june 18

In a new book Fr. Thomas Euteneur predicts that the rise of Wicca and other neopagan faiths will lead to priests being “inundated” with requests for exorcisms. The author of Exorcism and the Church Militant argues that “we simply must apply the authority of the Church to the power of evil in this world and I don’t believe we’re doing that adequately.’

That ‘Ol Time Deliverance

“He screams and falls to the floor, twitching wildly. Shouts come out of his mouth! “We hate you!” is screamed in a strange, gravelly voice. Then his body is thrown about, as if he were experiencing a grand mal seizure, and green goo spews out of his mouth.”

I suspect this is the image most folks have of what happens when demons are cast out. And who can blame them. This is the image seen on movie and TV screens. It’s even like some of the images of casting out demons found in the Gospels. I can almost hear inspector LeStrad saying to Sherlock Holmes, “It’s a messy business, sir. A messy business.”

No wonder folks are uncomfortable with talk of exorcisms and of casting out demons. No one wants to be involved in such a business. And it’s not just messy. It’s scary!

Is it now?

One of the recurring themes I find in reading books raises a challenge to the idea that casting out demons is either scary or messy. Many portray deliverance ministry as a relatively calm process. Probably the primary reason for this is that today deliverance ministry recognizes the need for healing the emotions and correcting the concepts that give demons a foothold in persons’ lives. As these footholds are dealt with, the demons’ grip on an individual is loosened. When the time comes to challenge the demons and order them out in Jesus’ name, the demons (usually several) have been so weakened that they go without putting up a significant fight.

At one time those in deliverance ministry tended to challenge demons immediately, in a face to face, and power confrontation. While Jesus is the more powerful and most demons were successfully expelled, the experience was draining on victim and exorcist alike. And, unfortunately, those issues in the victim’s life which gave the demons their foothold were not dealt with. That meant demons often regained entry to the individual’s life through the same doorways they had entered initially.

It’s far better for everyone [except the demons, of course] to first deal with the issues in a person’s life that provided demons with their foothold. By this I mean such things as the impact of early abuse, curses, unforgiveness, etc. These issues can be dealt with using what Paul calls the “weapons of our warfare,” which “are not carnal but spiritual.” These spiritual weapons are such powerful armaments as forgiveness, confession, repudiation of past commitments, etc. More equipment in our arsenal of spiritual weapons is developed in Ephesians where the “Armor of God” provides the interpretive key.

As deliverance ministers have come to understand this and to focus on healing the damages which provided the demons with their initial access and with their foothold, casting out demons is hardly the “fight to the finish” it’s been portrayed to be. Also as Christians have come to better understand their authority, it has become more common to command the evil spirits not to harm the victim or to manifest in disruptive ways, as well as command them not to harm the exorcist. Thus in most cases casting out demons has become a somewhat “ordinary” event.

But, the Gospels!

If we read the Gospels we’re likely to get a more violent picture of demonization and of exorcism. There we see demons that cripple and blind, demons that strike persons speechless, or try to kill them by making them fall into fire. In the Gospels we meet the demon possessed man of Gadara, raving, hostile, supernaturally strong, and on the rampage. If demons behaved as they did in first century Galilee and Judea, how can they behave as they’re portrayed in “Are You There, Demon?” in this blog?

That’s a fair question. And there is a pretty fair answer. That answer is rooted in the fact that Scripture describes three periods in sacred history when the Invisible War between God and Satan, angels and demons, broke into the open. At three points in history the supernatural was visible to all involved.

The Exodus. Around 1440 B.C. God used Moses to free Israel from bondage in Egypt. There was open warfare between the God of Israel and the gods of Egypt, with the Lord launching a series of plagues which not only devastated the once-fruitful land but in the process exposed the powerlessness of the demon-deities on which Egypt’s prosperity was thought to depend.

8th Century Israel. Driven by Jezebel and Ahab, the northern kingdom of Israel was under intense spiritual attack. The Jewish people wavered between commitment to the demon-god Baal, and commitment to the Lord. The royal family imported hundreds of priests and prophets of Baal to spread the false religion. God countered with miracles performed by the prophets Elijah and Elisha. Again the authentic God’s power was demonstrated and the counterfeit deity put to shame.

1st century Judah. Christ was born in fulfillment of prophecy and began to present himself to Israel as their Messiah. Intense demonic activity marked the period as Satan launched his army of demons to oppose Jesus. Despite Christ’s demonstration of his power by casting out demons and by other miracles, Satan was successful in engineering Jesus’ execution, never dreaming that the Savior’s crucifixion would become Satan’s own death warrant.

Two things are significant for us. First, these three periods in history are the only periods characterized by open spiritual warfare. I say “characterized,” because it is certainly possible that incidents of miracle and incidents of open warfare have occurred at other times and places. But the kind of thing we see in the Exodus period, in 8th century Israel, and in Judah/Galilee during the time of Christ and immediately afterward, is not normative. So simply because we can derive symptoms of demonization from the Gospel accounts does not mean that those demonized in our day will exhibit the same symptoms.

