Emotions … the demons’ playground

This started off as an entry in the E’s for my Deliverance Dictionary. But like Topsy, it “just growed.” And that’s appropriate, because emotions are such a vital and necessary aspect of our lives. How bleak life would be without joy, wonder, excitement, or even sadness and grief. The capacity to feel is one of those special gifts God has given to human beings created in his image.

That, of course, is the very reason why Satan is focused on turning our emotional capacity against our Maker. Satan cannot create, but he can corrupt. And the gift of emotions is corrupted in at least three distinct ways.

• Satan deceives us into imagining that our emotions are so powerful that they must determine our choices.
• Satan deceives us into believing that our emotions are so shameful that they must be repressed..
• Satan deceives us into assuming that our emotions must be expressed if we’re to be “honest” with others.

Let’s look at each of these three lies of Satan. And then let’s ask the question, how much of our trouble with emotions is demonic?

Emotions are so powerful they must determine our choices

Esther feels anxious whenever she leaves the house. Sometimes the anxiety flares up into full-fledged panic attacks. She constantly worries about what other people think of her, and will change outfits a dozen times before a social engagement, finding some tiny flaw in first this outfit and then that. When friends or family try to encourage her, she tells them they just don’t understand how she feels. She doesn’t want to be the way she is. She doesn’t enjoy anxiety, or those times when her heart beats so fast she’s afraid it will burst. But Esther knows she just can’t help it. She can’t control her emotions, as much as she’d love to. Her emotions control her.

James has a similar problem, but with temper. Ever since he was a kid he’s had a temper. If someone cuts him off on the highway, he just seems to go berserk. Once he even jumped out of his car, grabbed a tire iron from the trunk, and beat dents in an offender’s fender. What bothers James now that he’s married is that his wife keeps doing little things that made him mad. So far all he’s done is to yell at her, but several times he’s almost hit her. He can see that she’s becoming afraid of him. And he’s afraid of himself. “I’m just an angry person,” he told her after the latest incident. “I really love you, but I just can’t help myself.”

This idea that our emotions control us and we can’t help ourselves is one of Satan’s lies. God created us in his image, with a mind and a will as well as with emotions. It’s clear that in cases like those of Esther and James. that mind, will, and emotions are out of balance. This is especially true since Esther and James are both Christians. Scripture says to Esther, “God is not give us a spirit of fear, but of power and love and self-control.” 2 Timothy 1:7). And to James Scripture says, “In your anger do not sin: (Eph.4:26). Our emotions are real enough. But our emotions are not to control us.

No reasonable person can challenge the power of emotions, or doubt the grip that they may gain on an individual’s life. But to believe that we must behave as our emotions dictate is to believe a lie, and to find ourselves in bondage. When the Bible says it is for freedom that Christ has set us free, one of those freedoms is freedom of the dictates of emotion so that we might joyfully choose to live our lives in submission to Christ, not to our feelings.

Emotions are so shameful they must be repressed

There’s no doubt that some of our emotions are a cause of shame. And it’s hard to know what to do with such feelings.
Dan has buried his anger at his father for ignoring him when he was a child. And his father did ignore him. Dan’s dad was an alcoholic, Dan’s resentment is constructed on a numberless heap of broken promises and disappointments. As an adult Dan has come to understand that his father, now a Christian and active AA member, couldn’t help himself in those days. But Dan often thinks, ‘Why couldn’t he have changed earlier?” Dan even finds himself resenting God for saving his father too late. Too late to avoid the hurts he experienced as a little boy. But Dan is a Christian. He believes that the resentment he feels toward his dad and the anger that wells up now and then against God are wrong. So he stuffs them down every time, denying their existence and yet filled with shame.

It’s a lot like the way James feels when someone talks about anger. He’d be mortified if his pastor had any idea of the way he treated his wife sometimes. Or of that desire to let it out and simply hit her. That’s something he won’t ever let himself think about. And something he certainly won’t admit to anyone else.

King David must have felt like this after his affair with Bathsheba and the success of his plot to see her husband Uriah killed in battle. David shares those feelings in Psalm 32.

When I kept silent, my bones wasted away
through my groaning all day long.
For day and night your had was heavy upon me;
My strength was sapped as in the heat of summer.
Psalm 32:3

Repressing our emotions never brings freedom, but keeps us in bondage. We have to bring even the most shameful things out into the open and deal with them.

Emotions must be expressed honestly

Carol has no problem with repressed emotions. She simply expresses everything she thinks and feels. After all, we are supposed to be honest with people. And Carol is brutally honest.
Like the time the pastor’s wife wore that dress to Carol’s daughter’s wedding. It was cut soooo low. Well, it wouldn’t have been too low for Carol to wear, but she wasn’t the pastor’s wife. Pastor’s wives are supposed to set a better example for the young people. Carol couldn’t wait to tell her how shocked and disappointed she was that a pastor’s wife would show up in something like that.
James has been thinking about something he heard a counselor say on TV about our emotions. Something that made sense. The way to get rid of a negative emotion is to express it. Like, if you’re angry, don’t try to stay calm. Just yell. It would be wrong to hit someone, of course. But by yelling the counselor said you “discharge” your anger. Then you’re over it, and no one will get hurt.

The trouble for both Carol and James is that Scripture calls on
Christians to “speak the truth in love,” and to “be kind and compassionate to one another.” We are to express “only what is helpful for building others up” (Eph. 4:29,32). The fact is that Carol’s “honesty” comes close to malice, and James angry shouts are hardly designed to build up those at whom he yells..

