This is the final installation of a paper I wrote years ago concerning demonization. This blog post gives a pastoral response to demonization given the lack of clear psychological and biblical information on the topic.
Pastoral Response:
As a Christian who takes scripture seriously, I must agree that demons are real spiritual entities that are opposed to Christ and his work in the world. These evil spirit beings can interact and influence humans, even Christians, to a certain extent. Yet, the Bible does not give the details of how these spirit beings influence humans. As a minister with an appreciation for the psychology and medicine, I also must affirm that many mental disorders are caused by natural physical phenomenon. The causes of these disorders are physical and they can be treated with medication and professional counseling. Yet, psychology, as a science, is ill equipped to understand any supernatural activity that influences human functioning. Since neither the Bible nor psychology are fully able to give a total understanding of demonic influence on human beings, I must walk humbly as I deal with this issue. Nevertheless, I think we should strive for a middle way between the Bible and psychology. I think Rodger Bufford has articulated well a balanced answer to the problem of demonic influence on humans, in his book Counseling and the Demonic. Bufford argues that we must avoid the one extreme of rejecting the reality and influence of demons and the other extreme of overestimating the power and influence of demons. Instead we must affirm that demonic involvement and psychological problems are both prevalent in the world. In fact, they may both be found in the same person at the same time. Furthermore, the symptoms of demonic influence and some psychological disorders are almost identical, so humility and dependence on the Lord are necessary when treating a person with these symptoms. As Bufford states,
Demonic influence and mental disorders are conceptually distinct phenomena, but in view of the extensive overlap among symptoms, it may be difficult in a given instance to make a firm conclusion regarding which phenomenon is present. (Bufford, 120)
I think Bufford is arguing that Christians must retain their understanding of demonic influence from scripture, but that we also must know other possible psychological and physical causes of strange human behavior. Mental disorders and demonic influence are two different causes of unusual behavior, but there is no clear-cut way of determining what has caused the unusual behavior. It is possible, or even probable that demonic influence and mental disorders may be present at the same time in the same person. I wish this made my job easier, but it instead greatly complicates a diagnosis. Once again, I state that this should make my humbly dependent upon the Lord for His help in any circumstance where it is not clear if a person is demonically influence, mental ill, or both. I also need to develop a team of trustworthy mental heath professionals who can help me determine what is possibly occurring in the person.
I do think there are two tools that may assist me in determining whether a person is under the influence of demons. The first is the discerning of spirits (I Cor. 12:10). This is not a full proof method because the ‘word of knowledge’ from the Lord may not be from the Lord, but from demons. Also, it is possible that I may be going by my own feelings and thoughts about the matter, but it coupled with the second tool may prove to be beneficial (Bufford, 137-139). The second tool is a personal spiritual and mental history of each person I counsel. I will look for two areas for possible Satanic influence. First is the person’s interactions with the occult or occult like practices. The indicators I will look for include:
(a) involvement is the practice of magic; (b) involvement in occultic religious practices; (c) conscious invitation extended to Satan and or demons to become involved in the person’s life; (d) involvement in Eastern religions or “New Age” channeling practices; (e) Family history of demonic influence, witchcraft, palmistry, Satanic worship, or other occult practices; (f) history of living in areas without a strong Judeo-Christian cultural influence; (g) participation in American Indian or Oriental religious/cultural practices; (h) Personal use of tarot cards, Ouija boards, horoscopes, palmistry, or fortune tellers (Bufford, 140-142).
I will also look for possible signs of demonic influence such as:
Disinterest in or absence of spiritual growth by a professing Christian; (b) Extreme negative reactions to the mention of God, Jesus Christ, the Holy Spirit, and to Christian religious practices; (c) Systematic pattern of personal sinfulness; (d) Prominent evidence of unforgiveness/bitterness and vengefulness; (e) Unusually high resistance to benefits from medication and psychotherapy; (f) Personality disturbance and especially multiple personality disorder, rather than schizophrenia or psychosis; (g) addictive patterns such as abuse of alcohol or drugs, habitual gambling or sexual preoccupations; (h) Personal preoccupation with power, position, wealth, and fame. (Bufford, 142-144)
I realize that getting a complete spiritual and family history may be difficult because people may not give all the details of their life and that none of these indicators mean anything by themselves, but this tool, coupled with spiritual discernment, is the best tool that I have on which to rely. I think the whole question of the demonic influence on humans is a difficult issue to understand, but we must attempt to address the problem as a people of faith seeking understanding.
Bibliography
Anderson, Neil T. The Bondage Breaker. Eugene, OR: Harvest House Publishers, 1990.
Hart, Archibald. “Regeneration, Deliverance, or Therapy?”, Leadership (Summer, 1991) 72-79.
Friesen, James, G. “Ego-Dystonic or Ego-Alien: Alternate Personality or Evil Spirit?”, Journal of Psychology and Theology Vol. 20, No. 3 (Fall, 1992) 197- 200.
Miller, William R. and Jackson, Kathleen A. Practical Psychology for Pastors. Englewood, New Jersey: Prentice Hall Inc., 1985.
Page, Sydney H.T. “The Role of Exorcism in Clinical Practice and Pastoral Care,” Journal of Psychology and Theology. Vol. 17, No.2 (Summer, 1989) 121-131.
Beck, James R. and Lewis, Gordon R. “Counseling and the Demonic: A Reaction to Page,” Journal of Psychology and Theology. Vol. 17, No.2 (Summer, 1989) 132-134.
Wilson, William P. “Demon Possession and Exorcism: A Reaction to Page,” Journal of Psychology and Theology. Vol. 17, No.2 (Summer, 1989) 135-139.
Page, Sydney H.T. “Exorcism Revisited: A Response to Beck and Lewis and to Wilson,” Journal of Psychology and Theology. Vol. 17, No.2 (Summer, 1989) 140-143.
Bufford, Rodger K. Counseling and the Demonic. Dallas, Texas: Word Books, 1988.
Dickerson, C. Fred. Demon Possession & the Christian. Westchester, IL: Crossway Books, 1987.
Bubeck, Mark I. The Adversary. Chicago: Moody Press, 1975.
Unger, Merrill F. What Demons can do to the Saints. Chicago: Moody Press, 1977.
Unger, Merrill F. Biblical Demonology. Wheaton, IL: Scripture Press Publications, 1952.
Unger, Merrill F. Demons in the World Today. Wheaton: Tyndale House Publishers, 1971.
Nevius, John L. Demon Possession and Allied Themes. Chicago: Fleming H Revell Company, 1894.
Cortes, Juan B. and Gatti, Florence M. The Case Against Possessions and Exorcisms. New York: Vantage Press, 1975.
Olson, Alan M. Ed. Disguises of the Demonic. New York: Association Press, 1975.
Martin, Malachi. Hostage to the Devil. New York: Harper and Row Publishers, 1987.
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