoming

better, his illness got worse. According to the history of the FLM Fifohazana, the night of

October 14, 1894 became a turning point not only for Rainisoalambo but also led to the FLM’s

11 Robert H. Bennett, I am not afraid: Demon possession and spiritual warfare. True accounts from the Lutheran Church of Madagascar (Saint Louis: Concordia Publishing House, 2013), 11, 13, 14.

12 In the Malagasy culture people use parental terms to refer to the founders “or elders” such as an association or a movement (to show respect): dada means father, neny or mama mean mother, and dadatoa means uncle. Laurent W. Ramambason, Missiology: Its subject-matter and method: a study of mission-doers in Madagascar (Frankfurt: Peter Lang, 1999), 62.

13 Cynthia Holder Rich, edit, The Fifohazana: Madagascar’s indigenous Christian movement, 87. 14 A. Thunem, Pastora Rasamoela Josefa et al., Ny tantaran’ny Fifohazana eto Madagasikara. Soatanana,

Farihimena, Ankaramalaza, eds. (Antananarivo: TPFLM: 2001), 9-10. 15 Ibid., 11. 16 Gwyn Campbell, Imperial Madagascar 1750-1895: The rise and fall of an Island (New York, NY:

Cambridge University Press, 2005), 152.


future holistic method for evangelism.17 When all efforts in order to recover from the illness

came to failure, Rainisoalambo finally listened to the Holy Spirit and prayed that God would

cure him of his bitter illness which brought him closer to death each day. Following his prayer,

Jesus appeared to him in a vision on the night of October 14, 1894. Instructed him to repent and

throw away all of his charms and idols so that he might receive healing. Rainisoalambo’s

obedience to Jesus’ words resulted to his immediate healing. The next morning, Jesus sent him to

evangelize that began with his family members. He preached to them repentance and forgiveness

of sins in Jesus’ name and the kingdom of God. Then he instructed his family to surrender their

charms and idols. Then instantly after, Rainisoalambo performed asa sy fampaherezana18 and

those infected by the illness immediately were healed.19

Both Robert H. Bennett and Cynthia H. Rich perceive that Rainisoalambo paved the way

for a meaningful and holistic evangelism that presents a God mightier than the spirits of

ancestors and evil fates as well as addresses human relational needs.20 Included in this holistic

evangelical approach is the practice of exorcism, which is perceived as an evangelistic tool for

making disciples and for moving the Gospel forward, in connection to Jesus’ model for a holistic

evangelism. The proclamation of repentance, the performance of exorcism and the bestowing of

the forgiveness of sins made the presence of the kingdom of God visible in the peoples’ lives.21

Similar to the visible results provided in the Synoptic Gospels from Jesus’ practice of exorcism,

17 Cynthia Holder Rich, edit, The Fifohazana: Madagascar’s Indigenous Christian Movement, 86-7. In her analysis, Cynthia affirms that since its beginning and throughout its development, the Fifohazana [believes that only by a holistic Gospel approach]…presented Jesus and the Holy Spirit as beings who were able to protect people from the evil spirits of ancestors and demons and to heal all kinds of diseases, whether physical, mental, or spiritual; The Fifohazana preaches a Jesus who can cast out demons, heal the sick, and bless lives and relationships, as well as protect people from evil fates and curses.

18 See explanation of the meaning of asa sy fampaherezana under the subtitle “Conception of the practice of exorcism (Law and Gospel) in the FLM context.”

19 James Rabehatonina, Tantaran’ny Fifohazana eto Madagasikara 1894-1990, Second Edition (Antananarivo: TPFLM, 2000), 22-6.

20 Rev. Dr. Robert H. Bennett is an LC-MS pastor, who is now the current Executive Director of Luther Academy that is located inside the Concordia Theological Seminary campus in Fort Wayne, Indiana. He selected to do his Ph.D. dissertation research in the field of exorcism in the FLM context. Pastor Dr. Randrianasolo Joseph (well-known Pastor, mpiandry, evangelist and one of the elders in the Fifohazana movement in the FLM circle, and was the acting President of the FLM Graduate School of Theology during that time) was his mentor and guide during the research. Cynthia Holder Rich is associate professor of Continuing Education and director of the Certificate in Urban Ministry Program at the Western Theological Seminary. She lived in Madagascar with her husband, Pastor Mark H. Rich, for six years and also did research on the FLM’s community called “Fifohazana”. Her research is entitled: Indigenous Christianity in Madagascar: The Power to Heal in Community (2011). She also contributed in the producing of the book entitled: The Fifohazana: Madagascar’s Indigenous Christian Movement (2008).

21Cynthia Holder Rich, edit, The Fifohazana: Madagascar’s Indigenous Christian Movement, 83-5.


people with all kinds of illnesses were healed, those who were demon(s)-possessed and

spiritually oppressed were liberated and the unbelievers came to faith in Jesus and even the dead

rose to life. Thus, exorcism, perceived as an evangelical tool for making disciples and for

moving the Gospel forward, continues to contribute to the FLM’s significant growth numerically

as well as the maintenance of spiritual healthiness and dynamism to the present day.