Second, as we move into the Epistles demons, now spoken of in the “powers” vocabulary of the Hellenistic world, are portrayed as seeking to cripple believers in more subtle ways. And rather than emphasize power confrontations, the epistles focus our attention on what we can call “spiritual attacks” and offers us a range of “spiritual” weapons. While there may be incidents where demonization involves a serious physical illness or debility, such symptoms are not necessarily normative. And while some exorcisms may feature an explosive power confrontation, explosive confrontations do not necessarily characteristic of how God or Satan works in this present age.

To sum it up, the “he screams and falls to the floor” demonization and deliverance may occur at times, but this is not normative. What does seem to be normative are hidden attacks on God’s people; attacks which can easily be passed off as a psychological quirk or problem, as the result of a damaged self-image or a lack of self-confidence, as a lack of self-control, as a consequence of childhood abuse. And what is called for to battle the demons who launch the hidden attacks is a kinder, gentler exorcism that focuses first on inner healing and then on expelling the weakened demons who feed on the problem.

In Conclusion

I hope no one is disappointed that I tend to disparage the spectacular, and discount the books that emphasize power struggles with demons who are always scary and who manifest in frightening ways.

I don’t doubt the accounts of such events. I just believe that these are the exceptions rather than the rule. The psychiatrist’s tale of the levitating woman of Massapequa attracts our curiosity and stimulates our awe. But I that suspect Satan chuckles as we focus our attention on the exception, and as a consequence totally miss the rule.

And the rule is that demons are quietly, secretively, at work, intent on ruining the lives and testimonies of Christians, unrecognized and unopposed by the leaders of our churches. If only we recognized that so many of the hurting in our congregations truly are victims of demons, we could easily cast them out.

So I wonder. What kind of impact would Christians who are unhindered by Satan’s demons have on our nation, and on the world? And what could the Lord do with churches that are committed conducting spiritual warfare with the armory that God has provided for us?

Diagnosing Demonization, #6

Follow-up Teaching

The demons are gone.
They’ve been cast out in the name of Jesus. And the person who has been freed feels a wonderful sense of release. A lightness. A bubbly joy,

But our ministry isn’t complete. It’s important to realize this, and to follow up with individuals from whom demons have been expelled. Satan hasn’t given up, and he and his demons will try to make a comeback. We need to equip those who have been freed with the spiritual resources they’ll need to remain free.

What should be involved in follow up? I think the following.
(1) A sure defense.
(2) A support group.
(3) Divine armor.

A sure defense

The Bible says, “resist the devil and he will flee from you.” When the demons seek to return, command them in Jesus’ name to depart. Those who belong to Jesus have been given authority, and to paraphrase Martin Luther, demons may fly around your head, but you don’t need to let them build a nest in your hair.
This basic equipment should be provided as soon as an exorcism takes place.

A support group

The longer demons have had a grip on an individual the more that person will be tempted to fall back into old patterns of thought and action. A person in this situation needs a support group where his or her struggles can be shared, and where he or she will receive concentrated prayer support. In truth, every Christian needs supportive relationships with other believers. But a person freed from demonic attachments is likely to need participation in such a group for at least a year.

Divine Armor

Paul in the Book of Ephesians describes armor that God has provided for those engaged in spiritual warfare. And, as Satan prowls seeking those he can destroy, every Christian needs to understand and wear that armor.

I’ve written about the Armor of God earlier on this blog, and as you know, developed a Friday evening/Saturday FREEDOM WORKSHOP that’s designed to help those who attend not just understand the armor, but put it on. This teaching is so vital that I’m going to summarize again what the armor is and why it’s important.

The helmet of salvation (Eph 1)
Satan is intent on making Christians ineffectual as well as miserable. He uses the sins others commit against us to distort our understanding of who we are. Ephesians 1 affirms our identity as those saved by the intervention of God the Father, God the Son, and God the Spirit. That intervention not only provided us with salvation but affirms that we have been chosen, forgiven, sealed and adopted into God’s family. We are Jesus’ people, and Jesus has been exalted far above every power in the material and spiritual universe. Knowing who we are and who Jesus is, we are no longer vulnerable to Satan’s lies, no longer weak or helpless.

The shield of faith
Ephesians 2 affirms faith as the gift of God, not a work but his work in and for us. Because God is trustworthy no circumstances or difficulties Satan may create can thwart our advance toward the good works he has planned for us beforehand. Satan may throw up obstacles, but we trust, and face each new day with confidence.

Sandals of peace
In the cross God decisively judged sin, taking our punishment on himself and demonstrating that justice will prevail. The cross frees us from the burden of pursuing judgment against those who sin against us. We leave justice to God, confident he repays every violation. Thus freed we forgive those who hurt and harm us, enabling us to be at peace with others, with God, and with ourselves. Satan whispers that we must punish evildoers. God frees us to forgive and tells us to leave judgment to him.

