The Place of Dependent Prayer

As Easter weekend approaches, my life is not slowing down.  What a surprise!  (not)  I have two blog topics ready to go, but I have not had the time to sit down and right them.  As such, I will repost a topic near and dear to my heart- our need to grow in dependent prayer.  

I know I have had to grow in this area.  I know I still need to grow in this area.  I am so thankful for a loving God that leads me further into His presence.  I do know that prayer is the best avenue into the heart and presence of the Father.  May the Lord help us to grow deeper!

In much of the church's life in the twentieth century, however, both in Evangelical and non-Evangelical circles, the place of prayer has become limited and almost vestigial.  The proportion of horizontal communication that goes on in the church (in planning, arguing, and expounding) is overwhelmingly greater than that which is vertical (in worship, thanksgiving, confession, and intercession).  Critically important committee meetings are begun and ended with formulary prayers, which are ritual obligations and not genuine expression of dependence- when problems and arguments ensue, they are seldom resolved by further prayer but are wrangled out on the battlefield of human discourse.  The old midweek prayer meetings for revival have vanished from the programs of most churches or have been transformed into Bible studies ending with minimal prayer.

This was the picture in much of the American church until recently, and it is still almost universally the case in some instruments and organs of the churches which have to do with teaching and administration.  Why has this come about?  Perhaps it stems partly from the deficient teaching and emphasis on God himself throughout the church, and partly from the man-centeredness of much religious activity.  Deficiency in prayer both reflects and reinforces inattention toward God.

Richard Lovelace,  Dynamics of Spiritual Life, 153.

Last evening I was teaching about the Disciples prayer that Jesus gave us in Matthew 6: 10-13.  (You can find the message/talk at www.seattlecrc.org) I began with a series of questions based upon this passage from Lovelace.  Let me share a couple of these questions.

What is your prayer life like?  Do you come before the Living God and pray like your life depends upon it?  Are your prayers mostly brief and about you and your needs?  Have you learned how to listen to God's leading?

What about your church?  Do you as a body of Christ come before the Living God and pray like your life depends upon it?  In our busy culture the Wednesday evening prayer meeting has often gone by the wayside.  Does your church have other groups that meet together for the primary purpose of prayer?  Does your church encourage such groups?

I am speaking from personal experience when I share that I have found growing in prayer to be difficult.  I will never forget the way my hypocrisy was most clearly exposed to me.  I was serving in a very good Presbyterian church in Asheville as an assistant pastor.  The church had recently lost its long-time senior pastor, and conflict was starting to brew.  Quite frankly the leadership of the church was opinionated, but not very solid or godly.  They were the leadership mentioned in Lovelace's thoughts above.  The people were growing restless.

Into the midst of this, I walked: a recent seminary graduate who the church leadership did not trust because the senior pastor hired me before he left.  The church's leadership team felt like I was foisted upon them and they did not like it.  I was asked to preach.  I chose the topic of prayer.  I encouraged the church to see that they were in a spiritual war, and that prayer was so desperately needed.  I pointed out that another assistant pastor has a mid-week pray meeting that was very sparsely attended.  I asked, "Does this lack of attendance not show our lack of attention toward God?"

The sermon was very well received.  I was glad!  Then on Wednesday, over 100 people showed up for the prayer service.  I cannot tell you the exact amount of people there, because I did not attend!  You see, I talked about prayer.  I knew prayer was important.  Yet, I did not join in prayer when it was most needed!

What a hypocrite!  Looking back, I can see that I did not join in mid-week corporate prayer because I really did not have a solid grounding in personal prayer.  I had not been led to a place where I personally prayed "like my life depended upon it."  

In the midst of my immaturity, God worked.  He led the church in one direction, and I headed off to further graduate study.  He also used this situation to constantly remind me of my obvious immaturity.  Through this situation and others, He worked over the next five years to change my heart concerning my need for prayer.  He used it to help me grow up.

Individually and corporately, most folks in America do not pray like their very lives depend upon it. It is something they talk about, but do sparingly.   Prayer does not drive their life or ministry.  If this is you or it is your church, I ask that you repent and believe!  You need Jesus and the Spirit to work to transform lives and communities.  Learn to depend upon Him.

I am so thankful this is not the case for all people.  It is also not the case for all churches.  Some individuals and churches have learned their need for Jesus and they depend upon Him for life.  Individually and corporately they have learned how to walk and live in dependent prayer.  These individuals and churches are the very life-blood of God's Kingdom on earth.  I pray that the Lord will multiply these individuals and churches!  

Friends, let us walk this week in dependent prayer.  May the Lord's grace lead us into deeper repentance and faith so that we might find our rest and dependence in Him!

Actively Resting in the Wind of the Spirit

Q. If the spiritual disciplines are a means of transformation, what is the role of the HS?

Transformation is always grace.  We sometimes think that although we're "saved by grace," we're supposed to change by effort.  Either that, or people become passive.

One of the analogies that's kind of been helpful to me is the difference between a motorboat, a raft, and a sailboat.

In a motorboat I'm in charge.  I determine how fast we're going to go, and in what direction.  Some people approach spiritual life in that way.  If I'm just aggressive enough, if I have enough quiet times, I can make transformation happen on my own.  Usually that results in people becoming legalistic, then pride starts to creep in, and things get all messed up.

Some people have been burned by that kind of approach.  So they go to the opposite extreme and will say, "I'm into grace."  It's like they're floating on a raft.  If you ask them to do anything to further their growth, they'll say, "Hey, no.  I'm not into works.  I'm into grace.  You're getting legalistic with me."  So they drift.  There are way too many commands in Scripture for anybody to think that we're called to be passive.

On a sailboat, however, I don't move if it's not for the wind.  My only hope of movement is the wind.  I can't control the wind.  I don't manufacture the wind.  Jesus talks about the Spirit blowing like the wind.  But there is a role for me to play, and part of it has to do with what I need to discern.

A good sailor will discern, Where's the wind at work?  How should I set the sails?  Spiritual formation is like sailing.