Reinforcing the mission for a holistic evangelism of the FLM Fifohazana by moving the

Gospel forward and the making of disciples (Mark 16:15-20) in the 6 provinces of Madagascar,

other three key figures also appeared: Neny Ravelonjanahary in 1900, Mama Volahavana

Germaine in 1941 and FLM Pastor Daniel Rakotozandry in 1946. In addition to Dada

Rainisoalambo, they played key roles in the history of the FLM evangelism movement. The

evangelistic method used by them was perceived holistic and never separated from Jesus’ model

for a holistic evangelism. The emphasis was put on the preaching of repentance and forgiveness

of sins in Jesus name as well as the kingdom of God. Exorcism (asa sy fampaherezana) made

this emphasis salient. This became a model for a meaningful holistic evangelism for the FLM.

As result, the Gospel not only became meaningful to the Christians in the church, which led them

to strengthen their faith in Jesus as Lord and Savior and became active disciples of Christ in the

church and in their respected community; but also won the hearts of people outside of the

Christian community, those who did not yet come to faith in Jesus Christ.

The evangelistic efforts of these four Fifohazana key figures, following Jesus’ model for

a holistic evangelism that was succeeded by the Apostles, including the Apostle Paul, laid the

foundation for the FLM to practice a meaningful and holistic evangelism that “heals and feeds

the body and mind, addresses human relational needs, conjures the fears of spirits, presents a

God mightier than the spirits of the ancestors and evil fates, and gives a satisfying response to the

issues of guilt and existential anguish [that] would appeal to Malagasy people accustomed to

interchange with superstition, magic, and the supernatural.”22 The approaches for a holistic

evangelism applied by the FLM Fifohazana are:

1) Emphasis on the preaching of repentance and forgiveness of sins in Jesus’ name as

well as the kingdom of God (Luke 24:47).

22 Ibid., 85.


2) Teaching of Scriptures and applying them to peoples’ daily life situations.

3) The proclamation of repentance and the forgiveness of sins and the practice of

exorcism, as an evangelistic tool for making disciples (Mark 16:17, 18; Matthew 10:

1-15; Luke 9: 1-6; 10: 1-12). This includes healing ministry. Again, Jesus is really

present through the Word.

4) And mercy works that include caring for the sick, orphans, widows, homeless, those

who are in prison and people with disabilities (Matthew 25:31-40).

The FLM’s teaching takes seriously Jesus’ command “to proclaim the Gospel and to

make disciples” as is emphasized in the mandate given in Mark 16: 15-18. In this understanding,

the FLM Fifohazana believes that the Word of God does not change in time and in space

(Matthew 24:35). Thus this command still stands and addresses the members of Christ’s church

today; and what is promised by Jesus’ words in the making of disciples will be accomplished by

him, as he is the sender and the accomplisher. The FLM Fifohazana understands that the Word

of God spoken in Mark 16:20, “The disciples went out and preached everywhere, and the Lord

worked with them and confirmed his word by the signs that accompanied it,” still applies to the

Church’s evangelistic efforts even in our present day; because the Word of God does not change

in time or in space (Matthew 24:35).

In addition, the teaching of the FLM Fifohazana takes seriously the reality of the realm of

Satan (his power and authority) and his activities in the world that appear in many different

facets (2 Thessalonians 2:9) such as possession, oppression, illnesses of all kinds (in spiritual and

in bodily aspects), depression, bullying, hatred, broken relationships between husband and wife,

family dysfunction (broken relationship between parents and children), addictions (drugs,

alcohol, sex [fornication and adultery] and the like). In response to Satan’s destructive reign, the

FLM’s teaching highlights that for this reason Jesus demonstrates in his performance of

exorcism that the realm of Satan (his power and authority) must be destroyed first in order to

allow the establishment of the kingdom of God to take place in people’s lives (Luke 17:21); in

order that they may receive salvation and the promise of God, which includes healing (Matthew

8:1–4, 14–17, 28–34; 9:1–8, 18–26, 27–31, 32–34; 17:14–20; Mark 5:1–20; 5:21–43; 7:24–30,

31–37; Luke 5:12–15, 17–26; 7:11–17; 13:10–17; 18:35–43; John 9:1–40; 11:1–44).


By having said that, the FLM’s teaching leads us to understand the necessity to include

exorcism, as an evangelistic tool that stems from the proclamation of repentance and the

forgiveness of sins, for a holistic evangelism; and that Jesus gives the authority and the command

to the believers to do this (Luke 9:1-2; Luke 10:1-23; Mark 16:15-20).

What is exorcism in the FLM context?

At the beginning of this section, I would like to recommend the book written by Robert H.

Bennett entitled: I Am not Afraid: Demon Possession and Spiritual Warfare. True Accounts from

the Lutheran Church of Madagascar. He chose Madagascar to do his Ph.D. Dissertation research

in the field of exorcism by focusing on the FLM context. During this research, Dr. Bennett was

assisted by Pastor Dr. Joseph Randrianasolo, a well-known Pastor, mpiandry and evangelist in

the FLM circle, who was his mentor and guide.