The helmet of righteousness
As Gods people know, assured of his love and furnished with the gift of faith, we reject sin and choose to live righteous lives. Satan entices us with the pleasures of sin. God calls us to the joy of holiness, and to freedom from sin’s bondage.

The belt of truth
In the light of God’s word we recognize reality for what it is. We are no longer blinded by the warped desires, values and passions of a world system shaped by Satan to appeal to the corrupt nature of sinful humanity. We exchange a life dedicated to the pursuit of the meaningless for a life that is meaningful and fulfilling,.

As the newly delivered understand and choose the way of life revealed in Ephesians, they are equipped to stand against the Devil and avoid his most subtle schemes.

The role of the local church

Ideally, all that I’ve covered in this series will take place in the local church. Leaders will teach and preach on spiritual warfare. They will take the spirit world seriously, and be open to prayer for healing and deliverance. And they will gear the church’s life not only to free captives, but to nurture every member to maturity in Christ.

Diagnosing Demonization, #5

The Exorcism Itself

So far in this series we’ve looked at symptoms that suggest possible demonization. We’ve looked at the kinds of questions we need answered to help us identify possible sources of demonization. We’ve noted that often we need to seek healing for the person from the trauma associated with the events which gave the demon access to the personality. Now we come to the exorcism itself; to the casting out of demons who have attached themselves to victims.

Before we begin

First, however, I should note that exorcism is a cooperative process. At a minimum the person seeking help should (1) want to be rid of hid demons, (2) be willing to forgive those whose actions may have open the door to his demonization, and (3) be committed to turning away an sins associated with the demonization. While demons can be exorcised from non-Christians, anyone without a personal relationship with Christ has no defense against re-infestation. So encouraging an unsaved person to accept Christ is an important element. We want to explain to such a person that the power of Jesus which enables us to cast out demons is available to protect the delivered person who establishes a personal relationship with him as Savior.
While the ministry of exorcism is especially for believers, we should not refuse it to those who are not Christians, in honor of the God who makes his sun shine on the wicked as well as on the good.
It’s best to gain agreement to the three commitments above before proceeding with an exorcism. If the person is unwilling to be free of demons, to forgive, or to decisively reject associated sins, suggest he or she return when he or she is ready.

A look at the process

J characterized exorcism as a cooperative process. Ideally as we talk with an individual and identify the root of his or her symptoms, we will pray with him or her for inner healing.

For example, a person comes to you who says he loses control when angry and fears he’ll harm his wife or children. In talking with him we discover that he was the victim of his father’s rages as a child. We realize that a spirit of anger and a spirit of violence entered his life through his father’s instrumentality. We ask him to choose to forgive his father for this sin against him. If the man is also angry at God for permitting his father to abuse him, we encourage him to forgive the Lord as well, assuring him that God does love him and has always loved him, but does not overrule human choices. We assure him that God hurt with him as he was abused. Even so, the man must take responsibility for any resentment and anger against his father, confess those sins, and accept God’s forgiveness, just as he confesses and accepts responsibility for his own abuse of his wife and/or children.

With this step of inner healing completed we can address the spirit of anger and the spirit of violence, and any other spirits we sense may be present. By forgiving his father and confessing his own sin the man has removed what some call the “legal basis”* for the demon’s attachment to his personality. We can now command the demons in Jesus’ name to leave the man, and never return to him or to his family.
[In this example I’m ignoring the possibility that the demons were inherited from the father. The question of familial spirits,[evil spirits who follow a family from generation to generation, is an issue I’ll take up in a future post.]

With the spirits of rage and violence cast out, we bless the man with calm and with patience as we continue praying for him.

Then we may go on to deal with other issues, such as an addiction to pornography, etc. We focus on spirits of lust and addiction, and follow the same process. We seek to identify events which may have given the evil spirits access, such as early sexual abuse, or perhaps repeated sampling pornography or sexual promiscuity. Again we help the victim deal with the damage through forgiveness, confession, and repudiation of the underlying sin, and minister forgiveness of the guilt and shame he feels.

At this point we command these evil spirits to leave, casting them out in Jesus’ name, using the authority God has given to his people. We then pray and bless the man with purity, and with the joy of sex within marriage which is God’s gift to human beings.

Summing up

Note that the process I’ve described has four vital elements. (1) We need to identify the root problem and its sources. (2) We need to deal with those root problems spiritually, with our focus on forgiveness, confession, and repudiation. (3) We need to cast out the demons in Jesus’ name. (4) We need to bless the individual with the opposite trait of that energized by the demons.

With this said, I need to underline an important point. I’ve referred to “spirits of violence” and “spirits of lust,” etc. This language may give the impression that all we are really doing is psychological manipulation. This is not the case.