Truth vs Lie

The tragic fact is that too many Christians buy Satan’s lies about their emotions, and too few understand the truth expressed in God’s promise of transformation through trust in Christ. Just read a passage like Ephesians 4:17-32 or Colossians 3:1-17 and you have a clear picture of the emotional life that God intends to provide for his own. That life is not the life that Esther, James, Dan or Carol are experiencing.

Where do we go for help?

There are many offers of help around these days. Psychiatrists offer pills to help us control anxiety and avoid panic attacks. Courts decree anger management courses for those with tempers. Counselors promise to help us get to the roots of our problems, and hold out the prospect of change through understanding. Others promise change through behavior modification; still others suggest yoga and contemplation.
Let’s be honest and admit that pills, counseling, behavior modification, and even anger management can help a person deal with his or her emotions. But these techniques can’t resolve the problems.
Most in helping professions tend to deal with people piecemeal. Doctors see illnesses as physical problems. Counselors see emotional disturbances as psychological problems. Too often pastors see them simply as spiritual problems. In fact each of these areas is intimately linked to the other, so that emotional problems spill over into and have an impact on our health and our spiritual lives. Similarly our health has an impact on our emotions and spiritual life. And the spiritual can have a powerful impact on our health and our emotions.

It would be foolish for a person like Esther or Dan not to seek help from counselors. Finding the roots of anxiety or anger, which frequently lie in childhood experiences, can make a contribution to healing. But while understanding helps, healing is something much more, and different in character. Healing is essentially spiritual, and only God can truly heal the wounded heart.

Wounded by lies

Satan’s strategy is to note our reaction to emotional trauma, and then to craft the lie that will keep us in emotional bondage. For some, it’s the lie we are the helpless victims of our emotions and have no choice but to live as our emotions dictate. Esther has believed this lie. She feels helpless, and whenever her heart begins to beat faster and beads of sweat break out on her forehead she surrenders to her fears.
For some the lie is that our emotions are so shameful that we dare share them with no one. Emotions are suppressed, forced deep down lest they reveal something about us that will make us unacceptable to others.

For some, emotions are confused with reality. What we feel is assumed to be true. Contempt for what others say or do spills over into condemning words or withering looks, and we self-righteously assume the mantle of judges of our fellow humans. “Well, that’s how i feel about it” is justification for the most harmful words.

Satan loves these lies. And demons actively resist attempts to help anyone who has believed them learn and live by the truth. And what is the truth?

• Our feelings our real, but we are free to act despite and even against them. As we make godly choices our feelings will change.
• Our feelings may be shameful, but God loves, forgives, and accepts us anyway. Our acceptance by God and by others does not require repressing our feelings.
• Our feelings are real, but are not to be equated with truth. Nor do they justify treating others with contempt instead of respect.

The road to healing
Healing the emotions calls for a very special ministry, in which we identify the sources of emotional problems, invite God to share those terrifying moments with us and affirm his love and presence. Healing calls for forgiving those who have hurt us, forgiving God for permitting our pain, confessing the sin involved in our reactions to those experiences, accepting God’s forgiveness, and forgiving ourselves.
Often this process calls for the help and guidance of a deliverance minister. For those with serious emotional scars and severe emotional problems it is almost certain that demons will have attached themselves, and will battle against anyone in search of healing. This is why emotional healing [deep healing, prayer healing, whatever it is called] will often involve encountering demons and casting them out.
But even without deliverance ministry there is a place where we can begin. That place is acknowledging our emotions and expressing them honestly to the Lord. Esther can and should tell God all about her fears. Dan can and should bring his anger to the Lord. God’s love is unconditional. He knows our deepest secrets and loves us anyway. Whatever our situation, however deep is our distress, God has an answer. David puts it this way in Psalm 142
I cry aloud unto the Lord,
I lift up my voice to Lord for mercy.
I pour out my complaint before him;
Before him I tell all my trouble.
When my spirit grows faint within me
It is you who know my way.

God does know.

He understands.
And he can and will free us from bondage to our emotions.

gh

\

“Biblical” demonology?

Just what is “biblical demonology” anyway? That’s a good question, given the emergence of fascination with the paranormal, with occult religions and with witchcraft. So, since it’s a good question, it deserves an answer. Let’s start by characterizing those fascinating areas I just mentioned.

The Paranormal
“Paranormal” is a term generally applied to unexplained phenomenon. The appearance of apparitions (ghosts?), extra sensory perception, precognition, out of body experiences, “far seeing,” premonitions, and many other experiences are stuffed into this broad category.

There are a variety of explanations offered for such phenomena, with each category often having its own list of possible causes. For example, at least five theories have been advanced for reported experiences of ghosts. And every other category of paranormal phenomenon seems to have its own cluster of possible explanations.

Occult Religions

A new pagan movement intent on recovering pre-Christian nature-based religions is exploding in the West. There are over a hundred occult or neopagan religions, ranging from Wicca to Odinism. They have in common a focus on and a reverence for nature, along with a common view of a spirit world populated by gods, goddesses and a variety of other spirit beings. In some of these religious “paths” spirit beings are worshipped; in nearly all paths they are honored. None of the occult religions view themselves as exclusive; and their practitioners almost universally accept the “truth” of the beliefs of those taking other similar paths.

