Introduction

The exclusion of the middle realm from Western Christian theology represents one of the most significant blind spots in contemporary missiology. Paul Hiebert’s seminal 1982 article exposed how Western missionaries, and I might add most Western evangelical pastors and denominational leaders, have operated with a truncated two-tiered worldview that separated God’s transcendent realm from the empirical realm of science, while inadvertently dismissing the middle zone of spiritual powers that dominated most cultures’ lived experience. This theological gap has produced devastating consequences: syncretism flourishes where the church cannot address spiritual concerns, converts maintain dual allegiance to Christ and traditional powers, and the gospel appears powerless precisely where people need spiritual authority most. Meanwhile, postmodern Western culture increasingly embraces middle realm spiritualities through New Age practices and occultism, finding outside Christianity what the church itself abandoned centuries ago. This essay examines the biblical foundation for three-tiered cosmology, traces the historical reasons for its Western exclusion, and explores its contemporary implications for global mission and discipleship.

 

The Middle Realm in a Biblical Cosmology

The middle realm, also known as the preternatural realm, represents the zone of spiritual activity between the transcendent dwelling place of God and the empirical realm of ordinary human experience. This concept reflects the three-tiered cosmology evident throughout Scripture, where heaven above houses the divine presence, earth below serves as the arena of human existence, and between lies the realm of spiritual powers. Within this structure, the middle realm encompasses the activities of created spiritual beings—both angelic and demonic—as well as spiritual forces that directly impact daily human life through preternatural but non-divine causation. Unlike the purely divine realm where God exercises direct action, and unlike the natural realm governed by physical laws, the middle realm operates through the agency of created spiritual beings who possess real power yet remain subordinate to God’s ultimate sovereignty.

Preternatural theology distinguishes natural phenomena from preternatural effects caused by created spiritual beings and from supernatural interventions representing direct divine action. This threefold distinction prevents theological confusion: not everything unusual is spiritual, not everything spiritual is divine, and not everything non-divine is necessarily evil. The middle realm includes both angelic ministry and demonic opposition, territorial spirits and guardian angels, spiritual blessings and curses, prophetic revelation and demonic deception. Paul Hiebert argues that this conceptual framework directly impacts God’s mission because if missional leaders cannot engage with the spiritual geography that shapes people’s lived experience, the gospel appears irrelevant to their most pressing concerns (Hiebert, 1982). The middle realm is not peripheral to biblical faith but central to understanding how God’s kingdom advances against genuine spiritual opposition in the contested space between Christ’s first and second advents.

 

The Biblical Evidence for the Preternatural Middle Realm

Overview of the Old Testament Evidence

1. The Divine Council and Spiritual Beings

Scripture consistently portrays God presiding over a divine council of spiritual beings who carry out His purposes and exercise delegated authority. Job 1-2 depicts the “sons of God” presenting themselves before the Lord, including Satan who moves between heaven and earth as an accuser. Psalm 82 shows God standing in the divine assembly, judging among the “gods”—spiritual beings who have failed in their appointed tasks. Gregory Boyd’s comprehensive treatment of biblical warfare cosmology demonstrates that these passages reveal an organized hierarchy of spiritual powers operating in the middle realm, with Scripture presenting reality as genuinely contested space where God’s sovereign purposes encounter real opposition from rebellious spiritual powers (Boyd, 1997). Today, this applies when Christians recognize that spiritual opposition to God’s work comes not merely from human resistance but from coordinated spiritual forces, and when believers engage in spiritual warfare through prayer and proclamation. It also applies when churches discern that patterns of resistance to the gospel in certain regions or among certain people groups may reflect spiritual strongholds requiring sustained intercession.