These “spirits of” are demons: discrete, self-aware, self-motivated, evil individual beings. They are persons, despite the fact that they are spirit beings. In this era they go by the names of the torments they inflict on humans, and each individual demon seems to have a specialized job or function. So when I write of a spirit of rage, or a spirit of violence, or a spirit of infirmity, I’m not using psychological jargon or describing a state of mind. I’m referring to real entities, spirit beings, demons, who attach themselves to human beings and delight in amplifying rage or lust or other sins, and who delight in exacerbating illnesses and infirmities.

The Apostle Paul is very clear when he says that the weapons of our warfare are not carnal, and when he describes our struggle as against principalities, powers and rulers in the heavenly realms.

The truth is that God has given us spiritual weapons for this warfare. Weapons like forgiveness, confession, repentance and repudiation. And the greatest weapon of all, the Name of the Lord Jesus Christ, and with that Name the authority to cast out demons.

A Practical Guide

How to Cast Out Demons

Doris M. Wagner

Regal Books. 2000

Doris Wagner is the wife of Peter Wagner, whose teaching on church growth at Fuller Theological Seminary has had a great impact on many. Doris is currently CEO of Global Harvest Ministries, but her special personal ministry is prayer for deliverance. She sums up years of experience in deliverance ministry in this helpful paperback accurately described as “a Guide to the Basics.”

It’s not that Doris wanted to launch into a ministry of deliverance. She shares in her introduction, “My personality type is that of a phlegmatic, a peacemaker who can’t stand conflict. I asked the Lord why he put me in the position of heaving to deal with demons, when I like peace around me. Then it dawned on me that my job was to fix it so others could have the peace from torment for which they long. So, I am a ‘fix it’ person. My prayer is that this practical book will help those of you called to this ministry to take advantage of what it has taken me years to learn.”

Both as a guide to the basics and as a practical help, Doris’ book is a resounding success. This is a book every minister and Christian counselor should study. It’s just as valuable for anyone who takes praying for others seriously. What makes this book so special isn’t unique insights into deliverance ministry, but rather the clear, simple way the author guides the reader through such issues as demonic entry points and the deliverance session itself.

For those of us used to thinking of deliverance from demonic influences as a “power encounter” in which we directly confront and speak with demons, Doris invites us to see deliverance more as a prayer encounter with the troubled individual. Using a carefully crafted questionnaire which is reproduced in this book, Doris helps us identify demonic influences and shows us how to pray to break their hold on individuals. In Doris’ approach, the power of Jesus is channeled through prayer, demons are banished, and the oppressed find healing.

As a guide to the basics, How To Cast Out Demons belongs in the library of every Christian who takes the Bible’s teaching on angels and demons seriously, and who has any kind of personal ministry to others.

An Exorcist Tells His Story

An Exorcist Tells His Story

Gabriel Amorth

Ignatious Press, 1999

I’ve included far fewer book reviews on Demondope than I intended. The reason is, so many books in the field simply aren’t worth reviewing. Garbriel Amorth’s book is worth a review, in part because the author is the “chief exorcist of Rome,” and a vocal proponent of the new Roman Catholic policy of having a team of exorcists available in every diocese world-wide.

Amorth’s view of the sacramental aspect of exorcism and his reliance on ritual won’t fit with the experience and the views of many Protestants. But there is much common ground in the book, especially in Amorth’s frustration at the unwillingness of bishops and priests to take demons seriously. As he dryly comments, “Often priests do not believe in exorcisms . . . but if the bishop offers them the office of exorcist, the feel as though ten thousand demons were upon them and refuse” (p.67).

Rather than provide a critical analysis of the book, I prefer to simply share some of Amorth’s observations drawn from the some 30,000 [ritual] exorcisms he says he has performed.

“There are no good spirits other than angels. There are no evil spirits other than demons.”

(p.30).

“I have to laugh when some modern ‘experts’ in theology state, as though it were a great novelty, that certain types of mental illnesses can be confused with diabolical possession. Some psychiatrists …make the same statements, thinking that they have invented the wheel! If they were more knowledgeable, they would know that the first experts to caution about making this diagnostic mistake have been the ecclesiastic authorities themselves. Since 1583, when it appeared among the decrees of the synod of Reims, the Church gave warning about the danger of mistaking mental illness for diabolical possession. But in those days, the science of psychiatry had not been born yet, and theologians believed in the Gospel.” (p 47).

“Where religion regresses, superstition progresses. We can see it in the proliferation, especially among the young, of spiritism, witchcraft, and the occult. . . . When I was invited to speak at a few high schools, I was able to personally verify how great us the influence of these tools of Satan on the young. It is unbelievable how widespread are witchcraft and spiritism, in all their forms, in middle and high schools. This evil is everywhere, even in small towns. I must point out that too many churchmen are totally disinterested in these problems, and so they leave the faithful defenseless.” (p,54)

“Every form of magic is practiced with recourse to Satan.” (p.60)

“In general, a demon does everything he can not to be discovered.  He does not like to talk, and does everything he can to discourage both the exorcist and the possessed. Experience has taught me that this behavior follows four steps: prior to discovery, during exorcisms, at the beginning of liberation, and after liberation.” [Here Amorth lists various signs.]