Witchcraft and sorcery

The growing interest in witchcraft and sorcery is reflected in the practices of Wicca and other occult religions, as well as in the practice of occult arts by those who are not “religious.” The search for guidance from tarot card readings, palmistry, astrology, and Ouija boards, as well as the use of spells for protection or for the manipulation of circumstances or other persons, is increasingly common. The practitioner of Magick may or may not attribute the effectiveness of his efforts to influence events to supernatural beings.

Demons

Each of these three areas of interest has a link to demonology. Demons are one of the possible explanations offered for most paranormal phenomena. Many people are convinced that demons are active in neopagan religions, and that any efficacy witchcraft may have can be attributed to demons. But these links do not define demonology.

By definition “demonology” is “the study of demons.” This is a broad definition, and tells us nothing about possible sources of information on demons. “Biblical demonology” is far more specific, and puts the focus squarely on Scripture as the information source. And this leads me to the main point of this post.

The Bible specifically links demons to pagan religions and to occult practices such as witchcraft, sorcery and the rest. So, biblical demonology provides a basis for critiquing these two movements, their lack of truth value, and the dangers of involvement in them.

Yet biblical demonology does not provide information which enables us to evaluate paranormal experiences. Biblical demonology provides no significant help in answering such questions as, “What are those ghosts people report seeing?” or “How do premonitions work?” Paranormal researchers offer evidence that humans really have experienced these and other unexplained phenomena. But even if we accept that evidence, biblical demonology provides no basis for explaining the phenomena.

To put it bluntly, to attribute such phenomena to demons is speculative at best. And such speculation distracts us from the real purpose of studying biblical demonology.

Why biblical demonology?

Scripture reveals the existence of s spirit world populated by God’s angels and by demons who follow Satan. These represent two competing kingdoms, one of light and the other of darkness, and these two kingdoms impinge on us and our world. Scripture portrays the dark kingdom and unveils the strategies Satan and his followers use to hold human in bondage. The Scriptures also paint Christ as Victor over the forces of evil in this dark world, and hands us the spiritual weapons we need to share in his victory.

Satan binds. Jesus frees. And the reason we study biblical demonology is to understand Satan’s ways that we might lead others to the freedom Christ won for us on the Cross.

Don’t be surprised, then, if this blog ignores the paranormal questions that pique our curiosity. Don’t look for ghost stories or for speculation about ESP and precognition. Do however look for studies of Satan’s ways and God’s remedies. Do look for the theme of freedom. You’ll find it in almost every post, whether it’s a study of a Bible passage, a plan for a support group meeting, or a reminder that I’m available to conduct a FREEDOM WORKSHOP in your neck of the woods.

Biblical demonology, rightly understood, ignores speculation about what has not been revealed to focus on breaking loose from Satan’s snares, to live in the glorious freedom Jesus Christ provides.

Name Tags for Evil Spirits

The adult Sunday School class my wife and I attend has adopted the helpful practice of providing name tags. After the first service every Sunday we head for our classroom, and dutifully pin on our name tags. I suspect most folks there know us by now. But it’s a nice practice, and really helpful to a person like me who has always had trouble remembering names.

I can’t help thinking, though, that it would be nice if Satan’s demons came equipped with name tags. That’s because most folks in deliverance ministry really want to know the names evil spirits are equipped with.

Are demons named in Scripture?

That’s an interesting question. In Bible times evil spirits wore names like “the Baal of Peor,” or the Dagon (the fish-god of the Philistines) or Ra (the sun-god of the Egyptians). We know this because the Old Testament states that sacrifices made to pagan deities were actually made to demons ( ).

If you look at Jewish literature of the two centuries before Christ, you’ll find those writings are filled with the supposed names of not only demons but also of angels. And the assumption is that if you call on a god or an angel by his name you have a much better chance of gaining his attention and getting something you want. Actually, if you look at the neo-pagan religions that are growing so rapidly in the United States and the West, you find the same phenomenon. Call the deity a pagan worships Goddess or Green Man [as they do], it’s still a name adopted as a “front” for a demon.

But we don’t find evil spirits named in this way in the Gospels, or the epistles. And those in deliverance ministry who have spoken with and expelled demons don’t use either a demon’s “front” name or personal name. Instead deliverance literature refers to evil spirits by their function. And deliverance ministers cast them out using “functional” names. For instance, an evil spirit that feeds on anger and causes rage is called “spirit of anger.” And an evil spirit that fastens on a person with a rebellious spirit and exaggerates that trait would typically be addressed as “spirit of rebellion.” Do these spirits have personal names? Almost certainly. Each evil spirit is an individual, just as much an individual being as the angel Gabriel or the fallen angel now known as Satan [a functional name that means “accuser”!) who was once known as Lucifer.

What it seems to boil down to is that if demons and evil spirits have personal names (and I expect they do), we don’t have any way to know what those names are. And we have no need to know them!

How did Jesus name-tag demons?

If anyone would have known the personal names of demons it would have been Jesus. But there is no record of Jesus ever addressing an evil spirit by its personal name. Instead when Jesus cast out a demon he either addressed it as “evil spirit” (Mark 5:8) or by a specific function, as “you deaf and mute spirit: (Mark 9:25). In either case the demons knew perfectly well who Jesus was commanding. And they were forced to obey him.

It seems just as unnecessary for us to know or use the personal names of demons. While demons still masquerade as the deities of those who are lost, what’s important to believers is how we experience them. An evil spirit who is tasked with creating self-hatred is, for all intents and purposes, the demon self-hatred. When addressed by his function, the demon knows who we’re speaking to. And when such a demon is commanded in Jesus’ name to leave an individual, the demon knows very well that he must obey.

