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.

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.

What is 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.

What is 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.

What is 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 November, 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.

The Gospel and Demonic Possession

"And when He had come out of the boat, 

immediately a man from the tombs with an unclean spirit met Him." 

Mark 5:2

"Be angry, and yet do not sin; do not let the sun go down on your anger, 

and do not give the devil an opportunity (or foothold)." 

Ephesians 4: 26-27

Today marks my 100 blog post since I began in early May.  This represents quite a few pages of writing!  I have debated on what topic to write about for my 100th.  Late last week, I started on an idea, but it just did not flow.  I cannot put off writing any longer.  Today, I thought I would continue with the theme of spiritual warfare, and offer a remake of an earlier post concerning demonic possession.

I do not wish to over-emphasize this topic.  I also know I cannot under-emphasize it if I wish to follow the Lord's leading.  Many of us have seen the Hollywood sensationalism of possession in the movies like The Exorcist or The Exorcism of Emily Rose.  Most of the time we pacify our fear by saying that it is just a movie that does not mirror real life.  I agree that much of the sensationalism is overdrawn.  I also know that when confronted with possession or severe demonic oppression, I hope I do not hear scary music in the background!  

The primary problem with these movies and their portrayals of the demonic is there starting premise.  Both of the above flicks begin with the premise that there is an epic battle between good and evil with the outcome always in doubt.  In fact, most of the time evil is stronger!  In each, a doubting and struggling priest confronts his own doubts and the reality of evil.  It ends up being an individual against the demonic.

Such a portrayal falls into a variety of errors, but the most clear is that of dualism, which we have discussed before.  Furthermore, most of these movies do not proclaim the true winner in the spiritual battle: the Lord Jesus Christ.  When we encounter the Evil one and his servants we are  powerless apart from Christ.  If we know and live the gospel, we also see how powerful we are with Christ for He has already won the victory (Eph. 1: 20-22).

I want to introduce the topic of demonic possession with a story from my life.  I do so with a bit of concern that some will take me to be a quack! I know for some this will be hard to believe because many of us in the West have not witnessed easily recognizable demonic activity.  I know that even with the spiritual gift of discernment, I have not seen much open demonization in the West.  I did see it in Thailand often, but not here.  

I believe the reason for this has to deal with the spiritual climate of America as opposed to Thailand.  In America, apathy and secularism rule.  The demonic controls the world system, so there is no need for open demonization, which could scare people toward embracing Christ.  In Thailand, worship of false gods opens hearts and minds to possession, both through ancestor worship and direct demonization.  I know I am giving many categories that I need to explain, but I wanted to begin with a brief explanation as to why many of my readers have not seen what I am going to discuss.  

For many of us, we read the stories in the bible about Jesus casting out demons, and we wonder what this is all about.  We do not experience the same occurrences, so we treat Jesus' interactions with the demonic as representing His healing of psychological illness.  If this is your take on the demonic, I beg you to hang with me to see if what I have to say matches with the teaching of scripture.

Now for the story and some background for the story.  I spent the summer of 1990 in Thailand on a mission trip with Campus Crusade for Christ.  It was a great time to experience another culture, and to learn how to share the gospel in a different culture.  We witnessed many people coming to faith, opened several new college campuses in Bangkok to the gospel, and witnessed a spiritual world very different than America.  In many places throughout the city are places to offer incense and to pray to the local god (demons).  I met people who affirmed that their family had been granted success for hundreds of years because the oldest son had inherited the help of a spirit (again a demon), who blessed them with success.  It was a strange spiritual world.

When I returned, it was life back to normal.  That is until about six weeks after I returned.  I was practicing with the worship band of our college ministry one warm fall evening.  We were practicing, but also praising the name of Jesus.  When we would stop practice, through the open windows, we would hear someone cursing Jesus and telling us to stop.  The first time, we thought it was a prank by guys in the dorm next door.  It was in bad taste, so we ignored it.  The next time, it was louder, and I went to see what was going on.  I went to the front door of the church, and I could see through the glass a man with two Elders from the church behind him.  I opened the door, and I was immediately stuck by a feeling of evil I had not experienced since Thailand.  I cannot explain it, but to say that my spirit immediately declared watch out and pray.  I back up, and the man came charging through the church door and headed to the front of the church.  There he looked upon the lighted cross, and he cursed Jesus' name.  One of the two Elders said in a low voice, "Greg we were afraid someone would open this door.  We believe this man is under the influence of a demon.  Get your worship team together and pray.  Please stay out of his way, as he is really dangerous."  I did not have to be told twice!  The four or five members of our worship team gathered in the back of the church and prayed.