    “1. Prior to discovery. Demonic possession causes physical and mental disturbances. Therefore the possessed is usually under a doctor’s care, and nobody suspects the true nature of the problem.

    .”2. During exorcisms. At first the demon tries to remain silent, or at least hide the seriousness of his possession. . . . [In a lengthy passage Fr. Amorth discusses various ways the demon may express himself..]

     “3. At the beginning of liberation. [Again, a lengthy discussion.]

    “4. After liberation. “It is important not to decrease prayer . . . .” (pp 91-99)

“One of the most effective tools against evil influences is one of the Gospel’s hardest precepts: forgive your enemies.” (p. 113)

“I have been told by many that many of my writings are argumentative toward certain theologians, bishops, and exorcists. It is not a matter of being argumentative, but of bringing the truth to light. This crisis is not only theological, it is pastoral above all. Today the devil is tormenting people, and when they look for an exorcist.[they can find none]..”

I doubt if many of you will want to purchase this book. There are others that are better guides. But Fr. Amorth remains a voice urging the Catholic church as well as all Christians to take demonism seriously today.   

Jesus vs Demons, #4

Studies of events reported in the Gospels

Each of the synoptic gospels contain stories of Jesus “driving out” demons from individuals. Luke also uses a passive construction, “demons came out of” this or that individual. In this series we take a look at specific incidents described in the Gospels.

The Case of the Shocking Discovery

“Then he went down to Capernaum, a town in Galilee, and on the Sabbath began to teach the people. They were amazed at his teaching because his message had authority. In the synagogue there was a man possessed by a demon, an evil spirit. He cried out at the top of his voice, ‘Ha! What do you want with us, Jesus of Nazareth! Have you come to destroy us? I know who you are—the Holy One of God!’”

“‘Be quiet!’ Jesus said sternly. ‘Come out of him!’  Then the demon threw the man down before them all and came out without injuring him” (Luke 4:31-34; cf Mark 1:21-26).

Observations

1. It was no surprise that Jesus went to the synagogue on the Sabbath. All respectable Jewish males and most of the women followed this practice. It was one of the ways that the people of Israel honored God on the day he had set apart for rest.

2. It was no surprise when Jesus was asked to teach. He was a guest in Capernaum, and guests were often asked to comment on the passage of Scripture being read that Sabbath. It should be noted, however, that neither Mark nor Luke place any of Jesus’ public healings prior to this event. Jesus wasn’t yet a ‘celebrity.’

3. It was a surprise when Jesus taught “with authority.” Jewish rabbi’s based their teaching on the interpretations of previous rabbis, whom they cited as authorities for what they said. Jesus, rather than depending on past sages, Jesus spoke as if he himself had authority to interpret and apply the Word of God. This amazed his listeners. What happened next, however, was truly shocking, for several reasons.

4.  “There was a man (present) possessed by a demon.” We can sense the shock as the demon unexpectedly shouted at Jesus. Here was a man who had come to the synagogue service just like everyone else. He was a neighbor, known by the other members of the closely knit community. He fit in; no one was surprised to see him at worship. No one drew away because he was “strange.”

You might suppose that people who are demonized aren’t to be found in worship services. But this story challenges that assumption. And our passage supports the experience of many involved in deliverance ministry who report casting demons out of the most unlikely individuals. From this text and from experience, we note:

   a. People who display no

      obvious telltale signs

      can be demonized.

   b. People who attend our  

      churches and worship

      services and appear 

      to be “good Christians”

      may be demonized.

   c. It’s even possible

      that the man at that

      Synagogue service

      didn’t realize himself

      that he was demonized

      until the demons

      shouted out at Jesus! 

5. The man “cried out.” We noted in earlier Jesus vs Demons studies that no demonized person is said to have come to Jesus for help. Rather the demonized were “brought to” Jesus, or were present where he was teaching and healing. The cry, uttered by the demons infesting the man rather than the man himself, must have totally shocked his neighbors, as it expressed both fear and hostility.

6. “Be quiet,” and “Come out of him.” Both these expressions are commands. Jesus didn’t pray ask God to cast out the demons. Jesus commanded them. As noted in a previous study, he simply spoke the command and the demon was forced to obey.

In the first century world exorcists used magical formulae, uttering spells that featured the names of powerful demons, in the hope of manipulating those demons into expelling less-powerful demons from demonized individuals. Just as Jesus taught as one who had authority, without citing others, so Jesus spoke to demons as one who had authority. There was no reliance on spells, or power words, or on supernatural beings. Jesus simply commanded, and the demons obeyed.