2. Territorial Spirits and National Powers

Daniel 10 provides the most explicit Old Testament evidence for territorial spirits, where an angel explains that “the prince of Persia” resisted him for twenty-one days until Michael, “one of the chief princes,” came to help. The angel later mentions fighting against the prince of Persia and then the prince of Greece, indicating spiritual powers assigned to nations. Similarly, Deuteronomy 32:8-9 (especially in the Septuagint and Dead Sea Scrolls versions) suggests that when God divided the nations, He assigned them to “sons of God” while taking Israel as His own inheritance. These texts demonstrate that geopolitical realities have spiritual dimensions with angelic and demonic forces influencing nations. C. Peter Wagner’s controversial theories about territorial spirits, while criticized for lacking solid biblical foundation by scholars like Chuck Lowe (Lowe, 1998), nonetheless energized prayer movements around this biblical concept. In contemporary application, missional leaders often report encountering unusual spiritual resistance when entering certain geographical regions or working with particular people groups, suggesting continued territorial spiritual activity. Additionally, intercessors pray specifically for nations and cities, recognizing that spiritual breakthrough may precede or accompany political and social transformation in ways that transcend merely human effort.

3. Spiritual Warfare and Deliverance

King Saul’s experience with a tormenting spirit (1 Samuel 16:14-23) illustrates how spiritual oppression can afflict even leaders, requiring spiritual intervention through worship and the presence of God’s anointed. The account of the witch of Endor (1 Samuel 28) reveals practices of necromancy and divination that Scripture condemns precisely because they involve real spiritual powers operating in rebellion against God. These narratives show that the middle realm intersects human psychology and behavior in ways requiring spiritual discernment and response. Sydney Page’s biblical scholarship on the powers of evil provides detailed study of how biblical writers understood spiritual evil, offering exegetical tools for evaluating contemporary claims about demons and spiritual warfare (Page, 1995). Modern believers face similar challenges when counseling individuals experiencing oppression, depression, or compulsive behaviors that may have spiritual components requiring both professional mental health care and spiritual ministry. Churches also encounter this when addressing occult involvement, helping converts renounce past participation in divination, witchcraft, or new age practices that may have created spiritual bondage requiring explicit repudiation and deliverance prayer.

Overview of the New Testament Evidence

1. Jesus’ Ministry and Demonic Confrontation

Jesus’ ministry was characterized by frequent power encounters with demonic forces, suggesting that God’s mission inherently involves spiritual conflict. Graham Twelftree’s specialized research on Jesus as exorcist demonstrates that confrontation with evil spirits was central to Jesus’ ministry and understanding of his mission, with Jesus performing exorcisms by the Spirit’s power and establishing the pattern for the Church’s continuing ministry (Twelftree, 1993). The Synoptic Gospels record numerous exorcisms where Jesus confronts and expels demons with authority (Mark 1:21-28, 5:1-20, 9:14-29). These encounters reveal several key truths: demons are personal beings with knowledge and will, they recognize Jesus’ identity and authority, they can cause physical and psychological torment, and they must submit to Christ’s command. Jesus explicitly connects His exorcisms with the kingdom of God breaking into Satan’s territory: “If I drive out demons by the Spirit of God, then the kingdom of God has come upon you” (Matthew 12:28). Contemporary application occurs when churches practice deliverance ministry, helping people find freedom from demonic oppression through prayer and authority in Christ’s name. It also applies when Christian counselors recognize that some presenting problems may have spiritual dimensions requiring not just psychological intervention but spiritual warfare through confession, repentance, and renunciation of occult involvement.

2. Cosmic Powers and Principalities

Paul’s letters acknowledge real demonic powers through his “powers and principalities” language in Ephesians and Colossians, demonstrating that the early church operated with a robust preternatural middle realm cosmology. Clinton Arnold’s scholarship on Pauline cosmology demonstrates Paul’s understanding Christ as having “disarmed the powers and authorities” at the cross (Arnold, 1992). Ephesians 6:12 explicitly states that “our struggle is not against flesh and blood, but against the rulers, against the authorities, against the powers of this dark world and against the spiritual forces of evil in the heavenly realms.” Colossians 2:15 declares that Christ “disarmed the powers and authorities” and “made a public spectacle of them, triumphing over them by the cross.” These passages establish both the reality of organized spiritual opposition and Christ’s definitive victory over it. Modern believers apply this when recognizing that cultural, institutional, and systemic evil often has spiritual dimensions—racism, injustice, violence, and oppression reflect not merely human sinfulness but spiritual powers working through corrupted systems. Churches also apply this truth when engaging in sustained prayer for breakthrough in seemingly intractable situations, believing that spiritual realities must shift before visible circumstances change.