As we prayed, the man cursed the name of Jesus.  He swore often.  He threatened these two men.  The Elders continued to claim the protection of Jesus.  The man would get up quickly and violently, and the men would tell him in the name of Jesus to be seated.  In response he would immediately sit.  Slowly he became more subdued.  After about fifteen minutes, the man said he did not know why he was here, he cursed, and he got up to leave the building.  The Elders went with him praying.  When he left, they asked me to lock the door.  Eventually, the man got in his car and drove away.  I can say, that our worship team was visibly shaken as we had never seen anything like it.  We had felt incredible evil.  We had seen the power of Jesus' name.  We finished prayer and honestly did not know what to do.  Several folks on the worship team left.

After just a short while, the pastor of the church and the Elders returned.  They apologized to us for having to have seen this and for being short with me.  Truly, no apology was needed!  The Elders affirmed they had never seen anything like this.  Now that it was over for the evening, they were shaking and bewildered.  Then the pastor told us this man's story.

This fellow had been special forces of some sort in Vietnam.  He had been captured and then tortured by his enemies.  Somehow he had escaped captivity, and when we returned home he was a different man.  His wife had recently come to faith, and she had told the pastor that she feared her husband was possessed.  He was an angry, but quiet alcoholic.  Almost every night, particularly around a full moon, he could not sleep because of horrific nightmares.  He also was openly hostile to the person and name of Jesus.  He had a history of violence, and the military training to make violence deadly.  She wanted to bring him to church, but she did not know what would happen.  It appears that he had been in church for several Sundays without incidence, but the pastor was concerned.  He had shared what he knew of his history with his Elders, and introduced him to several of these men.  That evening, one of the Elders had felt led to drive by the church that evening "just to check it out."  He heard us practicing through the open windows, and he noticed a car in the parking lot.  As he looked closer, he saw it was this man.  He approached him to ask if he was O.K., and the entire event began with him jumping out of his car and screaming his hatred of Jesus.  The Elder had not experienced anything like it, but he knew this was demonic.  Providentially, the other Elder was driving by, saw the man, pulled in, and began to pray for the first elder as he also could tell this was evil and different.  With this information, we all prayed for him, and the rest of the worship team left for our dorms.  The pastor and elders were going to handle it.

Now for the rest of the story.  That evening, the man drank heavily and did not return home.  Within a week or so, he was broken before the Lord and He called out to Jesus for help.  The pastor and elder prayed with him, and was set free.  Then they learned the rest of the story. While in captivity in Vietnam, he grew increasingly angry and bitter toward his captures.  He wanted them dead!  One night, he heard a voice in his head telling him that he could help him get revenge and get out.  He noticed the cage was unlocked.  He crept out, killed his captors, and escaped.  Unfortunately, the voice did not leave.  He began to have horrible nightmares.  He began to drink to self-medicate.  He had married, but he could not escape his internal issues (as some say, his personal demons!).  Finally, his wife had come to faith.  He had heard the voice saying, he would never come to faith because he belonged to him.  He had helped him escape.  He was beyond help.  The man witnessed his wife change.  He had gone to church, but he could not hear anything but condemnation on how God could not love a murderer like him.  He did not remember the night at the church.  He was finally set free when he called out to Jesus for help.  "The voice" left him at that time.

I tell this story not to cause fear nor to sensationalize demonic power, but to explain what it could look like.  I experienced these events, and I have tried to explain them as clearly and accurately as possible even though 21 years of past since I lived them.  I have not seen anything like this before or since!

Looking back, I ask what happened?  Through anger, this man had opened himself up to demonic influence and control.  Anger and bitterness is a great doorway into our soul, thus Paul's warning in Ephesians 4.  He had struggled and suffered under this demonic influence for almost 20 years.  The demon did not come out of the man on the evening at the church because he did not want the demon to leave at that time.  He clung to the demon he knew, instead of asking the God he did not know for help.  When he sincerely called out for Jesus' help, the demon left.  As far as I know, it never returned.

As this week goes on, I will offer more thoughts on demonic possession, demonic oppression, and how this relates to Christians and non-believers.  This is an important topic even if we do not see much open demonization in the West.  I know some of you will not buy into what I am saying.  All I know is that Jesus and the apostles cast out demons.  Jesus treated this topic as important and real.  As we move to see the Kingdom of God advance, we most likely will encounter demonic resistance.  We need to know what to expect, and how to appropriate the power of Jesus in the midst of this conflict.