Counseling and The Demonic - Full Text

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Counseling and the Demonic Graduate School of Clinical Psychology
1988
Counseling and the Demonic - Full text

Rodger K. Bufford
George Fox University, rbufford@georgefox.edu
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Counseling
and the
Demonic
--1-
�
RESOURCES FOR
CHRISTIAN COUNSELING
RESOURCES FOR CHRISTIAN COUNSELING
1. Innovative Approaches to Counseling Gary R. Collins

2. Counseling Christian Workers Louis McBurney
3. Self-Talk, Imagery, and Prayer in Counseling
H. Norman Wright
4. Counseling Those with Eating Disorders
Raymond E. Vath
5. Counseling the Depressed Archibald D. Hart
6. Counseling for Family Violence and Abuse
Grant L. Martin
7. Counseling in Times of Crisis
Judson]. Swihart and Gerald C. Richardson
8. Counseling and Guilt Earl D. Wilson
9. Counseling and the Search for Meaning Paul R. Welter
10. Counseling for Unplanned Pregnancy and Infertility
Everett L. Worthington, Jr.
11. Counseling for Problems of Self-Control
Richard P. Walters
12. Counseling for Substance Abuse and Addiction
Stephen Van Cleave, Walter Byrd, Kathy Revell
13. Counseling and Self-Esteem David E. Carlson
14. Counseling Families George A Rekers
15. Counseling and H omosexuality Earl D. Wilson
16. Counseling for Anger Mark P. Cosgrove
1 7. Counseling and the Demonic Rodger K. Bufford
18. Counseling and Divorce David A Thompson
(Other volumes forthcoming)
VOLUME SEVENTEEN
Counseling
and the
Demonic
RODGER K. BUFFORD, Ph.D.
--
--
--
--
RESOURCES FOR
CHRISTIAN COUNSELING
----- General Editor -----
Gary R. Collins, Ph.D.
WORDBOOKS
PUBLISHER
DALLAS, TEXAS
A DIVISION OF
WORD. INCORPORATED
CTI(
C OUNSELING AND THE DEMONIC, Volume 17 of the Resources for
Christian Counseling series. Copyright © 1988 by Word, Incorporated. All
rights reserved. No portion of this book may be reproduced in any form,
except for brief quotations in review, without written permission from the
publisher.
Unless otherwise identified, the quotations from the Holy Bible in this volume
are taken from The New American Standard Bible, copyright The Lockman
Foundation i960, 1962, 1963, 1968, 1971, 1973, 1975, 1977; used with
permission.
Library of Congress Cataloging-in-Publication Data
Bufford, Rodger K.
Counseling and the demonic.
(Resources for Christian counseling; v. 17)

Bibliography: p.
Includes index.
1. Devil. 2. Demonology. 3. Mental illness.
4. Pastoral counseling. I. Title. II. Series.
BT981.B76 1988 235'.4 88-27980
ISBN 0-8499-0599-0
Printed in the United States ofAmerica

89801239 ACF 987654321
CONTENTS
Editor's Preface 7
Introduction 11
1. The Devil Made Me Do It 15
2. Satan Is Alive and Active 21
3. Biblical Accounts of Satanic Activity 35
4. Faulty Thinking: Separating the Spiritual
and the Physical 51
5. Mental Illness 66
6. Mental Disorders 78
7. Demon Possession 102
8. Demonic Influence and Mental Disorders 116
9. Assessment and Diagnosis of Demonic
Influence 133
10. Spiritual Interventions 149
11. Counseling A pproaches 179
12. Summary and Conclusion 195
Notes 203
Index 217
5
EDITOR'S PREFACE
Five centuries ago, two Dominican monks in Germany pub

lished a famous book titled Malleus Maleficarum (The Witch
Hammer). The treatise argued for the existence of witches, de
scribed the signs by which they could be detected, and gave
instructions for their elimination. Throughout Europe the book
was read widely and used as justification for the torture
and violent deaths of hundreds of thousands of mentally ill men,
women, and children, all of whom were thought to be demon
possessed. Physicians, clergy, and laypersons all assumed that
psychopathology was the result of witchcraft or demonic influ
ence. Many people would have agreed with a sixteenth-century
physician named Daniel Sennert who believed that demon
infested bodies should be treated so violently that the demons
would be forced to leave.
A few voices challenged this kind of thinking. In the mid-
1 500s, for example, Johann Weyer wrote a book to refute the
Malleus. Weyer argued against the existence of witchcraft and
7
COUNSELING AND THE DEMONIC
demonology. Despite criticism and abuse from his colleagues,
the doctor maintained that mental illness was evidence of
sickness and he condemned both exorcism and the practice
of torture.
At the time, Weyer was accused of being a protector of
witches, but slowly his views began to prevail-perhaps in reac
tion to the horrible and inhumane mistreatment of so many men
tally disturbed people. Treatment became more compassionate,
and thinking about mental illness also changed. Belief in
demons was discarded along with the torturous methods that
had been prevalent for decades.
As a result, modern books on psychiatry or abnormal psychol
ogy rarely mention the demonic, except as evidence of the igno
rant and superstitious thinking of a bygone prescientific era.
A few flamboyant evangelists and exorcists have always clung
to sensationalist views of the demonic, but these perspectives
have tended to be dismissed as evidence of scientific ignorance
or fanaticism. Some more modern and better-informed believers
have developed detailed theories of demonology based on their
exorcism experiences and supposed conversations with demons.
But such theories have not always been taken seriously because
they fail to show an understanding of clinical psychopathology,
they rarely have much if any scriptural basis, and they often
overlook the fact that Satan and his hosts are liars (John 8 :44)
who can't be expected to reveal truth about themselves.
Within recent years, however, there has been increasing in
terest in the demonic. Even some secular writers have acknowl
edged that evil forces do exist, forces that are not explained by
scientific knowledge.
This awareness is not news to students of the Bible. In his
letter to the Ephesians, Paul warned that believers (this in
cludes Christian counselors) are in a battle, " 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" (Eph. 6 : 1 2 NIV). In
ourselves, we are powerless to resist these forces or to stand
against the "devil's schemes. " But according to the Bible, the
devil and his cohorts are already defeated. They can be re
sisted by believers who are humble men and women of prayer,
8
Editor's Preface
standing "firm in the faith, " and able to use "the sword of the
Spirit, which is the word of God."
Several years ago, the Christian Medical Society sponsored a
conference on the demonic for a group of evangelical physi
cians, counselors, and Bible scholars. About fifty of us gathered
for three days at Notre Dame University where we discussed
papers and considered the nature of demonism. The tone of the
discussion was friendly, but often we disagreed about what was
demonic and what was pathological. Some seemed to think all
deviant behavior was demonic-even when there was evidence
of clear physical and psychological pathology. Others appeared
to be skeptical of any reference to satanic forces. The Notre
Dame conference did not anticipate the heat of debate that
swirls around this topic today.
When I first proposed a book on counseling and the
demonic, my colleagues at Word and I agreed that such a book
should not be written by an author who would explain away the
demonic; but neither did we want someone who tended to see a
demon behind every evidence of unusual behavior. I believe
Rodger Bufford is a writer who brings an admirable balance to
this debate. Trained and experienced as a professional psychol
ogist, he is also a Bible scholar (as the following pages show)
and professor of counseling in a respected evangelical semi
nary. At a time of confusion, excesses (even among some evan
gelicals), and disagreement, Dr. Bufford brings clarity and
balance.
It is significant that we include a book on counseling and the
demonic in a series of volumes that are intended to be practical
and helpful. Written by counseling experts, each of whom has a
strong Christian commitment and extensive counseling experi
ence, the books in this series are meant to be examples of accu
rate psychology and careful use of Scripture. Each is intended
to have a clear evangelical perspective, careful documentation,
a strong practical orientation, and freedom from the sweeping
statements and undocumented rhetoric that sometimes charac
terize writing in the counseling field. Our goal is to provide
books that are clearly written, useful, up-to-date overviews of
the issues faced by contemporary Christian counselors. All
of the Resources for Christian Counseling books have similar
9
bindings and together they are intended to comprise a helpful
encyclopedia of Christian counseling.
Rodger Bufford, the author of this book, is chairman of the
department of psychology and director of the doctoral program
in counseling at Western Baptist Seminary in Portland, Oregon.
As an author, counselor, teacher, and conference speaker, he
frequently comes in contact with pastors, professional coun
selors, and others who have questions about the demonic. The
pages that follow reflect careful thought, detailed examination
of the Scriptures, a familiarity with the increasing professional
literature in this field, and personal counseling experience . As
an added plus, Rodger's wife Kathleen is a professional writer
whose expertise has helped to make this an especially clear and
well-written volume.
It is inevitable, perhaps, that a book on counseling and the
demonic will be controversial. Some may disagree with the au
thor's conclusions, but his work gives a fresh look at an old but
increasingly relevant subject. This is a volume that surely will
be studied carefully by counselors and others in the years to
come. I am glad to have it in this series of counseling books.
Gary R. Collins, Ph.D.

Kildeer, Illinois
10
INTRODUCTION
If a group of Christian counselors were questioned about their

experience in dealing with demonic influence, the majority
probably would indicate that they have never faced anything
demonic. It would be easy to conclude that the average Chris
tian counselor is rarely faced with this problem. But such a
conclusion would be a serious error.
Throughout human history the question of demonic influence
has been a controversial one. It continues to be so now, when
there are two widely held views. According to the first view,
demons are everywhere. Those who believe this are preoccu
pied with demons and with efforts to appease, avoid, or escape
them. The second view discounts demons, looking on them as
irrelevant, at best, or even as nonexistent. Both these views are
mistaken. Unfortunately, reality is both less comfortable and
more complex than either outlook permits.
The idea that demons are everywhere focuses attention on
dealing with the demonic, to the neglect of human evil in
11
motives and actions. The epitome of this approach is the ex
pression, "the devil made me do it. " If we think this way, we
either become passive (awaiting divine action since we are not
responsible for our condition or its solution) or we actively seek
to drive out the demons .
I n contrast, when we discount the relevance o f demons or
deny their reality, we magnify the role of human agents. We
fail to realize that we are involved in a spiritual struggle, and
that we are opposed by powerful spiritual forces. As a result,
we rely on human resources and fail to use the spiritual re
sources available to us through the power of God and the Holy
Spirit. This view seems prevalent in Western culture at the
present time.
Either view is blind or short-sighted, misconstrues the prob
lem, and fails to employ all of the resources God provides. We
must recognize that the problem has both spiritual and material
(or natural) dimensions. We need to make full use of the re
sources which God provides, both material and spiritual.
As the following pages will show, the tendency to polarize
the material and spiritual dimensions produces disagreement
over whether demonic influence or mental disorders account
for unusual human behavior. This disagreement has a long his
tory, and continues both inside and outside the Christian
church. It will be our goal to examine both sides of this issue, to
suggest that mental disorders and demonic influence are re
lated, and to recommend ways to identify and treat persons
experiencing demonic involvement.
As we shall see, demonic influence is far more common than
most of us think. Strategies for dealing with demonic influence
are clearly presented in Scripture, yet they are little practiced.
It is my prayer that this book will help many to more clearly
identify the problem, and to practice biblical solutions.
My interest in the issue of counseling and the demonic was
sparked several years ago by the questions of those with whom
I counseled. As I pondered and studied the issues involved, I
discovered that I often dealt with spiritual issues, and that many
of the individuals with whom I counseled were at some level or
other influenced by Satan and demons, although I rarely en
countered people who were possessed. More and more over the
12
Introduction
years I have come to realize that in counseling I am involved in
the task of "taking on the gods. " 1
This book looks directly at the question of how the Bible
presents demonism, and places demonic influence in the con
text of the broader biblical teachings about evil in the world
and the agents of evil, including Satan and fallen angels, as
well as Christian and unbelieving persons. Biblical accounts of
demonism and the work of Satan and his agents are compared
and contrasted with the American Psychiatric Association's
Diagnostic and Statistical Manual of Mental Disorders (DSM
III-R) . 2 After defining the problem and setting it in context,
biblical principles for dealing with demonism are addressed
along with practical suggestions from psychology and counsel
ing. Examples from the counseling office are given to illustrate
various approaches.
Because all evil as we know it, including physical illness, men
tal disorders, and social aberrations, begins with the influence of
Satan and is often ascribed to the will of Satan in subsequent
biblical accounts, it is of primary importance that we examine
the nature of this personification of evil and his manifestations in
people's lives. Thus, in the first section of the book we will ad
dress biblical teaching about the demonic, beginning with the
person and work of Satan and examining biblical accounts of
the occult in order to draw general principles from these ac
counts. Then we will address the relationship of the spirit world
to material existence, and draw conclusions about Satan's tactics.
In the second section of the book we will move to an examina
tion of the defining characteristics of mental illness, compare
and contrast mental illness with demonic influence, examine the
implications of this analysis, and address practical strategies for
helping persons who experience personal distress and crises as a
result of demonic influence. We will conclude with a discussion
of the tools which God has provided for Christians involved in
the struggle "against the rulers, against the powers, against the
world forces of this darkness, against the spiritual forces of
wickedness in the heavenly places" (Eph. 6 : 1 2) .
In the case studies included in this volume all names have
been changed and other identifying information has been al
tered to protect the identity of the individuals involved. In some
13
instances, elements from the lives of two or more individuals
have been combined.
Appreciation is expressed to: Gary Collins, the series editor,
for his interest in and support of this project from its inception;
to Gerry Breshears and Kenneth Lloyd, who read the manu
script in its entirety and offered numerous helpful suggestions;
and to Kathleen Bufford, my wife and editor, whose comments
on content, organization, spelling, and myriad other details
have contributed immeasurably to the readability of the final
version.
The views expressed here are, ultimately, my own. It is my
hope and prayer that through this book the kingdom of God will
be advanced, and that help will more effectively be given those
who suffer the afflictions of Satan and his demonic emissaries.
14
CHAPTER ONE
THE DEVIL MADE ME DO I T
Be of sober spirit, be on the alert. Your adversary, the devil,

prowls about like a roaring lion, seeking someone to devour. (1
Pet. 5 : 8)
We live in a day in which interest in demonism and occult

phenomena is growing in society at large and, as a consequence,
within the Christian community as well. The following anec
dotes, collected over a period of a few months as I began work
on this manuscript, illustrate the practical importance of this
topic, not only for the Christian public, but for the general
population, the press, and the courts as well. I quote the stories
as they appeared.
15
Church Teaching Implicated in
Drowning Death of Girl
The death of a five-year-old Seattle girl who was
drowned by her mother in a Portland motel room has
prompted intense criticism of a suburban Seattle Pente
costal parish which teaches that some people are pos
sessed by demons.
Janet Cole, 37, drove from Seattle with her daughter
March 20 and checked into the Ramada Inn in North Port
land. There she put five-year-old Brittany into a bathtub
and drowned her. Police found the girl's body on a motel
bed.
Psychiatric evaluations ordered by the court described
Cole as severely disturbed, and suggested that this resulted
from her involvement with the Community Chapel and
Bible Training Center in Burien, Washington. The $9 mil
lion complex south of Seattle started as a small fundamen
talist parish, and is now run by the Rev. Donald Lee
Barnett, a former Assembly of God minister.
Barnett teaches that some people, including children,
can be possessed by demons, and also teaches that children
who have not reached the "age of accountability" will enter
heaven. Both of these teachings are common in mainstream
Christianity, but court records indicated that Cole put the
teachings together, and determined that she could protect
her daughter from evil by killing her before she reached an
age of accountability.
Reports also indicate that Cole planned to commit sui
cide through [a] drug overdose after killing her daughter.
Cole called police about her daughter's death, according to
police reports. 1
Satan's Servant or Clever Con Man?

Britons Wonder
MAIDSTONE, England-Beneath the heavy bronze
British coat-of-arms and in front of a bewigged judge in
the local court, a bizarre trial focusing on the power of the
devil is fascinating this nation of established Christianity.
The question is whether Derry Mainwaring Knight, a
16
The Devil Made Me Do It
striking 280-pound presence, is Satan's satrap, or an extra
ordinary con-man.
He is accused of deceiving church and society leaders
out of £300,000 in what might be called a satanic sting.
If the prosecution is right, he persuaded his victims, all
committed Christians, to part with their money through an
anti-devil scam designed to finance his licentious high-life.
If the defense is right, he used the funds to try to promote
his own ascension within the satanic cult to get into position
to rob it of its power by destroying its all-important regalia,
including a chalice, a sceptre, a sword and a throne.
Is it a case of good vs. evil, or human gullibility vs. crimi
nal greed?
"Satanism is far more rampant in this country than peo

ple believe," said Susan Sainsbury, wife of multimillionaire
Tim Sainsbury, Tory member of Parliament. Sainsbury is
heir to a grocery fortune. 2
Satan Promotes Church

Satan has joined an advertising campaign for St. James
Lutheran Church in Portland. The devil, probably not a
willing participant in the promotion, is pictured in bus
advertising for the church saying, "I don't have a prayer at
1 3 1 5 S.W. Park"-the address of the church.
"I guess you could say the devil made me do it, " the Rev.
Joe Smith explained. "This church is interested in being
open to people. Rather than beating them over the head
with a steeple, we thought we'd try humor."3
Channeling
One of the latest forms of spiritualistic phenomena to ap
pear in the United States is known as "channeling." While
some do not believe that this form of activity involves de
monic influence, others clearly believe that it does.
In California these days, consumers can consult a rein
carnated "spirit" for as little as $ 1 0 or as much as $1 500 an
hour. Hundreds, possibly thousands, do so each week.
17
. . . Channel, observers point out, is a new name for
medium, someone who professes to have the power to com
municate with the dead . . . .
Last year, J. Z. Knight, a Yelm, Washington woman be
came perhaps the nation's best-known channel after the
entity she says she speaks for, a 35,000-year-old man
named Ramtha, was described in a best-selling book by the
actress Shirley MacLaine.4
The phenomena included in channeling are "as simple as

an artist's creative inspiration or as complicated as 'entities'
speaking through a person's body (much as a television set picks
up electrical energy) ."5 Channeling is a contemporary version
of the spiritualism of the 1 850s in which mediums and clairvoy
ants held seances to contact dead loved ones.
Channeling has much diversity, but a certain characteristic
pattern as well. Common features include: the use of stilted
phrases, foreign accents-often changing inconsistently- em
phasis on the view that each person is god and needs only to
look within, and the use of exotic names such as Myissa, Quax,
and Ramtha. In addition, most " channelers" seem to have a
background of sales and human potential training.6 This last
feature suggests that there may be a common pattern for the
development of channeling phenomena.
While only illustrative, articles like these suggest that the
issue of Satan and demons is a live one in our contemporary
world. Although Satan has been out of fashion for most of the
twentieth century, interest in the occult has revived in the last
two decades.
Several industries are not only cashing in on the rise of this
phenomenon, but actively promoting it as well. In the late 1 960s
and early 1 970s movies such as Rosemary's Baby, Poltergeist,
and The Exorcist came into the entertainment market; more re
cently, we've been offered The Prince of Darkness.
Popular parlor games that encourage an openness to spirit
powers are the Ouija board and the use of tarot cards. Some
what more recent, and very successful in some quarters, is the
game Dungeons and Dragons, in which the players are able to
take on imaginary magical powers.
18
The Devil Made Me Do It
The entertainment industry has also brought to contempo
rary Western society a number of rock groups with names, cos
tuming, and popular songs that evoke prevailing conceptions
of occultic phenomena and of Satan himself. Among them are
KISS (Knights in Service to Satan) , AC/DC, Judas Priest, and a
number of others.
At the same time, we see an apparent increase in actual cultic
and occultic rituals. I view horoscopes, published in the daily
papers, as a part of these. Witches and warlocks openly ac
knowledge their practices, and covens may be readily found in
major cities. A satanic cult has been openly started in the San
Francisco area. There have been reports even of ritual slayings
of animal and, apparently, human sacrifices .
While some of these phenomena are quite blatant, it seems
likely that more subtle forms of influence are more effective in
most instances. C. S . Lewis captures this notion very dramati
cally in his space trilogy, Out of the Silent Planet, Perelandra,
and That Hideous Strength. In these novels, Lewis introduces
the notion of being "bent." Just as a tree is shaped to the
gardener's design by gradually increasing the degree of bend in
its limbs, so people are shaped to Satan's purpose by being
pressed ever so gradually to depart from the straight and nar
row. Lewis's point is that what is dangerous to truth is not the
full 1 8 0-degree bend of the blatant lie; anyone will recognize
such obvious falsehood. Rather, the greatest danger comes from
truth with a slight twist. 7
As the subtlety and variety of his approaches demonstrate,
Satan is a being of vast intelligence and ability. He is a wily ad
versary who knows where we are most vulnerable. Conse
quently, we can expect that his methods will be adapted for
what he deems most effective in the current intellectual, philo
sophical, and political climate. If we are to be effective in
combating him we must understand his strategy and tactics;
only thus can we recognize and defend against his attacks be
fore we are overwhelmed. In order to effectively guard against
this adversary we must avoid two common contemporary er
rors: I) spiritualizing all of our personal struggles as demonic,
and thus neglecting the affect of the world and the flesh, or 2)
materializing our personal struggles so that we acknowledge
19
the world and the flesh, but ignore or even deny the reality of
the devil.
As interest in occult and demonic phenomena is increasing,
many within the church have become involved in some of these
activities, believing they are "innocent recreation. "
I f the current publicity is a valid indication that more
demonic activity is occurring, then Christians should be
aware that renewed spiritual warfare is at hand. The Scrip
tures command believers to be aware of the devil's activities
and schemes (2 Cor. 2 : 1 1 ) . Once aware of Satan's battle
plans they are to put on God's armor (Eph. 6 : 1 1-20) , and
resist Satan's attacks (James 4:7).8
In a recent article, Billy Graham told the Southern Baptist
Convention that the "scandals involving television preachers
were the work of the devil. " Apparently referring to the scandal
involving Jim and Tammy Bakker and PTL, Graham said: "When
I started out, we had to contend with the image of Elmer Gantry.
And we had lived down that image until it's been resurrected by
the devil."9
If as believers we choose to take seriously the reality of de
mons and of spiritual warfare, then we must understand the na
ture and scope of demonic activity and be prepared to respond
according to biblical guidelines in dealing with this challenge.
The purpose of this book is to help counselors better understand
the nature of spiritual warfare and their roles as agents in this
cosmic conflict, particularly in the context of counseling.
It is natural that among pastors, psychologists, and others con
cerned with the care and growth of Christians, questions should
arise regarding how to deal with demonism within the church.
Answers to these questions are diverse, though those who are
most vocal about these issues often represent one of two extreme
views. One view focuses on exorcisms and the casting out of
demons, even from believers. The other, to a greater or lesser
degree, makes light of the possibility that Christians may come
under demonic influence. Any thoroughgoing effort to develop a
comprehensive approach to counseling and psychotherapy from
a Christian perspective must address all aspects of these issues.
20
CHAPTER1WO
SATAN IS ALIVE AND ACTIVE
Demons are satanic emissaries. If we are to consider meaning

fully the activities of demons, and techniques for dealing with
their influence, we must first consider the existence and charac
ter of their chief-"the prince of the power of the air, " "the
ruler of this world. "
Michael Green proposes seven lines of evidence in support of
belief in Satan. 1 The first is philosophical. It is absurd to imagine
a universe of rational intellect without a supreme Reason, God.
Similarly, it is most reasonable to suppose an organizing spirit of
supreme evil behind all that is corrupt and malign. Second,
theology teaches us to believe in a creator-God who, though
unseen, is personal and good, and is concerned with redeeming
21
persons from the evil into which they have fallen. Such evil
requires a devil, a personal force of evil, unless we are to posit a
merciless, tyrannical God.
Third, the world around us is full of destructive forces; most
notable among these is the human capacity and choice to mar
shal natural forces toward evil ends. Fourth is the fact of temp
tation, exposure to all manner of delightful inducements to do
wrong. The universality of such experience suggests some or
ganizing principle behind them. Fifth, there are many who ac
tively worship Satan; these have often discovered remarkable
powers, both real and terrible. Sixth, throughout Scripture we
find explicit and detailed teachings about Satan, particularly in
the Gospels. Finally, Christ himself clearly believed in Satan
and engaged in conflict with him. This conflict led to the cross
-and to the further battle which continues today.2
In summarizing his discussion of the person of Satan,
Dickason notes that Satan is a creature made by God, a spirit
being as other angels, of the class of cherubim, and probably
appointed to the highest rank among all creatures, second only
to God. This lofty position, however, was not enough to satisfy
him. He sought to usurp the position of God himself. 3 While
Dickason's view of Satan's former rank is controversial, it seems
clear that Satan is "an organizing intellect, a single focus and
fount of evil inspiration, . . . a power of concentrated and
hateful wickedness. "4
In the material which follows we will examine the names of
Satan, his character, his activities, the forces which he leads, his
relationship to the believer, and his basic plan. The majority of
this material will be drawn from Scripture.
NAMES OF SATAN
Names, as they are used in Scripture, portray the character of
the person. If we are to understand who Satan is, the first step is
to examine his names and descriptive titles: Satan, the devil, the
dragon, the serpent, Beelzebul, Belial, Lucifer, Abaddon, Ap
polyon, the evil one, the tempter, the god of this age, the prince
of the power of the air, the ruler of this world, the prince of
demons, the accuser, the deceiver, "the spirit that now works in
the sons of disobedience. "5
22
Satan Is Alive and Active
Satan suggests the notion of "adversary" ; it comes from
a Greek root which means to lie in wait or to oppose. The
Hebrew word from which the word Satan is derived means an
adversary or an enemy; however, when used with a definite
article (the adversary) , it becomes a proper name, denoting
Satan.
In the New Testament we find that the devil and Satan are the
same personage.6 Satan is presented as the adversary of both
God and man. His methods sometimes include direct frontal
attack; however, he is also a guerrilla fighter who has mastered
the techniques of sniping, bombing, and hostage-taking.
Although the Old Testament introduces Satan and clearly
conveys his evil character, it is in the New Testament that we
find most references to him and gain something like a full pic
ture of his corruptness. Of the sixty-six references to Satan in
the New Testament, thirty-three refer to him by this personal
name, generally using the definite article, the Satan. An addi
tional thirty-three references refer to him as the devil.7
Devil occurs only in the New Testament and is used in con
nection with descriptions of Satan as a traducer, a false accuser
and slanderer. He slanders man before God, and God before
man. His goal is to discredit each before the other.
Dragon seems to refer to a sea monster or sea serpent. In
Scripture the dragon is used as a personification of both Satan
and Pharaoh. The linking of Satan with a sea animal suggests
that Satan may be active in the seas of the world as well as on
land and in the atmosphere above the land. The dragon is por
trayed as a creature of great wrath against God, and seeks to
totally destroy God's people.
Serpent Reference to the serpent first occurs in the account
of the events in the Garden of Eden. This name suggests that
Satan is deceitful and crooked; we might say that he speaks
with a forked tongue. The serpent is also identified with Satan
in the New Testament (2 Cor. 11:3, 13-15).
Beelzebub (Beelzebul) The precise meaning of this name is
not agreed upon. It may suggest "lord of dung" or "lord of the
house . " Its use is limited to the accounts in the Gospels in
which the Pharisees charge that Jesus "casts out demons only
by Beelzebul, the ruler of the demons" (Matt. 1 2 : 24), and to
23
one recorded instance in which Jesus used this name (Matt.
10:25).
Belial (Beliar) Found only in the Old Testament, except
for one mention in 2 Corinthians 6:15, this word is used to
connote "worthlessness. " The expression "sons of Belial" marks
certain people as worthless persons. This is, perhaps, an under
statement since it ignores Satan's capacity for active harm.
Lucifer Whether this name refers to Satan is a matter of
controversy.8 Used in reference to the morning star, this term
is thought to refer to the planet Venus. Lucifer means light
bearer. In the New Testament, Lucifer and Satan are one, and
Satan is said to disguise himself as an angel of light (2 Cor.
11:14). Thus, Satan's character as a deceiver may also be
implied by this name. However, the primary significance of
the title Lucifer is that it draws our attention to Satan's once
lofty and honored position. A similar Old Testament reference
to Satan describes him as the "anointed cherub who covers"
(Ezek. 28:14). How far he has fallen.
Abaddon and Appolyon These names, which occur in Revela
tion, characterize Satan as the destroyer, and the accuser of
the brethren. In the context of Revelation we see Satan as a
destroyer of the earth, and especially of mankind; however, the
balance of Scripture focuses our attention on his activities as the
destroyer of spiritual life.
The evil one is an expression that presents Satan as a person
who personifies evil. Not only is Satan himself bent on evil,
wickedness, cruelty, tyranny, violence, and the like; it is also a
feature of his character that he encourages others in this direc
tion and desires evil ends for as many as possible.
The tempter This expression captures Satan's involvement in
encouraging evil in others. It is within his character to see that
we notice opportunities to do wrong-the unguarded wallet
. . . the attractive young man or woman who just happens to
be married to another . . . the extra piece of pie when we've
had enough. . . . Such temptation is not usually blatant; it is
subtle, lurking just beyond our current tolerance for evil, al
ways enticing us onward to another level of corruption.
The god of this age indicates that, whether we recognize it or
not, it is Satan who stands at the head of false religion. He has
24
his bishops and priests, his worshipers, his sacrifices, his tem
ples . It is doubtless he who stands behind all false cults and
religions which through the ages have opposed true worship.
He is The Lord of the Flies, in William Golding's term. The
world is, to a substantial degree, his domain.
The prince of the power of the air is an expression that is
subject to various interpretations. Some believe it implies
that Satan is the ruler in the spirit world, that he has a vast
host of servants at his beck and call to carry out his desires,
and that he rules over these with despotic and near-absolute
power.
The ruler of this world suggests that Satan's realm of influ
ence extends over the whole earth . In addition to ruling over
his servants in the spirit world, Satan also is the power behind
the throne in all forms of corrupt government. It seems signifi
cant that Jesus did not dispute Satan's claim to some sort of
right of dominion on planet Earth (Matt. 4 : 8 , 9). Other phrases
which refer to Satan include "the deceiver of the whole world, "
" an enemy," the father of lies," "the ancient serpent, " "liar,"
and "murderer. "
Satan is a personal being, the enemy of God and man. His
activity includes slander and accusation, thus implying or bring
ing guilt and alienation. Although he is crooked and deceitful,
he has the capability of appearing as an angel oflight, a minister
of truth and righteousness. He is characterized by worthless
ness and evil, and he encourages and promotes evil among men.
He has tremendous influence over the earth, sea, and sky and is
a power behind earthly kingdoms . Although not omnipresent,
he has a vast host of followers who do his bidding, thus effec
tively extending his influence throughout the world. He is a
false god, the head of false religions in their many forms and
manifestations. Satan's power is so vast that even Michael, the
archangel, did not dare to pronounce judgment on him, instead
saying " the Lord rebuke you" (Jude 9) .
THE CHARACTER OF SATAN
In addition to the names and descriptions we have already
seen, many additional characteristics of Satan are presented in
Scripture. Satan is a personal agent, characterized by will and
25
knowledge. He is described as active within the sphere of this
world and he is also able to enter into the presence of God.
Thus we see that Satan, once a creature of great beauty and
lofty position in the service of God, is now cast down. His basic
character includes murder, deception, and enmity toward God
and all who would serve God. In this capacity he accuses believ
ers constantly before God, encourages their yielding to tempta
tion, fosters the guilty conscience, and, in all other ways he is
able, he seeks to destroy and incapacitate those who would
serve God. Although his ultimate doom has been pronounced,
and a major victory over him was accomplished in Christ's death
and resurrection, he continues to be active and powerful in the
present age . Ultimately, he is to be judged, condemned, and
cast into the lake of fire forever. 9
THE ACTIVITIES OF SATAN
Some of the activities of Satan are intimated in his names and
character. Satan is a tempter and seducer who encourages our
every evil inclination. He exploits human weaknesses and limi
tations, enticing persons to sin. In doing so he uses all of the
allurements of the world. He commonly tempts people to evil by
the lie that they can attain a desired good through wrongdoing.
In the process he deceives them by subtly questioning or deny
ing the truth of God's revelation. We can see these activities in
his approach to Eve in the Garden of Eden and again in the
temptations of Jesus (Gen. 3: 1-5; Matt. 4 : 1 - 1 1 ) .
Satan is a counterfeiter, able to work supernatural wonders at
times, such as during the testing of Pharaoh in the plagues of
Egypt, thus simulating the activity of God (Exod. 7-9) . He also
produces false believers within the church who cannot readily
be distinguished from those who belong to the kingdom of God
(see Matt. 1 3 : 24-30, 37-43) .
Another objective of Satan's activity is to produce spiritual
blindness so that persons reject the gospel and believe in a
lie, giving heed to "deceitful spirits and doctrines of demons"
(1 Tim. 4 : 1 ) . Satan is an accuser; he is able to enter into God's
presence (Job 1) and there accuse believers of sin (Rev.
1 2 : 1 0) . Moreover, he is very effective at reminding us of our
26
transgressions even after they have been confessed and for
given. In this fashion he fosters crippling guilt feelings.
Although at times an accuser who induces guilt in people,
Satan also is a justifier, excuser, and rationalizer who encourages
others to overlook or explain away even major transgressions
such as child abuse and genocide (Rom. 1 : 28-32) .
Satan fiercely and implacably opposes God and all who would
enter into his kingdom. He is pictured as snatching away the
Word of God from the unsaved who might believe it (Matt.
1 3: 1 9) . He hinders the work and welfare of the saints (1 Thess.
2:18); if all else fails he attacks and persecutes them (1 Pet. 5:8) .
Finally, with the cooperation of the person involved, usually
through some form of sin, Satan can enter into a person and gain
control over him or her to a remarkable degree. It is this phe
nomenon which is referred to as "possession . "1 0
Although Satan is a powerful and determined adversary, it is
clear that his capabilities are not without limit. He is described
as a created being. God sets limits on the activities of Satan.
Thus, Satan was able to afflict Job only within the boundaries
set by God (Job 1 : 6- 1 2 ; 2 : 1-6). He is similarly limited in his
ability to harm other believers (1 Cor. 1 0: 1 3) . In fact, at times
God uses Satan as his agent to chasten and correct erring believ
ers (1 Cor. 5 :1-5) .
Believers are promised that God is greater than Satan, and
that nothing can separate them from God's love. God's ultimate
victory over Satan is assured in the death and resurrection of
Christ (Rom. 8 : 3 7-39) .
Satan uses Scripture, albeit to his own deceitful ends. He
quoted from the Old Testament to Jesus in the desert, seeking
to provoke Jesus to disobey God the Father (Matt. 4 : 1 - 1 1 ) .
I n addition to being a liar and the father o f lies, Satan sends
out false prophets and teachers who will lead astray, if they are
able, even the very elect (2 Cor. 1 1 : 1 3 - 1 5 ; see also 2 Kings
1 0 : 1 8-23; Jer. 2 : 8 ; 5 : 30-3 1 ; 1 4: 1 3- 1 6; 2 3 : 1 -32ff; Matt.
7 : 1 5- 1 6 ; 24: 1 1 , 24; 2 Tim. 4 : 3-4; 2 Pet. 2 : 1 -3ff; 1 John 4 : 1 ;
Rev. 2 : 20; 1 6 : 1 3) . Satan i s also able to perform miracles (see
Exod. 7 :llff; Matt. 24:24; Rev. 1 3 : 1 lff; cp. Rev. 1 6 : 1 3- 1 4;
1 9 : 20).
27
At the present time, Satan's powers and activities on earth are
held in check by the "Restrainer," presumably the Holy Spirit.
During the end times this restraint will be temporarily re
moved, and there will be a tremendous outpouring of evil and
many supernatural events (see, for example, Rev. 9 : 1 3-2 1 ) .
Satan is not divine; he i s neither omnipotent, omniscient,