To the FLM, exorcism is understood to be a dynamic tool for “the making visible of the

kingdom of God in people’s lives by means of their faith in Jesus Christ through the work of the

Holy Spirit through the means of the proclaimed Word of God.”23 The Synoptic Gospels

demonstrate this “making visible the kingdom of God” in connection to Jesus’ performance of

exorcism when people with illnesses receive healing, the blind receive sight, the lame are able to

walk, the lepers are cleansed, the dead rose to life, those possessed and oppressed by

demon/spirit(s) are liberated from their captors, and the unbelievers come to faith. In this

understanding, the FLM’s teaching puts emphasis that the presence of this kingdom of God is

none other than Jesus being present and occupying the place in people’s lives. When Jesus

occupies the place, there is no room for the power and authority of Satan, illnesses, death (in

spiritual and in bodily aspects) and sin.

Robert H. Bennett rightly says that by the practice of exorcism (in the form of asa sy

fampaherezana), the mpiandry and the Fifohazana are “at the forefront of a daily battle against

Satan and his kingdom.” As Jesus is the only Savior, “he has come to conquer him, to destroy his

kingdom and to establish the Kingdom of God. From this perspective, “exorcism cultivates in the

life of the mpiandry and that of the Fifohazana a life of a continuing relationship with Jesus who

23 Fifohazana Tobilehibe Ankaramalaza, Ny Fifohazana, Ny Toby, Ny Mpiandry, Ny Asa sy

Fampaherezana, 15.


is the only guarantee leading to victory.” Bennett summarizes this whole statement by saying

that “exorcism is one more exemplification of how the Lutheran Confessions present Jesus

Christ.”24

In regard to the forms of exorcism, the FLM agrees to the Lutheran teaching that the

renunciation of the Devil and any association to all of his evil works which are spoken in the

baptismal event is a form of exorcism.25 In addition, our Lutheran teaching encourages us to live

out our baptism by coming to daily contrition and repentance because our human nature is

corrupted by sin. Our flesh is vile and inclined to evil which leads us to the act of committing

sin. As result to this, the Law condemns us as sinners. Therefore by coming to contrition and

repentance, it signifies the daily killing of the old creature (old Adam).26 By having said this, the

FLM asserts that the Gospel gives us forgiveness. The Holy Spirit leads us to fight against Satan,

sin and sinful natures by coming to daily contrition and repentance by approaching the cross of

Jesus Christ (Romans 8:3-13; Ephesians 4:22; Colossians 3:10).27 For this reason, the FLM

supports that this fight is not against flesh but against “the spiritual forces of evil” (Ephesians

6:12). Thereof, in contrition and repentance the Law is applied to lead people to self-recognition

as sinners.

However, the FLM would add two additional forms which have been practiced since the

beginning of the Fifohazana holistic evangelical movement: mass exorcism and exorcism of

place. In the practice of the FLM, mass exorcism is performed on people who attend the

exorcism event. The place for performing this mass exorcism is usually arranged to take place

inside the church building. But it could also take place in a home that is in need for the

performance of exorcism only if a request has been made. In this situation the pastor of the

congregation with the mpiandry and members of the congregation would go to that home and do

evangelism that includes the performance of exorcism.

24 Robert H. Bennett, I am not afraid: Demon possession and spiritual warfare. True accounts from the Lutheran Church of Madagascar, 47.

25 Robert Kolb and Timothy J. Wengert, edit., The Book of Concord: The Confessions of the Evangelical Lutheran Church, Trans. By Charles Arand, Eric Gritsch, Robert Kolb, William Russell, James Schaaf, Jane Strohl, Timothy J. Wengert (Minneapolis: Fortredss Press, 2000), 373-74.

26 Ibid., 360.12, 465.65. 27Ibid., 318, 577. Also see Hilton C. Oswald, ed., Luther’s Works: vol. 25 Lectures on Romans (Saint

Louis, Missouri: Concordia Publishing House, 1972), 433-35.


In general, most FLM congregations include mass exorcism in the morning worship

liturgy only when there is no distribution of communion on that Sunday. This has been a practice

of the FLM for decades. The time for the performance of exorcism in the worship service liturgy

would follow after the preaching of the sermon. In addition to this arrangement for the mass

exorcism event, there are some congregations that would hold it every day during the week either

in the morning or evening or even at both times if it is convenient. However, there are other

congregations that would hold the exorcism event only once a week. This is to say that each

FLM congregation has their own planned schedule to hold this mass exorcism event.

In regard to the practice of exorcism of place, the FLM asserts that it is appropriate to

perform exorcism on places such as homes and lands. The reason for the need to do this would

be that these locations could have been used by traditional ancestral religious practitioners for

demonic activities such as for offering sacrifices to demons, evil spirits or spirits of ancestors and

thus could be inhabited by evil forces.28 This practice is in connection to Jesus’ illustration about

the house swept clean in Matthew 12: 44-45.