3. Spiritual Gifts and Discernment

The New Testament church operated with spiritual gifts specifically designed to engage preternatural middle realm realities. First Corinthians 12 includes “distinguishing between spirits” among the spiritual gifts, acknowledging the need to discern between divine, demonic, human, and natural causation. Second Corinthians 11:14 warns that “Satan himself masquerades as an angel of light,” requiring careful discernment. First John 4:1-3 instructs believers to “test the spirits” because false prophets and deceiving spirits operate in the world. Michael Green notes that discernment requires both theological knowledge and spiritual maturity, warning against both rationalistic dismissal of spiritual realities and sensationalistic preoccupation with demons (Green, 1981). These texts assume that spiritual phenomena require evaluation rather than blanket acceptance or rejection. Contemporary application occurs in contexts where prophecy, words of knowledge, and spiritual experiences require testing against Scripture and through mature spiritual leadership. It also applies in intercultural contexts where missional leaders must discern which local spiritual beliefs reflect genuine spiritual activity versus cultural misinterpretation, and which spiritual manifestations come from God, human psychology, cultural conditioning, or demonic deception.

 

Western Christianity Embraces a Two-Tiered View of Reality

Western Christianity’s shift from a three-tiered to a two-tiered worldview resulted from complex historical developments spanning several centuries. The Enlightenment, flourishing from the late seventeenth through the eighteenth century, fundamentally reoriented Western thought away from supernatural categories toward empirical verification and rational explanation. This philosophical revolution emphasized rationalism and empiricism, producing widespread skepticism about the supernatural. Key figures like René Descartes, John Locke, and Immanuel Kant developed philosophical frameworks that increasingly marginalized supernatural causation. Deism emerged during this period, teaching that whatever supreme intelligence created the cosmos does not intervene in creation, making prayer, special revelation, and personal relationship with God nonsensical concepts. While many Enlightenment thinkers remained Christians, the intellectual climate increasingly relegated supernatural activity to either primitive superstition or abstract theological speculation disconnected from everyday experience.

The Scientific Revolution particularly impacted Western cosmology. Isaac Newton’s demonstration that universal laws governed planetary motion suggested that the universe operated according to predictable principles without requiring ongoing divine or spiritual intervention. This mechanical view of nature left little room for angels, demons, or spiritual powers actively influencing natural events. Charles Kraft’s groundbreaking work Christianity with Power argues that Western Christianity became “powerless” through rationalistic theology and needed to recover the supernatural dimensions of faith (Kraft, 1989). Medicine, psychology, and social sciences developed naturalistic explanations for phenomena previously attributed to spiritual causes—illness, mental disturbance, social problems, and personal misfortune could be explained through biology, psychology, sociology, and economics without reference to spirits or spiritual warfare.

Protestant cessationism further reinforced two-tiered thinking by teaching that miraculous spiritual gifts ceased with the apostolic age, leaving contemporary Christianity with Scripture and reason but not ongoing supernatural manifestation. This theological framework, combined with Enlightenment rationalism, produced Western Christianity’s characteristic approach: God exists transcendently and will intervene eschatologically, while present reality operates according to natural law with human responsibility exercised through reason and volition. Timothy Warner brings his own missionary field experience to these epistemological questions, noting that missional leaders must develop culturally-informed discernment that takes seriously local spiritual claims while maintaining biblical standards (Warner, 1991). The preternatural middle realm of spiritual powers, angelic activity, demonic opposition, as well as supernatural causation gradually disappeared from Western theological frameworks and practical ministry, relegated to either ancient mythology or fringe fanaticism.