nor omnipresent. He has vast power, but that power is defi
nitely limited. He is not omniscient, as is evident from his
blunders during the course of history, as seen, for example,
in his futile efforts to destroy the child Jesus. Satan is not
omnipresent but makes his power felt world-wide through
the operations of his many minions. Satan acknowledged
his limitations in his conversation with Jehovah concerning
Job. 1 1
Satan's decision to seek to usurp the throne o f God inaugu

rated an unrelenting cosmic struggle between Satan and God,
between evil and good. By his seduction of Adam and Eve,
Satan gained dominion over mankind. This dominion has been
broken through the death and resurrection of Christ, but the
full results of the victory won at Calvary are yet to be mani
fested.
The biblical picture of Satan is not dualistic. Good

and evil are not presented as co-eternal principles. While
Satan is seen as a mighty evil being, his kingdom is viewed
as having a definite beginning and will have a definite end.
The operation of evil is always viewed as being under the
sovereign permission of the eternal God. God allows Satan
to continue his work in order to give a cosmic demonstra
tion of the bankruptcy of the satanic lie. 12
THE FORCES OF WICKEDNESS
As we have noted, Satan is not omniscient, omnipresent or
omnipowerful. However, he has help. When Satan chose to
rebel against God he did not do so alone. Evidently a great
number of angelic beings participated in the effort along with
him. When Satan encountered initial defeat and was cast out of
28
heaven, these angels accompanied him (Matt. 25 : 4 1 ; Rom.
8 :38; 2 Pet. 2:4; Jude 6-7; Rev. 1 2 : 7- 1 2) .
Although references to demons occur a few times i n the Old
Testament, these are in poetic passages and they seem to be
used metaphorically to refer to qualities associated with pagan
deities. An evil spirit is described in the Old Testament, but is
later identified with Satan.
The Old Testament is consistent in its adherence to a monistic
emphasis on one God. Thus earthly (some would say natural)
disasters and disease are consistently attributed to the activity
of God. However, there is also a consistent emphasis on disease
as a normal physical process to be dealt with largely by physical
means.
[Ironically, during the intertestamental period,] so perva

sive had Near Eastern superstitions become that Jews and
Gentiles alike regarded the onset of disease as the work of
demonic powers. In Israel, in particular, the physician was
of comparatively low repute, since God was regarded as the
dispenser of sickness and health alike. When superstitious
beliefs in demons arose, the best the physician could do was
to treat the patient by means of charms, incantations, and
the like, which was a far cry from the nonmagical, empiri
cal therapy of the Mosaic law. 13
While not a matter of universal agreement, it appears that the

best view is that devils or demons are fallen angels, and are
identical with those who sided with Satan in the initial cosmic
struggle between evil and good. As his agents, demons are un
der Satan's rule and control, they exercise his bidding and ex
tend his influence far and wide over our world.
In addition to Satan and his fallen angels, the demons, it is
clear from Scripture that all mankind outside of a personal rela
tionship with God is also under Satan's dominion and is servant
(or slave) to his ends (John 8:39-45; 1 Cor. 1 0:20) . Thus, in the
affairs of men, Satan is often the unseen "power behind the
throne," the true spiritual leader and guiding force who shapes
and directs the lives of men to serve his ends (2 Cor. 4 : 3-4;
Eph. 6 : 1 2).
29
SATAN AND THE BELIEVER
In light of Calvary, believers are promised victory over Satan
and assured that soon God will crush Satan under our feet (Gen.
3 : 15; 1 Cor. 1 5 : 55-57; Rev. 12: 1 - 1 0 ; 20: 1 -5). As believers,
we are instructed: "Resist the devil . . . and he will flee from
you" (James 4:7). We are to be sober and watchful, to give the
devil's schemes no opportunity for success either through care
lessness or personal sinfulness (Eph. 4:26-27). The metaphors
of stalking prey and of battle are used to communicate the
seriousness of this matter. To succeed, the believer is instructed
to "take up the whole armor of God" -truth, righteousness, the
gospel of peace, faith, salvation, the Word of God, and prayer
(Eph. 6 : 1 0- 20) .
Other key factors in successfully resisting Satan include "the
blood of the Lamb and . . . the word of their testimony, and
not [loving] their life even to death" (Rev. 1 2 : 1 1 ) .
SATAN'S PLAN: IDOLATRY

The original plan of Satan was to usurp the very throne of
God, thus supplanting God himself (see Isa. 14: 1 2- 1 4) . When
Satan's efforts were thwarted and he was thrown down upon the
earth, his activities toward this end did not cease. One aspect of
Satan's current activity involves the encouragement of idolatry
(Matt. 4:8-9; 1 Cor. 1 0: 1 9-21).
Idolatry involves worshiping something other than the true
God in some manner other than the true way. Anything which
takes precedence over the true God in our thoughts and ac
tions is idolatry. Although most people seem unaware that they
practice idolatry, and many seem to believe that idolatry is rare
in our contemporary societies, it is, in fact, quite common and
widespread.
Any false god, idea, philosophy, habit, occupation-anything
which has our primary concern and loyalty or occupies first
place in our thoughts and actions, thus supplanting concern and
loyalty to the true God-is idolatry. Some people keep their
idols parked in their garages; others take them to the health
club to keep them in shape; still others devote long hours in
offices and factories, or in sporting arenas to attain their idols.
30
Movie, television, and rock stars are often referred to as
"idols, " as are sports heroes. And idols they often are. Con
sider, for example, the continuing cult of followers of Elvis
Presley, who has now been dead for several years. Cars, boats,
children, clothes, position, degrees, wives (or husbands) , ath
letic prowess, shapely ("heavenly") bodies, desires (appetites)
for food, drink, drugs, leisure, comfort or happiness, and virtu
ally anything else we value, has the potential of becoming an
idol (Phil. 3 : 1 9) . Even other people can become, and often are,
our idols. 14
Job shows an understanding of the significance of idolatry
when he says:
If I have put my confidence in gold, and called fine gold

my trust,
If I have gloated because my wealth was great, and
because my hand had secured so much;
If I have looked at the sun when it shone, or the moon
going in splendor,
And my heart became secretly enticed, and my hand
threw a kiss from my mouth,
That too would have been an iniquity calling for
judgment,
For I would have denied God above. (Job 3 1 :24-28)
The breadth of idolatry is identified by a number of Scrip

tures. Most persons recognize that the worship of carved im
ages of people, or of animals, or of other living creatures is
forbidden by God as idolatry (see Exod. 20:4-6; Deut. 4 : 1 4-
1 8 , 23-25 ; Rom. 1 : 24-26). Worship of heavenly objects i6 for
bidden in the same context (Deut. 4 : 1 9).
Covetousness is explicitly referred to as idolatry (Eph. 5:5) .
A person's appetite for food, drink, sexual pleasures, and for
recognition by others, also has the potential of becoming a false
god (see Rom. 1 6 : 1 7- 1 8 ; 1 Cor. 6 : 1 3-20; Phil. 3 : 1 8- 1 9) .
Finally, the worship o f demons and angels is also forbidden ,
and i s considered idolatry.
In summing up his discussion of the issues regarding eating
31
meat sacrificed to idols, Paul concludes that those who sacrifice
to idols unwittingly sacrifice to demons:
What do I mean then? That a thing sacrificed to idols is

anything, or that an idol is anything? No, but I say that the
things which the Gentiles sacrifice, they sacrifice to
demons, and not to God; and I do not want you to become
sharers in demons. (1 Cor. 1 0: 1 9-20)
Through this, idol worshipers are ultimately involved in worship

of their head, Satan himself. At first, this suggestion may seem
surprising. However, Jesus told the Pharisees "You are of your
father the devil, and you want to do the desires of your father"
(John 8 : 44) . Whether they recognized it or not, in choosing not
to truly serve God the Pharisees were in fact choosing to be
servants of Satan. Such is true of all false worship. We will elab
orate on this theme further in a later chapter.
Because "the earth is the Lord's, and all it contains" (Ps .
24:1), the good things which God has provided are to be en
joyed within the framework of his divine decrees. Even these
good things, when taken outside of God's expressed will, are
sinful and idolatrous.
Given the widespread practice of putting other things before
God in our contemporary culture, and the reality that sacrifice
to idols is essentially the same as worshiping demons, it appears
that the issue in our culture is not so much whether the de
monic is present as in what form it is manifested.
Most of us tend to think that our contemporary culture is
far more sophisticated than that depicted in the Old Testa
ment and that we do not have idolatry as portrayed there.
Careful reflection, however, suggests some uncomfortable
parallels . For example, the Israelites sacrificed their child
ren by causing them to "pass through the fire for Molech"
(2 Kings 2 3:10; Jer. 3 2 :35), though this practice was clearly
prohibited, and was a capital offense. 1 5 While little is known
about Molech, it seems likely that this practice was intend
ed to ensure good crops, and hence prosperity. Is this so dif
ferent from our contemporary practice of abortion, which
serves economic and social convenience through avoiding the
32
responsibilities, costs, publicity, and time demands of un
wanted children?
Other practices of worship involved the portrayal of exagger
ated sexual organs. Is this so different from the Playboy and
Hustler magazines, "adult" movies, and topless bars in our cit
ies, and the preoccupation with sexual pleasures?
While superficially different, it seems likely that these activi
ties have several common features. First, they involve seeking
good things, which have been created by God to be enjoyed
within divinely appointed limits, but obtaining them at times or
in ways which are outside God's sovereign provision.
Second, they take precedence over God in our lives, in terms
of our time commitments, money, and emotional allegiance.
Third, they have behind each of them the power of Satan and
his minions. As we have seen, all false worship ultimately in
volves worship of demons ; it is choosing sides with Satan rather
than with God.
Again we are faced with an illustration of the craftiness of
Satan, the master deceiver. He has truly blinded the minds
of our generation. Sadly, many believers are also at least par
tially blinded to Satan's tactics. The very fact that many doubt
the presence and activity of Satan and his demons is evidence
of the effectiveness of his deceptions.
SUMMARY
In this chapter we have reviewed the names, character, and
activities of Satan as he relates to his minions, the fallen angels,
to fallen men, and to the believer. We have seen that Satan is not
merely a force or principle, but a personal agent, a usurper who
sought to seize the throne of God. We saw that he is an enemy or
adversary both to God and to mankind, and that he is a thorough
going deceiver who uses any means at his disposal to accomplish
his ends of encouraging humans to join him in rebellion against
God.
Satan is a being of great knowledge and power, who is the god
of this age. He has at his disposal a great array of fallen angels
who joined with him in his insurrection. One of Satan's chief
modes of action involves fostering and encouraging all forms of
false worship or idolatry, characterized centrally by giving to
33
some aspect of creation, chiefly Satan himself, the honor, re
spect, and obedience due to God. Like the Pharisees of Jesus'
day, most persons today would doubtless be astounded to be
told that they belong to Satan; yet that is essentially what the
Scriptures teach us. Satan has been so effective that most of us
are not even aware of his active involvement in the process of
fostering un-Christian worldviews and the worship of "things,"
of the creation of God, rather than the God of creation.
In the next chapter we will turn our focus to the activities of
Satan's chief emissaries, the fallen angels or demons.
34
CHAPTER THREE
BIBLICAL ACCOUNTS OF
SATANIC ACTIVITY
This chapter will begin with accounts of overt demonic influ

ence and possession in the Old and New Testaments, examining
the characteristic symptoms and surrounding circumstances.
We will then consider biblical narratives of demonic activities
which differ from the classic notions of "influence" or "posses
sion" and conclude with a brief summary of the forms and ef
fects of demon possession .
DEMONIC INFLUENCE AND POSSESSION
The Bible includes a number of accounts of demonic influ
ence and possession. With but two exceptions, all of these are
recorded in the Gospels. The exceptions are the account of King
35
Saul (1 Samuel 1 6) and that of the fortune-telling slave girl of
Philippi (Acts 1 6) . We will examine first the Old Testament
account of Saul; then we will turn to the New Testament.
Before examining the biblical records, a cautionary note must
be sounded. While there are numerous reports of demonic activ
ity in the Bible, taken as a whole the accounts leave much unsaid.
This limits our discussion. Many questions will remain unre
solved. Even on issues where conclusions are drawn, often they
are fraught with difficulties and it may be necessary to keep
these tentative. As Oesterly notes,
Upon a subject that bristles with so many difficulties no

body would wish to dogmatize; no conclusion that has been
reached is free from serious objections, and the same is the
case with that here offered . . . . 1
The expression "demon possession" does not occur in the Old

Testament. It apparently originated with Josephus, and has
since been widely adopted. 2 The expression derives from sev
eral Greek verb forms used in the New Testament meaning to
be under the power of a demon, to be possessed, having de
mons, having the spirit of an unclean demon, in the power of an
unclean spirit, or troubled with unclean spirits. 3 Similarly, the
Greek word "spirits" (pneumata) is used with a number of ad
jectives that indicate that the spirits are unclean, evil, more
evil, deaf, dumb, or mute. There are also spirits of infirmity and
divination. 4
Old Testament
In the Old Testament literature there is no specific term that
is equivalent to "demon." Supernatural phenomena are indi
cated by referring to "gods" (elohim). Thus, a devout person
is referred to as a man of god. Prophetic activities are associ
ated with the Spirit of God coming upon a person, for example,
Balaam, in Numbers 24:2, or Saul, in 1 Samuel 1 0 : 1 0-1 1 . Simi
larly, Saul's demonic affliction is reported by saying that an evil
spirit of God came to Saul (1 Sam. 1 6 : 1 5- 1 6, 23).
Saul The appointment of Saul as king was in response to the
demands of the people of Israel to have a king rule over them
36
Biblical Accounts of Satanic Activity
"like all the nations. " In discussing this matter with Samuel,
God indicated that the people "have rejected me from being
king over them" (1 Sam. 8 : 6-9) . Consequently, Saul was chosen
by God to be the first human king of Israel.
Soon, however, Saul disobeyed God. God instructed him to
" . . . strike Amalek and utterly destroy all that he has, and do
not spare him; but put to death both man and woman, child and
infant, ox and sheep, camel and donkey" (1 Sam. 1 5 :3) . Instead,
Saul spared the king of Amalek and the choicest of the spoils. As
a result, "the Spirit of the Lord departed from Saul, and an evil
spirit from the Lord terrorized him" (1 Sam. 1 6 : 1 4) .
The spirit that afflicted Saul deserves comment. Harrison
notes:
The English versions wrongly ascribed the provenance

of the phenomenon to God. In actual fact, the use of the
generic term for "god" was merely intended by the author
to describe the evil spirit as "powerful" or "mighty" with
out any inherent demonism being conveyed. 5
Saul became possessed by a powerful evil spirit as a direct

result of his own sinful conduct. The affliction of Saul by the
evil spirit may have become possible in part because the Spirit
of the Lord had departed from Saul. At a deeper level, however,
it should be acknowledged that God, in his sovereignty, allowed
this event to occur, much as God allowed Satan to afflict Job or
as "the Lord hardened Pharaoh's heart" (Exod. 1 0 : 20, 27).
Some might contend that Saul was not possessed by an evil
spirit or demon, arguing that he was instead mentally deranged.
I believe that the biblical text supports the conclusion of de
monic influence; however, even the derangement view is com
patible with the conclusions which follow in later chapters.
Old Testament References Some additional references to the
popular demonology of the pagan nations surrounding Israel
occur in the Old Testament. For example, the term " hairy
ones" or " satyrs" occurs in Leviticus 1 7: 7 , and there are refer
ences to foreign gods with no apparent demonic implications.
Similarly, several Old Testament passages contain references to
demons by names or titles common to ancient Near Eastern
37
literature. The fact that all of these occur in poetic passages
suggests that they are used as literary figures of speech rather
than literal references.
The cosmic struggle between good and evil, represented by
Satan as an implacable adversary constantly opposed to the out
working of the divine will, is not very prominent in Old Testa
ment writings. But it is present in seed form in the account of
the Fall:
And I will put enmity

Between you and the woman,
And between your seed and her seed,
He shall bruise you on the head,
And you shall bruise him on the heel. (Gen. 3: 1 5)
This statement looks forward prophetically to the agony and

triumph of the crucifixion and resurrection.
Another principle revealed in the Old Testament is that Sa
tan's power and influence is limited by the hand of God. We see
this especially in the account of Job where God gives Satan
permission to do as he wishes to Job, yet God sets a limit on the
scope of Satan's action (see Job 1 : 1 2; 2:6).
New Testament Gospels
Although in classical Greek literature demons could be either
good or evil, in the New Testament devils or demons are con
sistently presented as beings hostile to God and men. The prince
of these beings is presented as Beelzebul (Beelzebub), and
demons are generally regarded as his agents in the affairs of
men. At a few points in the New Testament the common Greek
root is used to refer to pagan deities, as when Paul gave instruc
tion not to eat meat sacrificed to idols (i.e. , demons). Otherwise,
there is little reference to demons or demonism except in the
Gospels. Thus the main teachings about demonism and demon
possession are in the Gospel accounts of the life of Jesus Christ.
In these accounts one gets the impression that the incarnate
presence of God in the person of Jesus Christ provoked an un
precedented outpouring of demonic activity in opposition to his
38
work on earth. It seems that where the power of God is most
manifest, the powers of darkness are equally apparent. Thus
" . . . the evangelists depict Christ in continual conflict with
evil forces. "6
Five occurrences of demon possession are described in detail
in the Gospels: the demoniac in the synagogue at Capernaum,
the Gadarene demoniac, the dumb man, the daughter of the
Syrophoenician woman, and the demon-possessed boy. We will
examine each of these accounts in turn.
The Demoniac in the Synagogue at Capernaum As Jesus was
teaching in the synagogue, this man cried out: '"What do we
have to do with You, Jesus of Nazareth? Have You come to de
stroy us? I know who You are-the Holy One of God!'" (Mark
1 : 24) .
In this outburst the demon demonstrated supernatural knowl
edge, showing a recognition of who Jesus was, and also suggest
ing a knowledge of God's ultimate triumph over Satan and his
emissaries with the question about whether Christ had come to
destroy "us." At Jesus' command to the unclean spirit to be quiet
and to come out of the man, the demon cast the man down and
left him .
Here we observe two features about demons. First, they have
supernatural knowledge, evidently knowing both the identity of
Jesus and something of God's plan for ultimate triumph over
Satan and his angels. Second, we observe the power of the
demon to control the demoniac physically in its ability to throw
him to the ground in the process of departing at Christ's com
mand.
The Gadarene Demoniac When the demoniac of the country
of the Gadarenes met Jesus, he cried out, '"What do we have to
do with You, Sen of God? Have You come here to torment us
before the time?"'(Matt. 8 : 29). Here again we observe that the
demons seem to have supernatural knowledge, not only recog
nizing Jesus, but also anticipating that he will ultimately punish
them. In addition, we note that the demoniac was so strong and
violent that he was able to tear apart chains and break shackles,
and could not be successfully restrained. The demoniac also
continually cried aloud and gashed himself with stones.
39
As Jesus was casting out the demons they begged, through
the demoniac, that Jesus not send them out of the country,
entreating him instead to send them into a herd of pigs which
was feeding nearby. Jesus agreed to do this, and the pigs
promptly ran down a bank into the nearby Sea of Galilee and
were drowned. This curious sequence of events suggests that
demons prefer association with persons, and resist banishment
from them. Even possessing the body of a pig seems preferable
to being without a physical body.
Finding the demoniac "sitting down, clothed and in his right
mind" (Mark 5: 1 5) and learning what had transpired, the coun
trymen became frightened. While they evidently feared the
demoniac, and had tried repeatedly without success to restrain
him with bonds and fetters, it seems that they found the power
of the One who could control the demoniac even more frighten
ing. Thus, they begged Jesus to leave their country.
The Dumb Man In Luke's account this demoniac is described
as dumb; in Matthew he is described as both blind and dumb.
The accounts agree that when the demon was cast out the dumb
man was able to speak (Matt. 1 2 : 22-30; Luke 1 1 : 1 4-26).
The casting out of this demon presented the occasion for an
interchange between Jesus and the Pharisees. The Pharisees
charged that Jesus " 'casts out demons by Beelzebul, the ruler of
the demons"' (Luke 1 1 : 15). In his reply, Jesus notes that if this
were so, then Satan would be fighting against himself, thus
thwarting his own purposes . In addition, Jesus notes that the
sons of the Pharisees also cast out demons. Seemingly in direct
contradiction to the view of the Pharisees, Jesus suggests that if
he casts out demons by the "finger of God" then the kingdom of
God is come.
Jesus goes on to note that when a demon is cast out it wanders
through waterless places seeking rest, unable to find any. Con
sequently, it will seek to reenter the place from which it has
been expelled.
And when it comes, it finds it swept and put in order. Then

it goes and takes along seven other spirits more evil than
itself, and they go in and live there; and the last state of that
man becomes worse than the first. (Luke 1 1 : 25-26)
40
Apparently the abode of demons, when they are cast out, is
an unpleasant place; thus demons seek persons to inhabit. Also,
when a demon is expelled something else must take its place or
it will return. We will address this fact later.
The Daughter of the Syrophoenician Woman In this account
it is unclear whether the demonically possessed daughter is
even present. All we learn is that the girl is " cruelly demon
possessed" by an "unclean spirit." There is little information
which we can gain about the activities of demons from this
account (see Matthew 15:22-28 and Mark 7:25-30).
The Demon-Possessed Boy This child is described as epileptic
and very. ill; it is reported that under the influence of the demon
the boy would fall into the fire and also into the water, appar
ently in an effort by the demon to harm or kill the boy. An
epileptic-like seizure, including falling to the ground, grinding
the teeth, convulsions, and foaming at the mouth is reported.
Literally, the boy is referred to as "moonstruck" ; he is also
described as mute.
The disciples had been unable to cast the demon from the boy.
In explaining their inability, Jesus notes that their faith was in
adequate. When Jesus cast out the evil spirit the boy went into
convulsions. He then became so lifeless that those around him
thought him dead. Here we learn that epileptic-like seizures
may occur under demonic influence. We also observe again evi
dence of self-injury attributed to the demon. Finally, deliver
ance requires at least a modicum of faith.
Other New Testament Accounts
In addition to the accounts in the Gospels, there is one ac
count of demonization in Acts, that of the fortune-telling slave
girl of Philippi (Acts 16:9-21). Also, there are the accounts of
Simon of Samaria (Acts 8:5-24) in which supernatural abilities
are manifested, and the story of the sons of Sceva, who un
successfully attempted to free a person from evil spirits (Acts
19:11-17). We will examine each of these accounts.
The Slave Girl in Philippi The slave girl at Philippi possessed
a spirit of divination, enabling her to make predictions about
future events. She was a source of great profit to her owners
because of her ability to tell fortunes. The slave girl made a
41
habit of following Paul and his companions about the city and
calling out, " 'These men are bond-servants of the Most High
God, who are proclaiming to you the way of salvation"' (Acts
1 6 : 1 7) .
Her statement about Paul and his fellow-missionaries appar
ently reflects supernatural knowledge. Her revelation was
truthful, but it is doubtful that her declarations caused many
Philippians to recognize that Paul and Silas represented "the
Most High God." It seems likely that her revelations, though
true, nonetheless detracted from the effectiveness of Paul's
and Silas's preaching. Paul ultimately commanded the spirit to
come out of the girl, and an uproar ensued because the girl's
masters recognized they had lost the income which they re
ceived from her fortune-telling ability.
The primary feature we discover in this account is that the
demonized slave girl had supernatural knowledge that was a
source of material benefit to her owners. It is noteworthy, how
ever, that the demon did not enable her to gain her own free
dom from her masters.
Simon of Samaria Philip took the gospel to Samaria, perform
ing signs, casting unclean spirits out of many, and healing many
others who were lame and paralyzed (Acts 8 : 5-24).
In Samaria there was a man named Simon who practiced the
arts of magic; he claimed to be someone great, and the people
referred to him as "the Great Power of God." Simon was among
those who believed the gospel, and he apparently gave up his
magic. Then, when he saw the power of the Holy Spirit mani
fested in Peter, he offered silver to buy this power. But Peter
sternly rebuked him, and Simon apparently repented of his de
sire for power.
In this account we find no indication of whether Simon was
influenced by a demon. It is possible that he was merely an evil
person. However, the manifestation of supernatural powers at
least raises the possibility that, like many of his countrymen, he ,
too, was demonized.
The Sons of Sceva While Paul was at Ephesus he was
involved in the working of numerous signs and wonders, includ
ing healing the sick and casting out evil spirits. Even handker
chiefs and aprons brought to Paul and then taken to the
42
afflicted resulted in such healings (Acts 1 9: 9- 1 7) . Some itiner
ant Jewish exorcists who happened to be in Ephesus, hearing of
Paul's miraculous doings, also sought to cast out evil spirits in
the name of "Jesus whom Paul preaches. " The sons of Sceva, a
Jewish chief priest, sought to do this on a particular occasion,
with dismaying results:
And the evil spirit answered and said to them, "I recognize
Jesus, and I know about Paul, but who are you?" And the
man, in whom was the evil spirit, leaped on them and sub
dued both of them and overpowered them, so that they fled
out of that house naked and wounded.
(Acts 1 9 : 1 5- 1 6)
In this episode we are reminded of the power and ferocity of

persons influenced by demons. Further, invoking the name
of Jesus, as such, is not adequate for exorcising all demons. One
must also have a personal relationship with God through Jesus.
OTHER BIBLICAL ACCOUNTS OF DEMONIC ACTIVITIES
In addition to the above accounts of overt demonization, there
are a number of additional biblical stories that shed light on
Satan's nature and work. In the Old Testament, these include the
story of the Fall in the Garden of Eden, the encounter between
Moses and the magicians and sorcerers of Egypt, and Daniel's
encounters with the astrologers and Chaldeans of Babylon.
In the New Testament, the parable of the sower is of interest
(Matt. 1 3 : 3-23), the parable of the wheat and the tares (Matt.
1 3 :24-30), and the confrontation between Jesus and the Phari
sees regarding their unbelief, in John 8 : 3 1-48. Other New Tes
tament reports of Satan include brief glimpses of his character
in the New Testament Epistles, and prophetic glimpses into his
activities as represented by the passages that speak of the
dragon, the beast, and the false prophet in Revelation.
Old Testament Accounts
The Garden of Eden The first recorded interaction between
Satan and humans is found in Genesis 3. Here Satan is referred to
merely as "the serpent, " but it is widely agreed that this is Satan
43
himself in disguised form. 7 The serpent first asked a seemingly
innocuous question. He then flatly contradicted God's instruc
tion, and followed with an appeal to the desire to be like God:
And the serpent said to the woman, "You surely shall not
die! For God knows that in the day you eat from it your eyes
will be opened, and you will be like God, knowing good
and evil. " (Gen. 3:4-5)
Satan's guile and his lying are revealed in this encounter with
Eve.
Moses and the Egyptians In Moses' encounter with Pharaoh,
seeking the freedom of Israel from Egyptian slavery, Pharaoh's
magicians and sorcerers were able to duplicate some of the mir
acles which God performed at the hands of Moses. They were
able to cause their rods to turn into snakes, water to turn to
blood, and frogs to spring forth on the land. However, when
Moses and Aaron turned the dust to gnats, and they could
not, "Then the magicians said to Pharaoh, 'This is the finger of
God'" (Exod. 8 : 19). It appears that while the magicians had
remarkable powers, they recognized that their powers were
limited.
Daniel and the Chaldeans Though less is reported about
them, it seems probable that the Chaldeans, magicians, sorcer
ers, diviners, and conjurers of Babylon used occult powers simi
lar to those of Pharaoh's magicians and sorcerers to accomplish
their work (see Daniel 2, 5). Evidently, they had considerable
power to explain dreams and to interpret inscriptions.
New Testament Accounts
The Parable of the Sower In this familiar account Jesus used
an analogy regarding sowing grain to teach principles regarding
the kingdom of heaven. When the grain was sown, some seed fell
on the path and was consumed by the birds, some fell on rocky
ground that lacked the soil to support sustained growth, some
fell among thorns and was choked out, and other seed dropped
on good soil, yielding a crop of greater or lesser bounty.
In explaining the parable, Jesus says that seed sown by the
road and eaten by birds represents those who hear the word
44
of God without understanding it; then "the evil one comes
and snatches away what has been sown." Seed sown on rocky
ground represents those who hear the word and receive it with
joy, but without the firm root of continuing commitment. When
persecution or affliction comes these "fall away" because they
lack the depth of sincere commitment necessary to endure criti
cism or opposition. Seed sown among thorns represents those
who hear the Word of God with initial positive response. How
ever, daily worries about food, shelter, and clothing, and the
desire for riches, are more powerful, eventually choking out
concern for obedience to God. Only those who receive the Word
of the kingdom in such a way that it bears the "peaceable fruits
of righteousness" truly benefit.
In this parable Satan is presented as the one who snatches way
the truth of the kingdom so that it will not bear fruit in the
hearts of the hearers. Satan is thus a deceiver not only in
the sense that he presents lies, but also in actively seeking to
hide, discredit, or take away memory of the truth. This seems
to have been an important element in Satan's approach to Eve in
the Garden of Eden. Similarly, it may be that the words of the
slave girl of Philippi, though truthful, tended to discredit Paul
and Silas; in this way they apparently served to disrupt the min
istry of the gospel.
The power of the truth to deceive when taken out of context is
nicely illustrated by a story I once heard. It is reported that the
captain of a sailing vessel in the seventeenth century had a
problem with excessive drinking. Eventually, the first mate de
cided to deal with the problem by making a record of it in the
ship's log. From time to time he would note, "The captain was
drunk tonight" in the log. On discovering this, the captain was
furious and swore to get revenge. After considering for some
time how he would get back at his first mate, the captain wrote
a single entry in the log: "The first mate was sober tonight. "
Even the truth can mislead!
The Parable of the Tares This story tells of a man who planted
good seed in his field. Later, when his slaves went out to check
on the grain, they discovered the field so full of tares, which
was a noxious weed, that they concluded that the tares had been
deliberately sown in the field. They promptly reported to their
45
master, who confirmed that he had sown good seed not weeds,
and charged that an enemy had sown the weeds. When asked if
they should uproot the tares, the master told the slaves to wait
until harvest so that the grain would not be destroyed in the
process of removing the weeds.
When the disciples asked Jesus for an explanation of this para
ble, Jesus told them that he is the sower of the good seed, the
field is the world, and the good grain represents the sons of
God's kingdom. The tares are the sons of the evil one, and the
enemy who sowed them is the devil. The harvest is the end of
the age and the reapers are angels (Matt. 1 3 : 37-39) .
In the harvest at the end of the age the tares, which represent
those apart from God and within the kingdom of Satan, are to
be gathered up and thrown into the lake of fire. The good grain,
representing those who belong to the kingdom of God, is taken
into the heavenly storehouse.
Christ's Confrontation One of the strongest reports about the
character of Satan is in the words of Christ, in a confrontation
with the Pharisees:
"You are of your father the devil, and you want to do the
desires of your father. He was a murderer from the begin
ning, and does not stand in the truth, because there is no
truth in him. Whenever he speaks a lie, he speaks from his
own nature; for he is a liar, and the father of lies. "
(John 8 : 44)
Prophetic Accounts In Revelation we find prophecy re

garding the activities of the dragon, the beast, and the false
prophet. The dragon, identified as Satan, is initially pictured in
heaven. There he wars against Michael and his angels, is de
feated, and is cast down to the earth. The dragon is pictured as
seeking to destroy a woman and her child, presumably Christ.
Failing this, the dragon then makes war against the rest of her
offspring, those "who keep the commandments of God and hold
to the testimony of Jesus" (Rev. 1 2: 1 7 ) .
The beast i s given power and great authority by the dragon,
but suffers a fatal injury; the dragon demonstrates miraculous
46
powers, healing the beast's incurable wound. As a result, the
dragon and the beast become objects of fear and worship. They
set themselves up against God and his people, making war
against the saints. A second beast appears, also manifesting
miraculous powers; he compels the whole earth to worship the
first beast and to receive the mark of the beast on their right
hands or foreheads (Rev. 1 2 , 1 3) .
When given permission by God, Satan is able to destroy
the human body. At Corinth, the man who was involved in gross
sexual immorality was turned over to Satan for the destruction
of the body so that his spirit might be preserved (see 1 Corinthi
ans 5 : 1 -5) . It appears that only God has the power to destroy
the soul or spirit (Matt. 1 0 : 28-29; Heb. 1 0 : 3 1 ) . This power
over men's souls which God has involves his exercise of divine
judgment and the ability to assign those who do not have their
names recorded in the book of life to the lake of fire; this is the
second (or spiritual) death (see Revelation 20 : 1 1 - 1 5) .
Satan actively works i n the sons of disobedience. They are
characterized by a life governed by the lusts and desires of the
flesh and mind, and by wrath (Eph. 2 : 1 -3). Satan himself can
appear as an angel of light, as we have noted, and Satan's evil
spirits are able to masquerade as ministers of the gospel
and spirits of God. Thus, we are warned to test the spirits
(1 John 4 : 1 ) .
One indicator of a false spirit is that it does not confess that
Jesus Christ has come in the flesh; furthermore, those who are
of God and those of the world (hence false spirits) do not listen
to each other or understand each other (see 1 John 4 : 1 -6).
A number of other passages of Scripture shed further light on
the character of Satan. We are warned to be alert because the
devil "prowls about like a roaring lion, seeking someone to de
vour" (1 Pet. 5: 8-9), and he must be resisted by faith. He is
described as the accuser of the brethren (Rev. 1 2 : 10; cf. Job
1 : 6-12; 2 : 1 -6) and a deceiver (Rev. 1 2:9; 1 3 : 1 4). In the letter
to those at Smyrna, reference is made to "the blasphemy by
those who say they are Jews and are not, but are a synagogue of
Satan" (Rev. 2 : 8-1 1 ) .
In light o f Satan's power and craftiness, i t is reassuring to
know that nothing is able to separate us from God, not even evil
47
spirits (see Rom . 8 :37-39) . Though Satan and his demons com
prise a powerful kingdom, Jesus is above all rule, authority, and
kingdom, and power (see 1 Cor. 1 5 : 24; Eph. 1 : 2 1 ; Phil. 2:5- 1 1 ;
and 1 Pet. 3:22).
FORMS AND EFFECTS OF DEMONIC INFLUENCE
There is much disagreement among popular evangelical
writers regarding the various forms which demonic influence
may take. One finds reference to demonic influence, harass
ment, control, oppression, obsession, and possession. 8 Because
the derivation of these terms has little direct biblical basis,
there is also little agreement about how they are defined. Per
haps the most literal rendering of the biblical Greek expres
sions is demonized. The expression demonized allows for a
range of influence from that which is minimal, such as giving
suggestions or planting ideas, to the more complete influence
often referred to as " demon possession. " Taken as a whole, the
various biblical passages seem supportive of this notion of a
continuum of influence. In addition, influence seems to fall
broadly into two types, involving influence over the body and
influence over the mind; Thiessen terms these respectively
oppression and obsession.9
Thiessen's distinction between oppression and obsession may
have merit. It is important to distinguish between demonization
(or possession) and other forms of influence. However, for now
we will refer to the whole range of phenomena as demonic
influence. This approach will be taken for two reasons. First,
because it emphasizes the fact that regardless of the form, all of
these phenomena include an element of overt demonic activity.
Second, while possession of Christians is disputed, there seems
little doubt that Christians can be influenced by Satan and his
underlings.10
As has been noted, biblical accounts of demonization are
largely limited to the period during the life of Christ and the
early apostolic era. The one possible exception is that of King
Saul of Israel.
Taking these accounts as a whole, several signs of demonic
influence are presented. It is noteworthy that the specific signs
48
vary significantly from one account to another. Signs of de
monic influence include:
• demonstrations of supernatural knowledge

• performance of feats of supernatural strength
• acts of magic
• symptoms of physical illness-inability to speak or to hear,
blindness, epileptic seizures
• use of altered voice(s)
• absence of normal social graces-for example, going about
naked; self-mutilation
• fierce and violent behavior
• bizarre behavior
• appearance of distinct and different personalities
All of these signs are examined in greater detail later.