Interview with John Ortberg, "Holy Tension," Leadership (Winter 2004), 24.

In my 25 years of being a believer in Christ, I have heard many appeals that demand I grow in maturity.  I have been told by folks directly and I have felt their unspoken attitude that demands I grow.  I have also been loved well by individuals who encouraged me to grow deeper and in my personal holiness.

The problem is that all to often I have not been told how to do it!

In fact, I think most of what passes for Christian literature asks, demands, begs, and encourages folks to grow, but it does not provide the means to grow in holiness.

I find this frustrating!

For years, I followed the motorboat approach.  I think this is what most Christians and what most Christian living books encourage.  "Do not be like the world!  Do not be lukewarm!  Do these seven steps and you will grow."

I did the seven steps about 77 times.  I learned how to read the bible.  I made myself pray.  I engaged in various activities.  Yet, I awoke about 15 years into my Christian journey to find that I did not have the ability to love anyone well.  I had the outer appearance of faith, but I knew my heart was off.  I was a self-righteous pharisee of the worst type!

Then I heard about Grace and the Gospel.  It was like being set free from prison.  My soul rejoiced.  I needed healing.  I needed grace and the love of God poured out on my hard heart.  He gave me that grace.

Then, after a couple of years of healing, I found myself floating in a still current on my raft.  I prayed, Lord give me grace and change me.  Nothing happened.  I waited.  Still nothing- no further growth and no further movement of my soul toward God.

Then I changed my prayers.  "Lord give me wisdom to grow deeper!" I cried.  He answered by bringing me back to the gospel of repentance and faith.  

"Actively rest in my grace!" the Lord whispered as He invited me aboard the sailboat.

How?

The spiritual disciplines teach us how to listen to the Spirit.  At least when they are correctly used they serve this important function!  The Spirit leads us to humility by promoting repentance of our outward sins and our inward self-effort.  The Spirit calls us to rest in Christ alone for our goodness, power, and life.

The Spirit calls to to actively rest in the work of Christ.  Active in repentance.  Resting in faith.

May this Easter week find us growing in active passivity!

Repentance, Godly Sorrow, and Easter

Let me hear in the morning of your steadfast love,

for in you I trust.

Make me know the way I should go,

for to you I lift up my soul.

Psalm 143:8

This week marks the most important week of the year according to the Christian calendar.  Somehow I believe that most believers do not celebrate it as such.  Is not Christmas celebrated more?  Our culture loves Christmas because the retailers can find ways to exploit it more.  One can only do so much with chocolate bunnies and Easter baskets!

Anyway, I digress.  Today I was thinking of the incredible love of the Lord for His people.  Hear of the steadfast love of the Lord for you.  He willingly died and then rose again to eternal glory for His Church.  On Maundy Thursday and Good Friday, his closest disciples abandoned Him.  Just like we do!  Yet, He loved them, restored them, and spoke His steadfast love into their lives.  May He do the same for each of us.

I am thankful for the on-line discussion I had with an old friend, Todd Murphy, who is the pastor of Sacred Journey Church in Rhode Island.  In regard to a post on Eastern Orthodoxy, he challenged me that modern Evangelicalism has abandoned the primacy of repentance in the Christian life. I must confess I could not agree more!  We need our Christian tradition to shed true light on the scriptures so we can repent, believe, and find revival in our midst.

"Make me know the way I should go..." prays the Psalmist.  God's steadfast covenantal love should propel us to repentance.  It is not just something we say we believe, but it should bring us to true evangelical humility (the Puritan term that is now forgotten and misapplied to an entire movement).  

What does such humility look like?  It looks like true repentance.

"For godly grief produces a repentance that leads to salvation without regret,

whereas worldly grief produces death.

For see what earnestness this godly grief has produced in you,

but also what eagerness to clear yourselves,

what indignation, what fear, what longing, what zeal, what punishment!

At every point you have proved yourselves innocent in the matter."

2 Corinthians 7:10-11

In this passage, Paul is discuss his "harsh" letter sent to the Corinthian over the topic of tolerance for what is most likely sexual sin in their midst.  For several chapters, Paul expresses his concern for how they would take his rebuke.

What is going on here?  Paul is taking the Law and addressing it to the thoughts and actions of the Corinthian church.  Sometimes when confronted by the Law, we grieve for getting caught and the consequences of our sin.  This is worldly sorrow.  It leads to death and it does not bring about life transformation.  It might bring about temporary moral change, but it cannot deal with the heart.

Conversely, godly sorrow leads to true transformation.  It produces heart change evident by repentance and renewed faith or trust in Christ.  This results in "earnestness, eagerness for righteousness, indignation, fear, longing, zeal, and a willingness to deal with real sin."  In other words, it brings God into the Church.  It diminishes us and places God's glory, righteousness, and final work in Christ at the center.

Without true repentance, all we have are self-righteous posers who masquerade as people of faith.  We have folks with hard hearts who do not truly recognize their relationship with God.  We have rejected grace.  We have "a form of godliness, but we deny its power." (2 Timothy 3:5)  Dare I say that we have been marked by  these awful traits in many "bible-believing churches" in America?

Paul's concern was that true godly repentance would mark the Corinthian church.  He was so pleased when they manifested authentic repentance and faith.  When they acknowledged their sin before the Living God, they repented and sought God's glory in their thoughts and actions.  Their lives became became God-centered, which means they walked in authentic repentance and faith. 

In the Psalmist's language, God "made known to them the way they should go" and they repented and believed in Christ as their only hope.

May this week be a time of true repentance and faith for each of us.  May we ask the Living God to love us so much that He leads us to true "evangelical humility".  May our hearts be prepared to celebrate the joy of Easter!

Leading by our Strengths

For you formed my inward parts;

you knitted me together in my mother's womb,

I praise you, for I am fearfully and wonderfully made.