Why then should we name-tag demons?

Name-tagging demons is really more for our sakes than to let demons know we’re speaking to them. One way we are alerted to the presence of demons is by their behavior. Yes, maybe we’ve always had a temper. But when we find ourselves constantly loosing control of our temper, and becoming furious at the least slight or opposition, it’s probably wise to wonder if a “demon anger” has attached itself to our temper. Yes, we may be especially vulnerable to a particular temptation. But if we find ourselves unable to think of anything else, and compulsively fixated on our temptation, we should ask ourselves whether a “demon lust” (or whatever the temptation is) may be present.

Understanding that demons are name-tagged by their function is an important tool we can use in diagnosing a demonic presence, as well as in challenging a demon to reveal its presence as we prepare to cast it out.

By diagnosing and naming problems with which we struggle we have clues to the possible influence of evil spirits in our lives, or in the lives of others.
So feel free to pin name tags on demons. They won’t like it. They’d rather remain unrecognized. The trouble for them is that they reveal both their presence and the functional “name” every time the act to influence us. We just need to be alert. It’s true that our sin nature is sufficient cause of even the most blatant of sins and dysfunctional behaviors. But it’s also true that the sins and behaviors with which we struggle the most may indicate a demonic presence, and that part of God’s solution for us may involve deliverance.

Reader Questions Answered

A demondope service

Question

I have a question with regards to our own awareness of demonic activity and or (oppression, possession , influence ) in our own present age. Reading the Gospels I am impressed by the fact that demonic activity ect was (it seems) common knowledge, easily recognized by the uneducated poor, not even questioned by the Pharisee’s or Sadducees. Can the same be said today? It seems to me there is a certain amount of confusion, hesitation, and a need to explore other physical, or psychological explanations other than demonic activity. Why the discrepancy between the Gospel account’s and our own present? Do you think there is a discrepancy? If so why is this so? Even among the Gentiles (in the Gospels) this awareness seems to exist apart from the Jewish community. Such as when Jesus cast the demons into the herd of pigs. The Gentiles did not question (it seems) what had happened to the herd of pigs. It was accepted the pig threw themselves off the cliff because of the demons entering them? Is this a valid observation?

Answer

This is a very good question. The answer is complex, but I’ll try to simplify as much as I can.

1. The Gospels report a period of what I call “open conflict” in the invisible war between God and Satan, angels and demons. There was a public, power confrontation between demons and Jesus. Two other biblical periods of open conflict have taken place: the Exodus, where plagues served as judgments on the demon-gods of Egypt, and the time of Elijah/Elisha, during which 21 public miracles are recorded. But most of the biblical era was not marked by this kind of open, public conflict between God and Satanic forces. So we should not take the events recorded in the Gospels to portray the way that either demons or God “normally” works.

2. The epistles say a lot about demonic forces, using the vocabulary of the first century Mediterranean world . . . referring to demons as powers, principalities, rulers, authorities, etc. Paul’s letters also speak of Satan’s “schemes” or “strategies,” picturing more subtle attacks than we see in the Gospels.

3. These two sources help us see something that CS Lewis pointed out. Satan is equally served if (1) a society is well aware of his powers and so terrified that they submit to him, or (2) a society is unaware of his activities and ascribes natural causes to the bondage into which he brings human beings.

In some parts of the world today Satan is feared, and witchdoctors and sorcerers are relied on for their ability to influence demons to curse or to heal. In our part of the world Satan is viewed as a myth, and the impact of demons on peoples’ lives is ascribed to natural physical or psychological causes.

4. The situation is further confused by the fact that demon’s “hitch hike” on normal problems and exacerbate them. For instance, suppose a person has a hot temper. That character flaw gives a demon an entry point, and it can then intensify the anger so it becomes rage. [We see this in Genesis, where Cain, already furious with Able, takes him out into a field intending to harm him, and “then Satan entered into him,” creating a rage that led to Able’s murder.] Compare the recent case of Yeardly Love’s beating to death by her boy friend, who’s history shows an anger problem!]

Usually it’s not a case of “demonization OR psychological problem”, but rather “demonization AND psychological problem.”

That’s why it’s important for anyone in a deliverance ministry to realize that there will be underlying problems which provided demons with access and a continuing grip on a person that must be dealt with. We can expel (exorcise) the demons without solving the underlying problems, and unless we help with the underlying problems that person will continue to be vulnerable to demonic influences.

5. Which brings me to the FREEDOM WORKSHOP which I now give most of my time to presenting. Working from the Book of Ephesians which describes how to “put on the armor of God,” I show how demons operate in our lives today . . . and how we can find freedom from their influence.

I just completed a Workshop at Dayspring Fellowship in Durham, NC, this past Friday and Saturday. The folks there have put up an audio of the workshop on their website. If you want a fuller explanation, you will find some 6 hours of content at

http://idayspring.com/index,php?option=com_content&view=article&id=210&Itemid=61

Or I’d be delighted to come to your city and church and conduct a FREEDOM WORKSHOP there.

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?

Are You There, Demon?

Solomon commented that there’s no end to writing books (Ecc. 12:12). I sometimes feel that there’s no end to reading them. Especially books on deliverance. Most of which I don’t recommend picking up, much less buying.

But every now and then I come across something in one of the books I read that shines a bright light on a dark and shadowy issue.