 

Adverse Impact of Western Christianity’s Missing Middle Realm

Hiebert argued that Western missionaries operated with a two-tiered cosmology separating God’s transcendent realm from science’s empirical realm, while most cultures maintain a three-tiered worldview including a middle zone of spirits, ancestors, and spiritual powers affecting daily life (Hiebert, 1982). This fundamental disconnect creates severe practical problems for mission, evangelism, and discipleship. Hiebert’s critique highlighted that Western missionaries preached theological truths but often couldn’t demonstrate God’s power over the very spirits the people feared, leaving converts vulnerable and Christianity appearing impotent in the realm that mattered most to daily life. When missional leaders arrive with answers only for ultimate questions about eternal salvation while remaining silent or dismissive about immediate spiritual concerns—illness, misfortune, spiritual attack, curses, and protection—their message appears incomplete and irrelevant.

1. Impact on Missional Apologetics

Western Christianity’s inability to engage the middle realm severely undermines its apologetic credibility in most global contexts. Hiebert noted that excluding the middle realm created a fragmented gospel addressing ultimate salvation and modern medicine but ignoring the spiritual dimensions of illness, misfortune, and daily decision-making that dominated people’s lived experience. When tribal peoples, urban Africans, Latin Americans, or Asian communities ask whether Jesus has power over local spirits, whether Christian prayer can break curses, or whether baptism provides spiritual protection, Western missional leaders often lack theological categories for response. They may dismiss these concerns as superstition, redirect conversation to abstract theology, or refer questioners to psychological or medical professionals—none of which addresses the actual spiritual questions being asked. This creates a credibility gap where Christianity appears powerful for philosophical debates and eternal destiny but absolutely powerless for the urgent spiritual battles that people face daily.

The apologetic impact extends to “power encounter”—meaning the demonstration of superior spiritual power that often precedes conversion decisions in animistic and traditional religious contexts. Kraft contends that power encounter is essential for effective mission because people in most cultures make religious decisions based partly on which spiritual power proves superior (Kraft, 1989). When Western Christianity cannot demonstrate Christ’s authority over spirits, healings, or deliverance from oppression, potential converts rationally maintain allegiance to traditional powers that demonstrably “work” even if they’re oppressive. Boyd’s theological framework supports power encounter but grounds it in Christ’s definitive victory, arguing that Christian mission participates in the triumph already won at the cross rather than achieving new victories (Boyd, 1997). The gospel becomes a beautiful philosophy for educated elites but an impractical religion for ordinary people facing spirit-caused illness, demonic harassment, or occult opposition. Missionaries often report heartbreaking scenarios where converts secretly maintain traditional practices because the church offered no Christian alternative for addressing preternatural middle realm concerns.

2. Impact on Evangelism and Conversion

Hiebert observed that his truncated anthropology produced converts who were “Christian” for high religious purposes while remaining functionally animist for everyday concerns. Syncretism flourishes precisely where the church fails to provide biblically faithful engagement with middle realm realities. Converts may attend church on Sunday, affirm orthodox theology, and even serve in ministry while simultaneously consulting diviners, employing protective charms, participating in ancestor veneration, or maintaining occult practices—not because they’re deceived about Christian exclusivism but because the church has not provided functional Christian alternatives addressing their real spiritual concerns. This produces the tragic irony of genuine believers living in spiritual bondage because Western missional training excluded the very biblical categories needed to address their situations.

The evangelistic impact also affects testimony and witness. When Christians cannot testify to Christ’s power over demonic oppression, healing from spiritual illness, or deliverance from occult bondage, their witness lacks the demonstrated authority evident throughout Acts and the Epistles. The early church’s evangelistic success correlated directly with power demonstrations: healings, exorcisms, and confrontations with magic that displayed Christ’s superiority over competing spiritual powers (Acts 8:4-25, 13:6-12, 16:16-18, 19:11-20). Neil Anderson’s approach emphasizes believer’s authority in Christ, arguing that excessive attention to demons grants them unwarranted importance, yet even his truth-based methodology acknowledges the need to address spiritual bondage (Anderson, 1990). Modern Western Christianity’s embarrassment about such manifestations or inability to minister in these dimensions significantly reduces evangelistic effectiveness in contexts where spiritual power demonstration remains central to religious decision-making.