When we exorcise demons today we follow Jesus example. We speak commands with an authority given us by Jesus himself. And demons are forced to obey. There is nothing “magical” about contemporary deliverance ministry. There is simply a complete reliance on the Holy Spirit when as command demons in Jesus name.

Conclusions  

This passage raises more questions than it answers. For example, if there may be no obvious telltale signs of demonization, how can we know if a person is demonized? And, is it possible for a believer not to be aware that demons are present in his or her life? And, what’s the basis for believing that we have authority to cast out demons as Jesus did, with a word of command? This last question will be answered in an upcoming series, Jesus’ Teachings on Demons.

I’ll interrupt the present series to take up the first two questions in posts titled “Demonized? How Can We Tell?,” “Can I Be Demonized and Not Know It?”

Until then don’t forget that our culture is especially vulnerable to neopagan religions and an occult spirituality that throws open the door to demonic activity.

Jesus vs demons (#3)

Studies of events reported in the Gospels

Each of the synoptic gospels contain stories of Jesus “driving out” demons from individuals. Luke also uses a passive construction, “demons came out of” this or that individual. In this series we take a look at specific incidents described in the Gospels.

The Case of the Raving Madmen

“When he arrived at the other side in the region of the Gadarenes, two demon-possessed men coming from the tombs met him. They were so violent that no one could pass that way. ‘What do you want with us, Son of God?’ they shouted. ‘Have you come to torture us before the appointed time?’ Some distance from them a herd of pigs was feeding. The demons begged Jesus, ‘If you drive us out, send us into the herd of pigs.’ He said to them, ‘Go!’So they came out and went into the pigs, and the whole herd rushed down the steep bank into the lake and died in the water” (Matthew 8:28-32).

Oops!

At a dinner put on by one of my [now defunct] publishers, I listened to a couple of authors commenting on this passage and on the parallel passages in Mark 5 and Luke 8. “It just shows that Scripture has errors,” these wise men agreed. It’s true the that place names differ and that Matthew describes two men while Mark and Luke focus on one. It’s also true that the rest of the details make it clear they are describing the same scene. But to say the discrepancies show that “Scripture has errors” is a conclusion jumped at too hastily.

If I were to write a newspaper account of an event and say it happened in “central North Car0lina” and another account of the same event said it happened “near Raleigh,” no one would call that an “error.” As archaeological research has shown, the place names in all three accounts reference the same area, though by different names. And if in one account I included several people, while someone else’s account focused on one of those individuals, it wouldn’t mean that either of us had made an error.

Scripture certainly deserves enough respect for people to seek out explanations — and in my experience there are reasonable explanations for all the Bible’s so-called errors — before jumping to the conclusion the authors across the table recited so glibly. But, back to the passage, and our task of learning what we can from reports of Jesus’ encounters with demons.

Observations

1. Again we meet the term “demon possessed.” Again the Greek says ‘demonized.” But its possible that in this case demon possessed is an appropriate translation. These men were totally out of control. They ran naked and lived among tombs, howling at night, attacking anyone who passed by. They were isolated from normal human society, hostile and violent. In the 17th century they would have been classified as madmen, and ended up in an asylum.

The extent of their demonization is something we seldom see. Now and then, however, as in the case of the Virginia Tech massacre, we see individuals under the control of demons acting out a demonic hatred. As Scripture says, Satan’s goal is to “steal and kill and destroy.” And, at times, his demons gain enough control to do just this.

2. Jesus and his followers were in a Gentile district, something we know not only from the name of the district but from the fact that the residents herded pigs, an unclean animal to the Jews. This may be significant, as the other demonized people described in the Gospels are Jews. It is certainly true that non-believers have less protection against demons that do believers. I suspect that only in the rarest of cases are Christians as controlled by demons as these men were.

3. The shout, “What do you want with us,” is an expression of deep hostility. There is no hint here that the demonized person was approaching Jesus for relief from his situation. It is the demons who are speaking through the man, and they both hate and fear Jesus.

4. The demons recognized Jesus and called him “Son of God.” Their complaint,’have you come to torture us before the appointed time,’ is significant. The spirit world recognizes not only the authority of Jesus but also recognizes the fact that in his death and resurrection Jesus defeated Satan and, in the words of Colossians, exposed his utter defeat ['made of him an open show'].

This is something we should always remember when dealing with any case of demonization. The demons who torment and terrify are a defeated enemy–and they know it! It’s often a good idea during an exorcism to remind the demons of the weakness of their position and the destiny they face. If we show fear, they arrogantly boast about their strength. If we expose their weakness, their power to resist our command to “Go!” is drained.

5. The appointed time. There is a day set for the judgment of Satan and all his hosts. Until that time God permits them a limited freedom. We do not know why God has made this choice. But we do know that even today God has given believers authority to confront and to exorcise demons, casting them out of those they seek to harm. It’s as important for us to remember we face a foe who has already been judged and is awaiting punishment as it is to remind demons of their fate. The reminder comforts and strengthens us even as it weakens them.