Other things that we learn from these accounts include the
discovery that demons are apparently uncomfortable in the
"natural" state and desire to inhabit bodies, especially those of
humans. Also, the expulsion of demons, without something to
take their place, may actually lead to more serious demoniza
tion. Finally, we can see that it is dangerous to confront demons
except in the power of God; they are able to defend themselves
and attack the would-be exorcist.
One problem a person immediately faces in surveying the
symptoms of demonic influence is that these same symptoms
may occur in persons who are not demonized. Those who
doubt that King Saul was demon possessed mention Saul as an
example of such difficulty. Even the practice of magic, super
natural strength, and supernatural knowledge may be simu
lated through illusion, unusual physical powers, and access to
secret knowledge. Andre Kole, a Christian "illusionist" and
representative of Campus Crusade for Christ, has devoted his
life to demonstrating this fact. Thus the mere presence of these
signs, taken alone, is inadequate to assure that the person so
characterized is in fact demonized.
In reflecting on this problem it is helpful to remember that
Satan is a liar and deceiver. Presumably, one of his basic strate-
49
gies is to confuse people regarding his presence, manifestation,
and activities. Given the nature and work of Satan, this should
come as no great surprise . 1 1
SUMMARY
As we have seen, Satan is a living, active, and powerful adver
sary. One of his activities is overt demonization. However, it is
quite clear from the biblical record that Satan is not limited to
this mode of operation. Satan is a wily adversary who suits his
tactics to the situation so that he can most effectively accom
plish his purposes. There is much in Scripture that suggests
that, even in the time of Christ, Satan manifested himself in
many other ways as well as through overt influence or posses
sion. The next chapter discusses this issue in greater detail.
50
� CHAPTER FOUR
FAULTY THINKING: S EPAR ATING THE

SPIRITUAL AND THE PHYSICAL
Satan is a wily adversary who approaches us where we are most

vulnerable. If we are to be effective in combating him, we must
avoid two common contemporary errors. The first is to spiritual
ize such issues as mental disorders, ignoring the physical as
pects. The second is to materialize the problem, thus ignoring
its spiritual dimensions. Each of these approaches is fundamen
tally reductionistic. Each contains an element of truth, yet both
deny a significant aspect of reality as well. To adequately deal
with the problem of the demonic we must recognize and steer
clear of both of these errors. 1
In the material which follows we will consider dualism,
the concept of causality and its relationship to divine action,
51
materialism as a worldview-and Satan's tactics, and the influ
ence of adaptation on our awareness of satanic influence. We
will also discuss the existence of two spiritual kingdoms, the
role of sin in the world and the Fall, personal sinfulness, and
Satan's involvement in this process. And we will briefly address
the nature of persons.
DUALISM
A basic philosophical perspective within our culture is dual
ism, the view that reality is divided into two entities, the mate
rial and the spiritual. This view has been strongly influenced by
Plato, the early Greek philosopher.
Briefly, Plato's view was that there are two worlds, the mate
rial world in which we live, and the rational world of ideas. For
Plato, the material world was but a shadow of the rational
world; to him the world of ideas was far more real than the
material realm. 2
In contemporary American thought, we see at least two
viewpoints that are outgrowths of Platonic idealism. In one,
matter is believed to be the only form of existence; reason is
viewed as an epiphenomenon, something that occurs only as an
extension of the material essence and that cannot exist without
the material. This view, common among atheists and agnostics,
involves materialistic reductionism, and often is referred to
simply as materialism.
The second version is more common among Christians, in
part as a reaction to materialism. It is the view that the immate
rial is primary and the material is illusory. Many of us are
influenced to some degree by this view, largely at an uncon
scious level.
Integral to this perspective, in the form held by some Chris
tians, is belief in a temporal body that is inhabited by an immor
tal soul. This notion of an immortal soul is very close to that
of Plato. It suggests that the human soul possesses the inherent
capacity for eternal existence rather than depending upon
God's action to grant eternal life. It also fails to recognize that
in heaven believers will have physical bodies . No common ter
minology has developed to refer to the view underlying the
notion of the immortality of the soul in Christian circles; we will
52
Faulty Thinking: Separating the Spiritual and the Physical
call it spiritual reductionism since the simpler expression, spiri
tualism, has a common usage that is quite distinct. Ironically,
spiritual reductionism also has strong parallels in the Eastern
mystical traditions. The biblical view of man, as we shall see,
involves both spiritual and material elements. 3
Both materialism and spiritual reductionism are attempts to
resolve the dilemma posed by Platonic mind-body dualism. Dif
ferent forms of dualism, and especially the tendencies toward
materialism and spiritualistic reductionism as a reaction to it, lie
at the root of many of the thorny theological issues separating
Christians. The tendency to adopt material or spiritual reduc
tionism as a reaction to dualism is also central to the problems
which we must address in order to understand clearly the
relationship between mental disorders and demonic influence.
Thus, an understanding of the ways in which we are affected,
often unconsciously, by these forms of thought is vital to resolv
ing the question of how to counsel those who are influenced by
Satan and his demonic agents.4
CAUSALITY: GOD AND CREATION
Many of us have heard the arguments. They focus on whether
a particular event was the result of natural processes or divine
intervention. Aunt Jane was involved in a serious car accident in
which she sustained severe head injuries, leaving her in a deep
coma. The doctor proposed brain surgery, but the prognosis
was guarded; the operation was extremely risky. Further, the
doctor predicted that even if Aunt Jane survived she would be
unable to function normally. With the family's consent the doc
tor operated. Her family, friends, and church congregation
prayed fervently.
A few days later Jane showed dramatic improvement. She
regained consciousness and the ability to communicate, and was
able to respond to peripheral stimulation. Gradually she re
gained the use of her limbs.
Perhaps you can imagine the debate; you may have partici
pated in it. The family insisted that God had miraculously
healed Jane. Skeptics argued that it was the surgeon's delicate,
highly developed skills which accounted for her healing. How
would you answer?
53
R. J. Ritzema, in a study of causal attribution, presents some
intriguing data which highlights this question. Ritzema asked
people to account for unpleasant events; they were to choose
from explanations in terms of naturalistic factors or explanations
in terms of God's intervention. He found that where naturalistic
reasons could be found, people tended to use those reasons to
account for events. When no natural reasons were available,
supernatural ones were suggested. His findings suggest that
naturalistic and supernaturalistic accounts are viewed as com
peting alternatives. 5
It is noteworthy that Ritzema apparently did not provide the
opportunity to respond with an explanation that included both
God's action and natural processes. Yet it is precisely such a
response that appears to be most consistent with Scripture.
We must begin with the recognition that God created our
world, including all of its laws and processes (Gen. 1 , 2; John
1 :3 ; Col. 1 : 1 6). Moreover, God sustains the world in existence
continuously by his mighty power (see Hebrews 1:2-4 and
Colossians 1 : 15-19; God not only created all things, but all
things depend moment by moment on his sustaining power) .
Thus, we must recognize that no event, even a "natural one,"
can occur without God's personal involvement.
God's involvement may be direct and personal, as in creating
the heavens and the earth, or in speaking to Moses out of the
burning bush. It may also be indirect, as in sending the rain and
snow from heaven to water the earth, with the result of provid
ing seed to the sower and bread to the eater (see Isa. 55: 1 0;
Matt. 5:45). We must recognize that God is involved regardless
of the specific method he employs. God's sovereignty over the
earth is so complete that not a sparrow falls to the ground with
out his knowledge and involvement (Matt. 1 0 : 29-3 1 ; Luke
1 2: 6-7). Even the hairs of our heads do not escape his notice.
Everything that lives, breathes, moves, and exists in all of
creation does so only because God wills and enables it to do so.
God is involved in every event in creation!
To return to Aunt Jane, it poses a false dichotomy, then, to ask
whether God healed her or she recovered because of the
surgery. God healed her. This is equally true whether God used
54
the skill of the surgeon, the "miracles" of anesthesia and pain
medication, and the remarkable recuperative powers of the
human body-which God made to accomplish this end-or
whether he used an extraordinary and miraculous process. The
appropriate question is not whether God healed Jane, but how
he did it.
This tendency to view God and natural causes as competing
explanations for events in our world is an outgrowth of dualistic
thinking. A related outgrowth of dualism is the custom of re
ferring to our world as " nature." While often not a conscious
process, referring to our universe as nature subtly suggests that
it just " naturally" occurred rather than coming from divine
origins. James Houston has suggested that the word nature is
alien to a biblical worldview. 6 The Bible refers to our world as
"creation. " 7
Distinguishing between creation and nature may seem like
hair-splitting. However, it becomes clear on closer reflection
that this seemingly superficial distinction has profound and far
reaching implications for us.
Use of the term nature suggests that the wor.ld came into
being through an impersonal process. Thus, the tendency to
think and talk of nature subtly biases our thinking toward the
dualistic view of events which we have just discussed. By con
trast, the word creation suggests that God is at work even in
everyday events. Thinking of our world as creation calls to
mind the existence of a Creator and the act of creation. This is
consistent with the teaching of Scripture that God created our
world and that he sustains it in its operation moment to
moment.
MATERIALISM AND SATAN'S TACTICS
We have already noted that one of the problems we must face
in understanding the role of the demonic in mental illness is our
tendency to view the world in a dualistic way, and the accompa
nying tendency to simplify this duality by adopting either mate
rialism or spiritualistic reductionism. Both of these approaches
are reductionistic, and, to the degree that they are adopted,
reflect a distortion of reality.
55
Perhaps partly in response to the rampant materialism in our
contemporary Western culture, Christians have commonly cho
sen to emphasize the spiritual dimension. In some respects this
view is reactionary. Unfortunately, there are many negative
ramifications to this almost exclusively spiritualistic focus. One
is the tendency to regard all that is spiritual as God's responsi
bility. This results in looking to God to make us holy apart from
our action rather than recognizing that as co-laborers we are to
work out our own salvation (sanctification) even as God works in
us toward that end.
A second negative ramification of spiritualistic reductionism
is the contemporary tendency to find demons in every form of
human evil from anger to zoophilia. The key problem with this
view is that it implicitly denies that the material order has any
significance . Thus mental disorders tend to be viewed exclu
sively in spiritual terms . It also minimizes or denies that
humans bear the marks of the Fall, and consequently have
an inherent propensity toward sin. This approach subtly un
dermines any personal responsibility for the individual's
present condition, and implies that there is little the person
can do to change his or her condition except petition God to
act miraculously, outside the ongoing processes which sustain
this world.
In the interest of maintaining a balanced perspective, it is
important to remember that those who doubt the existence of
demons, or perhaps believe that they are simply irrelevant, com
mit the opposite error of materialistic reductionism. This view
denies the reality that we are engaged in a war involving the
spiritual forces of darkness and light. 8
ADAPTATION AND AWARENESS OF SATANIC INFLUENCE
Another problem is the fact that we tend to become insensi
tive to Satan's most prevalent forms of activity within our cul
ture. It is much easier to recognize satanic activity in cultures
which are radically different from ours because we have not
become adapted to the point that we are unable to detect them.
We are easily lulled into complacency by the familiar. Satan is
able to act more freely, without as much fear of detection, when
his activities are consistent with our worldviews.
56
Modern information-processing theorists consider adaptation
a basic function of cognitive processing. According to this view,
our nervous system is designed in such a way that it responds
to changes in stimulus events. When a new stimulus event oc
curs we respond to it. Similarly, if a stimulus event terminates,
we respond to this change as well. However, in the presence of a
constant stimulus we soon cease to respond; it's almost as if the
stimulus weren't there. Put differently, if a stimulus continues
long enough we come to ignore it. Even a fire alarm, if it sounds
continuously, soon ceases to produce a response.
The tendency to respond to changes in stimulus events is illus
trated by the reaction of persons who have grown accustomed to
the 2 : 1 5 A.M. train passing nightly on the tracks 1 5 0 yards from
their home. Over time they learn to sleep through this nightly
occurrence, never even knowing that it happens. Then, when
the schedule changes, they awaken with a start at 2 : 1 5 A.M.,
certain that something is wrong.
Satan's familiar tactics are rather like the passage of that
train. We become so accustomed to them we do not even notice.
But when we observe an unfamiliar pattern, perhaps from a
different culture, it prompts our notice. Going to another coun
try where occult practices are common, we are confronted with
a pattern which is unfamiliar and immediately smacks of evil.
I'm told by people who come from other cultures that they
likewise find some aspects of evil in our society quite blatant,
though they have typically become unaware of the patterns of
evil in their own cultures.
I believe that overt demonic influence is an exception, not a
customary mode of Satan's activity in our contemporary society.
Satan's normal approach is much more subtle. He most often
acts in ways that are consistent with the widespread naturalism
and materialistic reductionism of contemporary Western think
ing. By approaching those who hold materialistic worldviews in
ways consistent with those views, Satan avoids drawing atten
tion toward his activities and involvement. In a culture such as
ours which views everything in naturalistic terms and denies
the reality of the spiritual, this approach is apparently much
more effective for accomplishing his ungodly objectives than
the more open and direct approach of overt demonic influence.
57
Two KINGDOMS
From a spiritual perspective we may think of each person as
belonging to one of two kingdoms, the kingdom of God, or the
kingdom of "the god of this world," Satan (2 Cor. 4:4) .
In his discussion with Nicodemus, Jesus suggested the need to
be born again. Nicodemus was perplexed. Jesus explained that
as a natural man, Nicodemus was born into sin. As a direct con
sequence, Jesus went on, Nicodemus was "condemned already"
because he was not involved in a believing, saving relationship
with God through Jesus Christ. Jesus' comments make it clear
that there are only two possibilities: either we have been con
demned already or we have entered into a saving relationship
with God (John 3 : 1 - 1 8) . In this and other contexts Jesus de
clares that anyone who is not with him is against him (see Matt.
1 2 : 30; Mark 9:39-40; Luke 9: 49-50; 1 1 : 1 4-23) .
The thesis of two kingdoms is developed further in Paul's
discussion of attitudes regarding meat sacrificed to idols
(1 Cor. 8 : 1 - 1 3). Paul suggests that idols themselves are of
no account; thus eating meat sacrificed to idols is, of itself, not
a problem. However, some believers, those referred to as
"weaker brethren, " because of their past experience with the
worship of idols, do not know this fully; Paul describes this
condition by noting that their conscience is weak. When Paul
returns to this discussion, however, he takes it one step further.
He notes that "the things which the Gentiles sacrifice, they
sacrifice to demons . . . " (1 Cor. 1 0:20) . This further under
scores the truth that there are only two spiritual kingdoms in
this world, the kingdom of God and the kingdom of Satan.
It is no accident that Satan is referred to as the god of this age.
It is suggested here that all false worship is ultimately worship
of Satan, though often this is unwittingly so on the part of the
worshiper.
In chapter 6 of Romans Paul addresses this issue somewhat
differently. He describes the person in a fallen condition as a
slave to sin. Through identification with Christ in the process
of salvation and union with him we become dead to sin and
free from this slavery. What is striking is that Paul then exhorts
us to reckon (or consider) ourselves as dead to sin and alive to
58
righteousness . Then we are to present ourselves to God as
"weapons" of righteousness. Paul sums up this argument with
the stark contrast:
Do you not know that when you present yourselves to some
one as slaves for obedience, you are slaves of the one whom
you obey, either of sin resulting in death, or of obedience
resulting in righteousness? But thanks be to God that
though you were slaves of sin, you became obedient from
the heart to that form of teaching to which you were com
mitted, and having been freed from sin, you became slaves
of righteousness. (Rom. 6 : 1 6- 1 8)
As Paul puts it, the choice is not slavery or freedom. Rather,
we must choose to whom we will become enslaved: God or
Satan. Moreover, we begin life enslaved to Satan. In confronting
the Pharisees, Jesus approached the question of two kingdoms
in a slightly different way; he said of them: "You are of your
father the devil, and you want to do the desires of your father. "
The text makes it clear that Jesus was saying that the Pharisees
had the same nature or essential character as Satan. By contrast,
when one receives Christ he or she becomes a new creature
because God's seed is in him or her (see 2 Cor. 5 : 1 7; 1 John
3: 1-2, 9).
According to these passages, all who are outside of the house
hold of faith are by their very nature oriented to doing Satan's
will. Furthermore, they are unable to do God's will (Heb. 1 1 :6).
Such individuals are influenced by Satan at their very core. In
most instances no overt demonic influence is manifested in their
lives. Yet Satan's influence flows from their innermost being,
from their very hearts.
The notion of two kingdoms suggests that all unbelievers are
members of Satan's kingdom. As members of his kingdom, they
also are under his influence whether or not they recognize it.
Thus we must conclude that all unbelievers are under satanic
influence.
The notion of two kingdoms gains further support in Colos
sians when Paul describes the process of salvation in terms of a
change of kingdoms:
59
For He delivered us from the domain of darkness, and
transferred us to the kingdom of His beloved Son, in whom
we have redemption, the forgiveness of sin.
(Col. 1 : 1 3- 1 4)
It is important to recognize, however, that the Christian is not

removed from the exposure to satanic influence . The struggle
with sin and Satan continues throughout this earthly life.
Numerous biblical passages, such as those telling of Eve,
Judas, Jesus himself, Peter, and others further underscore the
fact that Satan's kingdom is powerful and pervasive, affecting
even the believer.
Eve and Satan When Satan approached Eve in the Garden of
Eden, he clearly influenced her decision to disobey God by
eating of the fruit of the tree of the knowledge of good and evil.
This was accomplished through dialogue, rather than through
physical control such as we customarily associate with demonic
influence. Nonetheless, the evidence that Eve was influenced
by Satan is compelling (see Gen. 3).
Judas Judas was the "treasurer" for the disciples and Jesus;
he kept the moneybag. In this office he was apparently less than
scrupulously honest (see John 1 2 : 3-6). Doubtless, in this trans
gression Judas was influenced by Satan to some degree.
At the time of the Last Supper we are told that the devil had
put it into Judas' heart to betray Jesus (John 1 3: 2) . Just prior
to the betrayal "Satan entered into Judas" (Luke 22: 1 -3ff. ;
John 1 3: 27) . "Entered" means, literally or figuratively, to en
ter, or to come in. Regardless of how one interprets the ex
pression "entered into," it is clear that Judas was under the
influence of Satan at the time of the betrayal.
Jesus Even Jesus was not exempt from the advances of Satan.
At the beginning of his preparation for earthly ministry, Jesus
went away into the desert and fasted for forty days and nights.
At the end of this period Satan came to him, apparently in
a physical presence, and tempted him to sin in three distinct
ways. He challenged Jesus to change stones into bread, to jump
off the temple roof and demand that God protect him, and to
attempt to gain access to all the kingdoms of the world and their
attendant glory prematurely.
60
These temptations appear to address the three major areas of
potential for human sin, named in 1 John 2: 1 6- 1 8 : the lust
of the flesh (food needed for bodily sustenance after prolonged
fasting), the lust of the eyes (earthly kingdoms), and the pride of
life (an egotistical attempt to compel God's protection) . No one
would describe this experience as one of demon possession.
Jesus did not succumb, but it is clear that Satan was active in
seeking to influence him.
Peter In the life of Peter two episodes are recorded in which
he was influenced by Satan. When Jesus first began to teach his
disciples about the fact that he must suffer and die, Peter took
Jesus aside and rebuked him, saying this should never happen to
him. At that time Jesus said to Peter, '"Get behind me, Satan!
You are a stumbling block to Me; for you are not setting your
mind on God's interests, but man's"' (Matt. 1 6 :23; cp. Mark
8:30-33). Ryrie notes, "Peter was used by Satan to try to dis
suade Jesus from going to the cross."9 It seems that Satan's goal
on these occasions was to influence Christ through Peter.
On the evening of the crucifixion, after dinner and just before
going out to the Mount of Olives, the disciples fell into a discus
sion of who among them was the greatest (see Luke 2 2 :24ff.).
Jesus responded to this discussion, turning to Peter and telling
him: "Simon, Simon, behold, Satan has demanded permission to
sift you like wheat; but I have prayed for you that your faith may
not fail; and you, when once you have turned again, strengthen
your brothers" (Luke 22:3 1 -32) . Jesus then went on to warn
Peter that he would deny Jesus three times before the cock
crowed. In this interaction it appears that Jesus gave permission
to Satan to have extensive influence over Peter, limited by Jesus'
prayer that God would protect Peter's faith .
Two other events in Peter's life may evidence the activity of
Satan or demons in influencing his conduct. First, when Jesus
was transfigured in his presence, Peter proposed that they build
tabernacles for Jesus, Moses, and Elijah. Had this been done, it
could have distracted Jesus from his earthly mission. Second, in
the Garden of Gethsemane, when the soldiers came to arrest
Jesus, Peter began to fight against them with a sword. Again,
Peter's action was inconsistent with God's plan, and may have
been the result of evil influence.
61
Although we do not have adequate space to develop the
accounts (in some instances less detail is provided), many other
persons in Scripture clearly were under satanic influence.
Among these were Ahab and Jezebel, Pharoah and his magi
cians, Cain, the astrologers and Chaldeans of Babylon, and
King Darius.
THE FALL, AND SIN IN THE WORLD
We have examined the role of Satan at some length. While it is
not the purpose of our discussion to dwell here on the Fall and
consequent entrance of sin into our world, it is nonetheless im
portant to acknowledge that Adam and Eve set in motion a
sequence of events with far-reaching implications. For our pur
poses, two of these need to be emphasized: first, the fact that
spiritual death or separation from God, together with the pre
disposition to personal sin, became the lot of all mankind; sec
ond, all of creation was dramatically altered.
Personal Sinfulness
Because of the Fall, sin and death became the lot of all
mankind. It is hard to comprehend all of the implications of this
simple fact. As Jay Adams notes, in the Genesis 3 account
we immediately discover fear, shame, deception, and blame
shifting. 10
The wages of sin is death, we are told (Rom. 3 : 23) . Death is
multifaceted: immediate separation from God, eventual physi
cal death, and potentially the "second death, " or eternal separa
tion from God. 1 1
Because o f the transgression of Adam and Eve, the predispo
sition to personal sinfulness is built into each of us. As we shall
see later, this fact contributes to the tendency to experience
mental disorders and demonic influence.
The Sin of Others
The Fall also resulted in the sinfulness of others; each person
experiences the unpleasantness of being sinned against. Our
parents are imperfect, as are our brothers and sisters, friends,
spouses, and children. The fact that we are the victims of sin
62
further contributes to the problems of mental disorders and
demonic influence.
Sin in the World
Beyond the effects of personal sin and the sins of others, the
entrance of sin into our world had profound effects on all of
Creation. We are told that "the whole creation groans and
suffers" waiting to be set free with the children of God (Rom.
8 : 1 8-23). It is hard to grasp all of the implications of this cata
clysmic change. It appears that predation, one animal killing
another for food, is a result of the Fall. Also, disease, natural
disaster, and similar things are all effects of the Fall; mental
disorders are another of the many facets of this groaning and
suffering. Although it is appealing to attribute all mental dis
orders to personal sin, we must recognize that the profound
disturbance of the Fall makes matters far more complicated.
Chapters 5 and 6 further develop this thinking.
SATAN'S ROLE IN THE SEPARATION OF THE
SPIRITUAL AND PHYSICAL
The tendency toward dualistic thinking, and the accompany
ing tendenc.ies toward materialism and spiritual reductionism
are not merely human misconceptions. We must also understand
that they are among the many consequences of spiritual warfare.
Though not really quite so simple, in one sense all such miscon
ceptions are the result of a diabolical plot. Full, true worship of
God is precluded by either form of reductionism.
Carried to its logical conclusion, materialism denies the very
existence of God. It may seem less readily apparent, but spiritual
reductionism is no less atheistic; while acknowledging God in
a mystical, spiritualistic way, it denies the full physical, daily
reality of his majestic, creative, and redemptive acts. It denies
that God became flesh and dwelt among us (John 1 : 1 4), and that
God's plan includes the redemption and transformation of our
physical bodies.
Because naturalistic materialism is so widespread in our
culture, it seems not at all surprising that Satan tends to pre
sent himself in ways consistent with this worldview so as not
63
to draw attention to himself. To put himself in the spotlight
would draw attention to the spiritual realm, thus inevitably also
drawing attention to the reality of God. For those who discount
God, this might direct their attention toward him. For those who
already believe in God, such overt manifestation would alert
them to seek God's resources for defense against spiritual attack.
Does it not make sense that Satan's preferred mode of action is
to use more natural means, perhaps such activities as alcohol and
drug abuse, sexual obsessions, gambling, preoccupation with
wealth, "things," or status, rather than overt demonization?
These are no less enslaving, no less damaging, and no less forms
of satanic influence because they are not openly "spiritual. "
THE NATURE OF PERSONS
Although space cannot be devoted to developing the subject
in detail, a few comments about the nature of persons are essen
tial at this point.
Humans are created beings, made in the image of God, and
fallen. We are told that God created Adam out of the dust of
the ground, and breathed into him the breath of life. Persons
were created both male and female. Though it is subject to
some disagreement among scholars, the image of God suggests
that persons are unique in creation as spiritual, mental, moral
and social beings. After his creation, God gave humans domin
ion over the earth. Taken together, the facts of (1) the image of
God and (2) dominion give humans a dignity of being and
breadth of responsibility accorded to no other creature.
Initially, Adam and Eve existed in untested holiness. However,
they transgressed God's command. As a result, sin and death
passed on all mankind. This death has three aspects: spiritual,
physical, and eternal. The salvation provided in Jesus Christ in
volves restoration of spiritual life and escape from eternal death
into eternal life. However, the judgment of physical death con
tinues to be carried out on all persons. This process, too, is re
versed in the re-creation of individuals at the resurrection. 12
The existence of mental disorders, indeed of all natural evil,
can be traced to the fact of sin. As we shall see, mental disorders
involve elements of sin in the world, the sin of others, and
personal sin.
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Persons are units or wholes. For analytic purposes it is helpful
to view persons as composed of parts: material and spiritual, or
body and soul, in the common dichotomous view; body, mind,
and soul in the trichotomous view. One of the effects of dualistic
thinking is the tendency to view the eternal state as one of
eternal spiritual existence , in the absence of the material as
pects of our beings.13 However, it is clear in Scripture that we
will be whole beings, comprised of spiritual and physical dimen
sions in heaven (see 1 Corinthians 1 5 : 1 2-2 1 , 39-58; 2 Cor.
5 : 1 -5; cp. John 14: 1-3) . Thus, we must affirm again that hu
mans are whole beings comprised of material and spiritual; we
are psychospiritual and material unities.
SUMMARY
To fully grasp the issues involved in satanic and demonic
influence it is important to understand the subtle and pervasive
effects of dualism on contemporary thought. Dualism is the
tendency to view reality as composed of two parts, material and
spiritual, rather than as a unified whole with two inseparable
aspects.
Because of dualistic thinking we tend to view spiritual and
natural explanations of events such as healings as competing
explanations rather than as compatible explanations at different
levels of analysis. Similarly, we tend to see Satan and demons as
active only in overt " spiritualistic" phenomena which take the
form of influence and "possession," discounting satanic involve
ment in "natural" events such as a traffic accident.
Spiritually, there are only two kingdoms, the kingdom of God
and Satan's kingdom. Each person belongs to one of these, as is
illustrated by several biblical accounts. Satan constantly wars
against God and those who choose to enter into his kingdom.
Satan is a wily warrior who uses those stratagems that most
effectively accomplish his ends. Thus he adapts his approaches
to fit within a given culture's prevailing worldview; in this way
we become adapted to his approaches and they escape detec
tion-and thus his designs are more effective. Toward this end,
Satan fosters and encourages dualistic thinking. Accordingly, in
contemporary Western culture Satan's approaches fit within a
naturalistic, materialistic framework to escape our notice.
65
CHAPTER FIVE
MENTAL ILLNESS
Defining mental illness is not an easy task. Much controversy