The FLM Fifohazana instruction handbook for teaching mpiandry emphasizes that asa sy

fampaherezana, in the forms of both mass exorcism and exorcism of place, can only be

performed by FLM licensed/commissioned mpiandry.29

The conception of the practice of exorcism (Law and Gospel) in the FLM context

The word exorcism cannot be literally translated into one word in the Malagasy language.

Therefore, in order to conceptualize it to the Malagasy equivalency, the FLM extracts the usage

of the word exorcism from the Synoptic Gospels in connection to Jesus’ instruction ((Mark

16:17,18; Matthew 10:1-15; Luke 9:1-6, 10:1-12) and practice (Matthew 8:1–4, 14–17, 28–34;

9:1–8, 18–26, 27–31, 32–34; 17:14–20; Mark 5:1–20; 5:21–43; 7:24–30, 31–37; Luke 5:12–15,

17–26; 7:11–17; 13:10–17; 18:35–43; John 9:1–40; 11:1–44) which is described by two

Malagasy words as “asa sy fampaherezana,” meaning work and strengthening.30


Fampaherezana, 79. 29 Ibid., 79-82. 30 Translation is my own.


The word asa is shortened from the phrase asa famoahana demonia meaning “casting out

demons, liberation from Satan’s power and authority and also to remove evil spirits from places”

which takes place in the first part of the exorcism event.31 In asa the mpiandry drive out/cast out

Satan and his evil works (authority and power, possession, influence, and oppression), illnesses,

unbelief, weaknesses, issues, addictions, and the like. The exorcistic words pronounced by the

mpiandry in this first part of the exorcism event are articulated in connection to Jesus’

performance of exorcism (Mark 1:25; 5:8; 9:25; Luke 4:35) that was succeeded by the disciples

(Acts 3:6; 16:18).32

The Synoptic Gospels, in connection to exorcism, demonstrates Jesus commanding Satan,

evil spirits/demons and illnesses to leave by using his authoritative word, as he is the Word of

God that became flesh (John 1:1-18). In association to this, Jesus gives authority to the disciples

(not only the twelve but also those who come to believe in him) to use his name as the authority

to command Satan to leave and be gone in the performance of exorcism (Mark 16:17; Matthew

10:1; Mark 3:15; Mark 6:7). And this is also found in the FLM’s practice of exorcism. For

example as instructed in the handbook for teaching mpiandry, the mpiandry says with authority,

“In the name of Jesus Christ of Nazareth, be gone Satan!”33

In asa sy fampaherezana performed by the mpiandry, a well-ordered liturgy is followed.

Following the proclamation of the Gospel the mpiandry come together and prepare for the

exorcism event. The 7 mpiandry who will lead the exorcism event are selected and given their

responsibility. They stand in the front of the church below the altar, if the exorcism event takes

place in a church building. The first mpiandry does the opening prayer to open the exorcism

event.34 The second thru the fifth read in ordered Scriptural readings from John 14:12-17, Mark

16:14-20, Matthew 18:18-20 and John 20:21-23 to establish the practice.35 Following the

reading, the sixth leads to the call of repentance. The mpiandry who does this leads people to

come to contrition and repentance in order that they are led to self-recognition as sinners; and

also encourage the people to approach the cross of Jesus Christ and ask for forgiveness for their


Fampaherezana, 79. 32 Ibid., 101. 33 Ibid., 104. 34 Ibid., 89-90. 35 Ibid., 91- 3.


sins. This same mpiandry also leads the other mpiandry to the performance of the asa famoahana

devoly (casting out demons) by saying, “In the name of Jesus Christ of Nazareth, be gone

Satan!”36 Then all of the mpiandry join in the performance. The seventh mpiandry does the

closing prayer to close the exorcism event at the completion of the fampaherezana. At the end of

this prayer, this same mpiandry invites everyone to say the Lord’s Prayer. Following this, the

mpiandry who was appointed to lead the exorcism event says the blessing, “May the Lord be

with you. Go in peace.” and encourages everyone to remain in their faith in Jesus by having an

active prayer life and a walk of life in Jesus, then closes the exorcism event.37

Bennett rightly stresses that the liturgy of exorcism of the FLM puts the emphasis on that

there is only one Lord and one Savior: Jesus Christ. He also highlights that this is a Christ-

centered event:

Exorcism puts the mpiandry and the Fifohazana at the forefront of a daily battle against Satan and his kingdom. Satan is like a lion roaring around us as Peter said, ready to bite and to kill. Jesus has come to conquer him, to destroy his kingdom and to establish the Kingdom of God that is no more at hand, but is right here now in His person [through the proclaimed Word and by putting the Word into practice in the performance of asa sy fampaherezana].”38

The word fampaherezana meaning “strengthening” is applied following asa in the second

part of the exorcism event. Fampaherezana is done in the form of prayer by means of laying-on

of hand (vavaka fametrahan-tanana) by the mpiandry on the people who approach them. It is

important to highlight that according to the FLM’s teaching of mpiandry, the words articulated

by the mpiandry in this fampaherezana are more than mere words; they are the articulation of the

Word of God (1 Peter 4:11). The purposes for this fampaherezana are to build up people on a

strong foundation by leading them to have faith in Jesus Christ, to give them forgiveness of sins,

to reconcile them with God through Jesus Christ, to consolidate their faith in Jesus Christ that

they may receive salvation, to empower them with the strength of the Holy Spirit, to assure them

of the promise of God, to lead them to offer themselves to God (as a living sacrifice according to

Romans 12) and to have a walk of life with Jesus.39

36 Ibid., 96-8. 37 Ibid., 119-120.

38 Robert H. Bennett, I am not afraid: Demon possession and spiritual warfare. True accounts from the Lutheran Church of Madagascar, 47.

