Demonization Part 4: A Pastoral Response

How do we recognize and respond to the work of demons in a person's life?  As we have seen, neither the bible nor modern psychology offer clear directions that answer this question.  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.