I had one of those moments reading the book Deliverance: Rescuing God’s People [Tate Publishing], by Pat Legako and Cyndi Gribble, two ladies who lead a deliverance ministry in a local church in Oklahoma. I can’t say this is a “must have” book, as I’ve just begun reading it and already have a few hesitations. But on one thing at least they’ve provided the best help I’ve run across.

Earlier in the “Diagnosing Demonization” series on this blog I suggest a number of clues that might alert us to the presence of demons in our own or someone else’s life. I wish now that I’d read this book first, because Pat and Cyndi provide the absolutely best brief discussion of this issue I’ve run across. Of course, they would tell us that these clues aren’t enough to establish the presence of demons. And they’re right. But for warning signs, or early indicators, Pat and Cyndi zero in on symptoms of which we all need to be aware.

What demons do

Before we look at the warning signs, let’s recap what demons do. Basically, demons are intent on making humans miserable and keeping Christians from become all God wants us to be. Ephesians says that God has “prepared beforehand” for each individual the good works that he intends us to “walk in.” Satan and his demons are intent on disrupting God’s plan for our lives, stealing our blessings, and destroying our hopes.

In some cases demons may do this by exploiting physical weaknesses and making us chronically ill. But they are more likely to try to disrupt our lives by attacking us through our thoughts and emotions. They particularly love to amplify thoughts such as “There’s no use my trying,” and emotions such as “I just feel worthless.” Using this strategy demons remain hidden, and we blame ourselves for our negative thoughts and feelings. And, of course, this makes us feel more and more guilty. It’s a win/win for a demon out to make us miserable and ineffective. And it’s a lose/lose for us.

Most Christians have no idea that many of their thoughts, feelings and behaviors are demon driven. It’s not that we don’t own those thoughts and feelings. We do own them, and we’re responsible for believing what are actually Satan’s lies. But without the involvement of demons who attach themselves to our thoughts and feelings, the negatives probably wouldn’t dominate us. And its domination by such deceiving thoughts, emotions, and actions that disrupt the lives of Christians.

So, are you there, demons?

What do these two ladies suggest are clues to the presence of demons?

1. Behaviors the individual can’t control. We’ve all heard the excuse, “I just can’t seem to help myself,” or “I really want to, but I couldn’t stop.” Whether it’s giving in to the urge for a chocolate bar or loosing control of our temper, there are times when anyone will feel that he or she has lost control. I suspect that in many cases this experience is completely natural. None of us are strangers to anger. And it’s well established that chocolate changes some of the chemicals that affect our mood. But for some people loss of control is chronic. Their temper flares at minor slights and they’re suddenly filled with rage. The urge to mow down on chocolate is uncontrollable, especially when trying to diet. When a person feels a certain behavior is beyond his or her control, or a loved one or friend seems to loose control over and over, it’s time to suspect that demons may be involved.

2. Sudden mood changes. Everything seems to be going along normally, and suddenly a wave of depression sweeps over us. Or we’re out to dinner with the family, everyone is laughing and chatting, and suddenly, out of the blue, someone says something harmless and we’re crushed by a sense of rejection and worthlessness. Or we suddenly find ourselves so angry we strike out verbally.

3. A craving for power. For most people this expresses itself in manipulation. A husband tries to manipulate his wife, a wife tries to manipulate her husband. Or an adult child manipulates mom into babysitting even though mom had other plans. In some relationships manipulation is the dominant pattern. Such behavior is often a sign of demonization.

This also is seen in those who resort to the occult in an attempt to control others or to control the future. The drive to gain power over individuals or situations and the behaviors that drive energizes are often demonic.

4. Persistent, uncontrollable bad habits. Lying, kleptomania, gossip, looking at pornography, shopping on line, gambling, smoking, all may become uncontrollable habits. The authors point out that bad habits in themselves are not indicators of possible demonization. But when a person has tried sincerely and often to break a habit he or she recognizes as bad, and continually fails, its likely there’s demonic involvement.

5. A pattern of victimization. Situation after situation in which people take advantage of the person, or in a person sees himself as a victim, may also be symptomatic of demonization. The victim has bought into Satan’s lies and is denying who he or she truly is, a person created in God’s image, a child of God through Jesus Christ.

So, who’s demonized?

Remembering that demons are hitchhikers, and looking over the clues identified in Deliverance: Rescuing God’s People, we’re likely to conclude that demonization is more common that we imagine. Actually, I believe it is. Demons usually don’t behave as they are portrayed in movies like The Exorcist. Instead they quietly attach themselves to our thoughts, emotions and behaviors, to strengthen tendencies they can use to mess up our lives.

I’m coming to the conclusion, reached both from study and experience, that most Christians could benefit from a deliverance session. Assuming, of course, that what we mean by “deliverance” is ‘freeing from the influence of Satan and his demons in our lives.”

Paranormal thr [Christian] Movie

A Review

Don’t confuse this Paranormal, by Cross Shadow Productions located in Apex, North Carolina, with the Hollywood production of the same name. This is a film that asks whether today’s interest in paranormal phenomena “is a harmless fascination . . . or something more sinister.” The film answers that question, too. Unequivocally.

To put this film in perspective, come back with me some thirty plus years. There are only two or three channels on the TV in Grand Rapids, Michigan, and teenage Sue has been watching one while baby sitting for neighbors. As the last news show ends, she switches channels and finds a movie. It’s interesting. About archaeology, and Egypt. She watches, fascinated, as a sarcophagus is discovered. Then someone says something about Tannin leaves, and brews a tea. The next thing she knows there’s a mummy, all wrapped in dirty, ragged cloths, walking with a shambling gate, arms outstretched, intent on kidnapping the heroine. Sue is terrified. But she fascinated too. Despite her pounding heart, she can’t turn off the TV.