Ps 139: 13-14

Do you really believe that the Lord made you who you are?  Do you believe that He composed your soul and personality right alongside your body while you were in your mother's womb?  I think many sincere folks doubt that the Lord knew exactly what He was doing when He put us together.  We look at our sin tendencies and our hang-ups, and we wonder how God could use us.  We are so _____ (fill in the blank).  We might be cautious or aggressive; thoughtful or spontaneous; or quiet or outgoing.  We make so many mistakes!  How could God use us like we are?

It is so much easier to see what holds us back instead of how God could and will use us as He made us.  Today I wish to focus our thoughts on leadership and how God uses our strengths to lead His people.  Ironically, we often find that our greatest strengths as also our greatest weaknesses.  At least this has been my experience as I have grown as a man, pastor, and leader in the Church!

To help get into this subject, I will share what I laid out to the leadership of First CRC of Seattle as I prepared to minister in this new place.  I began my life in this new church by using the Strength-Finder's material to describe the person God has made me to be.  I recommend this material to anyone who wishes to discover their natural strengths.  

Strength-Finder 2.0 can be accessed by purchasing one of their books.  There is a code in back, which allows you to take the on-line test.  Through a series of questions, the on-line resource helps access your top five strengths.  Someone was telling me you can get the order of all 34 strengths for only a nominal fee of $500 or so.  Personally, I will stick with the top five!

I do recommend this test.  I have taken many personality tests and such.  I find often these tests demonstrate more how I felt on a certain day than who I am.  In fact, I have taken some tests multiple times, and I have found the tests pointing in opposite directions depending upon when I took them!

In terms of the Strength-Finder's test, I have taken it two times.  The first time I did it to help a fellow pastor who was going through the training.  He needed another test taker immediately.  I really did not have time to do it, but I agreed to help him out.  

I took the test in a hurry.  It asks questions of which you prefer on a scale of 1 to 7.  For the first 100 questions, I answered each question in 2 seconds or less with either a 1 or 7.  At that point, I knew the program would think I was insane and impulsive.  I finished the test, but took it with a grain of salt.  

Then I got the results.  I found it helpful that it listed what each strength meant for how I approached the world.  I also found it very accurate as to how each strength also has possible weaknesses.  In 20 years of ministry, I had found these weakness to true in my life.  In fact, I have spent so much of my ministry life being obsessed by my weaknesses!  Yet, as I talked with my pastor friend/Strength-Finder trainer and several other friends about the test, all affirmed they thought it was an accurate picture of my greatest strengths.

I was skeptical.  It ends up that one of my greatest strengths is strategy, and I figured I could throw the test if I wanted to.  I also figured that it ended up with the published results (like saying I have the gift of self-confidence) because of the way I took the test.

I really did not pay the test much attention for the next year.  Then, Borders went out of business.  As it was closing, I purchased several leadership books at a huge discount.  One of these books was Strength-finders for Leadership. 

I decided to re-take the test.  I would do it under a new name, so my past time taking the test would not shade my results.  This time I took the test being careful to answer each question with thought and less impulsiveness.  I honestly and painstakingly went through the test.  Then I got the results.

To my amazement, I had the same top five strengths.  The order was slightly different, but the same five were there.  I believe this illustrates an accurate and helpful test.

At the Leadership retreat, I began by sharing my strengths as illustrated by the test.  I also shared that my strengths also mean some will misinterpret who I am.  For example, my number one strength is context.  I want to know about everyone's past.  I want to know about a ministry's or church's past.  I want to know context!  Why?  So I can use my second strength, which is strategy.  I use context to determine how to relate and move forward in the present and future.

What does this mean?  I ask a lot of questions.  I ask these questions of individuals and I ask them in a group setting.  Why?  Not because I wish to be a pain, but because I want to know why and how you think.  To some this can be very disconcerting!  I tried to share that I do not wish to make someone feel on the spot, but I do wish to know them.

Another one of my top five strengths is self-assurance.  This gift means I have an inherit confidence in my abilities and in what I do.  Personally, I think it means that if I feel like God is leading, I will move forward without question or doubt.  This is a helpful strength for leadership as it does help give confidence to others.

Yet, it also can be seen as arrogance.  This is particularly true if someone does not have that same sense of confidence!  So I tried to share that I need folks to give me the benefit of the doubt when I am confident in what I can or cannot do.  I truly do not mean it as arrogance!  In fact, I am more than willing to confess my weaknesses!  I want to be approachable and I want to know people. 

One thing I have learned in my years of ministry is that all of us cannot help but lead from our strengths.  This is because we should be who God made us to be.  It is really no good "faking it until we make it."  God can and does use all of us and He does use every personality type and strength mix in building His Kingdom.  He can use you!  (Another of my strengths is activator.  It means I naturally seek to encourage others to do what God is calling them to do.  Ironic isn't it!)

The problem is that so many of us take too much time focusing on our weakness instead of our strengths.  I know early in my life and ministry well-meaning folks would try to tell me that I really need to change.  These critiques would come on two fronts.

First, they would say that I really needed to be more "pastoral."  What did they mean?  Stop leading and asking so many questions.  Just "be with people" and let them know you "love them."  On the surface, I so much agree that these traits are an important part of pastoral ministry.  Yet, they can be achieved in different ways!

Personally, I spent many years seeking to build up that which was perceived as "weak" or not natural and neglect working within our God-given strengths.  Such labor led to burnout, stress, and great frustration.  I now see that what these folks wanted was for me to be more like them.  They really did not care who I was.  They wanted to make me in their image.

A second critique that was often made was that I needed to stop trying to lead with my strengths.  I had many folks who would point out my confidence in God or my ability to see possible future issues and they would call these God-given abilities weaknesses.  They would ask me to stop trying to lead and instead to learn humility.

Early in my ministry career, I worked at a very large church on staff as a middle school youth director.  The church was in an interim period, and the staff was making decisions about the directions in ministry.  After a month or so, I began to point out possible difficulties with some of their decisions and I offered other possible solutions.  I was honestly told, through body language and other not so subtle clues to shut up!  Yet, I could not help but offer my opinions occasionally.  Then I noticed something.  One of the senior pastoral staff would write down what I said.  I would be ignored in the meeting, but in the next meeting he would bring up my exact idea and it would be adopted!  Looking back I can see that the problem wasn't my strengths being weakness, but I need a place to lead not a place where I was a junior and unimportant staff member!