  
6. Why pigs? It may seem strange, but during exorcisms demons may ask permission to enter a cat or a dog or other animal. Many have testified that demons seem intent on inhabiting a physical body. The answer to any such request is, of course, no! The pigs infested with demons rushed into the water and their own destruction. No animal, much less human, deserves to be demonized. Instead of acceding to such a request, we tell them to go wherever Jesus sends them. And we place the cross and resurrection between them and their victim, ordering them to never return or send their fellows.

Why did Jesus permit this legion of demons to enter the herd of pigs? Perhaps to demonstrate the danger of permitting demons access to any animal. Demons are spirit creatures, and have no place in any living creatures of this world.

7. Note that it was with a single word “Go!,” that Jesus expelled the demons. As we saw in our last study, words have power. I don’t mean the words of a ritual or ceremony. I mean the words of one to whom Jesus has given authority over demons; ordinary words like “Go!” spoken in full reliance on the Spirit of God who empowers them. We’ll deal more with authority in future studies.

Conclusions

There are situations in which demons may gain fuller control over the demonized. In the case we’ve just looked at the result was an obvious and apparent madness. But the demons who torment humans are well aware of the fate that awaits them, and well aware that they serve a defeated master. The Jesus who commands demons “Go” is the risen Son of God, and it is before his power–not ours–that demons bow today.

Jesus vs Demons, #2

Studies of events reported in the Gospels

Each of the synoptic gospels contain stories of Jesus “driving out” demons from individuals. Luke also uses a passive construction, “demons came out of” this or that individual. In this series we take a look at specific incidents described in the Gospels.

The Case of the Easy Cure

“When evening came, many who were demon-possessed were brought to him, and he drove out the spirits with a word and healed the sick” (Matthew 8:16).

Observations

1. The translation “demon-possessed” is unfortunate. The Greek simply means “demonized,” or “has a demon.” The English translation is unfortunate because it implies demonic control or ownership, when the fact is that while demons may be present in a person’s life they are seldom in control of the person’s choices or actions.

2. This individual was “brought to” Jesus. It’s interesting that most who suffered physical illnesses “came to” Jesus on their own. Yet in the incidents recorded in the Gospels, demonized individuals were either “brought to” Jesus, or “were there” when Jesus was. This shouldn’t be taken as evidence that no one who is demonized will come to Christ or one of his people for help. But “brought to” here and in other passages does indicate that there’s a significant role for family and friends in recognizing and seeking help for a person who’s under demonic attack. Often its necessary for family members or friends to take the initiative and “bring” an individual to receive help. What I’d suggest if you suspect demonization is to first talk with someone who understands deliverance ministry. Then if the friend or relative is willing, bring him or her to talk with the same person or whoever he or she recommends. Then, if the demonized person consents, the deliverance process can take place.

3. When the demonized individual of Matthew 8:16 was brought to Jesus, Christ “drove out” the spirits. Again, it’s clear from the fact that evil spirits were driven out of those Christ freed that \ spirits were in some sense “inside” the individual. Charles Kraft makes an important distinction in discussing this phenomenon, and especially addressing the question of whether a Christian can be demonized. The argument generally raised against the demonization of believers is that the Holy Spirit indwells believers, and no evil spirit can keep company with the Holy Spirit. This argument is flawed, however. The fact is that, as Paul notes in Ephesians, believers are to “put on the new man” and “take off the old man.” That is, the believer has two natures, the natural and the born again. Conversion to Christ does not eradicate the old nature which is characterized by sinful motives and desires. Why should we be surprised that while the new nature is energized by the Holy Spirit, evil spirits may be present in and energize the old nature? If evil spirits are present with and working through our old nature [the "old man"], its important that they be expelled and that the grip our old nature has on us be loosened.

4. The text uses the plural, “spirits.” We’re reminded that demons generally work in concert and that most exorcisms involve driving out more than one evil spirit. In view of the legion of spirits Jesus expelled from a single individual–and a Roman legion was made up of about 2,000 men–we shouldn’t be surprised if a half-dozen or more evil spirits are found in the typical demonized individual. Those who do deliverance ministry agree that in nearly every case those who are demonized are infested by several rather than a single demon.

5. Jesus drove out the spirits “with a word.” One of the most fascinating elements in the accounts of Jesus’ confrontations with demons is the apparent ordinary-ness of the event. That is, there was no ranting or shouting. No posturing. No striking a person on the forehead to “slay in the Spirit.” Instead, as this verse specifically states, Jesus simply spokw. He “drove out the spirits with a word.”

It’s important to remember the significance of words. God spoke, and with a word he created the universe. Jesus speaks, and with a word drove out evil spirits. As Hebrews reminds us, “the Word of God is living and active.” As Jesus spoke, his words were infused with power by the Holy Spirit, and no evil spirit could resist that power. In deliverance ministry we speak to demons in the name of the Lord Jesus, relying not on ourselves but on the authority Christ gives to his followers who rely on his cross and resurrection not only for salvation but also for that resurrection power that gives life to our moral bodies. Thus deliverance ministry is a matter of prayer and of words: prayer led by the Spirit, and words empowered by the Spirit. Don’t expect fireworks when demons are exorcised. They are driven out by words, and generally they go quietly.