3. Impact on Discipleship and Spiritual Formation

Perhaps the most severe impact affects discipleship and ongoing spiritual formation. If missional leaders cannot engage with the spiritual geography that shapes people’s lived experience, the gospel appears irrelevant to their most pressing concerns. New believers need training in spiritual warfare, protection, discernment, and authority in Christ—but Western discipleship materials typically focus on Bible knowledge, doctrine, ethics, and church involvement while ignoring spiritual conflict. This leaves believers vulnerable to ongoing spiritual attack, unable to stand against deception, and unprepared for the spiritual dimensions of Christian living that Scripture emphasizes (Ephesians 6:10-18, James 4:7, 1 Peter 5:8-9).

The discipleship deficit particularly affects leaders and church planters in hostile spiritual environments. When pastors receive theological training that dismisses spiritual warfare as primitive superstition, they cannot shepherd congregations facing genuine spiritual opposition. They lack categories for counseling believers experiencing oppression, tools for helping people renounce occult involvement, wisdom for discerning spiritual versus psychological issues, and confidence for confronting demonic manifestation when necessary. Warner emphasized that missional preparation must include biblical teaching on spiritual warfare, understanding of animistic worldviews, practical methodologies for deliverance and protection, and supervised field experience (Warner, 1991). Arnold’s scholarship emphasizes biblical discernment criteria, arguing that Christians should test spiritual claims against Scripture, seek mature counsel, and focus on Christ rather than becoming preoccupied with demonic activity (Arnold, 1997). Without such preparation, Western-trained leaders perpetuate the excluded middle, producing churches that appear spiritually impotent precisely where biblical Christianity should demonstrate God’s kingdom authority over all competing spiritual powers.

 

Three-Tiered Worldview in Postmodern Cultures & Folk Religions

The Postmodern Revival of the Middle Realm in Western Culture

Ironically, while Enlightenment rationalism drove the preternatural middle realm from Western Christianity, postmodern culture is experiencing a dramatic resurgence of spiritual interest that reintroduces three-tiered cosmology through alternative spiritualities. Postmodern philosophical shifts have created space for spiritual beliefs and practices that Enlightenment rationalism had marginalized as superstition. This “liquid” cultural climate enables individuals to draw eclectically from diverse spiritual traditions without commitment to any single authoritative system. The New Age movement emerged rapidly in Western society during the early 1970s as a range of spiritual practices drawing heavily upon esoteric traditions including eighteenth and nineteenth-century occultism, Spiritualism, New Thought, and Theosophy. What appeared initially as a marginal hippie movement has evolved into mainstream spirituality representing not something completely new but rather ancient ideas interpreted and practiced in ways reflecting postmodern consumer society’s values.

Contemporary Western culture now embraces practices explicitly engaging the middle realm: astrology, crystals, energy healing, chakras, spirit guides, channeling, shamanism, tarot, past-life regression, and communication with the deceased. These practices explicitly assume a three-tiered cosmology where spiritual beings, energies, and forces operate in a middle realm accessible through various techniques. Unlike Christianity which locates spiritual authority in the Scripture and often in church teaching, postmodern spirituality democratizes spiritual access—everyone can tap into universal energy, contact spirit guides, or develop psychic abilities without any institutional mediation or involvement.

The challenge for Western Christianity is profound: the culture that once dismissed middle realm realities as superstition now embraces them enthusiastically—but through non-Christian and often explicitly anti-Christian frameworks. Young people especially are drawn into spiritual experiences, supernatural phenomena, and practices promising power and connection—precisely what the excluded middle had left unaddressed in Western Christianity. This creates a missional crisis: Western churches that spent centuries explaining away the middle realm now face a generation seeking spiritual experience and power but finding it outside Christianity. When yoga studios offer chakra balancing, wellness centers provide energy healing, and popular culture celebrates witchcraft, spirit communication, and guidance from the “universe,” secular people conclude that Christianity is the rationalistic, disenchanted religion while paganism, New Age, and occultism offer genuine spiritual experience. Ed Silvoso’s work on urban evangelism argues that sustained prayer warfare against territorial spirits produces measurable evangelistic results in cities, connecting spiritual warfare with marketplace transformation and social redemption (Silvoso, 1994). The gospel appears powerless and irrelevant precisely because Western Christianity abandoned the biblical three-tiered cosmology that postmodern seekers intuitively recognize as more adequate to human spiritual experience than Enlightenment reductionism.