In other words, know your strengths and work within them!

That being said, it is true that all of our strengths also have potentially negative relationship and directional issues built into them.  Why?  Not everyone is like us.  Furthermore we live in a fallen world and we are fallen people.  We must be aware of our potential weakness and confess them.  If we hurt others, we need to repent and be open to correction.  Christian Leadership means true humility.

This post is getting long, so I will end here.  Hopefully tomorrow I will share more thoughts concerning leadership.

Vacation, Stress Relief, and the Presence

Today I am tired.  I have had a growing weariness that does not really abate.  While my Sabbath rest does recharge, my batteries are so low I need more than a day.  I need to take a vacation.

Thankfully I have some time coming to me!  It is time to schedule it so I can find some space to let the Holy Spirit recharge me.  At the end of next month, it will have been a year since my last full week off.  Coming to a new place and new church does not provide space to get away.  At least not immediately after arriving.  Thankfully, I have been here for 9 months and it is now time!

Today I will repost what I learned from my last vacation.  I look forward to quieting the inner dialogue that has been running through my head.  Without God's grace and mercy, I know I can bring the dialogue with me!  May the Lord sustain me as I look forward to a week of rest and His presence.

Why was this vacation so wonderful?  It provided a space and a place for me to be still before the living Lord.  We stayed right on the beach, so I went to sleep hearing the breakers roar, and I woke up each morning hearing the breakers roar.  For a week, I watched the tide come in and the tide go out.

I found it so refreshing to think that I can do nothing about the tide.  Even though I am 1300 miles away from that home on the beach, the tide still comes in and goes out.  Even as my first ancestors arrived on these shores hundreds of years ago, so the tide come and goes.

There is a God in this universe.  I am not this great God!  Neither are you.  Why do I forget this truth so much?  Why do I believe I must work and labor to make all right since God is not doing it?  I worry and think about so many things, but it would be wiser to rest in the living God's strength.  Just like the tides, He will work His purpose and will.  I praise Him for His goodness and mercy.

So, what did I learn or should I say relearn?  Rest and believe.  Trust and know.  Enjoy His presence and all goes well.

This reminds me of a quotation from David Adam in his book called The Road of Life.  Adam was the Vicar on the Holy Island of Lindisfarne for 13 years.  This island has been a Christian retreat center/monastery almost 1500 years, and it is the destination for many seeking peace and the presence of God.  

Adam was discussing how we as humans always bring our sin tendencies with us.  Even on "retreat" or a vacation, we can find our mind thinking about our issues instead of focusing on the living God.  As he states,

Often people come to the Island for peace; some are fortunate but others find they are the same on the Island as they were at home.  I try to persuade such people to give up seeking peace.  Do not look for a present, look for the Presence.  In seeking peace we are like the child playing with the box and the wrappings while ignoring the real gift.  We may get deep delight from peace, but there is a far greater gift offered.  God offers himself to us.  God is willing to walk with us, to listen to us, to care for us.  When God is recognized, when we abide in his presence, we also receive the gifts we sought.  God says, 'My presence will go with you and I will give you rest' (Ex. 33.14).  In this world the only lasting peace we will find is in his presence.  

p. 97

I could not agree more!  Yet, I find so many who do not know how to come into the presence of God.  They "feel him" in worship, so they become worship junkies.  They "feel him" in nature, so they become nature junkies.  Others "feel him" at the beach, so they always go to the beach!  There is a great problem with this.  

Like any addict, the effects of the outside stimulus diminish over time.  God is not "felt" in worship like He was.  So, we trade churches looking for a new high.  We do not see him in the same old natural places, so we look for new activities and new places.  We might become a thrill seeker.  We do not find him at the same place again in the same way, so we look for a new and better vacation spot.

God's presence is found when we seek Him in humility.  When we repent and come naked before Him asking for mercy and depending upon Christ, His presence is found.  With His presence comes peace and life-changing power.

As a pastor, I often come at this issue in the opposite direction.  Do you lack life-changing power?  Do your addictions to sin and self dominate your life?  The power to break sin only comes in the presence of God and by His grace.  You cannot use God as a self-help motivator.  You must enter His presence and allow Him to work as He wishes.  He will put away sin and He often leads us in ways we would not naturally go.

Seek His presence today.  In quietness, repent of your sin.  It might take time.  You have much clutter in your mind and heart!  Ask the Lord to put it in order or to take it away.  Begin the journey with the true source of power and peace.  Seek His presence!

Speaking and Living Jesus

"With my mouth I will give thanks to the Lord;

I will praise him in the midst of the throng.

For he stands at the right hand of the needy one."

Ps. 109: 30-31

I have probably heard at least 1000 times the following statement made by a believer in Christ,

"I do not feel comfortable telling people about what I believe.  I prefer to let my life witness for me."

Have you ever heard this excuse/reasoning?  Have you ever given it?  I am sure that all of us have!  It has been making the rounds in Christian circles since the time of Jesus.  Let's take a fresh look at this often accepted thought.

On the face of it, I completely agree.  If our life does not match our witness, then we are by definition a hypocrite.  Our life should be a witness.

Yet, to what are we witnessing?  

My life should reflect good Christian morality.  My life should reflect my relationship with Christ.

While I think these two statements should equate, I do not think they mean the same thing.  I believe that by making them the same, we have made witnessing about Jesus something to which almost no believer feels comfortable.

Why?

What about when I wake up on the wrong side of the bed, and I snap at my family, my co-worker, or myself?  What about the awful muttering that I do under my breath?  What about my struggles with my "hidden hangups and sins"?  How can I witness to truth when my life is not really right?

I believe almost all of us feel these tensions.  We know we do not have it all together.  We have so many struggles.  Witnessing must be for people who have their life together better than we do.  Is there any wonder why the average PCUSA member invites some to church with him once every 17 years?  (An old statistic, but I am sure it remains true!)