swirls around the definition, and even around whether "mental
illness" is a helpful concept. The use of the word illness implies
that some form of disease is the root of the problem. This issue
lies at the heart of a major conceptual controversy in the mental
health field.
Szasz called mental illness a myth.1 Others describe mental
illness in terms of several "models. "2 These include the spiritual
model, the moral model, the medical model, the sociopsycholog
ical model, and the systems model.
This chapter will begin with a case example. Then we will
briefly examine each of these models, as well as the possibility of
66
Mental Illness
a Christian model. We will conclude with a discussion of some
issues that are raised from a Christian perspective. In chapter 6
we will turn to an overview of the Diagnostic and Statistical
Manual of Mental Disorders, Third Edition, Revised (DSM-111-
R) , the most widely accepted manual for cataloguing the nature
and types of mental disorders.3
JENNIFER
"My name's not Jennifer; she left. I'm Gina. That dumb slob
Jennifer is gone. Good riddance. I can't have any fun when she's
around." As I looked at the woman my confusion must have been
apparent. I was sure it was Jennifer. Yet her clothes, her expres
sion, her voice, her posture-almost everything about her
seemed different. I almost believed that I was speaking with the
wrong woman.
When I'd seen her the day before, Jennifer was severely de
pressed, suicidal. She had been hospitalized for fear that she
would kill herself. Before admission, she had been systemati
cally slashing her arm with a razor; the mutilated skin on her
left arm hung in ribbons. Now it was all bandaged, and hidden
under the sleeves of her low-cut, seductive blouse. She wanted a
pass so that she could " go out and have some fun."
As I came to know Jennifer/Gina better, I discovered that
there were other "personalities" as well. They came and went
unpredictably. Each had a characteristic pattern of mood and
behavior. Yet all shared the same body. Jennifer was prim and
proper, always doing the correct thing. Gina was fun-loving
and outgoing, but irresponsible. Mae was a clever thief who
managed to steal things Gina enjoyed, but which were an em
barrassment to Jennifer, who could not understand how the
items came into her possession. Polly was a boozing babe who
would tumble into any man's bed "just for a lark."
As I pondered my experience with Jennifer, I reflected on
the various ways to view her "personalities. " Surely she had
a mental illness, a multiple-personality disorder, together with
depression, I thought. Or could she be acting? In some of her
personalities she clearly engaged in various forms of sinful con
duct; could it be that she was just a clever but sinful woman
who had found out how to get away with doing as she pleased?
67
Or was she demon possessed? As we work through this and
following chapters our goal is to better understand how to re
solve such questions.
MODELS OF MENTAL DISORDERS
The Spiritual Model
From antiquity until the nineteenth century, mental disor
ders were viewed largely as a religious and moral issue. Persons
with unusual behavior were considered malingerers or pos
sessed by spirits. If the spirits were viewed as good, the person
was accorded status and favor, and no efforts were made to
remove their influence. By contrast, if the spirits were consid
ered bad, exorcism and torture were used as ways to free the
person from their influence. Jennifer probably would have un
dergone exorcism or torture.
The Moral Model
In the late eighteenth and nineteenth centuries a number of
changes took place in the treatment of the mentally ill. At the
beginning of this era the mentally ill were housed in large
asylums. One such asylum was Bethlehem Hospital of London,
from which we get the corruption "bedlam." Late in the eight
eenth century, reformers such as Philippe Pinel, William Tuke,
and Dorothea Dix led efforts for reform and the provision of
more humanitarian care in these asylums.
In the United States this reform movement was most fully de
veloped in the "moral treatment" approach which was most
prominent at the beginning of the nineteenth century. This ap
proach included an emphasis on small institutions of less than
250 patients. The superintendent was a father figure to the pa
tients. Curability of mental illness was stressed, and treatment
emphasized training in appropriate moral conduct. At the time,
this approach was believed by some to be curative, though others
disputed this claim .4 Under the moral model, Jennifer would
have received training in moral conduct in a small institution.
The Medical Model
About the same time as the humanitarian reforms and
moral treatment were being practiced, Wilhelm Greisinger
68
Mental Illness
and Benedict Morel, among others, were involved in an effort
to advance the disease notion of mental disorders. John
Gray, editor of the American Journal of Insanity from 1 85 5 to
1 885, was a strong crusader in support of the disease view.
He used his prominent role to advance the notion that physi
cal lesions were responsible for mental illness , and he led in
the movement to transform mental asylums into treatment
facilities .
The theoretical work of Jean Charcot, Pierre Janet, Hip
polyte Marie Bernheim, and Sigmund Freud gave further im
petus to the development of the medical model. According to
the moral model, persons whose symptoms did not make
anatomical sense were thought to be unwilling to face the dif
ficulties of life, and hence morally defective. Because of the
work of the medical pioneers, they came to be seen as hysterics
who were presumed to have medical rather than moral prob
lems. In this way the medical model was extended to persons
outside institutional settings.
A major factor giving further credence to the medical model
was the discovery that general paresis, a psychotic disorder,
was the result of advanced syphilitic infection. The initial sug
gestion was made in 1 857; positive identification of syphilitic
infection as the causative agent was provided in 1 9 1 3 . This sig
nificant discovery, together with the growing inclination to
view other problems as medical, culminated in a major shift in
viewpoints: The disease model replaced the moral-religious ex
planation of mental disorders.
The medical model, in its various forms, has been the domi
nant conceptual model from 1 9 1 5 to the present. Although sev
eral alternative models have been proposed, none has received
the widespread acceptance which the moral-religious model en
joyed before the nineteenth century, or which the medical
model has been given in the twentieth century.
Blaney5 has suggested four variations of the medical model:
1) mental disorders are in fact diseases which are physiologi
cally based;
2) symptoms of mental disorder are reflections of an un
derlying condition which may be organic, but need not
be so;
69
3) mental disorders are not under personal control, and the
individual has no responsibility for his or her behavior;
4) psychiatric symptoms can be best understood by ordering
them into syndromes, or groups of symptoms which nor
mally occur together so that each syndrome or group of
symptoms can be viewed as a single disorder.
As we shall see later, none of these definitions seems adequate
to encompass all of the disorders listed in the Diagnostic and
Statistical Manual ofMental Diseases.
The medical model assumes the person with the disorder is a
patient who is sick. The sickness is characterized by a number
of symptoms which are presumed to be the result of an underly
ing disease having a specific cause or etiology. Because the
underlying problem is often not apparent, diagnosis is important
prior to treatment. The illness is presumed to have a predictable
developmental history or course, and prognosis or outcome.
Symptoms are presumed to be indicators of the underlying
illness. They may change or even disappear without the illness
being cured. Thus, identifying the disease and evaluating the
effect of treatment requires special training, and becomes a
medical specialty. Other concerns include the possibility of re
lapse or of symptom substitution, which is the development of
new symptoms stemming from the same underlying ailment.
Since the individual is often unable to provide basic self-care,
society provides care for him or her.
The illness model takes away personal responsibility; since
the patient cannot do much about the condition, the patient be
comes a passive recipient of treatment.
The patient may receive special considerations such as finan
cial support or care provided by the state . Legal rights may be
lost since the person is presumed to be unable to make responsi
ble choices. Sometimes the person is not held responsible for
legal infractions. These are thought to be the result of the dis
ease process; it is assumed that the patient did not know what he
or she was doing, or did not recognize that the actions were
wrong. In some respects the problem may be even more compli
cated; patients are believed to be incapable of evaluating their
own conditions, and may not even recognize that they have
problems. Alternatively, the patient may recognize the presence
70
Mental Illness
of a problem, but may misidentify it. In some instances, the de
nial of a problem is taken as evidence that the problem is more
severe than if it were recognized. People like Jennifer would
likely be committed to large mental hospitals under the medical
model, often for extended periods of time.
Under the medical model, research and treatment are medical
specialties. A concept of health must be developed against
which illness is measured. Research focuses on a search for phys
ical causes such as infections, genetic anomalies, or endocrino
logical abnormalities. A radical discontinuity is presumed to
exist between health and disease, thus research focuses on pa
tients; study of normal individuals is presumed to be irrelevant.
In evaluating the medical model we should recognize that it is
the most widely accepted formulation at the present time. The
medical model clearly underlies the early versions of the Ameri
can Psychiatric Association's Diagnostic and Statistical Manual, 6
although later editions include some recognition of alternative
models.7
Many mental disorders clearly fit the medical model. Among
these are general paresis, the organic brain syndromes, and
some cases of retardation. Clearly disease, trauma, genetic
anomaly, and exposure to toxic substances can result in mental
disorder. Traditionally, physical disorders such as irritable
bowel syndrome, spastic colitis, ulcerative colitis and a variety
of related gastrointestinal disorders were listed among the men
tal disorders because they were thought to be caused by psy
chological rather than biological factors. However, with the
development of new diagnostic techniques, a number of specific
biological factors have been found which account for a signifi
cant percentage of these disorders.8 Recent evidence suggests
that other mental disorders such as Alzheimer's disease and
manic depressive disorders have at least a biological predispos
ing factor if not an outright biological cause. 9
Despite recent findings, many mental disorders still have no
known underlying disease process; Jennifer's suffering is such a
disorder. It remains unclear whether further research will dis
cover biological causes of these disorders.
Considerable difference of opinion exists regarding the con
tribution of the medical model. Some contend that the medical
71
model led to the elimination of earlier abusive and inhumane
methods of dealing with the mentally ill. But this view has been
challenged by those who believe that the moral-treatment ap
proach, which was replaced by the medical model, was actually
responsible for more humane treatment of the mentally ill. 1 0
Another criticism of the medical model is the role which it has
played in the development of the legal principle of finding per
sons not guilty for criminal behavior because of insanity. Szasz
has been a particularly outspoken critic of the model because of
this effect. Thus, in some quarters the medical model is viewed
as a backward step.
The Sociopsychological Model
The sociopsychological model, closely related to earlier be
havioral models, is probably the most widely accepted alterna
tive to the medical view. Where the medical model suggests
qualitative distinctions between normal and disturbed function
ing, the sociopsychological model contends that disordered
behavior follows the same principles as normal behavior. Disor
dered behavior results from unusual learning experiences rather
than from a disease process. Problem behavior develops by the
same principles as normal behavior, and thus may be changed
through application of the principles of normal learning and
behavior control.
The sociopsychological model suggests that diagnosis should
focus on identification of the frequencies, topographies (or
forms), and social or environmental controlling conditions of
problem behaviors . It assumes that the average individual is suf
ficiently aware of the problem to be motivated to seek change
and to become an active participant in the change process.
Since the person's behavior is believed to follow the normal laws
of behavior, the individual is neither exculpated from social con
sequences nor given special privileges . Under this model the
counselor would seek to discover the patterns of behavior asso
ciated with Jennifer's different "personalities" and the circum
stances in which they occurred. The counselor would then seek
to develop more constructive ways for Jennifer to deal with the
events of her life, and to weaken or eliminate all the "personali
ties" except "Jennifer. "
72
Mental Illness
Research under the sociopsychological model focuses on
discovering the principles of behavior acquisition, control, and
elimination, rather than on identifying disease processes.
The sociopsychological model is based on the accumulated
results of over seventy-five years oflaboratory research on learn
ing, motivation, perception, social relations, growth, and devel
opment. The basic principles of behavior are well established,
and there is much evidence that therapy approaches based on
this model can be very effective. 1 1
Systems Model
Another model that has gained considerable support in the
past few years is the systems model. This view holds that mental
disorders arise out of disturbances in the family system or social
system rather than from a disease or disturbed learning pattern.
In this model the focus is on the interactions among members in
a social system rather than on an "identified patient. " Although
the parents may come seeking help for a disturbed child, it is
believed that the problem does not lie solely within the child;
rather, the problem arises out of the interaction between the
parents and the child. The problem may be affected by other
individuals as well, such as siblings, extended family, and peers.
Intervention with this model is focused on changing the prop
erties of the system rather than on changing the individual. For
example, instead of directing efforts toward eliminating stealing
by the second child, treatment might seek to resolve chronic
conflict between the parents. According to the family-systems
view, the child steals in order to keep the family together; while
involved in dealing with him, Mom and Dad do not fight with
each other. Thus if Mom and Dad ceased fighting, stealing
would no longer be necessary. 1 2
For Jennifer, this model suggests examination of her family or
living situation, then seeking to alter operation of the overall
system, thus changing Jennifer.
The Christian Model
Dissatisfied with the medical model, and concerned with
many anti-Christian implications in the other models, some have
proposed development of Christian models. During the 1 970s,
73
for example, there were a number of efforts to develop a Chris
tian approach to counseling. Implicit in each of these is a view of
mental illness or psychopathology.
Despite these efforts, it seems unlikely that there will be
a single Christian approach to counseling, or a universally ac
cepted Christian view of mental illness . 1 3 This is not too surpris
ing. Just as there are many different Christian theologies and
approaches to the understanding of Scripture, it seems likely
that there will continue to be many Christian approaches to
counseling and mental illness. 1 4
Although differences seem inevitable, there are some distinc
tive emphases which characterize the various efforts to · develop
a Christian model. Almost all believers share these convictions:
first, that persons have a spiritual dimension because we are all
made in the image of God, and second, that mankind is fallen
as a result of sin. These two factors have profound implications
for a Christian approach to mental illness.
The spiritual dimension is believed to provide a resource
which can prevent or ameliorate mental disorders. Also, many
Christian authors believe that at least some mental disorders
come about because the spiritual dimension is neglected, or is
distorted through sin.15 If this view is correct, then a complete
and fully effective approach to treating mental disorders must
include the use of spiritual resources such as forgiveness, repen
tance, prayer, and Scripture .
Despite general agreement in some areas, there are other
areas of disagreement among Christian authors. For example,
consider the different views about the relationship between
theological and psychological approaches to knowledge .
At one extreme on this issue are those who agree with Ellens:
Since Christians acknowledge that all truth is God's

truth, no matter who finds it or where it is found, the
information derived from both psychology and theology is
taken with equal seriousness. God's message in the special
revelation of Scripture and God's general revelation in
the created world are both sought diligently to ensure the
maximum constructive interaction between theology and
psychology. 16
74
Mental Illness
Carter and Narramore, and Cosgrove and Mallory hold similar
views, as do many other Christian professionals. 17
At the other extreme are persons like Hunt and McMahon,
who argue in this manner:
[Psychology] is a pseudo-science riddled with contradiction

and confusion. . . . The basic problem with the " all truth
is God's truth" approach lies in the fact that psychology
pretends to offer answers which, even if it were a science, it
could never give. We have no quarrel with chemistry,
medicine or physics, but with psychology's pretense to sci
entifically understand and deal with the heart of man, who
is a spiritual being made in the image of God. 18
A number of others, such as Adams, the Bobgans, and

perhaps Kilpatrick, seem to agree with Hunt and McMahon's
view. 1 9 These authors believe that psychology has little or
nothing to offer; in fact, they view psychology as distinctly
harmful.
A third group of Christians holds an intermediate position,
seeing some value in psychology, but contending that biblical
and psychological truth do not stand on equal footing. To them
psychology must be made subject to Scripture. Advocates of
such a view include McQuilkin and Crabb. 20
In light of the diversity of views among Christians about the
relationship between psychology and theology, it is understand
able that there is also a diversity of approaches to the problem of
mental illness or psychopathology among pastors and Christian
professionals. In general, two basic approaches have been taken.
The first is one which largely adopts one of the many psychologi
cal theories, adapting it in various ways to fit the author's under
standing of Scripture. Proponents of the "all truth is God's
truth" perspective generally take this approach.
In contrast are those who reject psychology on the grounds
that it is anti-Christian. Instead they advocate "Christian Coun
seling" or "Biblical Counseling. " Adherents of this view gener
ally reject the medical, sociopsychological, and systems models
of mental illness; in their place they propose a moral or sin
model. In Adams's words,
75
. . . the Scriptures plainly speak of both organically based
problems as well as those problems that stem from sinful
attitudes and behavior; but where, in all of God's Word, is
there so much as a trace of any third source of problems
which might approximate the modern concept of "mental
illness." 2 1
For Adams all problems come from sin. The solution is nou
thetic counseling, an approach which confronts the individual
with scriptural teaching about the sinful patterns in his or
her life, counsels confession and repentance, and emphasizes
change into conformity with God's Word. Adams advocates that
all Christians take this approach, but he is especially concerned
with those who are involved in pastoral ministry. In his view,
this approach should be adequate for all mental-health prob
lems except those rare instances which clearly have an organic
(or biological) basis.
Since Jennifer's problems have no identified organic basis,
adherents of this view would likely focus on exhorting her to
acknowledge her present sinful conduct, repent, and change
her ways. In the likely event that she proved unwilling or unable
to admit her sin and repent, they would have little more to offer
her until she was ready to do so.
Although proponents of the biblical and Christian counseling
approaches often vehemently reject psychology, they seem to
overlook the fact that in adopting counseling they are embracing
techniques which have their intellectual roots in psychology and
education. Those who have studied counseling theory readily
recognize that familiar psychological models and theories un
derlie the popular "Christian counseling" and "biblical counsel
ing" approaches .
For example, Jay Adams draws heavily on the writing of psy
chologist 0. Hobart Mowrer; Lawrence Crabb's approach leans
heavily on the rational emotive therapy of psychologist Albert
Ellis; and William T. Kirwan extensively uses the ideas of the
late humanistic psychologist, Carl Rogers. 22
Advocates of these approaches are a minority. Most efforts to
develop a Christian model acknowledge at least some aspects
of the medical model. Further, the medical model enjoys
76
Mental Illness
widespread acceptance among respected professionals across
the boundaries of a variety of mental-health disciplines, in
cluding psychiatry, psychology, and social work.
Any credible effort to deal with the complex issues involved
in mental disorders must take into account the diversity of phe
nomena involved. Mark Cosgrove and James Mallory, in their
book Mental Health: A Christian Approach provide one example
of a successfu l attempt to deal with this complexity. 23 One of
the major reasons for the continued diversity of models of men
tal disorders stems from this complexity and from the fact that so
far no single model seems to adequately address the roles of
physical, social, psychological, and spiritual issues involved.
This will become clearer as we examine in more detail the scope
of disorders included in DSM-III-R.
SUMMARY
Several models have been proposed over the years to account
for the phenomenon now known as mental illness, including the
spiritual model, the moral model, the medical model, the so
ciopsychological model, and the systems model. By far the most
common model is the medical model. Some Christian theorists
reject the medical model, and tend to reject the notion of mental
illness entirely except for instances of organically caused diffi
culties, which are presumed to be rare .
If we are to understand the relationship of demonic influence
to mental illness it is important that we understand the medical
model, especially as incorporated in the DSM-III-R diagnostic
system. It is to this issue that we turn in the next chapter.
77
CHAPTER SIX
MENTAL DISORDERS
While there are a number of views on the nature of mental

illness, the standard reference of mental disorders in the United
States, as we have said, is the American Psychiatric Association's
Diagnostic and Statistical Manual of Mental Disorders, Third
Edition, Revised (DSM-111-R). 1
This chapter will examine the basic sections of DSM-111-R,
including an overview of the major diagnostic categories and a
consideration of the model of man which is implicit in the diag
nostic system. The DSM-111-R diagnostic system encompasses
three major classes of disorders in terms of cause or etiology.
First, there are many conditions which are clearly caused by
physical diseases, such as tumors and strokes. Some of these are
78
Mental Disorders
presumably outside the victim's control. Others, such as brain
damage resulting from the abuse of alcohol or other controlled
substances, are believed to be the result of the person's own
actions.
Second are disorders or conditions known or strongly
suspected to involve a biological predisposition, such as manic
depressive disorder and various forms of schizophrenia. How
ever, it is believed that the person must be exposed to other
factors, such as personal traumas and stressors, in order to
develop the disorder.
Third are conditions in which no known or presumed biolog
ical factors are involved . These are often called functional
disorders. For many of them, which include anxiety and de
pression, the person is presumed to have little or no personal
responsibility in developing the disorder. However, for others
of these disorders, personal actions, such as choosing to drink
alcoholic beverages or to use a variety of legal or illegal drugs
(but without resulting brain damage) , may play an important
role; examples include alcohol- and substance-abuse disorders
(which may occur with prescribed medications as well as
street drugs). Initially, we might conclude that these condi
tions result from sin, but as we shall see, often that is too
simplistic an explanation .
If we are to understand the relationship between mental dis
orders and demonic influence, a basic grasp of the DSM-111-R
diagnostic system is of great value. Those who are already fa
miliar with DSM-111-R may wish to skim quickly over this chap
ter. All of us should remember, however, that mental disorders
rarely have simple causes.
MULTIDIMENSIONAL DIAGNOSIS
With the publication of DSM-111-R, the diagnostic system
adopted a procedure in which each person was to be evaluated
on five different dimensions, or " axes, " each of which involves
a different type of information. The first three of these dimen
sions constitute the official diagnosis, and include I) mental
disorders, 2) developmental and personality disorders, and 3)
physical disorders and conditions. The remaining dimensions
include 4) severity of psychosocial stressors and 5) overall
79
assessment of functioning during the past year; the last two are
used primarily in treatment planning and in predicting out
come.
[The first two dimensions] comprise the entire classifica

tion of mental disorders . . . . This separation ensures
that consideration is given to the possible presence of dis
orders that are frequently overlooked when attention is
directed to the usually more [obvious disorders of the first
dimension] .2
Obviously, an adequate evaluation of an individual's function

ing requires taking into account information from each of these
areas. The result is a complex and rather sophisticated system
that seeks to encompass the complexity of human functioning.
Clinical Syndromes
The first dimension includes the clinical syndromes such as
anxiety, depression and organically induced mental disorders. It
is common for individuals to receive a diagnosis on both the first
and second dimensions. In such instances, the diagnosis on the
first dimension is assumed to be the principal diagnosis which is
the focus for treatment unless it is specifically noted that the
diagnosis on the second dimension is primary.
Jennifer, whom we discussed previously, would be classified
under the clinical syndromes as a Multiple Personality Disor
der. This mental disorder has no known or presumed biological
cause, and it is unclear whether personal responsibility plays an
important role in this condition.
Personality Disorders and Specific
Developmental Disorders
The Personality Disorders, such as Paranoid Personality and
Obsessive-Compulsive Personality, and specific developmental
disorders, such as Mental Retardation and Dyslexia, are diag
nosed on the second dimension. Everyone is presumed, from
time to time, to show the personality patterns listed here to some
degree or other. However, some individuals show these patterns
in much more exaggerated and pervasive forms. Often the
80
Mental Disorders
Personality and Developmental Disorders result in considerable
difficulty in personal-social functioning. Furthermore, some be
lieve that these enduring patterns of responding to people and
situations, when present in their more extreme forms, underly
many of the mental disorders which are considered on the first
dimension. When the person shows such an enduring pattern of
disturbance in personality functioning or development, it is di
agnosed in addition to, or instead of, clinical syndromes accord
ing to DSM-III-R. Also, this dimension "can be used to indicate
specific personality traits when no Personality Disorder exists. "3
A significant source of problems involves difficulty with
school adjustment. These problems are categorized as Specific
Developmental Disorders, and include reading, arithmetic, ar
ticulation, mixed and atypical categories.
Initially it might seem that the Specific Developmental Disor
ders are not mental disorders. However, there is a strong associ
ation between learning disorders, as these are often called, and
mental health problems. Data suggests that as many as 80 per
cent of adolescents receiving hospitalized mental health treat
ment for substance abuse also show learning disabilities. 4 While
one cannot safely conclude that learning disorders produce sub
stance abuse, it seems likely that learning disorders are one of
the contributing factors.
Physical Disorders and Conditions
As suggested above, it is recognized in DSM-III-R that men
tal disorders may produce or exacerbate physical conditions
such as duodenal ulcers or high blood pressure. It is also recog
nized that physical conditions, such as hormonal imbalances, a
stroke, or AIDS infections, may contribute to mental disorders.
Assessment of physical disorders and conditions prompts the
examiner to consider this dimension of the person, and to evalu
ate the interplay between mental and physical functioning; spe
cial emphasis is placed on the role of physical factors in the
development and treatment of mental disorders.
Severity of Psychosocial Stressors
This dimension requires the examiner to explicitly assess the
person's history of stressors in the past year and consider the
81
role of such historical factors in the presenting complaint. It is
believed that stressors may play a role in the development of a
mental disorder, in worsening an existing mental disorder, or in
recurrence of a former disorder.
The adjustment disorders in particular take into account
the level of stress to which the individual has recently been
exposed, and are defined in terms of harmful or inappropriate
reaction to actual stress experienced in the past three months.
Things to be considered as stressors include such experiences as
moves, job loss, accident or injury, engagement or marriage,
marital conflict or divorce, death, major financial changes, civil
or criminal charges, and a host of other events. Stressors are
rated on a scale from 1 (none) to 6 (catastrophic) . Examples of
catastrophic stressors include death of a child or spouse, and
being taken as a hostage or placed in a concentration camp.
One example of a factor that might be coded here is the
distress caused by the diagnosis of AIDS. In the Surgeon Gen
eral's Report on AIDS it is noted that significant mental-health
problems may result from receiving a diagnosis of AIDS:
Upon being informed of infection with the AIDS virus, a

young, active, vigorous person faces anxiety and depression
brought on by fears associated with social isolation, illness
and dying. Dealing with these individual and family con
cerns will require the best efforts of mental health profes
sionals. 5
One of the greatest concerns about widespread testing for

AIDS is that a significant number of individuals will be falsely
identified as AIDS carriers . Even with an error rate of one in a
thousand, if 50 million are tested, 50 thousand will be falsely
found to be carriers. The potential mental anguish of this is one
of the major dilemmas which must be faced in deciding how to
approach the AIDS problem. 6
Global Assessment of Functioning
The Global (or overall) Assessment of Functioning (GAF)
evaluation involves making a judgment about the individual's
82
Mental Disorders
overall level of mental health, currently, and during the past
year.
Ratings of current functioning will generally reflect the

current need for treatment or care. Ratings of highest level
of functioning during the past year frequently will have
prognostic significance, because usually a person returns to
his or her previous level of functioning after an episode of
illness. 7
In some disorders, such as schizophrenia, a defining crite

rion is deterioration from a previous level of functioning. As
sessment of adaptive functioning for the past year requires the
examiner to explicitly evaluate social relationships, occupa
tional functioning, and use of leisure time. Ratings of past and
current functioning are made on a scale from 1 (persistent
danger to self or others or inability to maintain minimal per
sonal hygiene) to 90 (good functioning in all areas with symp
toms absent or minimal) .
OVERVIEW OF MENTAL DISORDERS
Table 1 presents a brief overview of the DSM-III-R diagnostic
system. Particular attention should be given to the causes or
etiology of the various mental disorders as well as to gaining an
overview of the kinds of symptoms typical in each major diag
nostic group. Though somewhat complex, this information will
be important to later discussions of the relationship between
mental illness and the demonic.
As a foundational principle, in constructing DSM-III-R it
was decided that priority would be given to diagnosing an
organic mental disorder over functional disorders whenever
the symptoms fit with an organic disorder and signs of organic
dysfunction or historical factors supporting an organic diagno
sis are present. Organic disorders are those of physical origin;
functional disorders, though often similar in symptoms, have
no known physical causes . Thus diagnosis of organic depression
takes precedence over diagnosis of major depression as a func
tional mood disorder.
83
Mental Disorders in DSM-111-R*
I. Clinical Syndromes
A. Disorders usually first evident in infancy, childhood or adolescence
1 . Disruptive-behavior disorders
2. Anxiety disorders of childhood or adolescence
3. Eating disorders
4. Gender-identity disorders
5. Tic disorders
6. Elimination disorders
7. Speech disorders not elsewhere classified
8. Other disorders of infancy, childhood, or adolescence
B. Organic mental disorders
1 . Dementias arising before and during old age
2. Psychoactive substance-induced organic mental disorders (e. g . , organic disorders
due to alcohol or narcotic dependence)
3. Organic mental disorders associated with physical disorders or conditions, or for
which the cause is unknown
C. Psychoactive substance-use disorders (e.g., nonorganic disorders due to alcohol or
narcotic dependence)
D . Schizophrenia
E. Delusional (paranoid) disorder
F. Psychotic disorders not elsewhere classified
G . Mood d isorders
1 . Bipolar (manic-depressive) disorders
2. Depressive disorders
H. Anxiety disorders
I. Somatoform disorders (physical disorders without organic causes)
J. Dissociative disorders (e. g . , Multiple Personality Disorder)
K. Sexual disorders
L. Sleep disorders
M. Factitious (faked) disorders
N. Impulse-control disorders not elsewhere classified
0. Adjustment disorders
P. Psychological factors affecting physical condition
I I . Developmental Disorders and Personality Disorders

A. Developmental Disorders (usually first seen in c hildhood)
1. Mental retardation
2. Pervasive developmental disorders (e.g. , infantile autism)
3. Specific developmental disorders (e . g . , dyslexia)
4. Other developmental disorders
B. Personality Disorders
I l l . Physical Disorders and Conditions
IV. Severity of Psychosocial Stressors
V. Overall Assessment of Functioning
Table 1
·Adapted from American Psychiatric Association 's Oiagnoslic and Statistical Manual ol Mental Disorders, Third Edition . Revised (OSM - Ill - A)
Mental Disorders
A second foundational principle is to give priority to diagnosis
of more pervasive disorders, even though symptoms associated
with a more specific or "isolated" disorder also are observed.
For example, if schizophrenic symptoms are present along with
chronic mild depression, technically known as dysthymic disor
der, schizophrenia is diagnosed since chronic mild depression
often accompanies schizophrenia.
In the next section we will examine several mental disorders
in DSM-IIl-R to illustrate the interactions among biological,
psychological, social, and spiritual factors in mental disorders.
EXAMPLES OF MENTAL DISORDERS
Mental Retardation
One of the most prominent classes of disorders among chil
dren is mental retardation. This disorder involves general intel
lectual functioning which is significantly below average,
associated with or resulting in deficits or impairments in adap
tive behavior beginning before age eighteen. Low intelligence
test scores and inability to live independently and meet the
normal social responsibilities expected of the child's age and
cultural group are the primary criteria.
Causes "may be primarily biological, psychosocial, or an in
teraction of both. " 8 Numerous biological causes of retardation
have been discovered. Among these are Down's Syndrome or
Trisomy-2 1 , Tay-Sachs disease, phenylketonuria, cretinism, hy
drocephaly, and severe shortage of oxygen during the birth
process. In general, mental retardation stemming from biologi
cal causes is moderate to profound, thus diagnosis generally
occurs at birth or in the first few months of life.
About 7 5 percent of the cases of retardation are only mildly
severe. In the majority of these, no clear biological factor can be
identified, though biological causes cannot confidently be ruled
out. Mild retardation is believed to result from one or more of
three factors: 1) genetic causes; 2) environmentally influenced
biological factors, such as malnutrition and lead poisoning; 3)
psychosocial causes, such as relatively deprived early-childhood
environment and learning experiences.
85
Conduct Disorders and Oppositional
Defiant Disorder
Conduct Disorders are defined as a "persistent pattern of
conduct in which the basic rights of others and major age
appropriate societal norms or rules are violated. "9 The con
duct is more serious than the ordinary mischief and pranks of
children and adolescents; it includes stealing, aggression, ly
ing, cheating, truancy, property destruction-such as setting
fires-rape, extortion, mugging and other such things.
Conduct Disorders are divided into two types, depending on
whether the person engages in such activities alone (solitary) or
with others (group) . There is little firm evidence that biological
factors play a role in these disorders, though it is known that
such difficulties tend to run in families.
The Oppositional Defiant Disorder lacks the serious violation
of the rights of others found in the Conduct Disorders, but
includes acts of defiance, negativism, and hostility directed pri
marily toward parents and other adult authority figures. Denial
is common; the person justifies the conduct and does not view
himself or herself as acting inappropriately. Temper, moodiness,
and the use of drugs, alcohol, and tobacco are common in this
condition.
In conduct and oppositional disorders, biological factors are
presumed to play at most a minor role. The primary causes
are generally presumed to be psychological and socioemotional.
Spiritual factors may also be important in these disorders. They
may reflect overt sinful conduct. Also, there is the possibility
that some of these patterns of behavior could be due to demonic
influence.
Organic Mental Disorders (Axis I)

Organic Mental Disorders involve a known or presumed bio
logical cause that can be demonstrated from a review of the
individual's history, physical examination, or laboratory testing.
For Organic Mental Disorders there should be a corresponding
diagnosis of a physical disorder or condition. Physical brain dis
order is the primary diagnosis, while the mental-disorder diag
nosis describes the way in which the brain injury manifests
86
Mental Disorders
itself in mental/psychological functioning. "The essential fea
ture of all these disorders is a psychological or behavioral abnor
mality associated with transient or permanent dysfunction of
the brain. " 1 0
Organic Mental Disorders may result from a host of biological
causes, including the effects of aging, toxic effects of prescrip
tion drugs, alcohol or substance abuse, brain tumors, strokes
and hardening of cerebral arteries, brain injuries, infections,
and nutritional deficiencies or excesses. The symptomatic mani
festations are quite diverse, including such features as delirium,
delusions, hallucinations, impaired judgment, dementia, amne
sia, apathy, lethargy, incontinence, psychomotor impairment,
anxiety, and depression.
A recent addition to organic mental disorders is dementia due
to the AIDS virus. In the Surgeon General's Report on AIDS it is
noted that "mental disease (dementia) will occur in some pa
tients who have the AIDS virus before they have any other mani
festation such as ARC or classic AIDS. " 1 1 A recent newsletter
for mental-health professionals elaborates:
Recently it has become apparent that, in addition to psy

chological reactions and organic brain conditions resulting
from opportunistic infections, some people with AIDS show
symptoms of other types of neurological damage. HTLV-111
directly infects some cells in the brain. . . . central ner
vous system involvement may be extensive in some patients.
Some symptoms that appear to be psychologically caused
may in fact be organic in origin and degenerative in
course. 1 2
It is clear that the immediate cause of the Organic Mental