Folk Religion and Syncretism in the Global South

While Western culture is rediscovering the middle realm through postmodern spirituality, the Global South never abandoned three-tiered cosmology but has developed complex syncretistic systems blending Christianity with indigenous spiritual beliefs and practices. When Christianity arrived through missionary efforts, converts did not simply abandon their three-tiered worldview but often integrated Christian elements into existing spiritual frameworks or vice versa. Throughout Asia, Africa, and Latin America, Christianity coexists with traditional spiritual beliefs about ancestors, spirits, curses, spiritual power, divination, and protection.

This syncretism emerges because Christianity as presented by Western missionaries addressed the transcendent realm (God and salvation) and sometimes the natural realm (medicine and education) but left the middle realm—where people experienced their most urgent spiritual concerns—unaddressed or dismissed. The resulting system maintains Christian identity for ultimate concerns while preserving traditional practices for immediate spiritual needs: protection from curses, healing from spirit-caused illness, guidance for decisions, blessing for fertility and prosperity, and maintaining proper relationship with ancestors. Folk Christianity in the Global South demonstrates remarkable consistency across diverse cultural contexts. In Latin America, Africa, and Asia, nominal Christians commonly consult diviners, employ spiritual healers, wear protective amulets, participate in ancestral veneration, fear curses from spiritual enemies, and seek spiritual power from sources outside the church.

The missional implications are severe. First, syncretism weakens Christian witness—when believers maintain traditional practices alongside church attendance, the gospel appears insufficient and powerless. Second, it creates spiritual vulnerability—people living in syncretistic compromise often experience continued bondage to fear and spiritual oppression despite Christian profession. Third, it perpetuates missionary dependence—local churches lacking categories for addressing middle realm concerns remain dependent on Western theological frameworks that cannot speak to their lived experience. Fourth, it hinders indigenous Christian leadership—when pastors are trained in Western seminaries that dismiss spiritual warfare as primitive superstition, they cannot shepherd congregations facing genuine spiritual realities.

The path forward requires contextualized engagement with the middle realm that takes traditional concerns seriously while providing biblical responses. This means moving beyond both cultural imposition (demanding conformity to Western two-tiered worldview) and uncritical accommodation (baptizing traditional practices without biblical evaluation). Hiebert’s later work developed “critical contextualization” methodology, proposing that missional leaders should: take seriously local beliefs about spirits and powers, examine those beliefs biblically with local believers, and develop contextually appropriate Christian responses that address the same concerns without compromising biblical truth (Hiebert, 2008). The global Church needs missional theology and practice that engages the preternatural middle realm biblically, demonstrates Christ’s superior power practically, and equips believers to live in spiritual freedom culturally. As Boyd’s warfare worldview emphasizes, the Church is God’s counterinsurgency force in enemy-occupied territory, requiring both bold action and strategic wisdom to participate in Christ’s victory over all spiritual opposition (Boyd, 1997).

 

Conclusion

The preternatural middle realm represents neither a peripheral concern nor a specialized interest but a central dimension of faithful biblical Christianity and effective global mission. Scripture consistently presents a three-tiered cosmology where created spiritual beings operate in a middle zone between God’s transcendent realm and humanity’s empirical existence. Western Christianity’s Enlightenment-driven rejection of this worldview has produced catastrophic missional consequences: syncretism in the Global South, ineffective evangelism among traditional peoples, and loss of postmodern seekers to alternative spiritualities. The path forward requires recovering biblical engagement with spiritual realities without descending into speculation or superstition. This means grounding preternatural theology in careful exegesis, demonstrating Christ’s superior authority through power encounter, developing culturally appropriate yet biblically faithful responses to spiritual concerns, and equipping all believers for the spiritual warfare inherent to Christian discipleship. The global Church needs holistic theology and mission recognizing that Christ’s redemptive mission addresses all dimensions of fallen reality—spiritual, physical, social, and systemic—through His definitive victory over every competing power.

 

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