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promoted in Guatemala the campaign \u2018Jesus Lord of Guatemala\u2019 project, by trying to recruit 50,000 intercessors within the Evangelical churches. In his call to the pastors he underscored the nature of the spiritual struggle, \u2018God wants to open the heavens over Guatemala. The social, physical, material situations are no more than a reflection of the spiritual situation\u2019 (\u2018Llamados a Redimir nuestra nacion\u2019, n.d: 1).\u000AAccording to Caballeros and other pastors, God wants a life of health and prosperity for his children but Satan is preventing these from reaching the believer. There is open resistance and opposition which need to be defeated. Because of this there is the need for spiritual warfare which needs to be conducted at various levels (1999: 12, 22). Cant\u00F3n affirms that this campaign was proposed by Serrano El\u00EDas to help him to get rid of the demons of corruption, drug trading or guerrilla subversive actions (1998: 4).\u000AIn their exorcism practices they resort to a series of representations which in some cases appear grotesque to those who study the Neo-Pentecostal phenomena. For example, some pastors anoint cities or territories sprinkling oil over them from a small aircraft. Others fight against demons figuratively in mountains or cities. These forms of expression seem to go hand-in-hand with the emerging of certain emphases of the old traditional religions which turned to certain rites to please or appease the angry gods. Thus the prayer warfare, anointing of territories and exorcism are within the Neo-Pentecostal world, keys to breaking up the spiritual hosts of evil and establish the Kingdom of God. However, in practice the overemphasis on demonic spirits, diminishes human responsibility and minimizes structural problems of the socio political context. Stoll notes that \u2018Social exorcism could be the language of top-down reform, or else just a rationalization for not treating structural problems while giving elite believers an ideology of empowerment\u2019 (cited by Freston 1997: 193).\u000ASpiritual warfare assumes as well an ideological tint. Many of the Neo-Pentecostal pastors associate the territorial demons with the presence and influence of the Afro- indigenous religions and the ideological leftist postures or the ideas of secular humanism.\u000A102\u000A