Disorders involves some malfunction of the brain. However,
even in these disorders, personal responsibility may play a sig
nificant role. For example, personal choices regarding life style
and behavior are involved in the substance use or abuse which
results in certain organic disorders; similarly, the personal
choice to engage in promiscuous sexual activity may result
in contracting AIDS. In other instances, the action of persons
other than the patient/client is involved, for example, when
87
head injuries are the result of assault and abuse. In still other
instances, such as disorders caused by aging or infections, no
personal responsibility seems to be involved. These three pat
terns correspond to personal sin, the sin of others, and sin in the
world. Finally, some believe that patterns of conduct which lead
to organic mental disorders, such as substance abuse, may be
the result of demonic influence.
Mood Disorders
Mood refers to a prolonged emotional condition that colors all
the person's mental life. It may be predominantly depressive or
elated, or these two may alternate in a cyclic pattern. In their
fully-developed form, both elated and depressed mood may be
associated with disturbances in thinking and loss of reality con
tact, but the mood disturbance occurs first and is presumed to
be primary.
Ahmed Ahmed came to a large East-coast city, took the
largest suite of rooms in the most expensive hotel, and presented
himself as a prince from a rich, Middle-East oil kingdom. He
brought an entourage of several other guests who took nearby
suites, all on his tab. They invited a number of prominent peo
ple from the town, and began a party which went on for several
days. As the bill mounted, the hotel manager became uneasy
and requested payment. Soon he discovered that Ahmed was an
impostor, that he had no money, and thus could not pay the bill.
Charges were pressed, and Ahmed was arrested. At the arraign
ment his attorney claimed that Ahmed was unaware of what he
was doing, and thus could not be held responsible due to insan
ity; Ahmed was experiencing a manic disorder (a clinical syn
drome diagnosed on the first dimension) .
Obsessive Compulsive Disorders
Obsessive Disorders are recurrent thoughts, ideas, images or
impulses that the person professes not to desire and finds repug
nant, yet reports he or she is unable to resist. Compulsions are
repetitive behavioral rituals performed to produce or prevent
some event or situation; however, the person recognizes that the
activity has no relationship to the event or is clearly excessive.
Leila Leila was a mild-mannered woman in her late fifties.
88
Mental Disorders
She came to me on referral from another counselor for help with
a compulsive pattern of washing herself. When I first saw her
our appointments were at 6 : 00 P.M. In order to be ready on time,
Leila rose at 5 : 3 0 A.M. to begin her shower and get dressed. She
spent all day washing and rinsing her body, inch by inch. Yet
she could not complete the task and make it to our appointment
on time.
A recent convert to a charismatic faith, Leila struggled with
the belief that her problem was the result of sin, or of demonic
influence. She prayed for deliverance, and attended healing
meetings in which others prayed for her; yet she experienced no
change.
My goal in working with her was to change the habit patterns
that made up her washing ritual. We worked on using the soap to
lather up only once during each washing; on dressing herself
completely after washing rather than washing after donning
each article of clothing; on shutting off the water and beginning
the next task, rather than washing again when she touched the
faucet due to fear that she was now contaminated.
Leila was obsessive-compulsive. There were spiritual dimen
sions to her problem as well, involving reluctance to carry out
some aspects of her wifely duties in the home, resentment to
ward her husband, and ingratitude toward God for allowing her
to experience this difficulty. These were addressed, along with
a focus on practical behavior changes.
Leila found it hard to accept the view that her problem was
partly psychological, not merely spiritual; so long as she viewed
it as spiritual she believed that all she could do was pray and
believe that God would heal her. This made it easy for her to
justify doing nothing herself. I encouraged her to pray and be
lieve, but also to work as God enabled her, to promote the
healing process through her own diligent efforts. As she did so
she gradually made progress.
Somatoform Disorders
The main features of this group of disorders are physical
symptoms suggesting physical disorders (hence, somatoform)
for which there are no positive medical or laboratory findings.
The physical symptoms are a response to psychological stress or
89
personal and interpersonal conflict rather than to real physical
trauma or disease. 1 3
Somatoform Disorders may take the form of preoccupation
with an imagined physical defect. Or they may manifest them
selves in an exaggerated concern over minor imperfections in
bodily appearance, general physical complaints involving one or
more of the major organ systems (such as gastrointestinal com
plaints or heart palpitations), loss or alteration in physical func
tioning (such as weakness in the arms or chronic pain in the
absence of any adequate physical explanation), or exaggerated
complaint about normal aches and pains.
While superficially similar to some aspects of demonic in
fluence, in most instances it seems likely that Somatoform
Disorders are physical reactions to psychological distress. They
illustrate the interaction of psychological and physical func
tioning.
Dissociative Disorders
The central element in Dissociative Disorders is loss of per
sonal identity and integration which is not due to organic brain
syndromes. Disturbances may occur in identity, consciousness,
or motor behavior, though disturbance in motor behavior must
be accompanied by disturbed consciousness to fit this disorder.
Multiple Personality is a Dissociative Disorder which involves
the presence of distinct personalities or personality states which
alternate in the dominant role, usually suddenly, and with dis
tinct personality patterns associated with each.
The belief that one is possessed by another person, spirit or

entity may occur as a symptom of Multiple Personality Dis
order. In such cases the complaint of being "possessed" is
actually the experience of the alternate personality's influ
ence on the person's behavior and mood. However, the feel
ing that one is "possessed" may also be a delusion in a
psychotic disorder, such as Schizophrenia, not a symptom
of a Dissociative Disorder [emphasis in the original] . 14
The popular accounts, The Three Faces of Eve, and Sybil are
based on Multiple Personality Disorders. 1 5 Jennifer, described
90
Mental Disorders
in chapter 5, is an example of multiple personality. Multiple
personality is the mental disorder that most closely resembles
demonic possession. As we shall see later, some believe that
demon possession sometimes occurs in persons with multiple
personality.
Sexual Disorders
Sexual disorders involve a wide variety of disturbances in
which psychological factors are the presumed cause. Disorders
of sexual functioning for which the cause is physiological are not
included in DSM-III-R.
Early editions of DSM-II included homosexuality as a specific
mental disorder. In later editions it was deleted, although the
context clearly implied homosexuality was a mental disorder (a
footnote reveals that a vote of the American Psychiatric Associa
tion resulted in this change) . A later section of this chapter ad
dresses homosexuality in some detail.
Factitious Disorders
In Factitious Disorders, physiological or psychological symp
toms are intentionally produced or feigned by the individual.
There is a compulsive quality about these acts which suggests
that they are deliberate and purposive, but the individual uses
them toward ends which he or she is unlikely to consciously
choose. When physical symptoms are present they may seem so
real that the person has repeated hospitalizations for medical
care.
Factitious Disorders may mimic either psychological or physi
cal illnesses. Examples of factitious disorders include complaints
of dementia, psychosis, false pregnancies, dizziness, rashes, or
abdominal complaints. Virtually any form of physical or psycho
logical complaint may occur with this disorder. It usually is
recognized and diagnosed because of the extreme frequency of
complaints, the absence of tissue pathology, and/or the incon
sistency of symptoms.
Emily Emily saw her enterologist repeatedly with com
plaints of uncontrollable diarrhea. Although repeated on
several occasions, all of the diagnostic tests yielded negative
results. Subsequently, it was discovered that she was obsessed
91
with maintaining her weight below 1 0 6 pounds. Anytime it
exceeded this level she took large doses of laxatives to purge
herself of the food which she had consumed and thus reduce
her weight. The laxatives accounted for the diarrhea. Emily's
disorder is classified as factitious, though not all Factitious
Disorders involve physical symptoms.
Whether or not we consider excessive use of laxatives sinful,
Emily clearly was responsible for producing her own problems.
Moreover, she misled her doctor regarding how the symptoms
came about, though it is not clear whether she herself was
aware of the relationship between her habits and the symptoms.
Some might consider Emily to be under demonic influence.
Certainly, she had made maintaining her 1 06-pound figure a
false god to which she paid repeated homage.
Psychological Factors Affecting Physical
Condition (Axis I)
This classification is used where psychological factors cause a
physical illness or make it significantly worse. Judgment is in
volved, but this can often be easily recognized when physical
symptoms repeatedly begin with or become more severe follow
ing identifiable psychological stressors. In the past these have
often been called psychosomatic or psychophysiological disor
ders. Headaches which occur following interpersonal conflict
fit this classification. Other examples include lower back pain,
migraine and tension headaches, duodenal ulcers, ulcerative
colitis, and many others.
All of us have heard the expressions: "She's a pain in the
neck. " "He's a hothead." "You make me sick. " These statements
reflect the fact that our minds and bodies interact. While the
spiritual dimension of this class of mental disorders is often
ignored, McMillen, in his book None of These Diseases makes a
strong case for the conclusion that many physical and mental
disorders involve spiritual issues such as unforgiveness, bitter
ness, hatred, and worry. 16
ISSUES FROM A CHRISTIAN PERSPECTIVE
As was shown in the foregoing discussion, the DSM-III-R
diagnostic system is complex and multifaceted. It attempts to
92
Mental Disorders
account for all of the complexity of mental disorders as they are
currently viewed by practitioners from a variety of disciplines
and theoretical perspectives. It includes three major classes of
disorders in terms of cause or etiology: genetic and biological
factors, psychological factors, and personal-social factors.
Because humans are complex beings in whom biological,
psychological, and personal-social aspects are in continuous
interplay, these factors interact in a variety of complex ways
in producing mental disorders. For example, there is evi
dence that at least in some instances involvement in substance
abuse is as much the result of mental disorders as the cause of
them; many individuals use alcohol or drugs as a form of self
medication for depression, anxiety and other mental disor
ders . 1 7 There is even one passage in Proverbs that appears to
support this practice (see Proverbs 3 1 :4-7) .
Further, while the initial decision to consume alcohol or to use
drugs is presumably voluntary, once the process has begun there
is strong evidence that the probability of that person's becoming
a problem drinker or drug abuser is significantly influenced by
biological factors which are presumed to be genetic.18
The Role of Sin
Sin in the World By this point it should be quite clear that
one cannot responsibly dismiss all of the mental disorders in
cluded in DSM-111-R by saying with Adams that the problem is
sin.19 At least not if one means personal sin.
Yet, in another sense the problem is indeed sin. First, the
presence of sin in our world as the result of the Fall, and the
resulting distortion of the whole created order, caused death in
its many-faceted forms to be passed to all men (Rom. 5 : 1 0-
2 1 ) . Without sin in the world there would be neither physical
nor mental illness. Moreover, in the world to come these will
be abolished (Rev. 2 1 : 1 -4 ) . Thus, in the sense that all evil is
the result of sin in the world, mental disorders are the result of
sin; but mental disorders are not necessarily the result of the
sufferer 's personal sin. M ental disorders may be the result of
sin in the world, the sin of others, and/or personal sin.
Personal Sin As we have already seen, personal-social life
style is sometimes a major factor in mental illness. Thus it seems
93
true that at least in some instances mental illness is the result of
personal sin.
The Sin of Others There is another possibility as well.
In some instances, mental illness is the result of being sinned
against. The child who is brutally beaten by an unloving parent
with the result that serious brain damage is sustained, the
chronic depressive who was the victim of repeated psychologi
cal and sexual abuse, the car-accident victim who was hit by a
drunk driver: these are the victims of the sinfulness of others.
Often it is not possible to distinguish among sin in the world,
personal sin, and the sinfulness of others as influences in a given
mental disorder unless the person's history is well-known. For
example, organic brain syndromes can be produced by a vicious
assault or by completely accidental injuries.
The presence of brain damage may go undetected for years if
the effects are mild to moderate, or develop gradually. Senile
dementia may illustrate such a pattern in which repeated minor
strokes or coronary blood clots produce brain atrophy and pro
gressive loss of functioning which may not be detectable by
current medical techniques, or which may only recently be
detectable by the development of sophisticated procedures
(such as positron emissions tomography and magnetic resonance
imagery) .
It is important to remember that the simple fact that no medi
cal problems are diagnosed does not satisfactorily rule out physi
cal causes (the effects of sin in the world) as the basis of a given
mental disorder. Our knowledge in these areas is, unfortunately,
still very limited. Medical diagnosis is subject both to limited
knowledge and human fallibility.
Another example of this confusion between physical and psy
chological sources of mental disorders occurs in the area of
"irritable bowel syndrome, " a condition that fits under the
classification, " Somatization Disorder" ; presumably the disor
der is a result of anxiety or "nerves. " Recent research has
shown that a number of medical disorders can produce an
"irritable bowel. " Previously, due to inadequate knowledge
and diagnostic capabilities, persons with these diseases were
diagnosed as having Somatization Disorders. Among the causes
of misdiagnosed gastrointestinal disorders are food allergies,
94
Mental Disorders
such as allergic reactions to milk (galactosemia, or lactose intol
erance), reactions to gluten and cane sugar, and a parasitic
infection of the digestive tract known as ghiardiasis . Also, gas
trointestinal complaints sometimes develop as side effects of
necessary medications. 2 0
Spiritual Well-Being
There is much in Scripture to suggest that a healthy relation
ship with God should result in better mental health and physi
cal well-being. 2 1 In the past few years a body of literature has
begun to develop which points to this precise conclusion from a
scientific perspective as well. Psychologists Craig Ellison and
Raymond Paloutzian developed the Spiritual Well-Being Scale
as an index of spiritual health. Research with this scale indi
cates that spiritual well-being is positively correlated with
many indicators of physical and psychological health, such as
self-esteem, satisfaction with family life , and sociopsychologi
cal adjustment to seminary. Similarly, spiritual well-being has
been found to be negatively related to many indicators of physi
cal or psychological difficulties such as depression, loneliness,
aggressiveness, elevated blood pressure, complaints of chronic
pain, and being overweight. 22
With the goal of making assessment more complete, and in
light of the findings on spiritual well-being, perhaps we should
consider adding an additional dimension to the DSM-III-R cod
ing, thus providing for evaluation from a Christian perspective.
This dimension would assess spiritual condition. It could ad
dress such questions as whether the person professes any reli
gious faith, importance of religion to the individual, frequency
of church attendance, frequency of personal devotionals, and
any recent changes in the person's religious life. Use of the
Spiritual Well-Being Scale or some similar instrument might
also be helpful.
Even with provision for assessing the person's spiritual condi
tion, the use of the DSM-III-R diagnostic system, or any similar
classification scheme, poses unique problems from a Christian
perspective. Recognition of this does not mean that we should
reject the diagnostic system; indeed, to do so would likely cre
ate more problems than it would solve. However, the added
95
spiritual dimension must be accounted for in some fashion. An
other major problem we must address involves the relationship
of demonic influence to this classificatory system; further dis
cussion of this issue is presented later.
HOMOSEXUALITY
The place of homosexuality in the Diagnostic and Statistical
Manual illustrates some of the complexity of the diagnostic
classification system. As noted earlier, in the first two editions
of the manual, homosexuality per se was viewed as a mental
disorder. However, in 1 969, in a controversial decision, the
American Psychiatric Association voted to remove it as a mental
disorder. For a time the section on homosexuality was replaced
with a new category, that of "Sexual Orientation Disturbance
[Homosexuality]" :
This is for individuals whose sexual interests are directed

primarily toward people of the same sex and who are either
disturbed by, in conflict with, or wish to change their sex
ual orientation. This classification is distinguished from
homosexuality, which by itself does not constitute a psychi
atric disorder. Homosexuality per se is one form of sexual
behavior, and with other forms of sexual behavior which are
not by themselves psychiatric disorders, is not listed in this
nomenclature. 23
This new category was merely inserted in context following

the introduction to sexual deviations which defined sexual de
viation:
[such are) sexual interests [which] are directed primarily to

ward objects other than people of the opposite sex, toward
sexual acts not usually associated with coitus, or toward
coitus performed under bizarre circumstances as in ne
crophilia, pedophilia, sexual sadism, and fetishism. 24
This definition of sexual deviations clearly implies homosexuality

to be abnormal. A footnote was appended, acknowledging the
inconsistency.
96
Mental Disorders
Some have argued that this change in the diagnostic system
was basically a political act. They believed that homosexuals had
effectively lobbied to have themselves declared normal. It is ru
mored that at least one person charged that the voting on this
decision was rigged. Regardless of the merits of this allegation, it
is clear that there are diverse views about both the morality and
the psychological status of homosexuality.
Although homosexuality is perhaps one of the more obvious
examples, there is controversy about a number of the other
categories included in the diagnostic system as well. That con
troversy, in part, resulted in the recent publication of DSM-
111-R. Even so, disagreements remain; controversy about the
revisions in DSM-111-R had made the news even before it went
to press.25
The diagnostic system involves values, and bears evidence of
disagreement about those values. Many are inclined to view
mental disorders as categorically distinct from medical disor
ders. However, it is not wise to make too much of that distinc
tion. Medical diagnosis is also based on values, most specifically
the value that it is good to be well and bad to be ill or inj ured,
and worse yet to die. One feature that distinguishes physical
medicine is that there tends to be greater agreement about its
values. 25 But even they are not universal, as is demonstrated by
the fact that civil suits try to decide whether a child should
receive surgery despite the objections of parents who are Chris
tian Science practitioners. Similar value controversies arise over
other medical and bioethical matters. In these instances the
dispute is sometimes over the fact of illness; equally often it is
over the wisdom of treatment even when the presence of illness
or injury is undisputed.
Because of the controversy regarding homosexuality, further
comments about a Christian view of homosexuality may help to
illustrate some of the issues raised here .
First, in a recent review, John Money shows that disturbances
in hormonal levels prenatally and shortly after birth may result
in internal genital organs, external genital organs, or both inter
nal and external organs which are inconsistent with the sex
chromosomes at a genetic level. Thus, at a biological level it is
possible for both masculine and feminine characteristics to
97
coexist in a single organism, and to do so in a variety of ways.
Fortunately, such anomalies are relatively infrequent.26
In addition to anomalies of physical structure, discrepancies
may also occur between sexual structure and sexual behavior
patterns. A variety of discordant behavioral patterns may be fos
tered by abnormalities at the biological level. These include be
havioral tendencies toward homosexuality and bisexuality.
The steroid hormones such as prednisone and medrol are ex
amples of commonly prescribed medications which can affect
sexual development. It seems likely that exposure to steroids
during t.:rucial developmental periods may dramatically alter
external genitalia and/or the brain-controlled predispositions
influencing sexual behavior. However, it is doubtful that this
factor, by itself, accounts for the current level of homosexuality.
Homosexuality is a complex issue at both the biological and so
cial levels.
In addressing the religious/moral aspects of sexuality, several
things need to be acknowledged at the outset. First, God made
humans as sexual persons, and pronounced that sex within the
God-given limits of marriage is "holy and undefiled" (see He
brews 1 3 :4; cp. 1 Cor. 7 : 1-4) .
Second, God set explicit limits on the overt expression of sexu
ality. Homosexuality, fornication, adultery, bestiality, and a wide
variety of other sexual behaviors are clearly prohibited by Scrip
ture (Exod. 20:14; Lev. 20: 10-23; 1 Cor. 5 : 1 -7; 6 : 1 5-1 9) .
Third, God calls us to forsake sexual lust, the tendency to
dwell on and be preoccupied with sexual thoughts and fantasies
(Matt. 5: 27-32) . It is important to distinguish between being
attracted to or "falling in love" with members of the same sex
and being overtly involved in sexual intimacies. It appears that it
is at this point that the role of sexual socialization becomes vital
in a person's conforming to the God-given standards for sexual
conduct. Although some persons are biologically predisposed to
be attracted to other persons of the same sex, they can learn to
control their impulses, thus conforming to godly standards;
these same principles apply to those attracted to members of the
opposite sex to whom they are not married (1 Cor. 6:9- 1 1 ) .
I n light of the findings o f Money and his colleagues it ap
pears that some people, at least without the benefit of modern
98
Mental Disorders
surgery, fail to develop complete external genitalia, and thus
may be incapable of heterosexual intercourse; perhaps these
are those whom the Bible describes as "eunuchs who were
born that way. " Others may have their sexual organs altered by
men, often for cruel and inhumane reasons; these are " eunuchs
who were made eunuchs by men" (Matt. 1 9 : 1 2) .
Finally, some may find themselves, by reason of hormonal or
social influences, attracted to members of the same sex. In
order to live a godly life , these may find it necessary to forsake
sexual intimacy for the kingdom of God. This group, in most
respects, is comparable to those with heterosexual interests who
eschew marriage for the sake of God's kingdom (see 1 Corinthi
ans 7 : 2 4-40) .
As we have seen, some may find themselves attracted to mem
bers of the same sex for reasons over which they have little or no
control. To the extent this is true, we must view this as the
effect of sin in our world, or, in some instances, the effect of
the sin of parents or influential others, but not of personal sin on
the part of the individual. However, when the individual
chooses to satisfy his or her sexual impulses outside of the mari
tal relationship, the problem is sin whether the transgression is
heterosexual or homosexual. It is to this matter that Scripture
speaks. By contrast, DSM-111-R is concerned with all the psy
chological dimensions of sexual-identity problems whether or
not they result in illegal or sinful acts, provided they are a
source of concern to the individual.
In light of the above, for those charged with the care of trou
bled persons it is too simplistic to dismiss the problem of homo
sexuality with the simple statement that the problem is sin.
SUMMARY
In this chapter we have examined the diagnostic system
for mental disorders in DSM-111-R. It is a complex system
which takes into account biological, personal, and social factors
that cause mental disorders, and considers a highly diverse set
of symptomatic manifestations. Disorders are diagnosed on five
dimensions, including mental disorders, personality disorders,
physical disorders, severity of psychosocial stressors, and global
assessment of functioning during the past year. In addition, it
99
was suggested, a sixth dimension might be helpful to assess
spiritual functioning, since the spiritual dimension presumably
interacts with the physical and psychological dimensions.
Issues considered in diagnosis include the specific symptoms,
their severity and duration, presumed causative factors, history
of prior functioning, age of the individual, presence of other
mental or physical disorders, and a number of other things. It
was suggested that mental disorders are too complex to be dis
missed as simply the result of personal sin, although personal
sin, sin in the world, and the effects of the sin of others each
may result in mental disorders. Finally, homosexuality was ex
amined as an example of a disorder that involves a complex
interaction among physical, social, and spiritual factors.
Mental disorders may be caused by genetic influences; they
may be the result of accident, injury, disease, or exposure to
substances on a voluntary or involuntary basis; they may result
from clearly identified physiological malfunctions. Other men
tal disorders, many of which are attributed to psychological
factors, are of unknown origins. Some disorders are associated
with acts which are considered crimes in most states.
Value considerations are important in determining which be
haviors will be labeled as mental disorders. 27 This is a well
recognized, if uncomfortable, aspect of mental disorders . The
controversy over the insanity plea as a defense in criminal trials
is one example of its practical implications. While Scripture is
normative in establishing the nature and scope of sin, and for all
true theology, it was not intended to define the limits of other
disciplines, even those which most closely relate to its subject
matter. For example, although the Bible contains a great deal of
historical and geographical information, it is neither a history
nor a geography text. In a similar manner, the Bible is not a
diagnostic tool for mental disorders. DSM-111-R is designed to
be just such a tool, however imperfect. While fault can be found
with DSM-111-R from a number of perspectives, including
a Christian one, we would do well to emulate mental-health
professionals in using this system until a better one is developed
to replace it. The diagnostic system simplifies communica
tion among counselors, whether Christian or non-Christian, and
1 00
Mental Disorders
among members of different professions, such as social workers,
physicians, and counselors. Often, several persons need to com
municate together about a single counselee, and the DSM-111-R
system helps.
One of the thornier problems of the diagnostic system is the
relationship of demonic influence to the various classifications.
At first impression it might appear that there is no place for
demonic influence. We shall turn to this issue in some detail in
the next chapter.
101
CHAPTER SEVEN
DEMON POSSESSION
In chapter 3 we examined scriptural teachings about demons

and demonic influence. Here we will focus specifically on the
characteristic features of "demon possession" as manifested in
Scripture, and in the writings of those involved in deliverance
ministry. Next, we will consider the ways in which a person may
come under demonic influence, here called avenues into the
demonic. Then we will consider limitations of the biblical ac
counts of demon possession. Finally, we will examine demonic
influence in other cultures.
CHARACTERISTICS OF DEMON POSSESSION
Because the English translations of the New Testament use
the expression "demon possession," and because those involved
1 02
Demon Possession
in deliverance ministries also typically refer to demon posses
sion, we will use that expression in this section as we examine
the characteristic features of those who experience this extreme
form of demonic influence.
Dickason, quoting Unger, defines demon possession as "a
condition in which one or more evil spirits or demons inhabit
the body of a human being and can take complete control of
their victim at will. "1 Thus one aspect of demonic influence is
the loss of personal control over what one says and does, and
presumably over what one thinks and feels as well.
Although Dickason uses the expression "demonic possession,"
he repeatedly states that the issue is not one of ownership.
Again, the term possessed is misleading. . . . The real

concept is invasion and control to some degree, lesser or
greater; but never ownership. 2
The demon . . . seeks to control whatever area of life or

whatever behavior is not controlled by the Holy Spirit. The
issue is still control, as the term demonization means [em
phasis in original] . 3
At this point Dickason blurs an important distinction, that be

tween unbeliever and believer. As noted earlier, the unbeliever
belongs to Satan; thus the demon-possessed unbeliever is both
owned and controlled by Satan. By contrast, the believer be
longs to the kingdom of God, thus is not owned by Satan. Fur
ther, there is no biblical data to indicate that the believer can be
demon possessed.
Other aspects of demonic influence, in its extreme forms,
include loss of consciousness, speaking with another voice, and
projection of a distinct personality. Koch suggests that descrip
tions of demonic possession in Scripture indicate that it is
manifested by unusual physical strength, outbursts of rage,
disintegration of the personality, and supernatural sensibilities
such as clairvoyance and precognition. 4 In addition, we have
found scriptural accounts to include going about without cloth
ing; inability to see, hear, or speak; and bizarre behavior (see
chapter 3) .
1 03
Ca;e studies reported by those involved in deliverance min
istries suggest that characteristics of possessed persons include
one or more of the following: moral depravity; melancholy; ap
parent idiocy; ecstatic episodes; extreme aggression; periods
of unconsciousness; foaming at the mouth; resistance to a wide
variety of religious activities such as prayer and Scripture read
ing; speaking in unlearned languages; phantom pain; depres
sion; impure thoughts; obsession with or participation in actions
of a sexual, sensual, and hostile nature; hearing "voices" that
utter condemnatory statements or order acts such as murder or
suicide; and suicidal obsessions.5
Many of the features observed in those believed to be demon
possessed parallel characteristics found in scriptural examples .
This is no great surprise, since those concerned with demon
possession are usually professing Christians and, at least to some
degree, scholars of Scripture. This makes it difficult to clearly
conclude whether their observations and reports may be biased
to some degree by what scriptural accounts have led them to
expect. This concern is particularly significant since these ac
counts come almost exclusively from case studies rather than
more rigorous scientific investigations with standardized proce
dures for observation, statistical analysis, and checks on the
reliability of the resulting data.
Clearly, it is fairly easy for skeptics to dismiss accounts
of possession as little more than naive credulity. This is particu
larly likely since many of those who profess to have dealt with
demon possession seem to find demons everywhere; at the same
time, those in deliverance ministries seem to have little notion
of the human side of evil. However, we should not dismiss the
notion of possession too quickly merely for these reasons.
The biblical evidence is overwhelming that Jesus viewed per
sons as "possessed" and cast out demons from them. How then
can we constructively address the criticisms of the skeptics
while affirming that such phenomena do occur?
Table 2 presents a summary, taken from the writings of sev
eral authors, of the features observed in those "possessed."
Some thorny problems are raised by the list of characteristics
in Table 2. First, it is difficult to distinguish many of the re
ported cases of demon possession from exaggerated forms of
104
Demon Possession
Characteristics of Demon Possession5
Knowledge of supernatural
Supernatural strength
Going about naked
Unable to hear, speak
Seizures
Blindness
Use of "different" voice
Presence of distinct personalities
Bizarre behavior
Fierce, violent behavior
Unusual behavior/attitudes (e . g . , vicious toward self)
Feeling of overpowering evil
Self-report of demonic influence
Table 2
everyday patterns, most of which are sinful. Second, many

presumably possessed persons do not manifest the features
presented in this chart. Third, as we shall see in chapter 9 ,
those with mental disorders as defined by DSM-III-R may also
manifest many of the same characteristics found in those
demon possessed.
Mack Mack exhibited an obsession with pornography and
peep shows, together with chronic masturbation. In addition,
he showed general disruption in his social relationships. He
came for counseling when his wife discovered he had been buy
ing pornographic magazines. She insisted that he get help. They
had been to a spiritual counselor who suggested that Mack was
possessed by a demon of lust; the counselor had attempted to
cast out the demon, but to no avail. Ultimately, the counselor
concluded, with some justification, that Mack did not sincerely
desire to be delivered.
In counseling it was soon discovered that Mack's sexual habits
traced to his childhood, when he was one of a group of boys who
spent their time stealing pornographic magazines and engaging
in a variety of sexual activities with each other and with anyone
else available. This pattern of sexual obsession and promiscuous
sexual activity had continued into adulthood, even after Mack's
marriage. His wife had discovered only one aspect of this far
more pervasive pattern.
At what point does one conclude that a person such as Mack is
1 05
demonically influenced rather than merely exhibiting a chronic
pattern of sinful behavior? Could Mack be both sinful and de
monically influenced-even possessed?
In a similar fashion; it is believed that most people become
discouraged at times, and many become depressed, at least on
occasion. Suicidal and homicidal thoughts and actions are also
commonplace. For example, it is reported that C. H. Spurgeon
suffered from serious bouts of depression. 6 His condition ap
pears to fit the criteria for a major depressive disorder as de
fined in DSM-IIl-R. 7
The biblical accounts of Elijah and Jonah suggest that they,
like Spurgeon, may have been depressed (see 1 Kings 1 9; Jon.
4) . It seems likely that to some greater or lesser degree these
men were demonically influenced, or at least that demonic
forces attempted such influence. Perhaps some would say that
they were possessed by the demon of depression, though it
seems doubtful that they manifested the symptoms described
in Table 2 .
The mere presence o f depressive, suicidal, or homicidal fea
tures is not enough, it seems, to warrant one to conclude that
demonic influence is present to an extraordinary degree. What
then is sufficient evidence?
If one examines the entire list of characteristics of demonic
possession presented in Table 2, it appears that this list could be
separated into two groupings: 1) patterns common in mental
illness, and 2) common sinful patterns which are also found
sometimes in mental illness (see Table 3) . It appears that when
we examine behavioral manifestations there is little unique to
distinguish demon possession.
The manifestations of demonic influence can most readily
be observed in those circumstances where demonic influence
is most obvious. Thus it is helpful, at least initially, to focus
on these more overt forms of demonic influence . Keep in mind,
however, that demonic influence varies tremendously in terms
of degree; different individuals may show many or few of the
features described here. Similarly, these characteristics may be
present to greater or lesser degrees, and for larger or smaller
periods of time.
It is important that we not make the error of assuming, merely
106
Demon Possession
Characteristics of Demon Possession and Other Maladies9
Features Associated with Mental Disorders

Unable to hear, speak
Seizures
Blindness
Use of "different" voice
Presence of distinct personality
Bizarre behavior
Unusual behavior/attitudes (e.g., vicious toward self)
Feeling of overpowering evil
Self-report of demonic influence
Knowledge of supernatural
Supernatural strength
Features Associated with Both Mental Disorders and Sin
Going about naked
Fierce, violent behavior
Unique Features
???
Table 3
because a person does not show obvious symptoms such as those