Furthermore, what if I do live "good Christian morality'?  (However I define it)  My guess is that my co-workers, family, and friends will think that I am a great guy.  They will think that I really have it all together.  They will think that I am dependable, solid, loving, ... you fill in the blank to what you think you should witness to.

Here's the rub.  Where is Jesus to these people in which I am witnessing?  They like me, but why would I assume they will make the connection that Jesus is the one who made me this way?  If I am honest, which I rarely am, I am witnessing more to my morality, my uprightness. my way of life.  

I also will have to labor hard to maintain my reputation.  I know my secrets.  I know my struggles with living my faith.  I think even if I think this is true, I am still in the same place as the rest of us hypocrites!  Lord have mercy!

What can be done about this?  To what should we witness?

How about cutting through the hypocrisy of witnessing to and through my great (or not so great) morality?  Instead, we undercut the charge of hypocrisy by confessing and telling how much we need Jesus and how much grace He gives us daily.  As I presented in yesterday's post, all of us need Jesus!  What would happen if I merely confessed this truth?

Something wonderful happens when I bring up the name of Jesus.  When I confess my need for Him and how He is my only hope, the Holy Spirit shows up to confirm what I am saying.  I have also found that when I confess my weakness, people listen to me because they have the same issues and problems. Somehow the Holy Spirit works through the confession of Jesus as our only hope to bring Him all the glory.

In other words, without mentioning Jesus we are not really witnessing about Jesus.  Pointing to Jesus as your only hope and your present savior brings the power of the Holy Spirit into play.  

Our life should reflect our relationship to Jesus.  Does yours illustrate your dependence upon Him?  If it does, you have all it takes to be an effective and powerful witness to the gospel!

God's Work through people like us

"For if you remain silent  at this time, relief and deliverance for the Jews will arise from another place, but you and your father's family will perish.  And who knows but that you have come to royal position for such a time as this?"

Esther 4: 14

I love a good question.  As a professor and communicator, I have seen how asking a good question can open minds and hearts.  I love seeing a person wrestle with their thoughts as they attempt to answer a question they have never thought about!  I think often in the midst of these questions, the Holy Spirit shows up to change someone's heart and mind.

The book of Esther is a strange OT book.  The main character of this book is probably Mordecai, but the book gets named after his cousin Esther instead.  

The setting for the book of Esther is the Persian Empire, which at this time is ruled by a somewhat unpredictable and crazy king named Xerxes.  In the first chapter, his queen, Vashti, disobeys and embarrasses the King before his nobles.  In a rage, he casts her out and he begins to look for a new queen.  The nobles come up with an idea to which Xerxes does not object.  All the beautiful virgins within the kingdom will be brought to him for a night, and he will choose the one he wants to be his new queen.

As you can see, this is not a great spiritual story!  It is very base and earthy in all of its components.  Into this cultural mix, Esther is brought into Xerxes' harem.  She is given beauty treatments and brought before the King.  He obviously likes her as he chooses her to be his bride!

Let us pause for a moment and see what great spiritual attributes Esther brings to the table.  She is obviously beautiful.  In fact, she must be smoking hot to be chosen as the most beautiful woman in the entire Kingdom!  ... That is about it.  I do not think she had to be a great conversationalist for what was expected of her.  She was good looking and willing to be part of Xerxes' harem.

I find it so ironic that many, throughout all of history and in every time and place, believe they are not qualified to do God's work.  God can truly use anyone!  

If our history is not noble and is marked by bad choices, God can use us!

If our knowledge and skills are low, God can use us!

If the best we can do is cry out, Lord have mercy on me.  God can use us!

In the book of Esther, she is now queen.  She is performing her duties as queen and Xerxes obviously likes her.  Then Mordecai uncovers a plot to destroy the Jews.  Why?  Because one of Xerxes' officials hates Mordecai!  Mordecai approaches Esther and asks her to risk her life to get the King to change this awful plan.  What must she do?

Esther must come before the King without his having called her so she can give her petition.  In the Persian empire, you could not come before the King without his having summoned you.  Xerxes had not summoned Esther.  She would have to break the law, almost in the same brazen manner that Vashti did, to bring her petition to the King.

Our opening passage includes Mordecai's answer to Esther's objections to coming before the King.  "And who knows but for such a time for this you have come to your royal position?"  Obviously this is true.  Yet how does she know for sure?  

Here is where we also struggle for clarity.  Just as Esther had to overcome her fear, so do we if God is to use us.  We have to step out in faith and do that which God has laid upon our hearts.

So, I ask, "For such a time as this", God has brought you through all of your life.  Will you step out in faith and do what He is leading you to do?  You are uniquely qualified to perform whatever task God has brought you to.  Will you do it?

It does not take great "spiritual strength" (whatever that is), but a willingness to believe.  Faith means looking past our fear because of the knowledge that God is at work.  He is doing something.  Even if I perish in the attempt, I will do what He is leading me to do!

So, what is God calling you to?  Is it a call to ministry?  To missionary work?  To talking to your neighbor about Christ?  To going back to church?  To loving your spouse even though they do not deserve it?  What has God laid upon your heart?

Even with all your heartaches and hang-ups, God has uniquely qualified you to do the task He has laid upon your heart.  Repent of your unbelief, trust in the Maker of all things, and watch Him work through you!

Hearing the Still Small Voice

Be still, and know that I am God.

I will be exalted among the nations,

I will be exalted in the earth!

Ps. 46:10

Monday.  There is a reason why 90% of all pastoral resignations occur on this day.  Blue Monday it is called in the profession.

Why?

The emotional and physical letdown is palatable after all the positive energy is released on Sunday.  I love preaching.  I love leading worship.  I love being with people and the folks in my church.  Sunday is great!

In fact, it is a huge adrenaline rush!

The problem with adrenaline rushes is that they end.  When they do, the physical body experiences a let down.  In my case, and in the case of many other pastors, the result is waking up on Monday to an unmistakeable weariness.  I think it just goes along with the job.

The good news is that it begins to lift by about 3 in the afternoon on Monday.  By Tuesday morning, if I get good rest, I feel like new again!