39 Ibid., 111.


In connection to the Lutheran teaching of Law and Gospel, the FLM highlights that these

two elements are visible in the FLM’s practice of asa sy fampaherezana.40 In the first part of the

practice, the FLM applies the Law in asa to condemn Satan (his power and authority) and all of

his evil works (in the facets of possession, oppression, influence and unbelief), sin, sinful natures

(for examples addictions to alcohol and drugs) and illnesses (in spiritual and in bodily aspects,

including mental aspect too). The liturgy of exorcism of the FLM does this application of the

Law by calling everybody to repentance.

In the second part of the practice the FLM applies the Gospel in fampaherezana. Thus the

core of the prayer in this second part of the exorcism event is the forgiveness of sins, the promise

of God as well as the giving of the Holy Spirit (Romans 8:14, 1 Corinthians 6:19).41 In this

understanding, the FLM emphasizes that the words articulated in this fampaherezana are rooted

in the words of Jesus to the disciples after his resurrection when he gave them the Holy Spirit

and the authority to forgive sins (John 20:21-23).

Again, what Bennett contemplates about exorcism in the practice of the FLM is appropriate

here. The words of Jesus constitute the foundations of the exorcism. The Holy Spirit plays a

major role in the whole enterprise. Promise of answer to prayers, forgiveness of sins and sending

to the world summarize the laying on of hands.42

Exorcism as an evangelistic tool for making disciples in the FLM context

To the FLM, asa sy fampaherezana (exorcism) is an important evangelistic tool that is

applied in the church’s evangelistic efforts for the purpose of making disciples and for the caring

of Christians both in the spiritual and the physical aspects. In the FLM’s practice, asa sy

fampaherezana is not only performed in evangelism outreach to the outside (in non-Christian

settings; to people who are non-Christian religion practitioners such as the observers of the

Malagasy traditional ancestral religion by worshiping the spirits of ancestors), but is also

performed in evangelism to the inside (on Christians and others who may be present) in church

40 Hans Austnaberg, Shepherds and Demons: A Study of Exorcism as Practised and Understood by

Shepherds in the Malagasy Lutheran Church (New York: Peter Land Publishing, 2008), 343. 41 Fifohazana Tobilehibe Ankaramalaza, Ny Fifohazana, Ny Toby, Ny Mpiandry, Ny Asa sy

Fampaherezana, 111. 42 Robert H. Bennett, I am not afraid: Demon possession and spiritual warfare. True accounts from the Lutheran Church of Madagascar, 46-47.


on non-communion Sundays. The inclusion of asa sy fampaherezana in the worship service

liturgy on non-communion Sundays varies from church to church. 43

In the making of disciples, the FLM is not only concerned about those people who have

not yet received the faith in Jesus Christ or those who have abandoned their faith and left the

church. But, the FLM is also concerned about the spiritual health and dynamism of Christians in

the church. It is imperative to this church body that those Christians continue to be active

disciples in their faith in Jesus, which is faith active in love. This is displayed by the words they

speak and by their walk of life. In other words, the Christians’ whole aspects of life should

proclaim Jesus Christ as their Lord and Savior.

Asa sy fampaherezana (exorcism), which stems from the proclamation of repentance and

forgiveness of sins in Jesus’ name, is significant in the FLM’s evangelistic efforts with the

objective of making disciples since 1894. The FLM’s evangelistic efforts comprehend two

aspects of evangelism: evangelism to the inside (to Christians who are members of the

congregation) and evangelism to the outside (to people in non-Christian settings; people who are

practitioners of non-Christian religions such as the observers of the Malagasy traditional

ancestral religion by worshiping the spirits of ancestors).