listed in Table 2, that he or she is free from demonic influence.
Our knowledge of Satan's craftiness should lead us to suspect
that just the opposite may be true: demonic influence may be
greatest in individuals who seem least likely to be so afflicted.
Satan can appear as an angel of light, and he has always had his
false teachers and false prophets. 9
One further issue requires consideration. While we have, so
far, thought of demonic influence as falling along a continuum
in terms of degree, the biblical accounts of demon possession
and the casting out of demons raise the possibility of an impor
tant qualitative distinction. These accounts suggest that demons
may actually inhabit a person. Does such inhabitation result in a
qualitative difference in the nature or degree of influence?
Might there be substantial differences between the degree and
form of influence when a demon inhabits the person rather than
influencing him or her from outside the person's body? Both
biblical data and case reports support such a distinction. A criti
cal factor is whether the individual is a Christian; since the un
believer belongs to Satan it should not be surprising that Satan's
emissaries can inhabit or possess the unbeliever. This is not so
with the Christian.
The inhabitation of a person by one or more demons results in
107
different forms and degrees of control; this can have significant
implications for the treatment process. We will return to this in
a later chapter. For now, we will consider how a person comes
under demonic influence.
AVENUES INTO DEMONIC INFLUENCE
There are a number of avenues into demonic influence or
possession. Central among these are habitual patterns of per
sonal sinfulness and a variety of forms of cultic and occult wor
ship. Though some might dispute it, others include the use of
alcohol and street drugs as well as the abuse of legitimate medi
cations among avenues into demonic influence.
Possession of charms and amulets , and of objects associated
with occult practices, may also make one open to demonic in
fluence. Horoscopes, tarot cards, Ouija boards, and possibly
the game Dungeons and Dragons may be additional avenues
into demonic influence. Participation in the contemporary hard
rock music culture, especially with such groups as AC/DC and
KISS (Knights in Service to Satan) can also be an avenue into
demonic influence.
A central theme in practices which lead persons into demonic
influence is an unwillingness to accept God's sovereign control
over the conditions of life, including health, possessions, rela
tionships to others, status and social influence, and knowledge
of the future. As was discussed earlier, turning to those things
rather than to God is false worship, and all false worship in
volves allegiance to Satan, whether or not we are aware of it.
Doubtless some will question whether one or more of those
activities is harmful. Indeed, in some instances individuals likely
have participated in some or all of these activities without appar
ent harm. It is one of the hallmarks of Satan's character that he is
able to corrupt and pervert even such things as music, art, or
medication, which, used rightly, are holy and right and good.
Sexuality is one example of this perversion of God's good cre
ation by Satan. God created us as sexual beings. The sexual rela
tionship within marriage was pronounced as holy and pure; it is a
mutual obligation of marital partners to each other ( 1 Cor. 7: 1-
5). Most commentators believe that a central theme of the book
of Song of Solomon is celebration of sexual intimacy in marriage .
1 08
Demon Possession
Yet, we find accounts in Scripture and in society around us count
less forms of perverted sexual behavior: fornication, adultery,
homosexual practices, bestiality (zoophilia) , rape, and sexual
abuse. Even the withholding of what is due the marriage partner
is a perversion of sexuality, sometimes carried out in the mistaken
belief that Scripture teaches that sex is for procreation alone.
In addition to the possibility of persons choosing to commit
sexual sin, there is also the possibility of demonic influence or
possession playing a role in sexual activities. This seems particu
larly likely when the activities are of such a compulsive nature
that the person seems unable to control them, or when they take
some of the more extreme forms, such as sexual sadism, sexual
abuse of children, and child pornography.
Personal sin is a key element in most cases of demonization.
However, some believe that demons may come to control a per
son apart from any personal volition or action, coming instead
through the occult sins of the parents.
Dickason refers to this as "ancestral influence." He argues
that bondage, mediumistic abilities, and demonization are not
passed genetically. "However, if the parents back to the third or
fourth generation were involved in the occult or had demonic
abilities, then the children may be affected or even invaded as a
legal judgment from God. " 1 0
Dickason reports that as many as 95 percent of cases of de
monic influence, in his experience, are the result of involve
ment with demons by ancestors. He believes that the boy who
was demonized from childhood is such a case. 1 1
That demonic influence occurs in several generations i n the
same family seems quite likely. However, Dickason's view of
ancestral influence seems doubtful. He bases his conclusion
on an interpretation of Exodus 2 0 : 3-6, which refers to God's
"visiting the iniquity of the fathers on the children, on the third
and fourth generations of those who hate Me, but showing
lovingkindness to thousands [of generations] , to those who love
Me and keep My commandments. " Dickason misinterprets this
passage. Its focus is on God's mercy to those who obey him,
mercy to "thousands of generations" of descendants of those
who keep God's ways. God's dealing with the descendants of
King David illustrates God's faithfulness in carrying out this
1 09
promise. Further, other scriptural passages make it clear that
sinful patterns are passed through families by the normal proc
esses of learning and social influence rather than by inheri
tance (or "ancestral influence").
Finally, there is nothing in the Gospel text to support Dicka
son's claim that the boy who was demonized from childhood
became that way through ancestral influence; if anything, the
text points away from this conclusion since his father brought
him to Jesus for deliverance; further, in response to Jesus he
said: "I do believe; help my unbelief. "
It is important to be aware that Satan and demons are not
passive agents. They are actively involved in seeking to gain
influence over people, and they employ a variety of strategies
toward this end. Among Satan's ploys are temptation, accusation,
deception, harassment, bodily harm of all persons, and posses
sion of unbelievers.12
We will return to the question of avenues into the demonic
again in chapter 9 when we examine behavioral indicators
of possible demonic influence. In summary, all false worship
provides a possible means of coming under control of demonic
influence since it involves, as we saw in chapter 4, knowing or
unwitting worship of Satan. Similarly, all other forms of sinful
activity, especially when repeated or habitual, provide an av
enue for coming under demonic influence since they involve
giving that object or activity the respect, status, and impor
tance that rightfully belongs to God alone (Exod. 20: 1-6) . In
effect, these too are forms of false worship and lead one directly
to Satan and the demonic.
Dickason notes that "moral responsibility for continuing in
the state of possession and for acts committed while in that state
stands as a clouded issue."13 The problem is that the individual
is not in control when the demon(s) exercise control, and in
some instances the individual may be so effectively disabled
mentally by the demon(s) that he or she is unable to seek help,
perhaps even unable to recognize his or her plight.
It is noteworthy that in some ways this conclusion regarding
the responsibility of the demon possessed parallels the reason
ing behind contemporary laws providing that persons may be
found "not guilty by reason of insanity" or "guilty and insane. "
1 10
Demon Possession
In either case, the treatment of choice has been psychiatric/
psychological treatment rather than imprisonment. The view
that the possessed person has diminished mental and volitional
capacities also parallels beliefs that once persons have begun to
drink, those who are genetically predisposed to alcoholism may
be unable to stop, and may have greatly lessened abilities to
think rationally or to act morally as well.
It is important to remember that demon possession occurs
only in the unsaved. However, while the demon-possessed per
son has had his or her mind blinded, we must remember that
this person has reached this state through a variety of conscious
decisions involving choosing to come under demonic influence.
The Christian, with the indwelling Holy Spirit, belongs to God's
kingdom, thus is protected from possession, and has the re
sources through the body of Christ and the power of the Holy
Spirit to resist Satan's efforts (compare Ephesians 2: 1-6; Colos
sians 1 : 1 3- 1 4 with Ephesians 6: 1 2- 1 8) .
LIMITATIONS OF POSSESSION ACCOUNTS
IN SCRIPTURE
Biblical accounts of demon possession are limited. We cannot
assume that Jesus delivered all those afflicted with demon pos
session in his day. It seems likely that Jesus delivered only those
who were brought to seek his aid, or who came into contact
with him for other reasons. There must have been many in Israel
during the life of Jesus who were demonically influenced or
possessed, but who did not receive deliverance.
For several reasons our concept of demonic influence should
not be limited to what may be gleaned from the biblical ac
counts of demon possession, though it must be guided by them.
First, these stories may intentionally address only selected is
sues. An analogy to biblical teachings regarding the church may
be helpful here. Basic principles about the nature and purpose
of the church are revealed, and examples of how it functioned
are presented. However, much is left unsaid; this encourages the
search for Spirit-led wisdom in adapting the church to different
times and cultures.
Similarly, in the case of the demonic, basic principles regard
ing the demonic are given in Scripture, providing an important
111
interpretive framework for understanding the specifics of con
temporary cases of demonic influence or possession. The alter
native is to develop our demonology from the reports of demons
themselves; this is most dangerous since they are by their very
nature liars and deceivers.
Second, it appears that the primary purpose of the Gospel
accounts of deliverance from demonic influence was to demon
strate the coming of the kingdom of God and the person of Jes us
Christ. The focus, then, is on the person and character of Christ
rather than on the nature and manifestations of demons. Put
more strongly, the foremost purpose of Scripture is to teach
us about God, though teaching about demons may also be
included.
Third, as noted in chapter 3, there are numerous accounts of
satanic and demonic influence reported in the Gospels in places
other than in stories of demon possession. This underscores the
importance of distinguishing these conditions.
Fourth, as noted above, it seems extremely doubtful that
Jesus expelled demons from all who were afflicted in Palestine
in his day, any more than it is plausible to believe that he healed
all who were sick of various diseases. It seems likely that these
miracles were performed as signs of the presence of the king
dom of God on earth. This raises doubt about whether miracu
lous healings and castings out are part of God's usual mode of
action . Further, Christ gives no indication that it was his pur
pose to seek out and deliver all who were possessed by Satan or
demons.
Fifth, we must ponder what differences existed between
those who were delivered from demons by Jesus and those who
were not delivered. Many factors may distinguish such individu
als. Jesus apparently delivered only those who were brought to
him for help at their own initiative or the initiative of others,
and those who came in contact with him because of curiosity or
possibly other reasons. This may be an important factor to keep
in mind as we seek to deal with similar phenomena today.
Sixth, Satan's methods are varied. There are several reasons
why demonic influence or demonization may not be typical for
Satan's current mode of activity in the United States, though
this appears to be rapidly changing. It appears that there have
1 12
Demon Possession
been special outpourings of satanic activity in the form of overt
demonization at certain times in human history. These outpour
ings appear to coincide with significant manifestations of the
power of God at work in human history and with the shifts in
God's modes of activity in human history. Some believe that the
outpouring of demonic manifestations during the life of Christ
was unprecedented. 1 4 This should not be too surprising since
the death and resurrection of Christ represented a pivotal vic
tory for God. That Satan should mount an unprecedented cam
paign at such a time is only to be expected.
Another major factor that may account for the relatively low
frequency of possession in recent history in the United States is
the fact that Christianity has historically been the dominant
religious system in the U.S. Moreover, the recent growth of reli
gious pluralism in the U.S. may, in turn, account for the appar
ent increase in reports of possession. Thiessen notes that the
possessions with which Jesus dealt involved persons from outly
ing districts, persons who were half gentile; such phenomena
apparently were not seen in the environs of Jerusalem, where
reverence of God was more common. 15
A final factor that might account for differences between the
biblical accounts and current manifestations of satanic influ
ence is that Satan may well vary his tactics with time and cul
ture. As a deceiver who can appear even as an angel of light, it
should be no surprise that Satan would choose tactics which are
least likely to attract attention to his activities.
Much in Scripture suggests that even in the time of Christ
Satan manifested himself in other more subtle ways, as well as in
overt influence or possession.
DEMON POSSESSION IN OTHER CULTURES
Getting an accurate picture of the occurrences of demonic
influence in other cultures is difficult. Most accounts of de
monic influence from such settings are in the form of case histo
ries and anecdotal stories, many of which may be distorted by
memory failure and inaccurate perceptions. However, some
tentative conclusions may be drawn. In many instances, those
who profess to be involved in the demonic in Third World set
tings do not seem to show the same characteristics discovered in
113
biblical accounts of possession. Often these individuals also lack
the features that would likely result in their being diagnosed
with a mental disorder.
For instance, witch doctors, shamans, fakirs, and magicians
have great power and influence in their cultures. They are
feared, revered, and respected. Rather than manifesting loss of
reality contact, they appear to be knowledgeable, clever, re
sourceful, crafty, and cunning. Those whom Jesus delivered
from demonic influence were quite different from these per
sons. The ones Christ delivered were generally outcasts, un
able to function effectively in society. In contrast, the behavior
of Simon, the magician of Samaria (Acts 8 : 1 8-25), and the
fortune teller of Philippi (Acts 1 6 : 1 1 -22), appear to be more
similar to the contemporary patterns of demonic influence as
seen in Third World cultures.
What conclusions may be drawn from these observations?
First, we should be aware that much of what the Bible has
to say about demonic influence has often been overlooked by
those who focus narrowly on demon possession. Such a narrow
focus reveals only a limited picture of Satan and his influence.
Remember that Jesus characterized the Pharisees as belonging
to Satan. Also, Paul was afflicted by a messenger from Satan.
Second, we must recognize that to distinguish between men
tal disorders and demonic influence we must seek to understand
all the symptoms and forms of demonic influence.
SUMMARY
In seeking to understand the characteristics of demon pos
session, most writers have focused on accounts of casting out
demons during the ministry of Jesus as recorded in the New
Testament Gospels. However, the signs of demonic influence
in these accounts are similar to those associated with mental
disorders.
In approaching the question of whether the Gospel accounts
of possession give an adequate basis for discovering the forms of
demonic influence, several limitations of these accounts have
been identified: 1 ) they provide an interpretive framework
rather than providing exhaustive information about the influ
ences of demons; 2) their emphasis is on showing the presence
1 14
Demon Possession
and power of Christ; 3) there is much evidence throughout
Scripture that demons also operate in other ways; 4) it is doubt
ful that Jes us cast out demons from all those so afflicted in
Palestine in his day; 5) Jesus only cast demons out of those who
were brought for his help or with whom he came into contact for
reasons such as curiosity; 6) Satan's methods vary with time and
culture.
Accounts of demonism in Third World cultures, and of de
monic influence in other biblical passages, suggest a great vari
ety of characteristics of people under demonic influence. Often
the demon possessed are individuals of power and influence
who are respected, revered, and even feared. Thus, we should
be cautious about concluding that all instances of demonic in
fluence will exhibit the symptoms most often associated with
demon possession in the Gospels. Unfortunately, that fact com
plicates the issue of the relationship between demonic influ
ence and mental disorders.
If these conclusions about the effects of demonic influence
are accurate, then the tendency to view demonic influence and
mental disorders as alternate explanations for the same phenom
ena needs to be reconsidered. It is to this issue that we turn in
chapter 8 .
115
CHAPTER EIGHT
DEMONIC INFLUENCE AND

MENTAL DISORDERS
Earlier we saw that demon possession was a widely accepted

explanation for disturbed behavior from antiquity through the
middle of the nineteenth century. The scientific revolution and
the adoption of naturalistic reductionism around the close of
the nineteenth century left no room for the supernatural or
spiritual. Consequently, what had formerly been viewed as de
monic influence became "nothing but" mental illness or mental
disorders. 1
The belief that demon possession is merely a misunderstand
ing of mental illness has created considerable discomfort for
persons committed to a biblical worldview; the Bible clearly
states that demons are real and that they are evidenced in both
116
Demonic Influence and Mental Disorders
powerfu l and dramatic ways, at least under some circumstances.
How can a more literal view of Scripture be reconciled with the
now-prevailing naturalistic view of mental disorders?
In exploring the relationship between demonic influences
and mental disorders, we must remember that the question is
not whether Satan is involved in mental disorders; rather, it is a
question of how he is involved.
Mental disorders, like any other human malady, came with
the Fall and the entrance of sin into the world. All human suf
fering can be traced, in part, to that momentous event. Satan's
role in the Fall, and thus in all earthly ill, must be acknowl
edged. Discerning the means of his involvement in mental disor
ders is the issue at hand.
Historically, the predominant view has been that demon pos
session and mental disorders are alternative explanations of the
same phenomena. However, from a Christian perspective they
are distinct. Therefore, we need first of all to ask whether,
on the basis of their respective symptoms alone, we can tell
the difference between demon possession and mental illness.
Next we will consider what information may be missed if we
evaluate only symptoms . Finally, we will look at two alterna
tive approaches to understanding the relationship between
mental disorders and demonic possession.
As we examine the relationship of demonic influence and pos
session to mental disorders, it is important to keep in mind several
considerations. The first consideration must be that of distin
guishing among spiritual, psychological, and physical problems.
Second, given our assumption that mental disorders and de
mon possession both occur, we must realize that a given person
may show any of the following conditions: 1 ) physical disorder
alone; 2) demon possession alone; 3) mental disorder alone; 4) a
combination of physical disorder, demon possession, and mental
disorder. Demon possession is understood to be a spiritual prob
lem, while a mental disorder is a psychological problem.
Third, it is important to remember that Satan was involved
in the entrance of sin into our world, and thus in the many
changes that resulted. Whether the problem is spiritual, psy
chological, physical, or a combination of these, Satan is nonethe
less involved.
117
COMPARISON OF DEMONIC INFLUENCE AND
MENTAL DISORDERS
As Christians became increasingly interested in psychology

during the sixties and seventies, several Christian authors grap
pled with the question of how to distinguish demon possession
from mental disorders. They focused on comparing and con
trasting the symptoms of mental disorders with the symptoms of
demon possession as described in the Gospel accounts. One
of the first things they noticed was the extent to which the
symptoms of the two conditions overlap.
Virkler and Virkler suggest that the Scripture reflects a con
sistent distinction between demonic and disease symptoms,
both in language and treatment (casting out versus healing) . 2
However, other discussions of the nature and manifestation of
demonic influence suggest that distinctions between demonic
symptoms and symptoms of mental or physical illnesses are not
clearly drawn in Scripture. J. Ramsey Michaels says that in the
Gospel of Mark a fairly distinct line is preserved between heal
ing and exorcism, but that Matthew and Luke blur this line
and seem to categorize them together, as does Peter in Acts.
Michaels concludes that a tendency to extend or extrapolate the
definition of the demonic to include other phenomena besides
actual possession, or to subsume possession under illness, was
already present in the New Testament writings. 3
Several incidents illustrate this ambiguity. The Jewish
rulers accused Jesus of having a demon (see Matt. 1 2 : 22-29;
Mark 3 : 20-27; John 7 : 20; 8 : 48-52; 1 0 : 1 9-2 1 ) . Perhaps
more significantly, the possibility that Jesus was mentally ill
was raised on two of these same occasions, once by his own
family (Mark 3 : 2 1 ) and once by the Jews (John 1 0 : 1 9-2 1 ) .
Thus, even i n the time o f Christ there appears to have been
confusion regarding the distinctions between mental illness
and demonic influence (and these were both confused with
signs of the power of God) .
Bloesch proposes a distinction in terms of the mind and the
will: he suggests that mental disorders affect the mind, while
demonic influence affects the will. 4 However, if we examine the
scriptural accounts of possession, such as that of the Gadarene
1 18
demoniac or the fortune teller, we notice that their minds seem
to have been affected (Mark 5 : 1 -20; Acts 1 6: 1 6-1 8 ; 2 Cor.
4:4).
Similarly, examination of mental disorders suggests that in
some mental disorders the will may be affected; examples in
clude severe depression and perhaps alcoholism and drug de
pendence. In other mental disorders the primary disturbance is
one of affect or emotion, as in the major affective disorders, and
most neurotic disorders. In practice, people function as wholes,
with a continuous interplay among mind, will and emotions in a
manner that makes it impossible to sustain the functional dis
tinction required by Bloesch's formulation. 5
In another attempt to distinguish between demon possession
and mental disorders, Sall contrasted demons and mental ill
ness, postulating several distinctions between them. 6 In com
menting on Sail's view, Bach terms it a curious comparison; Bach
suggests comparing the psychotic with the demon-possessed
person rather than with the demon.7 I heartily concur.
In practical terms we must observe the person who shows
disturbed behavior and determine whether or not a demon is
present. Demons do not readily reveal their presence for analy
sis and treatment; if we knew beforehand that the person had a
demon, then there would be no difficulty in distinguishing de
monic influence from mental disorders.
Comparison of the two conditions reveals that virtually all of
the symptoms associated with demonic influence are duplicated
in at least one mental disorder as defined by DSM-111-R.
Supernatural knowledge is often claimed by individuals with
the hallucinations and delusions of psychotic disorders, espe
cially paranoid schizophrenics. Exploits of unusual strength and
endurance may be observed in manic episodes and in catatonic
conditions (where normal fatigue reactions seem to be absent).
Nakedness or deterioration of dress and appearance is common
in the psychotic disorders, especially in schizophrenia.
Loss of speech and hearing, and blindness, along with a num
ber of other physical symptoms, are characteristic of the Con
version (hysterical) Disorders. Seizures occur in epilepsy and a
variety of other disorders: "Most of the etiological agents under
lying chronic brain syndromes can and do cause convulsions,
119
particularly syphilis, intoxication, trauma, cerebral arterioscle
rosis, and intracranial neoplasms. "8
Speaking in a different voice, and even the appearance of two
or more distinct personalities are classified as Dissociative Dis
orders (e.g. , Multiple Personality Disorder) . Bizarre behavior is
characteristic of all of the psychotic conditions. Finally, fierce
and violent behavior is found in certain psychotic conditions,
especially Delusional (paranoid) Disorder, as well as in Inter
mittent Explosive Disorder, Antisocial Personality, and Conduct
Disorders of Childhood and Adolescence.
Those who are demon possessed sometimes admit that fact.
Claims to be demon possessed are specifically included as a
consideration in the diagnosis of Multiple Personality Disorder.9
Finally, persons who are demon possessed often show in
volvement in occult practices; while this activity is not a defin
ing symptom for any specific mental disorder, it seems likely
that it could be observed in persons diagnosed with a number of
disorders.
Demonic influence and mental disorders are conceptually
distinct phenomena, but in view of the extensive overlap among
symptoms, it may be difficult in a given instance to make a firm
conclusion regarding which phenomenon is present. Table 4
summarizes the comparison between these two patterns of
symptoms.
One final observation is that there is also similarity between
organic and nonorganic mental disorders. For example, disorien
tation, mental confusion, and depressed mood may be the result
of such organic causes as exposure to toxic chemicals or a minor
stroke, or may result from nonorganic factors, such as a psy
chotic depressive condition. Thus, it is important to remember
that similarity in symptoms does not necessarily mean that the
sources of the symptoms are identical. Nor does it necessarily
mean that the symptoms are identical in all respects.
In summary, Table 4 indicates that virtually all of the symp
toms of demon possession found in the Gospel accounts can con
ceivably be classified within one of the mental disorders. From
this we might conclude that mental disorders and demonic in
fluence are conceptually distinct, but that one cannot tell the
difference between them in most instances, and that it does not
120
Comparison of Demonic Influence and Mental Disorders15
Characteristics of Demonic Influence Parallels among Mental Disorders
Supernatural knowledge Hallucinations, delusions of psychotic

disorders; God told me . . ., etc. (Also note
parallels with psychics)
Supernatural strength Observed in manic episodes, certain

psychotic conditions; e . g . catatonic does
not show normal fatigue.
Going about naked Deterioration of appearance and social

graces is typical of psychotic disorders,
especially schizophrenia, and of
schizotypal personality disorder
Unable to hear, speak; blind Associated with conversion (hysterical)

disorders
Seizures Observed with epilepsy and many chronic

brain syndromes such as syphilis,
intoxication, trauma, cerebral
arteriosclerosis, and intracranial
neoplasms
Use of "different" voice; presence of Commonly found in dissociative disorders,

distinct personality which include multiple personality disorder
Bizarre behavior Characteristic of psychoses
Fierce, violent behavior Common in certain psychotic conditions,

especially, paranoid; also found in
intermittent explosive disorder, antisocial
personality, and unsocialized aggressive
reaction of childhood or adolescence
Claims of demonic influence Found in multiple personality disorder
Involvement i n occult practices May occur with many disorders, though

not used as diagnostic criterion
Table 4
make a great deal of difference in treatment. However, this

view is too simplistic, as we shall see.
It seems clear that this striking similarity between mental dis
orders and demon possession as portrayed in the Gospels is a
primary factor accounting for both versions of the current view
that they are different explanations for the same phenomenon.
The first version holds that demon possession is an archaic expla
nation of mental disorders. This view involves materialistic re
ductionism, a philosophy that is prevalent among non-Christians
121
in the Western world. Curiously, it is also held by many who
profess to be Christians.
A second approach to the obvious similarity of demon posses
sion and mental disorders emphasizes demon possession and the
need for deliverance. Proponents of this view believe that
the only legitimate mental disorders are those which are of clear
organic origins, and that such disorders are quite rare. This
view tends toward a spiritualistic reductionism and leaves no
room for problems such as those of Leila, who had developed
some very harmful attitudes and behavior; nor does it leave
room for such things as the fear of others which results from
being abused as a child by drunken parents. Those who take
this approach are often among the more charismatic Christian
groups, though many others hold this view as well.
Neither of these first views is satisfactory since each involves
a form of reductionism that is far too simplistic. A third view is
that mental disorders and demon possession are distinct phe
nomena, though they are similar in their symptoms. This view
seems to better fit the evidence which we have reviewed so far.
If correct, it implies that a person may be: 1 ) demon possessed,
2) mentally disordered, or 3) both demon possessed and men
tally disordered, at the same time or at different times.
FACTORS OTHER THAN SYMPTOMS
The reasoning that mental disorders and demonic influence
are almost indistinguishable seems to make sense, particularly
when we examine the symptoms reported in the Gospel ac
counts. However, merely examining symptoms ignores differ
ences in causes. When we fail to distinguish the conditions, we
will not treat them in the distinct manners which their different
origins may warrant. For example, a person may be mentally
confused and delirious due to demon possession, a brain tumor,
epilepsy, or a variety of other factors. Precise diagnosis is criti
cal to appropriate treatment. Thus, it is important to discover
ways in which the two conditions can be distinguished.
Several factors suggest that the two conditions are distinct.
First, spiritual and psychological functioning are distinct,
though inseparable. Second, demonic influence in other cul
tures sometimes occurs without the symptoms associated with
1 22
mental disorders. Third, Satan is a deceiver who uses a variety
of methods to accomplish his ends. Fourth, biological factors are
often involved in mental disorders. Fifth, deliberate personal
evil is sometimes involved in a person's coming under satanic
influence. Finally, personal faith is an important factor limiting
demonic influence. We shall examine each of these in turn.
Spiritual and Psychological Are Distinct
Demonic influence or possession is primarily a spiritual condi
tion, while mental disorders are primarily psychological. As we
have just seen, two major views conclude that these conditions
are indistinguishable; both involve reductionism. They suggest
that people have spiritual problems, or that they have psycholog
ical problems, but never both. We need to remember that men
and women are multidimensional beings. Thus, it seems likely
that problems can occur in any dimension-spiritual, psycholog
ical, or physical. Often a given problem may involve more than a
single dimension.
Demon Possession in Other Cultures
As noted earlier, those who profess or exhibit demon posses
sion in other cultures often do not seem to show signs of
impaired functioning or loss of reality orientation which charac
terize severe mental disorders (the clinical syndromes) . They
seem well-oriented to their culture and quite capable of func
tioning in society. On the other hand, there may be some simi
larity between these individuals and those classified with
personality disorders in DSM-111-R, as we shall see later. 11
We must be cautious here since many believe that personality
disorders form the basic personality structure and functioning
that underlie particular types of mental disorders. Examination
of the personality disorders suggests that, except in mild form,
even they seem to involve qualities inconsistent with the more
common manifestations associated with demonic influence in
other cultures. 1 2
Satan's Character
Another reason for highlighting distinctions between men
tal disorders and demonic influence involves the nature and
1 23
character of Satan. Satan is a deceiver who seeks to hide his
working in a variety of ways. Thus, it is not surprising that
demonic influence or possession sometimes appears much like
mental or physical disorders, and that such similarity may be
most common in Western culture where there is a high degree
of concern with mental and physical disorders.
However, in many Third World cultures where there is a
tendency to attribute just about every problem to demonic
influence, even the most obviously physical ailments, such as
dysentery, may be helplessly accepted because they are be
lieved to be of demonic or spiritual origin. This contrasts with
our Western tendency to explain all human problems in physi
cal and psychological terms. Both of these tendencies result in
misdiagnosis and ineffective treatment. Much human suffering
results.
Biological Factors in Mental Disorder
The growing evidence of the role of biological factors in many
mental disorders casts further doubt on the view that mental
disorders and demonic influence are the same phenomenon.
A person whose function is impaired by an organic disorder is
not likely to be optimally effective as an agent for Satan's pur
poses. Because of impaired thinking or perception, and other
functional abilities, persons with schizophrenic or other psy
chotic disorders often lose the ability to care for themselves
even in rudimentary ways. While Satan can, and no doubt often
does, use such individuals to accomplish his purposes, those
with more intact psychological functioning are apt to be more
effective agents of his nefarious goals. While not a strong argu
ment, this lends further support to the view that Satan may
accomplish his ends more effectively through other means than
causing people to become mentally disordered.
Further, Developmental Disorders, Gender Identity Disor
ders, Psychoactive Substance-Use Disorders, and Mood Dis
orders· are all believed to be at least partially the result of
biological predisposing factors such as genetic anomalies and
biochemical disturbances. This type of disorder is produced by
an interaction between the biological predisposition and psy
chosocial experiences.
1 24
In general, it seems safe to presume that demonic influence is
relatively independent of biological causes, such as those just
described. If this is true, it follows that as evidence of organic
cause increases, the likelihood of demonic influence as an
explanation for behavioral disturbance is correspondingly de
creased. It is noteworthy that those mental disorders that are
characterized by the most prominent disturbances of thought
and behavior are also the conditions to which biological factors
have been most strongly linked. This suggests that psychotic
manifestations-mental disorders in which disturbed religious
ideation is quite common-are unlikely to be the result of
demonic influence because of the high probability of organic
causes such as senile dementia. Thus, the deranged person who
claims to be Jesus Christ, Napoleon, or Satan is more likely to
have a severe organic brain disorder or schizophrenic disorder
than a demon.
Two important cautionary notes must be sounded here. First,
because all aspects of the person interact, it is possible that
malfunction in one of them may result in greater vulnerability
to stressors that could interfere with functioning in other di
mensions. Just as physical illness makes a person more prone to
depression, so depression may make a person more likely to be
come demonically influenced. The fact that one problem leads
to another does not negate the value of distinguishing among
the conditions, both for conceptualization and treatment.
Second, we have seen that Satan is able to produce even physi
cal disorders, as well as physical healings. Thus, while the pres
ence of physical factors often makes the probability of demon
possession seem less likely, it cannot clearly rule out the demonic
factor.
Personal Evil
Personal evil is a complex issue. It is clear from DSM-III-R
that volition is involved to some degree in many mental disor
ders. Factitious Disorders, for example, are defined as "physical
or psychological symptoms that are intentionally produced or
feigned. "13 A voluntary component may also be involved in So
matoform Disorders1 4 and Dissociative Disorders. In fact, it is
believed that the symptoms of most mental disorders may be
1 25
voluntarily exaggerated for personal benefit; often this is re
ferred to as "secondary gain. "
Another category of mental disorder that involves personal
volition is drug and alcohol abuse or dependence. For some in
dividuals such dependence grows out of medical treatment for
pain, injury, or illness. For most, it begins with the choice to
drink, smoke, snort, or inject the substance. It is now widely
believed that, regardless of how the habit first began, biological
factors play an important role in determining which individuals
will become dependent upon drugs or alcohol. However, for
most, volition plays at least a minor role; had they never partici
pated to begin with, abuse or dependence never would have
developed.
There is considerable controversy regarding the relationship
between personal volition and mental disorders. The relation
ship between volition and demonic influence is similarly com
plex. King Saul, for example, chose to disobey God, and as a
consequence God's spirit departed from him (see 1 Samuel
1 6: 1 4). But was not Saul's affliction by the evil spirit an unan
ticipated consequence of his sin, much as becoming an alco
holic is an unanticipated result of choosing to drink alcoholic
beverages?
It seems likely that in most cases the person has made a clear,
conscious choice that leads to influence or control by demons.
Often the person does not initially recognize the demonic in
fluence; recognition comes later, when the control is well es
tablished.
Personal Faith
The role of personal faith is another factor in seeking to
discern whether demonic influence is involved. A number of
Scriptures warn of the need to be on guard and to arm ourselves
for protection from the evil one. These make it clear that a
Christian can be influenced by Satan (Eph. 6 : 1 2- 1 7 ; 1 Pet.
5 : 8- 9). It also seems clear that faith in God and faithful obedi
ence to God are important factors in protection from the power
of Satan and his emissaries (Rev. 1 2 : 1 1 ) . It is important at this
point to remember that all false worship is ultimately worship of
demons, and of their chief, Satan.
126
Some have argued that it is not possible for a Christian to be
demon possessed, although a believer could be harassed or in
fluenced by a demon. Others, such as Unger and Dickason,
suggest that there is good reason to believe that Christians can
be demon possessed; they profess to have delivered countless
Christians from this very problem.15
Dickason argues first that the Bible does not rule out demonic
influence of Christians today. He objects to "the assumption
that demons do not operate in demonization as much today, that
they change their tactics, or that their influence has faded away.
Nothing in the New Testament supports such an assumption ."16
He then concludes that the Bible leaves open the possibility
of demonic possession of believers, and that clinical data con
firms that Christians may be, and sometimes are, demonically
possessed.
Many disagree with Dickason regarding possession of believ
ers.17 His evidence, which is largely from case histories, is not
compelling.
I believe that possession of Christians is not possible since they
belong to the kingdom of God, and are indwelt by the Holy
Spirit. Also, God protects them from the evil one. However, I
believe the evidence is unequivocal that even as Christ himself
was accosted and harassed during his earthly life , so believers
today may be also; they may even be attacked by demons. Thus,
it is imperative that we take seriously the matter of spiritual
warfare regardless of our position on the matter of demonic pos
session of believers.
Other Problems
Accepting the conclusion that mental disorders and demonic
influence are indistinguishable presents other problems. Chief
among these is that if we are unable to distinguish them, then
different approaches to treatment are precluded. Yet it seems
clear that mental disorders and demonic influence , having dif
ferent origins, need different treatment approaches. The med
ical concept of diagnosis is based on the belief that different
problems, such as delirium tremens, epileptic seizures, and
rapidly growing brain tumors, require different treatment.
That reasoning seems to apply here as well: Psychological
127
problems and spiritual problems presumably belong to differ
ent categories, though they interact. If this is correct, then it
follows that treatment may be different as well.
ALTERNATIVE VIEWS
Allison's and Schwarz's View

Allison is a psychiatrist who has specialized in treating Multi
ple Personality Disorders. He and Schwarz distinguish five
levels or grades of possession. Their view is consistent with the
notion that demonic influence varies along a continuum from
minimal influence to full possession. According to them, Grade
I possession involves control "by an idea, obsession, involuntary
act, compulsion or addiction to alcohol or drugs . " 1 8 "It could
also be labelled obsessive-compulsive neurosis . . . . "19
Grade II possession occurs in persons with multiple person
ality: " [It] is the result of the influence of a negative alter
personality developed by a person with hysterical personality
structure. "2 0 This sort corresponds to the proverbial Dr. Jekyll
and Mr. Hyde.
In many cultures the alter personality would be considered

a classic example of an evil spirit invading the body
of (the person) . (However) , with adequate information
from (the) unconscious, there is no need to invoke super
natural explanations. 21
In Grade Ill possessions "the controlling influence seems to

be the mind of another living human being."22
Grade IV possession is control by the spirit of another human
being.
"Grade V possession is control by a spirit that has never had
its own life history and identifies itself as an agent of evil.
. . . Only the power of God and his angels can conquer such
entities."23
Allison and Schwarz seem to believe that Multiple Personality
Disorder, at least, develops chiefly as a method of coping with
abusive experiences during early childhood. This suggests that
1 28
these persons whom they consider to be least severely possessed
are the victims of the sinfulness of others.
After describing the relationship between mental disorders
and demonism, Allison concludes, "I can only reiterate my own
belief. . . . Are patients really possessed? I don't know. "24 De
spite this cautious conclusion, and Allison's and Schwarz's care
in making assertions at times, it seems clear they believe that
the spirit world is real. Allison's and Schwarz's view seems
somewhat unorthodox. Yet they are among a very few who
openly acknowledge phenomena which do not easily fit the
mental disorder model.
Personality Disorders
Another possible relationship between mental disorders and
demon possession is the suggestion that demon possession may
occur in those with personality disorders. Personality traits are
enduring patterns of perceiving, relating to, and thinking about
oneself, others, and the world about us. Only when these pat
terns become inflexible and maladaptive are they termed per
sonality disorders. Often these patterns develop in childhood,
lasting into the adult years. The key element in personality
disorders which suggests a link with the demonic is the perva
sive sense of self-centeredness and unconcern for others which
is inherent in the more extreme forms of these disorders.
Antisocial Personality Disorder Antisocial Personality Dis
order is characterized by a wide variety of irresponsible and
antisocial acts, such as lying, stealing, vandalism, sexual
promiscuity, instigating fights, and physical cruelty. Most of
these patterns of behavior are likely to lead to arrest and prose
cution on criminal charges.
Those with these patterns typically feel no remorse, and often
feel justified in their actions. Further, they are unlikely to seek
help voluntarily, thus are rarely seen in mental-health treatment
settings except when sent there by the courts or other powerful
persons involved in their lives, such as spouses or bosses. Many
of the patterns which might lead to a person's being diagnosed
with an Antisocial Personality Disorder are also common among
persons with demonic influence, as we shall see later. In the
129
personality disorders, then, we may have a point of contact be
tween mental disorders and demonic influence.
Narcissistic Personality Disorder The Narcissistic Personality
Disorder is characterized by extreme need for self-importance,
insensitivity to the needs, wants, or feelings of others, extreme
sensitivity to the least slight or offense from others, and strong
desire to be "special, " often alternating with periods of feeling
unworthy. While not showing the blatantly antisocial character
istics of the antisocial personality, the narcissistic personality is,
nonetheless, extremely self-centered and more subtly devalues,
exploits, or harms others; the focus for the narcissist is on psy
chic rather than material benefits. Persons with narcissistic
personalities seem to fit the pattern of those whom Peck terms
"truly evil people. " Here, too, there is a possible avenue into
the demonic, though it is more subtle, involving primarily acts
of omission rather than of commission.
Schizotypal Personality Disorder Those with Schizotypal
Personality Disorder (formerly simple schizophrenia) are odd in
appearance, thought, and behavior, and show little interest or
skill in social relationships. Among other features, persons with
this disorder often show "magical thinking" ; they may believe
that they can read the thoughts and feelings of others or that
others can read their minds. They also report sensing the pres
ence of persons or forces unseen by others.25
In addition to possible links with Antisocial, Narcissistic, and
Schizotypal Personality Disorders, Allison and Schwarz have
suggested that possession may be associated with Obsessive
Compulsive Disorder, and Multiple Personality Disorders at
their levels I and II; they propose no mental disorders which
correspond to more advanced possession.
Thus, in addition to Obsessive-Compulsive and Multiple Per
sonality Disorder (a Dissociative Disorder coded on the first
dimension in DSM-III), personality disorders (coded on dimen
sion 2) are another point at which mental disorders and demonic
influence may overlap. Personality disorders lack clear biologi
cal causes, and exhibit the presence of volitional evil either in
the form of evil actions by the person, or in the form of being
victimized by the evil of another.
1 30
SUMMARY
From antiquity, disturbances of behavior and conduct have

been explained in religious terms. With the rise of naturalism
in the late nineteenth century a dramatic shift occurred, and
the same phenomena c ame to be labeled mental disorders
and explained in terms of natural causes. Demonic influence
and mental disorders have continued to be viewed as alterna
tive explanations for the same symptomatic manifestations.
An analysis of the demon-possession accounts suggests that
most of those symptomatic manifestations are also considered to
be symptomatic of one or more mental disorders. As a conse
quence of this overlap in manifestations, many conclude that we
merely have two labels and explanations for the same phenom
ena. Some of those who believe that there is but one phe
nomenon with two labels deny the demonic and affirm only
naturalistic explanations; this view is common among both non
Christian and Christian groups. Others, especially charismatic
Christians, affirm demonic influence and discount naturalistic
causes.
A third view is that mental disorders and demon possession
are both real, but not readily distinguishable from each other on
the basis of symptoms. This view is consistent with the results of
efforts to compare mental disorders with demon-possession ac
counts in Scripture, but such a proposition is unsatisfactory. It
confuses the sources of psychological and spiritual problems,
and thus makes it very difficult to provide the different treat
ments required by their different causes.
Evidence from those Biblical accounts of demonic influence
which are separate from the accounts of casting out of demons,
and evidence from reports of demonic influence or possession in
other cultures, suggest that the forms of demonic influence may
be more varied than is apparent from the possession accounts
alone. Further, evidence is growing that biological factors play a
significant role in mental disorders, while those factors are pre
sumed to be of limited importance in demonic influence.
Finally, personal evil and personal faith clearly play a domi
nant role in demonic influence. By contrast, they presumably
131
play a limited role in most mental disorders, especially those
with significant organic components. However, in Antisocial,
Narcissistic, and Schizotypal Personality Disorders, and possibly
in some other Personality Disorders (Axis II), there seems to be a
significant volitional aspect, and there may be a corresponding
overlap between these disorders and demonic influence.
Demon possession and mental disorders are distinct phenom
ena, though they may occur together and interact with one an
other. They also have many similarities, particularly in the more
extreme forms of demonic influence commonly termed demon
possession. How then can they be distinguished? It is to this
matter that we turn in chapter 9 .
1 32
CHAPTER NINE
ASSESSMENT AND DIAGNOSIS OF