I think this experience, and experiences like it, need to be understood for what they are.  We are bodily creatures.  No matter how spiritual we are, no matter how strong, we are bodily.  Stress, even good stress like a Sunday at work, causes physical reactions.  The adrenaline rush then letdown response is part of living in a fallen world in a bodily form.  We need to understand it and work around it.

Where in the Bible do we see such a response?  I think we see it in 1 Kings 18-19.  Here Elijah defeats the prophets of Baal.  In a great miracle, God shows He is greater than the false gods of Baal, who claim to be the gods of fire.  The people see the hand of God, and in response they fall on their faces and they shout "The Lord, he is God; the Lord, he is God!"  I would love to have this response to preaching and worship!

Elijah oversees a rout of the evil prophets.  He then faces a threat from Jezebel, who is not even present, and he runs for his life.  Finally, he "sits under a broom tree and asks that he might die."

This is the Monday morning blues times 100!

Thankfully, God did not condemn him, but he met with him and gave him strength.  God then spoke the promises into his life.  God is at work!  Even when Elijah does not feel it to be so, even when he is full of doubts, even when he walks in fear, God speaks truth and life to him in a still small voice.

This is always my goal for Monday mornings.  I get some administrative stuff done.  I try to follow up on Sunday's needs.  Yet, I take time to listen for and to the still small voice.

Be still, and know that I am God.

I will be exalted among the nations,

I will be exalted in the earth!

Ps. 46:10

The Nature of our Struggle- Demonization part 4

How do we recognize and respond to the work of demons in a person's life?  Is there and how would we know where is their separation from mental illness or addiction from the work of the demonic?

As we have seen, neither the bible nor modern psychology offer clear directions that answer these questions.  In today's post, I will offer a pastoral response that seeks to balance the clear biblical teachings concerning the reality of spiritual warfare and the work of demons in the lives of individuals with the frailties of human experience and church tradition as a guide.

As Christians who takes scripture seriously, we must agree that demons are real spiritual entities that are opposed to Christ and His work in the world.  These evil spirits 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 pastor and scholar 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, we must walk humbly as we deal with this issue.  I would suggest that if the pastor does not have the gift of discernment, he/she must find someone to refer to and trust who does have the gift.  Even with the gift of discernment, knowing where mental illness ends and demonic activity begins is not clear-cut.

One good answer concerning how to pastorally work with the realities of demonization is written by Rodger Bufford 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)

Given all of these difficulties in diagnosis, the first pastoral response should be to be 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.  Second, we also need to develop a team of trustworthy mental heath professionals, other pastors, and mature believers who can help determine what is possibly occurring in the person.

Overall, Bufford argues that there are two tools that may assist in determining whether a person is under the influence of demons.  The first is the spiritual gift of being able to discern 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 one may be going by their own feelings and thoughts about the matter.  Yet, discernment coupled with a second tool may prove to be beneficial (Bufford, 137-139).  

The second tool is a personal spiritual and mental history.  Bufford argues that the purpose of this tool is to help locate past and present indications of possible satanic influence.  Bufford presents many of the common ways that a person can come under the influence of demons.  The primary means of such influence is having interactions with the occult or occult like practices.  These indicators 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 believe most of these interactions can be documented from scripture as avenues for demonic influence.  I also have experienced and spoken to others who have experienced individuals who allowed demonic influence into their lives through these dangerous interactions.  Please note that having some interaction with these activities does not necessarily mean that one introduces demonic activity into their life.  Demonic activity does not occur all the time!  Yet,  for many under the influence, these activities were often the bridge that opened the door of their soul to the influence of the enemy.

Bufford also argues that there are other possible signs of demonic influence.  I find these rare, but very interesting.  He presents the following as possible signs of demonic influence:

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.  Yet, if you suspect demonic influence, ask direct questions about these activities.  Coupled with the gift of spiritual discernment their answers may give a window into their soul.  If you think something demonic might be involved, get the help and assistance of other people of faith for discernment and guidance.

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.

The Nature of our Struggle- Demonization Part 3

In the past two posts, we have learned that neither modern psychology nor the biblical accounts offer a fool-proof and complete guide to understanding the work of the demonic.  Instead, we have seen that both can offer some general categories and principles that can help inform our questions about demonic influence in the lives of individuals.  I believe this is probably a good since it demands that we live lives of dependence upon the Living God to know how to apply the principles to our ministry contexts!

So, what exactly does the New Testament teach about the topic of demonization?  In the NT, the word Daimonizomenos is used to describe what is commonly translated demonized or demon possessed.  Daimonizomenos is a participle which is used only twelve times in the NT.  This term has behind it the idea of demon controlling a somewhat passive human (Dickerson, 37).  Thus the person with a demon is considered demonized.  But, does this demonic control mean that a person is totally controlled or are there degrees of demonic influence?  

The pages of the New Testament do not give a clear answer to this question.  They affirm demonic influence to varying degrees, but there is not a detail analysis of what this means.  Throughout the centuries, believers have struggled to understand what is exactly meant by demonization.  Unfortunately, it often is like the classic definition of pornography as set forth by Supreme Court Justice, Potter Stewart in 1964, "I do not know how to define it, but I do know it when I see it."

A brief summary of centuries of discussion and experience can be gained by a quick look at  the theological categories described in Mark Bubeck's The Adversary.  Bubeck argues that there are three classifications of demonic influence.  

First is demonic oppression.  Here Satan targets an individual to oppose, hinder, hurt, or destroy them if possible.  This form of demonic attack may be fairly regular and common particularly in those who are involved in advancing the Kingdom of God.  Christians throughout history have recorded wrestling in prayer and with the Word against the temptations and attacks of evil forces.  

The second is demonic obsession.  This is defined as a more intense time of demonic attack against an individual.  Often demonic obsession is brought about by an individual giving Satan a foothold in the their life (Ephesians 4:27) through willful engaging in fleshly sins or the occult.  As obsession increases in severity, the individual may believe they are possessed.  Bubeck argues that even a Christian can experience this level of attack.  I am not so sure.