The FLM’s objective in evangelism to the inside is to lead Christians to steadfastly

embrace their faith in Jesus Christ by continuing the good fight of the faith and to accomplish the

mandate Jesus commands his disciples according to the Gospel of Mark 16:15-20. The role that

asa sy fampaherezana, performed by mpiandry, plays in this evangelistic effort reminds

Christians that they are involved in daily spiritual warfare (Ephesians 6:12) as Paul exhorts in

many of his epistles, especially in the epistle to the Ephesians. Thus the asa sy fampaherezana,

performed by mpiandry after the proclamation of repentance and the forgiveness of sins, leads

Christians to renew their faith in Jesus Christ and manifest the kingdom of God in their whole

aspects of life. This empowers Christians as they continue to follow Christ and serve others in

the faith that is active in love. By serving others, Christians evangelize by proclaiming Christ,

repentance and forgiveness of sins verbally as well as through their walk of life; that means their

whole aspects of life should proclaim Jesus Christ. Briefly speaking from the FLM’s practice, the

43 Dr. Joseph Randrianasolo is a Pastor, missionary, Professor at the FLM Graduate School of Theology

and elder in the FLM Fifohazana community; interview by e-mail February 25, 2015.


asa sy fampaherezana to Christians is perceived as another way of living out our baptism by

killing the old Adam through repentance and contrition.

In evangelism to the outside (in non-Christian settings) exorcism (performance of asa sy

fampaherezana by mpiandry), that stems from the proclamation of repentance and forgiveness of

sins in Jesus’ name, is perceived as a powerful evangelistic tool that is used by the Holy Spirit to

make visible the kingdom of God by defeating the power and authority of Satan and all of his

evil works (including illnesses [in spiritual-mental-physical aspects], demonic/spiritual

possession-oppression-influence, alcohol and drug addictions and the like). Those people visibly

experience the manifestation of the kingdom of God may be/are led to faith and to acknowledge

that Jesus Christ is Lord and Savior. It is important to highlight here from the experience of the

FLM’s evangelistic efforts that exorcism works in both the physical and the spiritual aspects.44

Bennett encapsulates this evangelistic effort to the outside by saying that forgiveness of

sin, liberation from the devil and his kingdom, healing and escaping from death [spiritual and

physical aspects] are no more mere empty words. They become real and historical in the life of

people through the exorcism. These historical happenings boost evangelism and speeds up the

numerical growth of the FLM.45

People, won by the Gospel in this evangelism to the outside are brought into the church

and taught the Christian faith (the small catechism and the Holy Scriptures [that puts emphasis

on Jesus Christ, salvation, baptism, the meaning of sin and its consequences, repentance and

forgiveness of sins, Christian ethics, eternal life, and Christian responsibilities). After having

completed this catechization then they are baptized. Following this step, those new to the faith

are taught more in depth the Christian faith and the Christian ethics (large catechism, the Holy

Scriptures, the Lutheran confessions and doctrine). Upon completion of this second step they are

confirmed (become partakers at the Lord’s Table). In the next step, these individuals then move

forward and participate in the training of the Christians in the church to be active disciples by

providing them tools in order for them to become evangelists and missionaries.

44 Dr. Joseph Randrianasolo is a Pastor, missionary, Professor at the FLM Graduate School of

Theology and elder in the FLM Fifohazana community; interview by e-mail February 25, 2015. 45 Robert H. Bennett, I am not afraid: Demon possession and spiritual warfare. True accounts from the Lutheran Church of Madagascar, 47.


Christians who follow this training are not only given knowledge of the Holy Scriptures,

but also Christian ethics, basic Lutheran theology (large catechism, Lutheran confessions and

Lutheran doctrine) and the caring of souls beginning with themselves by practice of self-

exorcism and by attending asa sy fampaherezana. These Christians have to go through this

experience first before they can become caretakers of others. This training does not have a time-

frame as it is on-going. Then the cycle of making disciples begins from the start with evangelism

to the outside again. This becomes a continuous process.

Later, as Christians move forward following Christ, some may receive the call to become

and serve the church as mpiandry. The FLM gives importance to the position of laypeople that

are called into this office of mpiandry. Christians who are approved by the Pastor(s) of their local

congregation and district are admitted to follow two years of instruction to become mpiandry.

The instruction include Luther’s small catechism, the Augsburg confession, basic Lutheran

Biblical theology (Old and New Testaments), Lutheran dogmatic, Lutheran ethics, the history of

the FLM, the history of the Fifohazana and Lutheran practical theology that includes the practice

of asa sy fampaherezana. The FLM considers this instruction vital for securing the purity of the

Lutheran confession, doctrine, ethics and practice.46

Mpiandry is recognized by the FLM as lay mission-doers and evangelists in their

respective communities. Their function is in connection to the meaning of “priesthood of all

believers” in 1 Peter 2:9, which also links to Martin Luther’s teaching about the universalism of

the priesthood:

The Christian’s calling is characterized in two distinct ways: it is characterized by the possession of the grace of Christ and by the Christian’s acceptance of the role of “servant”…Christians share in Christ’s High Priestly ministry. They are all priests-yet-they are not so for their own sake, but for others. Priesthood belongs to Christ, and Christians possess it by their baptism and their faith…Every function of the member of Christ’s body is a ministry, and Christ himself is the primary holder of every ministry. This implies that all Christians are known by one word “servant.” Therefore, servanthood is the key to priesthood.47


Fampaherezana, 32-33. 47 Cyril Eastwood, The Priesthood of All Believers: An Examination of the Doctrine from the Reformation

to the Present Day, 13, 45, 246.