DEMONIC INFLUENCE
Scott Peck, in his discussion of demonic influence, suggests that

we should not seek an exclusive diagnosis of either mental disor
der or demonic possession. Rather, he proposes that we ask: Is
this person mentally ill? Is he or she demonically controlled?
Marguerite Shuster agrees . Implicit in their views is the sugges
tion that there are instances in which the answer is yes to both
inquiries. 1
Fred Dickason also suggests that mental disorders and de
monic influence may occur together. He goes on to say that
mental disorders and demonic influence are not the same prob
lem in different terms, nor are they different symptoms of
a common problem. Demonic influence and mental disorders
1 33
may co-occur; yet they are different issues requiring different
solutions.
However, the two are often confused due to our tendency to
use limited categories. In discussing case studies from his own
experience, Dickason comments: " Many had a combination of
psychological and demonic problems. This may be common,
since demons work with men's minds and bodies. "2
Samuel Southard also believes that mental disorder and demon
possession may occur together. In addressing the relationship
between mental disorders and demonic influence, Southard be
gan with three key assumptions: 1 ) demonizing might occur in
dependently of mental illness or neuroses, 2) mental illness or
neuroses might occur independently of demonizing, and 3) in
some cases there would be a combination of spiritual and psy
chological disorders. 3
The views of Peck, Dickason, and Southard are consistent
with the view which has been developed in previous chapters.
They agree that mental disorders and demonic influence are
two distinct phenomena rather than competing explanations for
the same phenomena; the two conditions may be significantly
different in some instances, but often are similar in their symp
toms; each may occur alone, but they also may occur together;
finally, each may affect the other.
While demonic influence and mental disorders are distinct,
the fact that persons function as psychophysical and spiritual
wholes means that problems in any domain may result in, be
produced by, or interact with problems in other domains. This
is implicitly acknowledged by the common practice of paying
pastoral visits to those who are hospitalized due to illness
or injury. Though the immediate cause of hospitalization is
usually physical, we recognize that people who experience
physical difficulties may experience spiritual or psychological
difficulties also. Often, the spiritual and psychological diffi
culties are a result of the physical, but they also may cause the
physical problems.
In the same way, while mental disorders and demonic influ
ence are distinct, their symptoms occur together in many in
stances. Because of similarities in the two conditions, it is often
1 34
Assessment and Diagnosis of Demonic Influence
difficult to distinguish them. Clarifying the distinction between
the two is the focus of this chapter.
DIFFERENTIAL DIAGNOSIS
James James was known as a mild-mannered man. In his
neighborhood he always had a cheerful greeting and helped
anyone who asked. His employer reported that there had never
been any problems with James at work, and that he was "a model
employee. " James first came to my attention when he was
brought into the hospital by the police. The police had been
summoned to James's home by a neighbor after one of James's
children slipped out the back door and went crying for help.
As I explored what had led to James's hospitalization, I
learned that he had become increasingly despondent during the
previous few weeks. Approximately two years earlier he had
invested most of his retirement funds in an oil well on the ad
vice of a friend. His mood began to deteriorate following the
recent discovery that the well was worthless and all of his re
tirement funds were lost. James had become increasingly with
drawn and irritable, though only his wife and children seemed
to have observed this change.
On the day he was brought to the hospital, James had come
home late. It was obvious he had been drinking, something that
was out of character. When he came in, his wife and children
were watching a program on television. James suddenly began
an angry tirade about how evil it was to watch such programs.
He became abusive toward the children. When his wife tried
to intervene, he threw her across the room and ordered her to
keep out of the way, meanwhile calling her a variety of vulgar
names. With an axe James proceeded to smash the television
into tiny piece:;, threatening to use the axe on his wife and
children if they interfered. It was into this scene that the police
came.
After several days in the hospital it gradually was revealed
that James had become increasingly bitter toward the former
friend who had recommended the oil-well investment. Re
cently this bitterness had been made worse because of financial
pressures brought on by a strike at work and the consequent
1 35
reduction in James's income. What brought it all to a head for
James was receiving word that he had been referred to a collec
tion agency for default on his credit-card payments. He also
feared repossession of his car, on which he owed more than it
was worth.
As James's bitterness was further explored, he reported that
he had begun work as a twelve-year-old to provide for himself,
his mother, and his two sisters. His father, an alcoholic, spent all
the family funds on drink and even took James's earnings
whenever he had the opportunity. James had vowed that he was
never going to let anyone take his money again, and had never
forgiven his father, who had died several years previously.
While others rarely perceived it because James was a very pri
vate person, James was obsessed with achieving financial suc
cess and security. He had been proud of his accomplishments
until the oil-well fiasco. Now he felt like a failure.
James's pastor had come to see him in the hospital. The pastor
was convinced that this man's problem was spiritual. When he
learned about the preoccupation with financial matters and
longstanding bitterness he wondered if James could be demon
possessed. He suggested that maybe James had a demon of
bitterness, and that he needed deliverance.
Was this man demon possessed? Was he mentally disordered?
Might he be both demon possessed and mentally disordered? Or
could it be that his problems were merely habitual sinfulness?
This chapter will suggest ways in which these questions can be
resolved.
In a rare attempt to examine the differences between those
with mental disorders and demon possession, Southard asked
members of his class at Fuller Seminary to collect case reports
on persons experiencing personal difficulties. The goal was to
seek to clarify the distinctions between mental disorder and
demonic influence.
Based on the resulting case histories, Southard suggests sev
eral distinguishing features of demonization: unusual feelings
, of apprehension and/or a sense of evil (sometimes reported as
a sense of an alien presence) in the presence of the possessed
person; unusual behavior, such as feats of strength and strange
looks and voices by the person presumably demonized, or
1 36
actions undermining personal health and vicious attitudes to
ward self; psychological improvements during or after exorcism.
Most of these, as we saw earlier, also occur with mental disor
ders, thus are of little use in distinguishing the two conditions.
Southard suggests that failure to find a demon (though it is
unclear how he proposes to find demons) , or absence of improve
ment following exorcism, is viewed as evidence of the absence of
demonic influence.
He hints that inadequacies of reporting may sharpen the dis
tinctions between mental illness and demonic influence in his
cases; persons presenting cases as demonic influence may have
overlooked details supportive of a mental-disorder diagnosis,
and those presenting cases described as mental illness may have
overlooked or failed to report information suggestive of demonic
influence. 4 He also notes that his theological students had little
training in recognizing psychological disorders; it seems likely
that they also had little experience or training in recognizing
demon possession.
Southard notes a "tension between rational and intuitive ap
proaches to emotional disturbance and demonizing. "5 There is
much evidence that we are more likely to find that for which we
are looking than to find evidence that is inconsistent with our
preconceptions. This is an important observation, since it im
plies that mental-health specialists are unlikely to look for or
discover demonic influence, while counselors who specialize in
deliverance or exorcism are unlikely to seek for or recognize the
presence of mental disorders. Perhaps this factor accounts for
the fact that little attention has been given to developing meth
ods of differential diagnosis.
The two approaches to distinguishing the mental disorders
and demonic influence suggested by Southard include using
intuitive methods based on the spiritual gift of "discerning the
spirits," and seeking to distinguish on the basis of cultural, fam
ily, and personal history. A third approach involves "testing the
spirits. " The next pages will examine each of these approaches.
Discerning the Spirits
In this approach the helper seeks within himself or herself
for the guidance of God's Spirit through a "word of wisdom" or
137
"word of knowledge. " In some instances, God's guidance is
sought in the context of a diligent search of the Scriptures for
behavioral patterns and attitudes that distinguish those who are
seeking to honor and serve God from those who are not. The
basic theological conviction underlying this approach is that
God is a discerner of spirits, and that he is able to reveal his
omniscient knowledge to the receptive servant. 6
One basic problem with exercising spiritual discernment is
that we are warned that Satan can disguise himself as an angel
of light, and that it may be difficult to distinguish his human
followers from citizens of the kingdom of God.
This approach has biblical support, and there is little doubt
regarding God's ability to know or communicate knowledge
about the presence of an evil spirit. However, we must con
sider carefully the question of whether God chooses to reveal
special knowledge such as this since such detailed knowledge
about specific individuals is rarely revealed by God. As a gen
eral rule, medical, scientific, and theological knowledge comes
as a result of carefully studying what has already been
revealed.
Further, there is the danger that what the exorcist interprets
as indications of the guidance of God are really the exorcist's
own thoughts, feelings or reactions. Worse yet, one might ask
whether Satan himself, for some sly reason of his own, might
prompt the conviction that the person seeking help is demoni
cally influenced.
Dickason emphasizes the complexity of diagnosis, and warns
about the tendency to rely too heavily on the spiritualistic ap
proach. He cautions against the desire for mystical, magical,
and miraculous methods. Specifically, he notes " . . . we must
caution against the use of what some call 'the gift of discern
ment. "'7 It is his belief that the gift of discernment was a sign
gift for the apostolic era, which is not operative today.
Dickason goes on to suggest that there are persons who have
actually come under the influence of demons through the proc
ess of seeking such "discernment. " His point is that supernatu
ral knowledge can come from Satan as well as from God. We
must always beware of seeking that which God chooses not to
grant, and of seeking now what God chooses to grant at another
1 38
time, even when that involves knowledge that might be useful
in making decisions about deliverance.
Discerning of spirits is a legitimate approach, but must be
used with considerable caution. Special care must be taken to
insure that the "victim" and the helper do not develop unrealis
tic expectations about the effectiveness of this approach.
Testing the Spirits
Testing the spirits is a process that involves directly address
ing the presumed demons, commanding them in the name of
Jesus Christ to acknowledge their presence, and to state their
name and rank. Dickason proposes that in the name of Jesus we
command the evil spirit to come forth and acknowledge its pres
ence, state its name, and give its rank. He believes that since
God has won a major victory over Satan in the resurrection, and
Satan and demons are thus subject to his control, they must
respond to this use of his authority. At the same time, however,
Dickason acknowledges in his case illustrations that they do so
only grudgingly and with many delays. Thus, even Dickason
acknowledges that this approach is not fail-safe.
Talking with demons is not recommended. Runge, for exam
ple, warns that "holding a dialogue with [demons] is not only
unproductive, it is dangerous . "8 Demons are known liars. Runge
argues that demons may enjoy such encounters with would-be
exorcists who do not know how to deal effectively with them.
He reports:
I have become convinced that many exorcisms are power

play setups by the demons themselves. They choose an ex
orcist who may lack the wisdom, the knowledge or the au
thority to challenge them effectively. They choose the
timing as well as the audience. The whole process is under
their control from the beginning to the end. 9
Runge describes a personal experience in which manifesta

tions of demonic influence disappeared when a skeptical pro
fessional was present, and reappeared after the individual left.
He tells of another in which the demons convinced the exorcist
to have those present stop praying.
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Behavioral Indicators
The behavioral approach combines naturalistic observation of
the person and his or her circumstances with a rational analysis
of the resulting observations. A number of factors have been
proposed by various authors as possible behavioral indicators
that the individual may be manifesting demonic influence
rather than (or in addition to) mental illness.
Table 5 presents a brief summary of the major behavioral indi
cators of demonic influence, culled from a number of sources.
These are divided into two groups: Cultic or Occultic Religious
Practices (elsewhere referred to as Avenues into the Demonic)
and Other Clues. Avenues into the Demonic were discussed in an
earlier chapter and are presented here in summary form only to
complete the picture for diagnostic purposes.
The experience of Koch, Bubek, Dickason, and others has
suggested that certain events and activities in personal history
are probable indicators of demonic influence; they imply that
these experiences are possible causes of demonic influence.
These are included in the first group. In addition, several other
behavioral features have been observed commonly among those
who have been under demonic influence; these form the second
group. 1 0
A number of experiences are often found in association with
demonic activity. There are two common themes: involvement
in cultic or occultic religious practices, and habitual sinful
activity, though not all the experiences fit neatly into these
categories. These observations come from case studies and
anecdotal evidence. All case-study data have definite limita
tions, such as selective attention and memory, overlooking of
important aspects, attributing significance to very common
events, and false causal inferences. 1 1
Cultic and Occultic Practices One indicator of possible de
monic influence is a report that the individual has engaged in
occultic religious practices. Another indicator is past or pres
ent involvement in an Eastern religion. Members of American
Indian and Oriental ethnic groups also are more likely than
those of other ethnic groups to manifest demonic influence.
Common to all of these groups is spiritism; all involve worship
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Behavioral Indicators of Possible Demonic Influence
A. Cultic or Occultic Religious Practices

1. Involvement in the practice of magic.
2. Involvement in occultic religious practices.
3. Conscious invitation extended to Satan and/or demons to become involved in the
person's life.
4. Involvement in Eastern religions or "New Age" channeling practices.
5. Family history of demonic influence, witchcraft, palmistry, Satanic worship, or other
occult practices.
6. History of living in areas without a strong Judeo-Christian cultural influence.
7. Participation in American Indian or Oriental religious/cultural practices.
8. Personal use of tarot cards, Ouija boards, horoscopes, palmistry, fortune tellers.
B. Other Clues
1 . Disinterest in or absence of spiritual growth by a professing Christian.
2. Extreme negative reactions to the mention of God, Jesus Christ, the Holy Spirit, and to
Christian religious practices.
3. Systematic pattern of personal sinfulness.
4. Prominent evidence of unforgiveness/bitterness and vengefulness.
5. Unusually high resistance to benefits from medication and psychotherapy.
6. Personality disturbance and especially multiple personality disorder (a dissociative
disorder), rather than schizophrenia or psychosis.
7. Addictive patterns such as abuse of alcohol or drugs, habitual gambling or sexual
preoccupations.
8. Personal preoccupation with power, position, wealth, and fame.
Table 5
of other than the living God: voodoo practices, ancestral

shrines, and tribal religious practices, are examples of such
worship. As we have seen, all false worship is ultimately wor
ship of demons and their chief, Satan. 1 2 Thus, it should come
as little surprise that such practices may result in demonic
influence.
Personal use of tarot cards, horoscopes, Ouija boards, astrol
ogy, and visits to fortune tellers and soothsayers are also clues
of potential demonic influence. Common to all of these activi
ties is the desire to peek into the future, to know things that
God has chosen not to reveal. Any search for supernatural
knowledge that is not from God has potential for putting one in
contact with the false god, Satan.
Perhaps surprising, but nonetheless an indicator according
to several authors, is a history of having lived in countries
where Christianity is not strong. Historically, North America
has been influenced heavily by Christian values. Perhaps it is a
141
mark of God's blessing that overt demonic influence has been
relatively rare in this part of the world. However, with the
increase of religious pluralism , it seems apparent that this is
changing rapidly.
Another indicator of possible demonic influence in persons'
lives is their having come from a family with a history of involve
ment in witchcraft, palmistry, occult practice, satanic worship,
or overt demonic influence. Earlier it was stated that there is no
biblical support for what Dickason and others term ancestral
influence. However, we are warned in Scripture that God visits
the sins of the fathers on the third and fourth generations of
those who hate him (Exod. 20: 1-6) . Doubtless this occurs as
they learn habits, attitudes, and behavior patterns that are
passed from one generation to another.
The literature on cases of demonic influence suggests that per
sons may be dedicated to Satan at or before birth by their par
ents. This process parallels the Christian practice of dedicating
children to the Lord. The initial perversion is that the parents
commit themselves to teaching their children to engage in vari
ous cultic practices; the children, in turn, come under demonic
influence through their own personal choices, which are at least
partially in response to the influence of their parents or family.
Involvement in magical arts is a behavioral indicator that sug
gests possible demonic involvement.13 Perhaps a more obvious
indicator of demonic influence is the report of a direct, con
scious invitation to Satan or demons. This is the "devil's pact" of.
literary renown and remains one of the strongest indicators of
possible demonic influence.
Other Clues Other clues of possible demonic influence, as
suggested earlier, involve any life-dominating pattern of addic
tion or perversion. The well-known habits of abuse or addiction
to alcohol, marijuana, heroin, cocaine, amphetamines, and other
substances, whether licit or illicit, could provide an avenue into
demonic influence. Similarly, other "addictive" habits such as
compulsive gambling, masturbation or other sexual activities,
overeating or undereating, and a host of others (perhaps even
extreme obsessions with personal fitness or appearance) provide
potential avenues into demonic influence.
The diagnostic problem with any of these patterns is the
1 42
ability to distinguish between sinful habits and demonic influ
ence, especially possession. Certainly these habits can be en
slaving, hence they may be a problem in their own right.
Perhaps this is one way in which Satan's deceptiveness has
enabled him to be effective in our time and culture, by work
ing through the seemingly natural activities of a person's life
style, developing one aspect into an idolatrous priority. Also,
by working through "natural" means such as physical disease
and mental disorder he is able to largely escape our notice.
We must remember that anything in a person's life that takes
the place that properly belongs to the God of the universe is a
false god, and thus inevitably opens the way for one to come
under the influence of the god of this world. This could also be
called idolatory. Again, the question we must often face is not
whether Satan is involved, but how.
That sexual sins provide an avenue into demonic influence is
suggested clearly in Scripture. Husbands and wives are re
minded of their mutual obligations to each other sexually, and
warned, " Stop depriving one another . . . lest Satan tempt you
because of your lack of self-control" (1 Cor. 7:5).
Obsessive preoccupation with power, wealth, status, fame,
influence, and popularity are also possible clues of demonic
presence, because they too can become false gods. Most of us
have heard stories of people who would do anything, so they tell
their friends, to achieve some personal end.
Finally, and I believe c entral to all the other indicators of the
demonic, is personal sin. Any systematic, habitual pattern of
sin is a potential means of coming under demonic influence.
We must be aware of the alliance and continuous interplay of
the world, the flesh, and the devil. Central to all sin is a failure
to love God fully and to submit ourselves to his divine will and
guidance for our lives. To fail to submit is to side with Satan in
adopting the view that we know better than God, and hence
will decide for ourselves how to live our lives. Choosing Satan's
side in the cosmic struggle between good and evil places us
at risk of coming under the control of his demonic agents. Of
course, those who are outside of a saving relationship with God
through faith in Jesus Christ are already Satan's agents, hence
under his influence in any event.
1 43
Other indicators of demonic influence include strong bitter
ness or unforgiveness of real or imagined transgressions suf
fered at the hands of others; this may be just a special case of
habitual sin, since forgiveness is commanded by God. Extremely
negative reactions to the mention of God, Jes us Christ, or the
Holy Spirit, and to Christian religious practices also may be
evidence of demonic influence.
The presence of personality disturbance rather than psychosis
or schizophrenia (disorders which are likely to have strong bio
logical roots) may suggest possible demonic influence. Multiple
Personality in particular suggests possible demonic influence if
Allison's view is correct. Allison, you may recall, is a psychiatrist
who specializes in treatment of Multiple Personality Disorders.
His approach to discerning the presence of demonic influence
involves an evaluation of the characteristics of the "alter person
alities" in people who manifest multiple personalities. He be
lieves that true alter personalities always serve a consistent
purpose for the individual, dealing consistently with the same
unmanageable emotional condition. By contrast, he contends
that demons are neither so predictable nor consistent. Finally,
unusually high resistance to any benefit from medication may
be an indicator of demonic influence according to some.
In examining for behavioral indicators of demonic influence a
detailed personal history of the individual can be of great value.
However, it is difficult at times to obtain the necessary informa
tion for a number of reasons. First, the individual may choose to
withhold certain kinds of information to avoid embarrassment
or risk. Second, the individual may overlook relevant informa
tion or discount its importance. Third, he or she may have for
gotten or have never even known or recognized key events,
especially if they occurred when the person was very young or
if they involved activities of others, such as parents.
Two precautions are important in considering the signifi
cance of an individual's historical involvement in one of the av
enues into demonic influence. The first is that the presence of
any given historical event, or even several events, may not nec
essarily indicate demonic influence . There are doubtless many
good Christians who have one or more of these experiences in
their personal histories. While demonic influence is possible for
1 44
such persons, many are likely to be relatively free from it. Simi
larly, the absence of these indicators does not completely elimi
nate the possibility of demonic influence. Nonetheless, a clear
study of the individual's background for these indicators is one
of the steps that should be taken in assessing the possibility of
demonic influence.
The presence of even one of the behavioral indicators, with
the possible exception of resistance to benefit from medication
and counseling or psychotherapy, may be sufficient evidence to
suggest some degree of demonic influence. It is significant that
personal sinfulness is involved in most of the behavioral indica
tors. As we have seen from earlier chapters, personal sinfulness
opens the door to demonic influence by providing an opportu
nity for Satan and his agents. Also, sin is, at its root, a choice
against God; all such choices involve a commitment to the way
of deception, and hence to the Deceiver himself.
In his study, Southard identifies three additional criteria
which he considers to be behavioral. The first is "unusual feel
ings of apprehension and/or a sense of evil" in the presence of
the individual. Second is "unusual behavior" such as tearing up
a Bible, strange appearance or voice, attempts by the client to
completely sabotage his or her health, and a vicious attitude
toward self. A third sign suggested as evidence of demonic
influence is psychological improvement during or after an ex
orcism. 1 4
We have seen from our discussion above that unusual behav
ior is clearly included within the scope of mental illness . Thus,
it seems doubtful that this criterion will be of much assistance in
discerning the presence or absence of the demonic.
Similarly, evidence of improvement following exorcism is of
dubious value. First, it seems quite possible that some persons
will show temporary improvement following such an experi
ence due simply to coincidental or "chance" factors related to
the fluctuations of their condition over time. Attributing such
changes to the effects of exorcism would clearly be erroneous.
Worse, it could be harmful; if the person is misdiagnosed, the
problem may reappear or even grow worse. Such worsening
may be complicated by spiritual doubts arising out of the belief
that exorcism has failed.
1 45
More seriously, there is abundant evidence in medical and
psychological research literature supporting the conclusion that
nonspecific effects of the treatment process (such as receiving
attention, the concern of others, or the �rousal of hope) result
in improvement in many cases. This is known as the placebo
effect.15
It cannot be said for certain that exorcism does not work. Still,
some doubt remains that exorcism is effective from a scientific
standpoint. So far, virtually all data on the effectiveness of exor
cism come from case studies. Unfortunately, this means that
there may be a number of competing explanations for any bene
ficial outcomes.16
Among these last three criteria proposed by Southard, we are
left, then, with unusual feelings or the sense of the presence of
evil. However, these are, in fact, intuitive rather than behav
ioral criteria. Thus they fall under the intuitive approach.
PROPOSED STRATEGY
Three approaches to diagnosing the presence of demonic in
fluence have been suggested: discerning the spirits by means of
intuition and the use of the spiritual gift of discernment, testing
the spirits by directing them in the name and authority of Jesus
to acknowledge their presence and state their name and rank,
and behavioral observations and analysis of personal history.
Although limited in their effectiveness, discerning the spirits
and behavioral observations have merit.
Perhaps the best diagnostic strategy for counselors is to com
bine behavioral observations with intuition or spiritual dis
cernment. In seeking to reach a conclusion about the nature of
a particular person's problems, the helper would look for con
verging evidence from these two sources of information. When
both point toward probable demonic influence, reasonable
confidence can be placed in that conclusion. Similarly, where
neither of those provides affirmative indications, demonic in
fluence can be ruled out with some confidence.
This approach is consistent with that proposed by Michael
Green. He recommends discernment, and the spiritual gift
called "discernment of the spirits, " as very helpful in recog
nizing whether a person is demonized. On one occasion, for
1 46
example, upon entering a room in which a possessed person was
standing, he noted, "I felt an immediate, almost palpable, sense
of evil. . . . "17 In addition, Green advocates diagnosis by
means of a careful case history to discover whether important
indicators are present. "One final word: if a person proclaims
with great confidence that he is possessed, take leave to doubt
it. The demons are normally in no hurry to invite expulsion. "18
When discrepancies are found between indications from intu
itive/spiritual discernment and behavioral factors, it is probably
best to withhold judgment and proceed cautiously with inter
vention. Whatever the approach, take care to evaluate for the
presence of additional problems, and seek further clarification
of the diagnosis. The person receiving help should be informed
of any uncertainty about the nature of his or her problem, and
encouraged to help in the continuing diagnostic process.
Where discrepant evidence is found, the nature of the prob
lem remains uncertain, and interventions require caution re
gardless of which direction the helper chooses. Naturally, in
such instances the predilections of the helper are likely to be of
major significance in determining the selected course of action;
many pastors and lay Christian helpers may choose exorcism,
while others, including many mental-health professionals, will
more likely choose medication and counseling or psychotherapy
approaches. As we shall see in the next two chapters, such ambi
guity of diagnosis need not be a serious problem.
Essential Precautions
It has already been suggested that demonic influence may
occur together with mental disorders. Further, we have seen
that the task of clearly identifying the presence of demonic
influence is at best uncertain. Thus, it is of great importance
that steps be taken to rule out the presence of mental disorders
and physical disorders. Though not widespread, stories exist
of counselors who have provided counseling for seriously de
pressed individuals only to discover a brain tumor, hormonal
deficiency, or other physical basis for the problem. Again,
nothing is more futile than to "exorcise" or " deliver" a person
afflicted with a tumor which has gone undetected. Similarly,
while it may reduce some symptoms, no lasting benefit is
147
likely to occur from treating a demon-possessed person with
medication.
People are complex beings. There are complex interactions
among the spiritual, psychological, ancl. physical dimensions.
Thus, even in the presence of clear indicators of a specific type
of problem, such as demonic influence, it is by far the wisest
course to obtain comprehensive medical, psychological, and
spiritual evaluation, and to see that treatment is prescribed in
each area of need.
SUMMARY
Three major approaches to discovering the presence of de
monic influence have been developed. These involve the use of
spiritual insight or the spiritual gift of "discerning the spirits,"
examination of personal history and behavioral indicators, and
testing the spirits. The third approach is discounted as of dubi
ous merit and without biblical support.
The approaches of spiritual discernment and examination of
behavioral indicators both have some merit, though each is lim
ited as well. Thus a prudent counselor will use elements of both
and look for consistency in the conclusions drawn from the two
approaches.
Because of the potential for interaction among the various
dimensions of the person, there is a risk of overlooking problems
in one or more areas. Thus, it is strongly advised that the per
son's spiritual, psychological, and physical functioning be care
fully evaluated, and any needed treatment be given in each
area. Usually, this will require referral to others, or a team
approach. If these precautions are taken, it seems likely that an
incorrect preliminary assessment of the person's status regard
ing demonic influence need not be a major problem. The next
two chapters will develop this proposition in more detail.
1 48
CHAPTER TEN
SPIRITUAL INTERVENTIONS
In this chapter the focus is on,·some of the practical ways in