Today those mummy films seem funny rather than terrifying. But her reaction back then is typical of many youth today who go to movies wanting to be frightened. They want the thrill . . . the pounding heart . . . the jolts of adrenalin. . . the fright.

Matt Mitchell and the friends who created Paranormal intend to give them what young people seem to want. And more. Along with the scares, the movie raises the question of whether fooling with the paranormal might involve us in something far more sinister than we expect. Is it possible the occult isn’t a “harmless fascination” at all?

The movie Paranormal gets off to a slow start. Some young people with the kind of electronic equipment used in the paranormal research portrayed on a half-dozen documentary-type TV shows are in an old, abandoned hospital. Later we see them banter and watch a budding romance, and we wonder when will something happen. Don’t stop watching. The slow start is disarming, and as the story develops the pacing gets faster and faster and reaches a truly scary climax as the teens and the dad who’s the focus of this tale confront a real demon, and discover what’s actually behind authentic paranormal phenomena.

I won’t go into detail on the story and spoil the movie for you. I will say that the events that lead to the demonization of the dad of one of the young paranormal researchers are authentic doorways through which evil enters. And that the Christian wife and the preacher who are the “heroes” of the story portray an authentic biblical response to demons. What’s important about the movie is that along with its warning about the dangers of occult practices such as Ouija, the movie sets the stage for some significant discussion and Bible study. Recognizing this, Cross Shadow provides a free downloadable Bible study guide which can be used by families or by church youth group leaders who show the movie. As noted in the earlier interview with Matt, having a lock-in with a youth group, playing games till about 10 PM, then showing the 98-minute movie followed with a midnight Bible study on the issues it raises, is a fantastic way to use this film.

I do need to make a few observations. The film is formatted for wide screen, and it helps if your TV can adjust to this format. The actors do a good job, but the sound quality is a problem sometimes. At times the picture quality is a problem too, particularly when shifting from scene to scene. But if the technical quality doesn’t rise to the level of Hollywood, no one should be surprised. What this film is does do makes it is far superior to Hollywood’s offerings anyway.

I do need to add one caveat. The film conveys a palpable sense of evil. That sense of evil concerned one member of my household so much she was praying during much of the film against demons who might use the images as an entry point. I sensed that evil too, and thought it was totally appropriate. Satan is evil, and he seeks to ruin lives in just the ways this film portrays. I hope everyone who sees the film not only becomes aware of how evil enables the Devil to gain a hold on humans, but also realizes the need for reliance on Jesus Christ. Only he can save us from the evil in our lives and from the dark forces that roam the spirit world. This is a central theme in Paranormal, and Jesus is lifted up.

To find out how to purchase a DVD of Paranormal, go to www.Paranormalthemovie.com now.

“The Devil’s Schemes”

Ephesians 6 introduces us to the phrase. “Put on the full armor of God, so that you can take your stand against the devil’s schemes.” I like that word, schemes, although we might translate the original as Satan’s “tactics” or “strategies.” We need that “full armor,” Paul goes on to say, because “our struggle is not against flesh and blood, but against the rulers, against the authorities, against the powers of this dark world and against the spiritual forces of evil in the heavenly realms” (Ephesians 5:11,12). Now, that sounds scary. And it is.

But the devil’s schemes aren’t what most of us, familiar with the Gospel accounts of demons and evil spirits, might think. In fact, if we page through the epistles and stop at every reference to Satan or to the devil, or at references to those “powers” that served as the names of demons in the Hellenistic world and thus in Paul’s epistles, we get a rather surprising insight into just what the devil’s schemes are.

Gospel Impressions

If we limit ourselves to the Gospels we get the distinct impression that demons spend all their time crippling people mentally or physically. The people Jesus cast demons from were typically blind or deaf or mute, or were as openly hostile and mentally disturbed as the man called Legion. I suspect that one reason preachers hesitate to mention demons in their teaching is that Christians think anyone who is demonized must act or be really weird.

But when we look through the Epistles, we get a very different impression of Satan’s efforts to trouble believers. In fact, the picture drawn in the epistles is so dramatically different we wonder if Gospels and epistles are dealing with the same phenomenon.

There’s A Reason

There have been three periods in history when the warfare between God and Satan broke into the open. The first period was that of the Exodus, when God performed his miracle judgments on Egypt. Those miracles had specific purposes: they authenticated the revelation given through Moses, they served as judgment on the demon-gods of Egypt, and they confirmed to the Egyptians as well as the Israelites that the Lord is God. Miracles continued to be the norm for the generation that left Egypt to travel to the Holy Land. But then miracles became less and less common.

The next period of open warfare took place in the 8th century B.C. Through the efforts of King Ahab and his pagan queen, Jezebel, the people of Israel wavered between allegiance to the Lord or to Baal. Then God sent Elijah and Elisha, and their combined 21 recorded miracles convinced Israel that the Lord, he is God. Afterward miracles again became uncommon.

The third period of open warfare took place when Jesus began to preach and teach. Jesus’ miracles and the casting out of demons whose presence was obvious to the nation, again served unique purposes. The miracles confirmed Jesus as the Messiah, they authenticated the new revelation which he brought, and they served to judge the evil forces that operated among God’s people. Infrequent miracles continued to mark the ministry of Jesus disciples as the church became established. But then again the miraculous became less and less common.