Theological inquiries might arise and may disagree on the possibility that Christians

cannot be possessed, oppressed or influenced by demons. The ground for this claim might be that

Christians are delivered from such demonic power and authority through their baptism.48

Addressing such inquiries, the FLM’s teaching would direct the response to the examples the

Holy Scriptures provide such as in Peter’s case (Matthew 16:23; Mark 8:33), in Judas’ case

(Luke 22:3) and in Ananias and his wife Sapphira’s case (Acts 5:3). Emphasized by the FLM’s

teaching, if Jesus does not occupy the place (in people’s heart and whole aspects of life), then it

becomes an open door for Satan to have power and authority.

With the understanding of the necessity for exorcism, whether it is in the form of self-

exorcism or exorcism performed by mpiandry Christians are reminded that they are involved in

daily spiritual warfare against Satan; as the Apostle Paul exhorts in many of his epistles,

especially in the epistle to the Ephesians 6:10-17. Supporting this understanding of the necessity

for exorcism in any evangelistic efforts, in my perspective, the FLM’s practice of asa sy

fampaherezana is in coherence with what the Apology of the Augsburg Confession states about

human nature subjected to death and other bodily ills as well as subjected to the reign of the

devil. [Therefore] just as the devil is not conquered without Christ’s help, so we, by our own

powers, are unable to free ourselves from that slavery.49

Another inquiry, on the practical aspect, may arise and claim that the performance of asa

sy fampaherezana in evangelistic efforts may be effective only in the FLM context because of

the closeness of the practice to the Malagasy animistic cultural context, especially in regard to

the Malagasy traditional beliefs in the existence of spirits and evil forces. Whereas for other

cultural settings, for example in western settings, science and modern medicine would be

considered more relevant to the treatment of people who have mental, physical or even spiritual

illnesses.

In my perspective, the FLM would disagree to this supposition. Because the FLM would

underscore that the effectiveness of the performance of asa sy fampaherezana in evangelistic

efforts is significantly Scriptural, for the Word of God is alive and active (Hebrews 4:12). The

48 Robert Kolb and Timothy J. Wengert, ed. Robert Kolb and Timothy J. Wengert, edit., The Book of

Concord: The Confessions of the Evangelical Lutheran Church,359.5-6, 461.41. 49 Ibid., 119.46-48.


Word of God does not change in time or in space (Matthew 24:35). And the Word of God has

power and authority (Isaiah 55:11; Matthew 28:18). In the Lutheran teaching we hold this as

truth because the Word of God is none other than Jesus Christ, the Word that became flesh (John

1:1-14).50 This is to say that no tradition, culture, ideology, science or philosophy is allowed to

dictate, translate and have authority over the Holy Scriptures and make changes as it see fit.

Instead, it should be the Holy Scriptures that changes cultures which is demonstrated and

experienced in the FLM’s evangelistic efforts.51 In this understanding, the Holy Scriptures

should lead cultures to acknowledge Jesus Christ as Lord and Savior. Here I would like to

highlight that science can help to pinpoint superstition and false explanations of events. It can

also help to make earthly life much easier through the use of modern technologies and healthier

through modern medicines. However, science cannot erase the existence of the devil and his

realm (power and authority).

In the understanding of the FLM, when the Holy Scriptures speak that Jesus established

the performance of exorcism, that stems from the proclamation of repentance and forgiveness of

sins, in connection to evangelism as an evangelistic tool in order to demonstrate visibly the

defeat of the power and authority of Satan and to visibly manifest the kingdom of God; and that

Jesus gives the authority and commands his disciples (Luke 9:1-2; Luke 10:1-23; Mark 16:15-

20) to do the same, then it shall be obeyed (John 14:23) and applied because the Word of God

does not change in time and in space (Matthew 24:35; Mark 13:31; Luke 21:33). The teaching of

the FLM highlights that if exorcism was perceived as a powerful evangelistic tool for making

disciples and for making visible the kingdom of God in Jesus’ evangelistic efforts as well as in

the disciples’, then it remains to be the same in the church’s evangelistic efforts even in our

present day. To the FLM this understanding is what makes the asa sy fampaherezana that stems

from the proclamation of repentance and forgiveness of sins in Jesus’ name effective.52

50 Ibid., 599.36. 51 James Rabehatonina, Tantaran’ny Fifohazana eto Madagasikara 1894-1990, 5. 52 Dr. Joseph Randrianasolo is a Pastor, missionary, Professor at the FLM Graduate School of

Theology and elder in the FLM Fifohazana community; interview by e-mail February 25, 2015.


Asa sy famapaherezana: illness and treatment in FLM health institutions

In the FLM’s worldview, science and modern medicine used for the treatment of the

sick/ill are considered gifts from God. However, the FLM would add that the treatment is not

complete without God’s involvement through his Word that creates faith in Jesus Christ for

salvation, which includes healing (in spiritual, in mental, and in bodily aspects). In this approach,

the FLM has a Gospel slogan for its owned hospitals, health clinics, dentistry, detox centers and

Toby53 that says “We treat the sick, but only Jesus is the one who heals!” This displays a holistic

approach that in these owned FLM health facilities, evangelism, that includes the performance of

asa sy fampaherezana, to patients is offered that they may come to faith in Jesus Christ and

confess with their lips and believe in their hearts that he is Lord and Savior (Romans 10:9) and

be saved; and may even with the possibility receive a divine intervention of immediate healing.