Conclusions

Even a brief verse like the one we’ve been looking at is packed with significance. It’s important to give each word and each phrase its due as we study, for “unpacking” a verse can reveal many important truths. To me, the most significant thing in this verse is the last one I commented on. Jesus drove out the spirits “with a word.”  It’s on the basis of the Word of God that we are qualified for a deliverance ministry, as we’ll see in future studies. And it’s the words we speak in Jesus’ name that no demon can resist, for simple words can be, and are, empowered by the Holy Spirit, who works through us to release the captive, and set the prisoners free.

Deep Healing

I mentioned the role of “deep healing” in my review of Charles Kraft’s Defeating Dark Angels. In that book Kraft argued that many in deliverance ministry make a mistake by confronting demons too quickly. Kraft believes that while demons may be successfully cast out of a person by such a power confrontation, the individual may still be left with deep-seated psychological or spiritual problems. Kraft argues that if these problems are left unresolved, the individual will not be truly free even though the demons have left. And, he contends, the inner “garbage” [Kraft's term] may lead to re-infestation by the demons who left or by other demons.

Psychological and spiritual problems

It’s important here to see the significance of our deep seated psychological and spiritual problems. [Examples of such problems are self-hatred, bitterness, unforgiveness, etc.] Such problems serve as entry points for demons, giving access to the human personality. They also serve as what I call “standpoints,” and others call “grounds” or “rights.” Whichever term one uses, these problems serve as a “base of operations” for demons, giving them a place to stand or a “legal right” to be present in a demonized person.

Kraft points out that even if a demon of unforgiveness [whose function it is to further harden the individual's heart and increase the hostility felt by the unforgiving individual] is driven out, the individual still will be unforgiving. The basic problem, that served as the point at which the demon first entered and gave him ground to stand on within the individual, hasn’t been resolved. Just because the demon has gone does not mean that the person has forgiven the person(s) he refused to forgive before!

The solution, Kraft suggests, is to start with the basic problem or problems. Deal first with the unforgiveness, or the self-hatred, or the temper, which served as the demon’s entry point and the ground on which he continues to inhabit the individual. In Kraft’s experience if we are successful in bringing healing to the individual, we weaken the demon(s) hold on the individual by cutting out from under the demon the grounds he had for being in the individual in the first place.

Given this perspective, it’s not at all surprising that Kraft wrote the book I’m reviewing here now. It’s titled, Deep Wounds,Deep Healing. And it’s subtitle is, “Discovering the vital link between Spiritual Warfare and Inner Healing.”

Deep Wounds

In Kraft’s experience the kind of wounds that are most intimately linked to demonization are wounds that area administered early in life. A young girl is ignored by her parents, who can’t be bothered to take time aware from their pursuits to pay attention to their toddler. Or a son’s spirit is crushed by the critical parent who is always saying demeaning things to and about him, Or a young child who is sexually abused by an older brother or an uncle. When such things happen during a person’s earliest years, deep wounds are administered that continue to haunt the person into adulthood. These deep kinds of wounds, Kraft points out, call for “deep healing.”

Kraft in speaking of “deep healing” is not inventing a new ministry. Others have pioneered ministry to the deeply wounded. You may be somewhat familiar with this ministry under such names as “prayer counseling” or “inner healing.” Earlier books that deal with this issue include David A. Seamands Healing for Damaged Emotions, John and Paula Sandford’s The Transformation of the Inner Man, etc.

While Kraft is not unique in his emphasis on this sort of healing, his book is, as usual, lucid, helpful, and filled with stories drawn from his personal experience. It is also helpful because of Kraft’s emphasis on the interrelationships between inner healing and demonization. Once again I’m forced to say, as I said of Defeating Dark Angles, if you could only have a few books on deliverance ministry, Deep Wounds,Deep Healing would simply have to be one of them.

Deep Healing

Kraft does an excellent job of showing us what Deep Healing involves. There’s no way in a post as brief as this one that I can sum up all the insights he shares with us. I can, however, note that at its core deep healing involves guiding an individual back to those terrifying experiences that first caused the wounds, and inviting him to see Jesus present during those experiences, letting the love of Christ bring healing as the Holy Spirit ministers in those awful experiences.

We’ll never understand why God permita such experiences in the first place. But as Kraft points out to those who ask “Why?”

   Satan wanted to destroy you.
   You weren’t destroyed.
   Someone more powerful than Satan was there, protecting you.

In the end, person after person has found freedom from those deep woulds. The scars remain. But healing is possible. And for many, healing has come. And the demons who worked to keep those wounds open and bleeding have be driven out.