So can you, I mean, I think this, I think this is one of these things that I've, you know, from a reform perspective, I find probably more resistance to than the idea of demonic infestation, that an object can actually be holy or a place can actually be holy.

Yeah.

It's, it's the same principle.

Um, You know, I normally think of this in covenantal terms, probably much to the chagrin of many of my Reformed brethren.

But, you know, covenantally, there are rights that extend to places and things and so forth.

And as a matter of fact, when you're dealing with casting demons out, the first thing you have to do is to establish that there's not some covenantal hold by the spirit on the person himself or the place itself.

And when evil is done habitually in a place over a long period of time, the spirits themselves, and they'll even tell you, you know, this is my home, I have a right to be here and so forth and so on, because the performance of those evil acts or whatever uh sort of give a right a sort of an agreement that they that they can live in that place and if somebody dies or moves away or whatever frequently the spirits don't leave they say this is this is my home i have a right to be here and then they attempt to bring whoever moves in or whatever into the into the orbit of those particular evil practices or whatever it's the same principle of like a spirit moving down a family line uh suicide turns up normally every second or third generation in a family that does that if that's not dealt with because the spirit just moves down the line across time being much more long-lived than we are and attempts to foment those same habits of thought and so forth in a situation and and uh you know in that kind of situation of course it's it's the renouncing of the of the covenantal rights of those beings to be there and, you know, giving it over to the Lordship of Christ and so forth.

Any thoughts on that? Because it's getting back to this idea of interpenetration or the penetration of the physical or the spiritual realities.

So can you, I mean, I think this, I think this is one of these things that I've, you know, from a reform perspective, I find probably more resistance to than the idea of demonic infestation, that an object can actually be holy or a place can actually be holy.

Yeah.

It's, it's the same principle.

Um, You know, I normally think of this in covenantal terms, probably much to the chagrin of many of my Reformed brethren.

But, you know, covenantally, there are rights that extend to places and things and so forth.

And as a matter of fact, when you're dealing with casting demons out, first thing you have to do is to establish that there's not some covenantal hold by the spirit on the person himself or the place itself and when evil is done habitually in a place over a long period of time the spirits themselves and they'll even tell you you know this is my home I have a right to be here and so forth and so on because the the performance of those evil acts or whatever is sort of give a right a sort of an agreement that they can live in that place and if somebody dies or moves away or whatever frequently the spirits don't leave they say this is my home I have a right to be here and then they attempt to bring whoever moves in or whatever into the orbit of those particular evil practices or whatever it's the same principle of like a spirit moving down a family line suicide turns up normally every second or third generation in a family that does that if that's not dealt with because the spirit just moves down the line across time being much more long-lived than we are and attempts to foment those same habits of thought and so forth in a situation and and uh you know in that kind of situation of course it's it's the renouncing of the of the covenantal rights of those beings to be there and giving it over to the Lordship of Christ and so forth.

As a matter of fact, I frequently do in places that are inhabited by evil spirits, I'll celebrate communion in those places because heaven and earth fuse as Christ is present in those places and it asserts a different covenantal rule in that place.

Think about some place like North Africa or, say, Turkey today, or you could say the Netherlands or Scotland or New England, places that knew Scripture and were... very fruitful evangelistic if you think about someone like william carey um but now i mean they're um they're perverse in a in a in a in almost the worst way possible uh in some respects any any thoughts on that because it's getting back to this idea of interpenetration or the penetration of the physical or the spiritual realities