The third classification is demon possession.  At this stage, the demoniac is under the total control of the demon or demons (Bubeck, 83-89).  Biblical examples would include the demoniac who lived among the tombs (Mark 5:1-20), and perhaps the young, mute boy who the demon sought to destroy in water or fire (Mark 9:14-29).  At this stage, the demons have control.

At this point, it is important to ask who can experience each of these categories of demonic influence.  Ephesians 2:1-3 states that those who do not believe in Christ are under the control of Satan.  Thus, if demonic forces wanted to work in the lives of unbelievers, they have every right to do as they wish as long as God will allow it.  But can Christians be totally possessed?  

Bubeck, Bufford, and others believe that this stage is reserved only for unbelievers.  I tend to agree.  Yet, all agree that a Christian may, through willful and persistent sin, allow Satan a foothold in their life.  The result will be that some areas of a Christian’s life may be controlled by demonic influence.  The demon does not have ownership, but it (or they) do have control.  

As Dickerson states, “The term possessed is misleading (for a Christian). ... The real concept is invasion and control to some degree, lesser or greater; but never ownership (Dickerson, 89).  Thus a person who is under the control of a demon is demonized, but this term does not necessary mean under the total control of an evil spirit.  Unbelievers, those who belong to Satan’s kingdom, can be totally controlled by demons, but Christian can only be influenced and controlled at the point and to the point that they allow Satan a foothold.

So what can be done about it?  In the next post, I will offer a pastoral response to demonization.

The Nature of our Struggle- Demonization Part 2

Yesterday we began a discussion concerning the role of the demonic in the lives of individuals today.  We affirmed that for many of us, the full extent of scriptural teaching concerning the demonic is both strange and scary.  Yet, as believers in the modern world we need to address the role of the demonic in our thought and ministry.  

Yesterday we took a brief look at modern psychology's attempt to understand the demonic.  We discovered that the "scientific" discipline of psychology leaves little room for supernatural influence.  Instead, many Christian psychologists use mental illness as the primary category for understanding what the bible refers to as demonization.  We did learn that many Christian psychologists want to keep the category of demonic influence, but they struggle in how to define or describe it.  Thus, as a discipline, psychology struggles to clearly explain the role of demonic influence in a person's life.

Today we will begin a discussion of what the bible describes as demonization.  I know many well-meaning believers will be glad to move beyond modern psychology to the clear teachings of scripture.  I think these folks will be disappointed!  Instead of great clarity, we will see that while the bible affirms the work of demons and Christ's victory over them, it does not provide a complete demonology handbook.  Instead, it provides glimpses into the spiritual realm and some general principles from which we must develop a workable and practical ministry in our modern context.  So let's begin with the NT and the work of Jesus.

It cannot be denied by anyone who takes Scripture seriously that Jesus and his disciples cast out demons.  There are many references to the demonic in the pages of the NT and in the ministry of Jesus.  Sydney Page has condensed the New Testament accounts of encounters between demonized people and Jesus or his disciples into the following paragraph.

There are seven accounts of exorcism in NT 1.) The demoniac in the synagogue at Capernaum (Mark 1:23-27; Luke 4:31-36). 2.) The demoniac(s) in the region of the Gerasenes (Matt. 8:28-34; Mark 5:1-20; Luke 8:26-39).  3.) The daughter of a Syrophoenician woman (Matt. 15:21-28; Mark 7:24-30) 4.) An epileptic boy (Matt. 17:14-21; Mark 9:14-29; Luke 9:37-42); 5.) A mute demoniac (Matt. 9:32-24).  6.) A blind and mute demoniac (Matt.12:22-23).  Also Acts 16:16-18 when Paul cast out the demon in the Philippian slave girl.  Also there are many NT references that Jesus cast out demons and gave his disciples power to cast out demons (Matt 10:1,8; Mark 3:15; Luke 9:1).  Jesus attributes his work of casting out demons to the work of God against Satan’s kingdom (Matt. 12:24-30; Mark 3:22-27; Luke 11:15-23).  (Page, 122)

Page then affirms, I think correctly, that the church is to be an extension of Christ’s work and therefore, following Christ’s teaching, exorcism is a valid Christian practice.  Yet, this does not answer the question of what does this mean?

While we cannot deny that Jesus cast out demons, it is clear that the NT was not written as a demonology handbook.  It is assumed and affirmed that Jesus had authority over demons: he recognized them, they recognized Him, he spoke with them,  and they spoke to Him.  He commanded them to leave and they left.  He also gave his apostles authority over evil spirits, and they reported with joy that they obeyed them as well (Luke 10 and 12).  Yet, there are still many questions that the Biblical accounts of engagement with demons do not answer clearly.  

One vitally important question the New Testament does not clearly answer is how can a Christian tell if someone is demonized?  How do we discern between demonic influence, psychological brokenness and illness, or a combination of both?  

Many suggest that 1 Cor. 12:10 provides an answer by affirming that some are blessed with the spiritual gift of discerning of spirits.  One contemporary author defines discernment as "the special ability that God gives to certain members of the Body of Christ to know with assurance whether certain behavior purported to be of God is in reality divine, human or satanic" (Wagner).  

So what does someone with discernment know that tells them if a person, situation, or whatever is under demonic influence?  How will one know if they are hearing from the Lord or just their own intuition since it is possible to project our own understanding on any situation?  

To these questions, the bible does not give a clear answer.  Yet, I believe those with the gift of discernment do have insight and ability given by God that many believers lack.  This is one of my spiritual gifts, and I must confess that I often do just "know" if something or someone is of God, human effort, or demonic influence.  Yet, there are other times when I do not have clear understanding.  At these times, I have to pray with great dependence for wisdom.  Sometimes, I get an answer, but often I do not.  At these times of silence, I just assume it is not important for me to know!  Again, this gift is not an exact "science" that can be explained with easy step by step instructions.