These periods of miracle and open conflict with the powers of evil were not normative, For most of the Old Testament era and in most times and places during the age of the New Testament, open and obvious conflict simply has not taken place. Satan and his demons have continued their work, but quietly. Satan’s strategies as described in the Epistles are not designed to provoke open conflict, but to cripple, hinder and sabotage what God is seeking to do through his people, without bringing undue attention to Satan or his demons.

A Strategy Survey

Some demonic activity referred to in the Epistles is as crude as that described in the Gospels. Paul was given a “thorn in the flesh” by Satan, a debilitating illness which God permitted for his own purposes (2 Cor. 12:7). It also seems that the Apostle recognized demonic involvement in the hardships, persecutions and dangers he suffered; hardships intended to drive a wedge between believers and their awareness of the love of God (Romans 8:36). Satan’s followers also stopped Paul us from pursuing godly goals (1 Thes 2:18). And 2 Thes. 2:9 speaks of “counterfeit miracles.” While the reference is to a future spate of counterfeit miracles as the end draws near, we should recognize the fact that demons have the ability to enable feign true miracles, something we should remember when dealing with the occult.

Still, overall, Satan’s schemes are far more subtle. The context of verses in the epistles shows that the devil presents temptations to those who lack self-control (1 Cor. 7:5). He encourages believers to punish straying brothers too severely, and to withhold forgiveness (2 Cor 2:11). Satan’s demons masquerade as servants of righteousness, causing confusion between good and evil (2 Cor. 11:14). The devil encourages believers to hold on to anger (Eph. 4:27). He confuses believers so that they take following lists of “dos and don’ts,” legalism, with true spirituality (Col.2:15), and confusing human traditions with unchanging truth (Col. 2:8). The devil seeks to weaken faith and encourage those with weak consciences to violate their own standards of right and wrong (1` Tim. 1:20). Satan encourages conceit and pride in leaders, especially in those who are relatively new believers (1 Tim 3:5). The devil corrupts biblical truth by promoting asceticism (1 Tim. 4:1), and tempts sexually those who are single or re-singled (1 Tim. 5:15). Satan promotes a “wisdom” that’s rooted in envy and selfish ambition, and works to promote failings that ruin a Christian’s reputation with unbelievers. Satan blinds the eyes of unbelievers to the Gospel, and no doubt uses the same ability to blind believers to other realities (2 Cor 4:4). Certainly getting a believer innocently involved in the occult is one of his most effective strategies (1 Cor. 10:20-21).

What is perhaps surprising about this list of what I’ve called the subtle strategies is that they seem so ordinary.

There seems to be nothing supernatural about a person holding on to anger, or acting out of selfish ambition. There’s nothing obviously demonic about a believer’s conviction that a sinning brother should suffer for his failings, or about our unwillingness to truly forgive someone who sins against us. There is nothing obviously demonic about a person taking pride in the things he does or does not do because he or she is a Christian. Yet each of these things is identified in the New Testament epistles with Satan’s efforts to make our lives miserable and ineffective. And it seems likely that what the Epistles identify as a focus of demonic activity is a representative rather than an exhaustive listing!

Each of these so obviously “human” issues, is, however, a focus of demonic efforts to accomplish Satan’s purposes and to thwart the purposes of God.

Re-imaging Demonization

We can understand demonization as the activity of demons by which they seek to influence or control human beings with a view to keeping a nonChristian from becoming a believer, or with a view to making a believer ineffective in his or her calling as one of Jesus’ people.

At this point it’s important to make a few observations.

1. Each of the things identified above may be manipulated by demons. If we continue to give demons access by persisting in the anger, or pride, or legalism, etc., demons use our behavior to establish a presence in in our lives, and may then exacerbate the problem.

2. In some cases a trait such as anger or unforgiveness may provide a basis on which demons can cause physical illness or other serious problems.

3. In a few cases persistent commitment to one of these behaviors may provide a basis for demons to gain additional control over our thoughts, feelings, and behavior.

The symptoms we observe in the Gospels need not be present at all for an individual be demonized. In fact, it’s far more common for demons to work through the ordinary sins and failings to which the Epistles relate them when describing Satan’s strategies!

Dealing with the Demons

In some cases an exorcism . . . a power confrontation in which one or more demons is cast out in the name of Jesus . . . may be required. But it is much more likely that demonic efforts can be thwarted by becoming aware of the avenue though which demons entered, and dealing directly with that issue. Take anger as an example.

Some tend to react to frustration or conflict with anger. Scripture recognizes this, and encourages the angry person not to sin. The prescription, don’t let the sun go down on your anger, emphasizes the need to deal with anger immediately and in a healthy way. The anger response can’t be excused with a “that’s just the way I am” remark. We need to acknowledge that fits of rage are rooted in the flesh, and are ungodly. We need to look for the root of our anger and seek the Spirit’s help in dealing with it. Often a person with an anger issue will need the prayers and support of others. What’s significant is that in the process of dealing with anger we remove the foothold gained by any demons, and the may demons leave without the need of exorcism.

In other cases anger may have escalated and led to significant sins. For instance, an angry husband may have beaten his wife or a child. If this pattern is deeply engrained, it’s likely that demons will have established a stronghold in that husband’s life. In such cases its still necessary to deal with the root of the anger and also the impact on the husband’s relationship with his wife, family, and all others involved. But generally when anger has established this strong a grip on a person, the associated demons will need to be cast out.