Or for those who are already Christians the asa sy fampaherezana may strengthen them in their

dealing with their illness. Persons who are sick are psychologically more vulnerable and more

receptive to any ideas.54

Comprised in the evangelistic efforts in these FLM owned health facilities the doctors,

nurses, psychologists and psychiatrists work together with the pastors and mpiandry in the

treatment of patients. This opportunity offers the employees in these FLM owned health facilities

to be involved in evangelism in their professional occupation as disciples of Jesus Christ active

in their faith.

53 Toby is a healing community of the FLM Fifohazana. An FLM church, school, hospital or health clinic

would likely be built inside this community. One striking feature of the Toby is that it centers healing under the Christological understanding of Jesus as the one who heals. The healing is not understood based on miracles or signs, but is understood by faith in Christ through the proclamation of the Word of God. This understanding has an impact on the entire life within the Toby. Cynthia Holder Rich, Indigenous Christianity in Madagascar: The Power to Heal in Community (New York: Peter Lang Publishing, Inc., 2011), 7. It is important to highlight that there are four large Toby (Soatanana, Manolotrony, Ankaramalaza and Farihimena) and other small Toby scattered in the 24 Synods that individually were born out of these large ones. It is also important to underscore that these four large Toby were created by the four founders of the Fifohazana movement. In addition, it is important to make the distinction that only three of the Fifohazana movement founders (Dada Rainisoalambo, Mama Volahavana Germaine, Pastor Rakotozandry) belonged to the FLM, while one (Neny Ravelonjanahary) belonged to the Reformed Church.

54 Dr. Joseph Randrianasolo is a Pastor, missionary, Professor at the FLM Graduate School of Theology and elder in the FLM Fifohazana community; interview by e-mail February 25, 2015.


Conclusion

Exorcism, as an evangelistic tool for making disciples, connected to evangelism, has been

a practice of the FLM since 1894. In this church body’s practice, exorcism in the form of asa sy

fampaherezana is not considered a source or any means for salvation. Instead it is perceived as a

tool that puts the proclaimed Word of God into practice, where we see Law and Gospel applied,

as well as a sign of salvation.55 Demonstrated in Jesus’ evangelism, following the performance of

exorcism that stems from the proclamation of repentance and forgiveness of sins, the presence of

the kingdom of God became visible in the lives of peoples. The Gospels describe this

manifestation of the kingdom of God when people with illnesses receive healing, the blind

receive sight, the lame are able to walk, the lepers are cleansed, the demon/spirit(s) possessed

and oppressed are liberated from their captors, the unbelief come to faith and even the dead rose

to life.

The performance of exorcism demonstrated by Jesus, as an evangelistic tool, displays the

power and the authority of the Word of God as well as validates that the Word of God is alive

and active. In my perspective, the FLM holds firm that since the Word of God does not change in

time and in space, the practice of exorcism, as an evangelistic tool, commanded by Jesus (Luke

9:1-2; Luke 10:1-23; Mark 16:15-20) still applies to the church’s evangelistic efforts even in our

present day. This inclusive perspective of exorcism as an evangelistic tool and its miraculous

results continues to lead to the spiritual healthiness and the numerical growth of the FLM.

In addition, to the FLM evangelism (meaning to preach the Gospel and make disciples)

which includes the performance of exorcism in the forms of asa sy fampaherezana, is a matter of

the church that involves the participation of every Christian in the congregation. Although the

performance of the asa sy fampaherezana is reserved for the mpiandry, all Christians however

participate in this mission of evangelism of the church as members of the body of Christ. The

Lutheran teaching highlights that “Christians share in Christ’s High Priestly ministry… Every function

of the member of Christ’s body is a ministry, and Christ himself is the primary holder of every ministry.

This implies that all Christians are known by one word “servant.” Therefore, servanthood is the key to


Fampaherezana, 82-4.


priesthood.”56 In my perception, this is significant to the FLM as it emphasizes the Lutheran

teaching of priesthood of all believers (1 Peter 2:9) meaning the involvement of all Christians in

all of the church’s evangelistic efforts.

56 Cyril Eastwood, The Priesthood of All Believers: An Examination of the Doctrine from the Reformation

to the Present Day, 13, 45, 246.


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ny Fivavahana Kristiana. Fianarantsoa, Edisiona Ambozontany, 1992. Ramambason, Laurent W. Missiology: Its subject-matter and method: a study of mission-doers

in Madagascar .Frankfurt: Peter Lang, 1999.


Interview

Dr. Joseph Randrianasolo (Pastor, missionary and elder in the FLM Fifohazana community), interview by e-mail February 25, 2015.

can exorcism play a role in our evangelistic efforts? – a ... · pdf filecan exorcism...

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