So where does this leave us?  For some, they will argue that this proves that we should not worry about or deal with the demonic since scripture is not clear.  These folk would claim the scripture regulatory principle or some form of it to argue that lack of clarity means we should not engage in spiritual warfare.  Is this a valid argument?  I think not!

The bible also does not explain clearly how to organize and run a church.  It gives parameters concerning leadership, mission, and goals, but it does not clearly explain what we are to do in every situation.  Should we just give up on organizing a church?  Obviously no.  Instead, we must understand the principles and then we develop a plan for implementing these principles in a particular ministry context.

Similarly, the bible does not give one clear presentation of what it looks like or what one experiences when they are converted.  We have some like Timothy who knew of Jesus from infancy and others like Paul who were converted by a blinding light on the road to Damascus.  Did both have the same experience?  Obviously not.  Yet, the bible lays out some general principles of what happened to both.  They were humbled and confronted with their sin before God.  God led them to repentance and they believed in Jesus as their only hope for salvation.  At that time, they were converted and the Holy Spirit came to dwell within them. 

I would argue that spiritual warfare and the work of the demonic is a topic similar to those above.  The bible lays out general principles that must always inform any discussion of the demonic.  Jesus and the apostles treated the demonic as real, and they emphasized the importance that every believer have an awareness of the devil's schemes.

So what does it mean to be demonized?  I have moved all around the topic, but this post is becoming too long to answer the question!  Tomorrow, I will gather from the biblical principles at least a partial answer to this important question.

The Nature of Our Struggle- Demonization Part 1

While many of us intuitively know that spiritual warfare is important in the Christian life, we really are not that interested in knowing personally the full range of spiritual warfare mentioned in the Bible.  The demoniac who lived in to tombs- a bit too scary and strange for our world!  The demons who attacked the Jews who had a deliverance ministry by casting our demons in the name of Jesus, whom Paul preaches (Acts 19:13)- way to weird and different.  We know the influence of demons is scriptural, but how exactly does demonization relate to our contemporary world and ministry in our current context? 

For the remainder of this week, we will investigate this question through the lens of demonic possession.  Today, we often equate what in past times would have been considered demonization with mental illness that is best treated with counseling and drugs.  My interest in this question arises from the need as a biblically-based pastor to deal with clear NT teaching regarding demonization in light of today’s psychological awareness of mental disorders.  Several practical questions drive this inquiry.  Are people still influenced by demons?  Is there a relationship between mental disorders and demonization?  How would we diagnose the real need of the individual?

This research is a compilation of research by Christians without psychological training as well as from modern psychologists.  Understandably, there is not much psychological data on demonization, but there is a growing interest by Christian psychologists in integrating the biblical concept of demons with modern understandings of mental illness and addiction.  This research will begin with a summary of these psychological studies.  Next, it will then give a Biblical and theological rationale for the reality of demons and provide a definition of what it means to be demonized.  Lastly, I will give a pastoral response to the problem of understanding what mental problems are the result of demonic influence as opposed to naturally caused mental problems.

Psychological Data:

The foundation of modern science is the worldview of naturalism.  Naturalism is the belief that the universe is a closed system that operates in strict conformity with the law of cause and effect.  Since the universe is a closed system, the supernatural cannot act upon the universe and all events can be explained by cause and effect.  In the past century, psychology has attempted to gain the status of being a true science.  The result is that psychology has accepted naturalism as a starting point and most secular psychologist do not accept the idea that demons, or even God, can act upon humans.  Instead, all human behaviors can be explained by natural cause and effect.  If someone has mental problems then there are natural explanations that must be dealt with so that the problem can be solved.  Therefore, secular psychologists only look for natural explanations for mental disorders.

The problem is that many Christian psychologists also have accepted the same understanding of human mental problems as their secular counterparts.  Instead of accepting that Jesus cast out demons, some attempt to explain what happened in purely psychological terms.  As Miller and Jackson state,

“The most common form of psychosis is schizophrenia, a syndrome that has been recognized as a mental disorder since the nineteenth century.  The sparse accounts of demon possessions recounted in the Bible suggest that some of these individuals may well have been suffering from schizophrenia or another psychotic pattern.”  (Miller and Jackson, 342)

Others attempt to illustrate how uncommon demonization is in comparison with psychological problems like schizophrenia.  One example is Archibald Hart in an article in Leadership magazine.  He states,

If this is schizophrenia, though, what does demon possession look like?  The characteristics of demon possession are not neat and simple to discern, but those with extensive experience with possession look for such things as:  The presentation of a new personality.  However, this is also seen in ‘multiple personality disorders,...; a striking lack of human warmth; Marked revulsion to Christian symbols. ... However, I also see many schizophrenics evidence this reaction.  So this sign, by itself, is not evidence of possession; Physical phenomena.  Many describe an inexplicable stench, freezing temperatures, flying objects, and a ‘smooth, stretched skin’; Behavioral transformations.  Obviously, then, possession is not as common as is supposed, and many so-called possessions have more natural explanations. (Hart, Leadership, 75-77)

Hart does not rule out the possibility that demonization could occur, but his criteria for evidence of demonization are so extreme that none of the New Testament accounts of demonization could be considered true cases of ‘possession’.  Perhaps Hart and some other Christian psychologist want to minimize the influence of demons on humanity for theological reasons, but I think many do so because that are following the science of psychology as they were taught.

Thankfully in recent literature, several Christian psychologists have addressed the issue of demonic influence on humanity.  These psychologists include Sydney Page, Rodger Bufford, James Beck, Gordon Lewis, and William Wilson.  All of these researchers have a problem integrating demonic influence into a psychological framework because it is seemingly impossible to scientifically investigate.  Much of what is written about the influence of the demonic on humanity is from case studies by Christians who believe in the demonic.  This causes some concern for Bufford.  As he states, “This concern is particularly significant since these accounts come almost exclusively from case studies rather than more rigorous scientific investigations with standardized procedures for observation, statistical analysis, and checks on the reliability of the resulting data.” (Bufford, 104)  Thus, these men conclude that demonization is scriptural but the task of psychology is to come up with a scientific way of explaining this phenomenon.