While dealing with such issues and any demons who have used them to gain entrance to one’s life is often necessary, there is a much better way.

Block Entry Points Early

I do believe that Scripture’s description of the Christian as involved in a struggle against supernatural powers that rule this “dark world” is accurate. I have no hesitation in believing the accounts of those in deliverance ministry of confrontations with demons, in which the demons were cast out of a victim by the power of Jesus. I do not doubt that demons can and do cause or exacerbate physical and metal problems, and that we must be aware of the spiritual dimension if we are to help such individuals.

At the same time, I’ve come to believe that rather than deal with demons after they have established a foothold in a Christian’s life, it’s far better to equip Christians with what Paul calls the “whole armor of God,” so that we can take our “stand against the devil’s schemes.”

What’s been exciting for me is to realize that the Book of Ephesians is written specifically to prepare Christians for this spiritual warfare and enable them to block those vulnerable points at which Satan and his demons might gain a foothold their lives.

On a personal note, let me add that this is why I’m so excited to offer my FREEDOM WORKSHOP, which takes participants through the Book of Ephesians, not only explaining each piece of God’s armor, but helping each person actually put that piece of armor on. I’m so enthusiastic about Ephesians and its vital contribution to Christians that I plan to offer this Friday evening/Saturday workshop, free, to churches or groups that wish to sponsor it.

Oops. I didn’t intend this post to end up promoting my FREEDOM WORKSHOP.

I began simply intending to review what the epistles reveals about Satan’s schemes. But the more I learned, the more I realized how key the Book of Ephesians is to building a defense against demonic influence in our lives. And the more thankful I am to have had the privilege of studying this great epistle against the background of the New Testament’s teaching on spiritual warfare.

May you be blessed too.

Diagnosing Demonization, #4

Challenging Demons

Demons are slippery creatures. They much prefer we not be aware of their existence. For those who trust Scripture and believe they exist, demons adopt a number of masking strategies. Here are a few of the falsehoods Satan spreads.

1. Demons may have been active in Bible times, but not today.
2. Demons may be active today in more primitive cultures, but not here in
the “enlightened” West.
3. Christians can’t be demonized because the Holy Spirit is present in them.
The Holy Spirit and demons just don’t mix.
4. All these symptoms fit physical or mental illnesses, so there’s no reason
to probe for demons.
5. If you don’t look for demons [and don’t look, because they’re scary!]
demons won’t bother you.
6. If a pastor should teach about demons he’d opens a can or worms.
Ignore demons, and they won’t trouble good, church-going folks.

These and other fictions have helped keep Christians ignorant regarding demons and how they operate.

I’ve attended various churches as an adult for over 60 years now, and I can’t recall even one sermon on Satan or demons. So Satan’s “let’s pretend demons aren’t around” campaign seems to have worked pretty well.

Trouble Right Here in River City

The trouble, of course, is that the whole time we’ve ignored demons they’ve been free to operate unopposed; troubling individuals, sowing dissension in our congregations, and blocking the spread of the gospel in many different ways.

But even where a belief in demons exists, demons remain slippery. In most causes demons mask their presence in those they demonize, and mask their influence as well.

In earlier posts in this series I looked at possible symptoms of demonization, provided a questionnaire one might use to help identify demonic entry points and continuing activity, and suggested that healing the damage that provided demons with entry often should precede any attempt at exorcism.

But after all these steps have been taken, it’s very likely that even a person experienced in dealing with the demonic won’t be sure demons are present. And this is just what demons want. They will be intent on remaining hidden. And they will hide their presence as long as possible.

So, challenge them

When we have reason to suspect that demons are active in a person we’re counseling or who has come to us for prayer, we need to be sure they are present before taking any other action.

About the only way to do this is to explain to the person we suspect may be demonized something of how demons operate, exacerbating existing problems such as depression or a chronic physical illness, etc. Ask the person permission to test to see if demons are involved. If the person refuses permission, respect his choice. But encourage him or her to return if he changes his mind.

If the person gives permission, challenge the demon to reveal itself. In the name and authority of Jesus Command any demon present to reveal himself. This may take the form of an action, but normally the demon will reveal itself by speaking through the person who is demonized.

As I noted, demons are intent on remaining hidden. So this command may need to be repeated several times. It’s also helpful if you suspect that a demon is causing a specific symptom to command the demon by the name of the symptom. Say, “Demon of despair [or anger, or lust, or whatever the presenting problem may be], “I command you in Jesus’ name, reveal your self,” or perhaps, “tspeak to me.”

A word about demons’ names

Demons are individuals, with their own names and personalities. In ancient times demons took the name of the deities people worshipped. Demons also had personal names, such as Lilith, Beelzebub, etc. As I’ve noted in the series on Principalities and Powers, the way in which people have spoken about spirit beings, and the names given to them, have experienced several transitions.

What’s important to understand is that in the present time, as in the Gospels era, demons take on the name of the problem that they cause. Thus Jesus once commanded, “Deaf and mute spirit, come out of him” (Mark 9:25).
We follow that example in dealing with demonization today, and identify evil spirits by their function. The experience of many in deliverance ministry suggests that each demon has a primary function and is known by that function. Thus when challenging a demon to reveal itself, it’s wise to use the name of the symptom we suspect the demon may be causing when we command the demon to reveal itself and speak to us.

Demonic responses to challenges