This paper is partly autobiographical in its examination of the author’s theological shift as a prayer leader in the Pentecostal-Charismatic movement engaged in the practice of prayer as spiritual warfare to overcome obstacles to the kingdom of God. This popular form of prayer draws on Paul’s statements “the weapons of our warfare are not carnal but are mighty to the destruction of strongholds” (2 Cor.10: 4) and “put on the full armour of God, so that you will be able to stand firm against the schemes of the devil” (Eph. 6: 11). It is typically expounded in C. Peter Wagner’s Warfare Prayer: Strategies for Combating the Rulers of Darkness (1992). The paper is testimony to my initial engagement with the practice and the ensuing dramatic events that took place at a meeting of international prayer leaders from some 120 or more nations in South Korea in 1993. Intending to engage in spiritual warfare for the world, we ended up identifying and aligning with those damaged by colonial violence between nations. These events and some of the subsequent implications are spelt out in The Sins of the Fathers (Roger Mitchell and Brian Mills. Tonbridge, Kent: Sovereign World, 1999). This experience fundamentally reconfigured my understanding of the nature of both God and the kingdom of God and helped reorient my interpretation of biblical metaphors, such as those used by Paul, away from oppositional warfare to kenotic alignment with God’s loving identification with the perpetrators of past sin. In tracing this process, the paper will expose key elements of my developing theology leading up to that point and draw on three seminal gospel texts; John’s story of footwashing, Paul’s Philippian hymn and Jesus’ wilderness encounter with Satan. Supportive reference will be made to the theology of Thomas Jay Oord, Giorgio Agamben and kenotic feminists such as Catherine Keller and Anna Mercedes in consideration of the ontological implications for our theology of prayer and its strategic role in the coming resurrection of all things.