which we may help our counselees prepare for and engage
in spiritual warfare by making use of the protective resources
God provides. As has been suggested throughout, in approach
ing counseling with those under demonic influence, it is im
portant to remember that we function as psychophysical and
spiritual wholes, and that there is continuous and complex inter
play among the biological, social-emotional, and spiritual di
mensions of the person.
As an organizational convenience, spiritual and nonspiritual
interventions are presented in separate chapters. However,
the ideal is that the two kinds of help occur together and move
149
forward more or less simultaneously. In some circumstances,
both forms of intervention, together with any needed medical
help, may be provided to a substantial degree by one person,
though my experience suggests that there are at least two bene
fits from working as a team.
First, it is very unusual for any one individual to have the
range and degree of competence required to deal with all of
the many facets of mental disorders and demonic influence,
especially when the two are intertwined, as is sometimes the
case. Second, the effectiveness of the intervention is greatly
enhanced by combining the efforts of several people who work
well together.
In this chapter we will examine spiritual warfare, explore
methods for dealing with the sins of commission, address other
spiritual interventions, and examine deliverance or casting out.
More traditional counseling approaches will be examined in the
next chapter.
SPIRITUAL WARFARE
The first approaches that come to mind for most believers in
considering how to deal with demonic influence are those of
deliverance, casting out, or exorcism. It is important to recog
nize that there is no biblically prescribed pattern for exorcism.
It is true that a number of biblical examples may be cited of
the casting out of demons. Most of these, as we have seen in
chapter 3, occurred during the life of Christ, and the remaining
instances occurred during the apostolic era.
The fact that the Scriptures lack specific instruction regard
ing the practice of exorcism, or the casting out of demons,
presents us with a bit of a dilemma. First, we must beware of
adopting any narrowly prescribed approach. And second, we
must begin with those things that are clearly taught in Scrip
ture. Only when we have done what God clearly commands,
and have ceased doing what God clearly forbids, ought we to
consider doing things about which the Scripture does not
speak. We must consider these latter things-about which the
Bible is silent-as matters of judgment in any event.
Since the Bible is silent about procedures for exorcism, we
will begin with the clear commandments and prohibitions
1 50
Spiritual Interventions
regarding how we are to deal with demonic influence. Later we
will return to the question of exorcism.
The basic biblical teachings regarding the believer's means of
becoming free from demonic influence involve seven aspects
which commence following the new creation.
1 . considering ourselves dead to sin;
2. being filled with the Holy Spirit;
3. fleeing from temptation;
4. submitting ourselves to God as instruments of righteous-
ness;
5. practicing righteousness;
6. regular, ongoing confession of sin;
7. resisting Satan and his demons by the power of our testi
mony and with the armor of God. 1
In contrast to the absence of biblical instruction regarding
exorcism or deliverance, numerous Scripture passages address
the above matters. We are instructed: "Submit therefore to God.
Resist the devil and he will flee from you. Draw near to God and
He will draw near to you" (James 4:7-8). We are to "put on the
full armor of God, that [we] may be able to stand firm against
the schemes of the devil" (Eph. 6: 1 1) . Having been freed from
sin, we are to become slaves to righteousness, knowing that God
has called us to such and that the result is beneficial in sanctifi
cation and eternal reward (Rom. 6 : 1 1-22).
These basic instructions are repeated throughout the New
Testament epistles: submit to God, resist the devil, and use the
resources God provides for the life we are to live as believers. In
his high priestly prayer just before his crucifixion, Christ prayed
that his disciples would be protected from the evil one (John
1 7 : 15). This prayer was not only for the disciples, but for all
believers (John 1 7:20). Thus, God's goal appears to be to pro
tect us through the means outlined above, rather than to remove
us from the world, which is the sphere of Satan's influence.
Submit and Resist The first step in the process of becoming
free from demonic influence involves submission to God and
resistance to Satan. For the unbeliever, this means, first of all,
acknowledging his or her sinfulness and receiving God's salva
tion. Since the unbeliever belongs to Satan's kingdom, he or she
cannot expect to be free from demonic influence apart from this
151
radical change of allegiance. For the believer, such a change
of kingdoms is not necessary, but believers must nonetheless
repent, confess, and seek the filling of the Holy Spirit as they
choose to commit their ways to God (i.e., as they submit to
God).
As Scripture repeatedly illustrates, this process of submission
to God is not easily accomplished. Both the Old and New Testa
ment historical accounts are filled with examples, several of
which were presented earlier (see chapter 3) . Nonetheless, sub
mission to God is the first step toward freedom from demonic
influence.
The Armor of God In Ephesians, Paul presents a brief sum
mary of the resources that God has provided for us in our strug
gle against satanic and demonic influence. In his description of
the armor of God, Paul draws a parallel between the equipment
of a soldier prepared for battle and the equipment of the be
liever for spiritual warfare (Eph. 6 : 1 2- 1 7) .
A careful study of Ephesians 6 will be o f great value in prepar
ing to deal with demonic influence. Here we can only outline
the major elements .
First, we notice that the warfare is spiritual, thus the equip
ment must be spiritual. Its employment enables us to resist and
to stand firm.
We are to wrap ourselves with the truth, put on the breast
plate of righteousness, cover our feet with the gospel of peace,
take up the shield of faith, wear the helmet of salvation, and
take up the sword of the Spirit, the Word of God. It is note
worthy that the major elements of this warfare are defensive,
with one exception, the Word of God.
Notice again the armor: truth, righteousness, peace, faith,
salvation, and the Word of God. In appropriating the armor
of God we must begin with these. I'm tempted to say that we
begin with one, adding others one by one. But it is not so
simple. Salvation is not possible apart from a knowledge of and
faith in the truth; the moment salvation is taken up it begins to
produce righteousness and peace with God. Thus, these quali
ties, these pieces of armor, cannot ultimately be thought of as
separate elements from which we may pick and choose those
we would use on a given occasion. Rather, there is an intimate
1 52
interconnectedness among them; we must appropriate all of
them if we are to be protected effectively from demonic influ
ence; the alternative is to risk more serious demonic influence
(see Luke 1 1 :24-28).
Slavery to Righteousness It is not enough for demons to be
cast out of a person. Something has to take their place before he
or she can be assured of ongoing freedom from demonic influ
ence (see chapter 3).
The process of becoming free from demonic influence re
quires developing new patterns of living which replace the old
sinful patterns associated with demonic influence . This involves
spiritual growth, and the discipline of righteousness. The Bible
speaks of this process as that of becoming slaves (or servants) to
righteousness.
This transformation from sinful to godly patterns of living
takes time. Only through the repeated experience of testing and
trial are we able to cultivate the specific pattern of righteous
ness we need, or develop more fundamental traits of patience,
hope, endurance, and the love of God, which characterize matu
rity (Rom. 5 : 1 -5; James 1 : 2-4) .
There is a bit of a paradox here. Human freedom is not free
dom in an absolute sense. Rather, it is freedom from the penalty,
power, and presence of sin, freedom to respond as servants to
God. It is to this freedom, and only to this freedom, that those
enslaved by demonic influence may be delivered. 2
PRACTICAL APPLICATION
The counselee needs to personally receive Christ if he or
she is not a believer. As we have earlier said, if not a Christian,
the person belongs to the kingdom of Satan. This has two major
practical implications. First, the person may not desire to
change, and second, even if the desire is present, without the
presence of the Holy Spirit he or she may lack the necessary
spiritual resources to make the needed changes.
The counselee needs to be active. He or she must confess and
renounce all sin and occultic involvement; all objects or con
nections with the spirit world must be removed and, preferably,
destroyed (see Acts 8:9-25) . Satan and demons must be actively
resisted. Conscious commitment to Christ and to following the
1 53
commands of Scripture should be reflected in reading and
memorizing Scripture, praying for personal growth and deliver
ance, participating in Christian fellowship, serving in whatever
capacity is suitable, and in sharing the gospel. He or she should
solicit prayer from understanding fellow-believers.
Two major dimensions underlie this activity. First, the person
must actively bring his or her will, attitudes, and personal con
duct into conformity with the commandments of God, thus car
rying out the injunction "submit therefore to God."
Second, there must be a practical outworking of the instruc
tion to "resist the devil. " This involves forsaking former com
panions and haunts, diligently changing habits from sinful
patterns to godly ones-especially in the most needful areas
laying aside the old self and putting on the new self, which is
in the likeness of God (see Eph. 4 : 2 2-24) . In particular,
any known sinful habit must be confessed and renounced. Any
repetitive sinful pattern, as we have noted, provides an avenue
for invasion by the demonic for influence or control.
While God is able to remove old patterns of behavior and old
attitudes instantly, he does not normally do so. Rather, he
calls us to work out our own salvation in this regard, while
he graciously motivates us and gives us the power to change
through the Holy Spirit (see Philippians 2 : 1 2- 1 3 ) . Just as God
allowed the nation of Israel to conquer the land of Canaan bit
by bit, so he allows us to gradually gain control over ungodly
patterns of living in a progressive fashion. These old patterns
of sinful thoughts and behavior are like a part of " Canaan" still
held by the enemy. Only through the consistent practice of
godliness do we gain complete freedom from demonic influ
ence in these areas of our lives. The same is true for counselees.
As Dickason notes, "Practicing these things will assure growth
and deliverance from the enemy at the proper time."3
Be aware that just as submission to God is a process that may
vary in terms of degree, so resistance to Satan may vary in
degree, and deliverance may also be a matter of degree.4 In his
high-priestly prayer, Jesus did not pray that God would remove
his followers from the world, but that God would protect them
from "the evil one" (John 1 7 : 15). In a sense then, while this life
154
lasts, all protection is a matter of degree, that is, the degree to
which we cooperate with God.
Since the transformation toward righteousness is not instan
taneous, absolute, or accomplished in isolation, the counselee
needs to be involved in a supportive community, in fellowship,
individual and corporate prayer, Bible study, worship, and serv
ice to others. Counseling from professionals may be needed, and
will be much more effective if it occurs along with this process of
spiritual transformation .
SINS OF COMMISSION
Many of the avenues into demonic influence involve the com
mission of overt sinful actions. Due to the limitations of space,
we will only be able to present illustrative examples of these
patterns here. The New Testament is replete with instructions to
cease practices that are sinful and ungodly. Many of these com
mands are followed by directives to initiate an alternative pat
tern, thus moving in the opposite direction. This is the essence of
repentance.
The practice of repentance is a key to the elimination of many
problematic behavior patterns that contribute to demonic influ
ence. Repentance carries with it the notion of making an about
face and proceeding in the opposite direction. We are told, "Let
him who steals steal no longer; but rather let him labor, perform
ing with his own hand what is good, in order that he may have
something to share with him who has need" (Eph. 4:28). As
Adams puts it, "When is a thief not a thief? When he works and
gives. " Otherwise, he is merely a thief on vacation.
The degree of demonic influence may be small or great; the
sinful pattern associated with demonic influence may be subtle
or overt. But the pattern the Bible prescribes for freedom always
involves repentance.
Cindy Cindy was a woman in her early forties, married
over twenty years, with two teen-age boys. Her husband was
emotionally aloof, but critical, somewhat like her father. Cindy
suffered from low self-esteem, and found this unsupportive re
lationship very painful. She first came to me complaining of a
chronic and moderately severe depression. As I came to know
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Cindy, I discovered that over the years she had begun to seek
affection and encouragement outside the marriage relationship,
entering into several affairs.
At the time Cindy came to see me she had been involved for a
couple of years with a former high-school boyfriend who was
now three times divorced. She had broken up with him during
high school because her father insisted that Larry was no good.
Her depression stemmed from at least three factors: self-esteem
problems, guilt, and conflict which developed with Larry as she
began to discover that he was lying to her and probably involved
in relationships with other women as well.
The extent of demonic involvement in Cindy's problems
was probably moderate. It was not an issue that either she or I
identified in the counseling relationship. Yet we both recog
nized that what she was doing was wrong, and that it needed
to change. She had believed the satanic lie that the only way to
happiness was by means of a more satisfying relationship with a
man, even though that man was not her husband. Having begun
the pattern of involvement, she was entangled in a steadily
worsening cycle of transgression, guilt, exploitation by Larry,
and discouragement deepening into depression. As a result, she
felt the desperate need for Larry even more keenly. Only in
retrospect did Cindy come to believe that adultery, the solution
that she had chosen, not only failed to cure her self-esteem
problems, it made things worse .
For Cindy to become free from this pattern, it was not enough
to stop seeing Larry, though that was one step. She also needed
to begin to seek social-emotional relationships and intimacy in
other ways, especially to seek reconciliation with her husband.
Only by becoming a servant to righteousness could this woman
become free from slavery to sin and begin to develop a healthy
view of herself.
Numerous other examples of sinful patterns are given in the
last three chapters of Ephesians, and throughout the New Tes
tament Epistles. We are to cease lying, bitterness (being unfor
giving) , filthy talk, outbursts of anger, sexual immorality,
gluttony, gossip, covetousness, idolatry, drunkenness, malice,
selfishness, pride, disobedience to authority figures, seeking to
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please men rather than God, anxious worry, and a host of other
sinful patterns.
The Bible suggests a variety of approaches that one might use
in helping counselees give up sinful patterns. The particular
one chosen must be fitted to the needs of the individual. Coun
selees may need to be taught the Word, to be encouraged, ex
horted, reproved, rebuked. At times, witnesses may need to be
brought into the situation. At other times the person may need
to be brought before the church and even to be removed from
the church body and treated as an unbeliever. These latter two
approaches rarely fall within the role of the counselor, and may
even be unethical under the normal confidentiality agreements
of counseling. However, they are tools that need to be used in
our churches and personal relationships when appropriate.5
Most often, those who come seeking counseling on their own
initiative need to be approached gently. Although they may
recognize that they are involved in sin, and experience consid
erable guilt, they nonetheless seem to be caught in an inextrica
ble web. The web may be of their own making, yet they need
help in escaping.
There are four important dimensions to the problems of such
individuals: thoughts, behavior, emotions, and relationships.
1. Thoughts. Part of Satan's character is that he lies; this is
one aspect of demonic influence that is both subtle and perva
sive. As C. S. Lewis suggests, blatant lies do not succeed in
deceiving most people; rather, truth with a twist is what Satan
uses. Thus, a first step in freeing people from demonic influ
ence in this regard is to help them comprehend the truth and
recognize the lies they hear from others, or all too often tell
themselves (see Jeremiah 1 7 :9) .
In this process of moving from lies to truth, the use of Scrip
ture is of great value. Often I ask a person to go home and read
a chosen passage of Scripture daily, even several times a day,
for a week or more. I may also instruct the person to record
thoughts, feelings, and reactions to this reading. Memorizing
and pondering (meditating on) Scripture is of even greater ben
efit, though it is harder to get cooperation with this more diffi
cult task.
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At other times, a line or phrase may be quoted with great
benefit. One of my colleagues, when confronted with people
who face the dilemma of unpleasant events that are beyond
their control, listens to them tell of their fears. He then encour
ages them to accept what they must face, concluding with,
"Sometimes all you can say is 'Thy will be done. '"
The approach of Larry Crabb is somewhat similar to this.
The first step Crabb advocates is transformation of thinking,
through learning and applying biblical truth. In Crabb's model,
the transformation of behavior and feelings follows transforma
tion of thought. 6 This approach is especially helpful with bright
verbal people who have a reasonably good understanding of
their own functioning. For others, however, the approaches
which follow may be more effective.
2. Behavior. Problem habits (or behaviors) are often inextri
cably linked with thoughts and beliefs. God made us to be crea
tures of habit; that is both a strength and a problem. Without
habits it would take forever to get dressed in the morning. Habits
serve us well, but also cause great difficulty. Habits enable us to
carry out routine tasks quickly and efficiently, with little
thought. They are hard to form, and also hard to eradicate. More
significantly, habits are easier to replace than to merely discard.
The nightly habit of going to the tavern and drinking is not
easily eliminated by a person's determining to stop going to the
tavern. Usually, such a person skips a night or two, perhaps even
several, then resumes drinking more strongly than ever. This
pattern may be eradicated more successfully if replaced by
another activity, e.g., attending AA meetings on a nightly basis.
Other new habits may also work to eliminate the custom of
drinking at the tavern, provided they replace (compete with) the
tavern-drinking pattern effectively.7
It may seem surprising to some, but it is often easier to change
thoughts through changing behavior than it is to change behav
ior through changing one's thoughts. For example, a person is
more likely to adopt an antiabortion view if he or she is asked to
develop a talk arguing a�ainst abortion than if required to listen
to antiabortion lectures.
Tammy Tammy was a young woman who came for counsel
ing at her husband's encouragement because of a compulsive
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spending problem. She had an indulgent mother for whom
money was never a problem, and had developed the view that
she could always get anything she wanted. She also was lonely,
isolated from family, and uninvolved in church activities be
cause of a recent move. As a result, she had become depressed.
Her way of coping with the emotional poverty of her life was to
buy things, especially clothes.
Tammy's spending was a definite problem, and had resulted
in considerable debt. However, it quickly became apparent that
to deal effectively with her compulsive spending, it would be
necessary to address the underlying depression, loneliness, and
frustration. For the buying sprees to be eliminated, Tammy
needed to develop new relationships that replaced those she had
given up for the move.
She recognized that her spending was a problem, and was
motivated to change, but seemed incapable. My task was to help
her constructively focus her efforts on the larger problem, of
which she was almost completely ignorant. Thus, almost para
doxically, though her buying sprees were the initial focus,
exploring the factors that prompted them led us to her problem
emotions of loneliness and depression. Only when these emo
tional roots were clear was it possible to identify the need to
develop satisfying relationships as the solution. Changing her
lonely, isolating behavior led to changed thoughts and feelings
about spending money, resulting in changed spending habits.
3. Emotions. As we have just seen, thoughts and behaviors
are linked to emotions in an intricate manner. In dealing with
emotions, the first thing we often need to do is face the truth
regarding emotions . Sadly, in some churches emotions are
treated as if they are at best trivial consequences of thought and
action, or even something to be avoided as if a curse. The truth of
the matter is far different. Emotions may be either good or bad,
depending on how we use them, just as is true for the rest of
God's creation.
In understanding emotions, we must begin with some basic
facts. First, God himself is portrayed as emotional (see Deuter
onomy 9 : 7-8, 1 9-20) . Second, God made us to be emotional
creatures (see Genesis 1 :26-27). Third, when God finished
the Creation, he pronounced it good (Gen. 1 : 3 1 ) . Fourth, we
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are instructed at numerous points in Scripture to experience
certain emotions: to mourn and to be miserable, to rejoice, to
celebrate, to encourage and be encouraged, to be joyful (for
example, see Joel 2 : 1 2; Philippians 4 : 4; James 4:9).
Emotions are a God-given resource.9 The problem emotions,
such as anger, fear, and anxiety, are like the warning lights on
the dashboard of a car. They warn that something is wrong;
failure to heed the warning may result in serious problems.
Conversely, the pleasant emotions are a signal that things are
going well. Naturally, false signals can be received. People may
feel guilty when they have not transgressed (even so, the emo
tion may serve a useful warning function) . Thus we do well to
examine our emotions and their sources; we ignore them at our
peril.
Another problem emotion is doubt. Habermas points out
that doubt is multifaceted; it may be cognitive-intellectual,
volitional-behavioral, or emotional in nature, or it may be a
complex combination of two or more types . Emotional doubt is
exhibited, for example, when persons profess to know that God
loves them and has forgiven them, but they just don't feel
God's love and forgiveness . Such doubt may pose a serious
problem for the life of a believer.
For a person who experiences emotional doubt, it is often
helpful to begin with a review of the facts of his or her relation
ship to God and with biblical teachings which indicate that
God's forgiveness is certain and that he will not refuse any who
come to him in repentance (for example, John 6: 37). Frequent
reminders of these facts may go a long way toward dispelling
doubt.
In addition to reviewing biblical reassurances, the person
needs to be encouraged to begin practicing those things that
God calls him or her to do. The possibilities are numerous, but
can be briefly summarized as loving God and loving one's
neighbor. There is nothing quite like performing practical
deeds of love to dispel doubts about forgiveness (see 1 John
3 : 1 4-24) .
One emotion which I believe is too much neglected is that of
joy. I find nothing in Scripture that encourages us to seek happi
ness, though happiness seems to be a common human pursuit.
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The "pursuit of happiness" is even addressed in the U.S. Consti
tution. However, the kingdom of God is "righteousness, peace,
and joy . . . " (Rom. 1 4 : 1 7) . A question which I have found
helpful personally and with counselees is "what brings you
joy?" When I ask that of myself, the answer is far different from
the answer to what makes me happy. I may be happy when I
walk on the beach, or when I finish a good game of racquetball,
or when I've had a few hours away from work.
What brings me joy is another matter. It is confronting a
student with serious problems in his or her preparation, propos
ing needed remediation, and warning that an unsatisfactory
grade or even dismissal may occur if such steps are not taken,
and then finding that the counsel has been heeded, and the
problems addressed.
Tears of joy came to my eyes the day I discovered my daugh
ter, then about two and a half years old, poised at the end of
the driveway, watching her friends disappear into the backyard
across the street. She was left there alone because she had
obeyed my instruction that she was not to go into the street. I
could continue with other examples. What links them is doing
right in difficult situations and helping others to do so. Joy is a
fruit of the Holy Spirit, experienced when we are in a harmo
nious relationship with God. What brings you joy?
The traditional Hebrew greeting, Shalom, is at once a bless
ing, a greeting, and a wish for a pleasant emotional condition
much like that ofjoy. It is difficult to define briefly. In summary,
it is a wish that the person so greeted would experience a com
prehensive sense of peace, health, and well-being in the physi
cal, mental, social, and spiritual dimensions. To cultivate Shalom
and be involved in all those activities that bring it about is to
move in the direction of joy; that direction is diametrically op
posite to that which brings one under demonic influence.
As noted earlier, overt demonic influence (or possession) is
not the only way Satan and his agents work. Satan's work is not
only more often subtle than overt, it is also more common and
widespread than is generally believed. While demon possession
may simulate mental disorders, and may occur together with
them, this is likely to be the exception rather than the rule. Thus,
those who are demon possessed are not likely to show up very
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often in the offices of pastors, Christian counselors, psycholo
gists, psychiatrists, and other mental health workers. Nonethe
less, the counselor often deals with those who experience more
limited degrees of demonic influence. He or she must be pre
pared to recognize and deal with those whose lives are affected
by persons who are under demonic influence or are possessed.
Scott Peck, in his book People of the Lie, suggests that in his
experience "truly evil people" tend to be family members of
those whom he sees rather than persons who seek therapy for
themselves. Often these truly evil people appear to be strikingly
successful in a variety of ways. Yet, behind the scenes, someone
is paying the price for their evil. It is their victims, often family
members, who manifest mental disorders. Such has been my ex
perience as well, as the following cases illustrate .
Angela Angela was a fourteen-year-old junior-high student
when she was first seen for counseling. The presenting com
plaint was that she was in constant conflict with her mother; she
had begun to run away, and to express suicidal impulses. Though
she was quite desperate, Angela was also reluctant to participate
in counseling. She complained repeatedly that it was her mother
who was the problem, explaining that Mom would become capri
ciously hostile with her and would physically abuse her; she
would make promises to her and then break them. Thus Angela
was constantly angry with her mother.
At one point Angela ran away from home, refusing to return
or to let her parents know where she was, though she called the
counselor to relay to her parents the message that she was safe.
Tentative arrangements for her return home were negotiated,
but broke down. The condition her parents required was that
Angela firmly promise to stop provoking her mother. But Angela
declined, claiming that nothing she could do would prevent her
mother's rage .
During this period Angela's father was seen alone. When
confronted about Angela's view, he readily agreed that his wife
had a serious problem, but indicated that he was committed to
taking his wife's side in any disagreement between her and
Angela.
Eventually Angela returned home, but things continued to
be very chaotic. It became clear from continued work with the
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parents that Angela's mother was a closet alcoholic and her rag
ing outbursts occurred when she had been drinking. Angela
doubtless provided minor provocations to her mother, but her
mother's responses were highly unpredictable since Angela did
not know when she had been drinking.
Sadly, Angela received limited help, though she was able
to be somewhat more effective in avoiding provocation of her
mother. She also became less suicidal as she gained some sup
port in affirming that she was not "crazy. "
In this case, while Angela was by no means innocent, the real
evil lay with her parents. Her mother was an alcoholic who chose
not to face her drinking problem. And her father was unwilling
to risk his wife's hostility even to protect Angela from the injus
tice of her mother's outbursts 0f rage.
Jill Jill was first seen for counseling as an adult in her mid
twenties. She had graduated from college, and was working as
an accounts clerk, a job that was probably well within her
abilities. An only child who lived with her parents, she came
complaining of depression and difficulty handling her work
responsibilities. The initial phases of counseling were extremely
difficult, particularly because this woman was almost uncom
municative despite her professed desire for help. In the early
weeks Jill reported that she had been sexually assaulted on a
date while in college; later she had been sexually exploited by a
male passenger in the adjoining seat while on a lengthy bus
trip (in DSM-III-R this man's behavior might be diagnosed as
Frotteurism) . In each case Jill had told no one.
After several months of extremely slow progress, this woman
continued to have difficulty performing her work, was very
depressed, and had occasional suicidal thoughts. Eventually it
was revealed that she had been sexually abused by her father.
Jill's father had explained his behavior by telling Jill that some
fathers had a "special love" for their daughters, and that that
was the nature of his relationship with her. Following this dis
covery, she was encouraged to move from her parents' home,
which she had done.
Several months later, it was learned that the sexual abuse by
her father was still ongoing, though at much reduced frequency.
A major breakthrough came when Jill confronted her father,
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telling him that she loved him, but that this was not an accept
able way to express it; she let him know that she would call the
authorities and press charges if it occurred again.
Subsequently, it was learned that Jill's father had sought
her for sexual purposes following conflict between him and her
mother; thus, there was an element of overt hostility in his sex
ual relationship with her. Though Jill had come to perceive this
relationship as exploitive, it is doubtful that she ever recognized
the veiled anger in her father's actions. It is difficult to be cer
tain, but it is suspected that her mother knew about her father's
sexual exploitation, but chose not to confront him with it be
cause then she would have had to deal with his anger. While
other factors were involved, a major part of Jill's difficulties was
the result of the sin of others.
4. Relationships. Since human evil most commonly involves
relationships with other persons, it is important to address not
only the thoughts, feelings, and behavior, but also the relational
aspects of personal difficulties. Also, since God is a person, our
interaction with him is relational; most fundamentally, sin af
fects our relationship with God.
The problems of Cindy, described earlier, were also problems
of relationships: a critical, fault-finding father and an uncommu
nicative husband. Because she did not find emotional closeness
in relationship with them, Cindy spent years seeking it in other
relationships.
So then, thoughts, feelings, behavior, and relationships all
are important. A common error is to focus on one or another of
these dimensions and to largely neglect the others. Yet Scrip
ture clearly teaches that it is important to deal with all of these
dimensions of personal functioning. The commandments to
love God and our neighbor are comprehensive commandments
that involve the whole person: " You shall love the Lord your
God with all your heart, and with all your soul, and with all
your mind" (Matt. 22:37). Entering into relationships is central
to love.
Much of the work of counselors involves teaching counselees
how to deal with relationships and with the evil of those
around them. We need also to teach people how to protect
themselves so that they experience God's mercy rather than
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the more predictable outcome of "the sins of the fathers" -evil
results that carry down to the third and fourth generation (see
Exod. 20: 5-6) .
When the opportunity presents itself, it may also be possible
to deal directly with those who are evil by working with the
spouses or parents, or with others involved in the lives of coun
selees who are troubled. Such opportunities are more often
afforded to pastors and laypersons within the church than to pro
fessional counselors since pastors and lay counselors are much
more likely to know the families of those who are experiencing
chronic depression, low self-esteem, and other mental disorders
that are the result of being victimized.
OTHER SPIRITUAL INTERVENTIONS
To free a person from demonic influence, one vital aspect of
spiritual intervention involves encouraging the individual to be
come actively involved in a local church body. This is a natural
next step for new believers. For those who are believers, and
thus may already be a part of a church community, it may be
necessary to encourage more active personal involvement.
Our relationship with God also involves relationships with
others. The second great commandment is to love others as we
love ourselves. This requires association with them in an inti
mate and comprehensive manner. Sadly, in our individualistic
culture we tend to neglect this interconnected or corporate as
pect of faith which is ours in the body of Christ. Unfortunately,
this results in many persons' being isolated from the healing
capacity of relationships.
Several aspects of local church involvement are vital. First,
this is a natural way to begin the process of mental transform
ation from an ungodly to a godly viewpoint. Second, it is in
such community life that true purpose and meaning in life
may be found. Third, churches provide a natural context for
involvement in meaningful support groups, especially when
the church fosters small-group fellowship and study. Fourth,
the humble and gentle practice of church discipline may sup
port the transformation that is needed. Finally, the local
church is a natural context for deeds of practical service to
God and fellow humans. 1 0
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The only true basis for meaning and purpose in life is a
saving relationship with the God of Creation. For this relation
ship to grow and mature, it must be nurtured in the context of
the local church. However, we live in an age of spiritual or
phans; "baby" Christians may be related to their "spiritual
parents" for only a brief period of time before a move, a job
change, or personal choice separates them. It seems little won
der that many starve and some are snatched away by the evil
one. Involvement in a local church family where the Bible is
taught and practiced is a necessary part of the effort to grow
up into maturity, and thereby become free from demonic
influence .
Support Groups
In this day of mega-churches, it is easy for the individual to
become anonymous and uninvolved. Small groups within the
church are one effective way of minimizing this problem. Plac
ing a counselee in a group of people who worship, study, pray,
and minister together and to each other is one of the most help
ful interventions I have found. This is true both for those with
mental disorders and demonic influence . God's method for
healing is through people who are his representatives.
A key dimension of support groups is fellowship, sharing in
the lives of others. In this context many of the other spiritual
processes important to spiritual and emotional healing occur
naturally. In such groups one can experience corporate prayer,
group Bible study, mutual encouragement, exhortation, service,
and even practical discipline.
Prayer
Entering into communication with God, both on an individ
ual and a corporate basis is a vital part of the healing process
for those who struggle with demonic influence. However, cer
tain safeguards are essential. It is quite possible for a person to
actively contemplate and plan his or her next transgression
while supposedly confessing past sins to God. Therefore,
prayers of confession should be candid and brief. These ought
not to become the central point of one's prayer life. It is signifi
cant that in the model prayer which Jesus taught, one moves
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from confession of sins to granting forgiveness to those who
have sinned against one.
Many additional matters of prayer are called to our attention
in this brief model prayer. The focus is not only on our own needs
for forgiveness and daily care, but on the needs of others. An
other important focus is on exalting God and submitting to his
headship, bringing our motives into conformity with his wishes.
Consequently, we come before God and invite him to search our
hearts and reveal wicked motives, and then guide us into pure
ones.
Paula Paula provides a practical example of intervention in
which prayer was used. This woman came to see me because of
discouragement. She had been unable to work for over two years
due to a degenerative disease, but had only recently learned its
true nature and that its effects were not reversible; she experi
enced chronic pain, deteriorated mental functioning, and re
duced energy. She expressed the desire to serve God during
what remained of her life , but seemed unable to see any way in
which she could serve. Paula also struggled with chronic guilt
feelings regarding past sins, and the fear that God was punish
ing her for them.
As we explored her concerns, Paula's desire to serve God
seemed genuine. She reported that she had confessed her for
mer sins, and knew that God had forgiven her, but she still had
nagging guilt feelings. She also reported that she had lost her
self-esteem. It seemed that she had formerly derived much of
her satisfaction in life from her job, which required intensive
involvement with people, but now she was isolated and missed
the social interaction and support.
As we explored what Paula could do now, I suggested that she
consider discussing this with her pastor, and that she begin to
pray that God would show her someone who needed her. Dur
ing the next week she spoke with her pastor, but came away
feeling that he was not very encouraging. He had suggested that
she write a letter to the elder board describing her circum
stances and expressing her desire. Seeing that she seemed reluc
tant to do so, I sought to encourage her.
The next week Paula reported that she had decided not to
write the letter to the elders. She wasn't sure that it would be
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helpful, and she was aware that she probably had not recently
been manifesting the quality of spiritual life that would inspire
confidence in her ability to minister to others. Because she
had been experiencing considerable grief regarding her poor
health, she was in need of support and encouragement herself. I
encouraged her to continue to pray that God would show her
someone who needed her. She agreed.
The next time I saw Paula she reported having talked with her
sixteen-year-old son from a former marriage, who had just
made an unsuccessful suicide attempt and was quite depressed.
The boy had left Paula's home and had gone to live with his
father in another state about three years earlier because of con
flict with Paula's second husband. Things had become so bad
then that some physical abuse had occurred and threats of more
harm had been made. In the interim, however, forgiveness and
healing had taken place and the new husband had shown defi
nite spiritual growth. Now the son was asking if he could once
more live with Paula and his stepfather.
As we reflected on this, it was not clear that an immediate
move was wise. Perhaps the boy could return to his mother
later, after the school year had ended. Regardless, it was clear
that he needed her. God had given Paula a person to whom she
could minister! It seemed providential that he was one of the
persons about whom she felt the most guilt for her past failures
that had permitted the abusive interaction to occur.
Though it is doubtful that any individual in this family is de
mon possessed, there are clear patterns of sin involving each
family member as they have interacted with the others. Satan
has been successful in undermining this woman's effectiveness
as a spiritual guide to her son in the past. Just as clearly, Paula's
prayer for God's guidance in finding ways to show his love to
others had produced a change in and for Paula.
Worship
The worship of God is another important aspect of spiritual
intervention. Anyone who desires to become free from
demonic influence must regularly worship (acknowledging
God's worth) , both individually and corporately. Jesus warned
in a parable that a house that had been swept free of evil
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influence must be filled with good; worship of God is one
aspect of that good.
Worship can, and should, take both individual and corporate
forms. The settings may be quite varied: in a church, in one's
home, on the beach or in the woods, even in one's car on the way
to work. What is essential to worship is the conscious acknowl
edgment and expression of God's qualities-patience, mercy,
justice, goodness, and others. The methods also are varied. 1 1
Use o f Scripture
Scripture is God's guidebook for living, as it reveals the truth
that is essential to spiritual freedom. Reading, studying, memo
rizing, and meditating upon Scripture is another essential ele
ment of spiritual intervention for those who desire freedom from
demonic influence . Sadly, all too few are willing to spend even a
few minutes a day in such activities. Yet we are told that God's
Word is the light for our way, the means of cleansing, a resource
for the renewal of our minds. While not every person can reach
the same level of biblical knowledge, all can become actively
involved in seeking to know God's thoughts, words and ways. It
is especially through memorizing and meditating that God's
Word speaks to us, enlightens us, and guides us at crucial mo
ments in our lives.
The Practice of Godly Living
Knowledge of Scripture is not enough in itself; it must be
practiced. Indeed, there is much in Scripture that suggests that
if we are to know it, we must come to know it through experi
ence so that our comprehension is broadened by our actions and
deepened by our experience of God's faithfulness as we respond
in obedience to him .
Such disciplines as loving those close to u s as we love our
selves, regarding their concerns as paramount, respecting their
opinions as highly as our own, and giving them first place rather
than ourselves, have a dual effect. By our obedience we are
drawing closer to God; and his promise is that as we draw close
to him he will draw near to us. Like any other human faculty,
this aspect of faith grows strong only when it is exercised regu
larly. Put differently, godly living is the exercise of living faith.
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Many of the spiritual interventions presented in this section are
actually aspects of such living faith.
Spiritual Giving
Another dimension of becoming free from demonic influence
involves the faithful, regular practice of returning to God's use a
portion of his material blessing to us. It is widely agreed that the
tithe, literally 1 0 percent, is a good guideline for giving; some
may be able to give far more while others may, because of lim
ited resources, sacrifice even to give less. Freedom from de
monic influence involves such regular giving.
Jesus said that our hearts are in the same place as our treasure.
Again and again experience shows that our efforts and attention
are focused where we make monetary investment. Such a focus
reduces focus on self or on the demonic. It is not possible to serve
God and mammon (see Matthew 6 : 24).
Service
As was suggested earlier, in our discussion of doubt, practical
deeds of loving service to others are among the most funda
mental of God's commandments. Service is also one of the ma
jor elements of dealing with demonic influence . The person
who would be free from such influence needs to be encouraged
to begin serving in whatever capacity he or she is initially able.
No task, when done in service to God, is without its reward
(Matt. 1 0:42) . Moreover, such service is a part of the process of
submission to God and resistance to Satan.
Church Discipline
It is unfortunate that we live in a day in which church disci
pline is seldom practiced. As a result, petty sins or minor fail
ures terid to become established habit patterns. The problem
could be gossip, pride, haughtiness (lack of submission) , or a
host of other sinful patterns. When unchecked, these result in
openness to demonic influence on the part of those who prac
tice them. As noted above, often those who are around such
individuals suffer most. But the individual also suffers.
George George's problem was pride. He was highly capable
and intelligent, but because of pride found it difficult to get
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along with others. As a consequence, in his work George was
frequently passed over, and others of lesser abilities were pro
moted. This resulted in bitterness and many job changes for
George.
At the same time, members of his family suffered because
George had little toleranc e for even the smallest imperfection
among them. The problem was sufficiently obvious that one
wonders that the leaders of the churches which George at
tended seemed not to have addressed it. Perhaps prayerful
encouragement, remonstrance, rebuke-that is, church disci
pline-might have had beneficial effect, particularly since
George was quite concerned that he be regarded as an out
standing Christian.
The practice of church discipline may also be an important
factor in dealing with those who habitually neglect or abuse
people around them. I have observed a few occasions when such
discipline has been exercised with good effect.
CASTING OUT AND EXORCISM
By this point, it should be clear that the practices of casting

out demons and exorcism are not generally the preferred ap
proach in dealing with demonic influence. Rather, one begins
with submission to God and resisting the devil; one takes advan
tage of the whole armor of God, and disciplines oneself to godli
ness through the practice of righteous deeds.
However, as in alcohol and drug abuse an individual can
reach the point where the ability to make meaningful choices
is so clouded that he or she can no longer realistically consider
changing, so persons who are demon possessed may have dimin
ished capacity for meaningful choices.
In demon possession, the individual may be so strongly influ
enced by the demon that he or she is unable to think clearly or
make an independent decision. The demon is quite readily able
to maintain control, and thus to effectively block the person's
efforts to break free.
In such extremes, exorcism or the casting out of demons
seems most appropriate. At this point Dickason makes the ob
servation that while the Bible does not advocate exorcism, it
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likewise does not forbid it. Before we address this process,
however, one clarification is needed.
Michael Green draws what he considers to be an important
distinction between exorcism and deliverance. Exorcism in Ro
man Catholic theology is reserved for those who are so domi
nated by demons that they are no longer able to exercise their
own decision-making capacity.
This rare and extreme situation may only be handled by

priests specially authorized by the local bishop. The Church
of Rome requires that such exorcism be done in the name of
and with the authority of the church.12
By contrast, "deliverance" for the relief of believing Christians

may be practiced by priest and laity alike. In deliverance,
Green recommends a simple formula: "In the name of Jesus
Christ, unholy spirit, I command you to depart from this crea
ture of God. "13
The distinction which Green draws appears to have both
validity and value . In simpler cases, involving minor degrees
of demonic influence, the personal disciplines of godliness, per
haps with the support and encouragement of one or two fellow
believers, may be adequate to win deliverance from demonic
influence. However, in cases involving "inhabitation," posses
sion, or complete dominance of the person by the demon or
demons, it may be important to involve others in more sustained
prayer support and in the actual casting-out process. An exam
ple that underscores this distinction is that there were some
demons which the disciples were unable to cast out, although
they clearly had been successful in other instances (see Matt.
1 7 : 1 4-2 1). It appears that more difficult cases require special
preparation.
It is important to recognize that deliverance and exorcism are
more similar to each other than either is to the approaches we
have considered to this point. It is also important to recognize
that both should be reserved for difficult cases. These include
instances in which the general methods of submission to God and
resisting the devil, utilizing the armor of God, and discipline for
godliness have been ineffective, yet the afflicted individual
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sincerely is seeking to be freed from demonic influence to honor
God. This is especially relevant when the person is so completely
under the control of demonic influence that he or she seems
unable to choose.
Even when casting out or exorcism of demons is appropriate,
all the practices that have already been described need to pre
cede and follow the actual act. Further, if the casting out has
been done without the individual's clear request and consent, we
must be aware that he or she may choose to be possessed once
more rather than take advantage of the freedom thus granted.
Several elements appear essential in the lives of any who
would attempt to deliver others from demon possession. The first
is the personal salvation of the individuals involved in the proc
ess. Second, there should be a consistent life of personal holi
ness. Third, there should be a significant degree of personal
spiritual maturity. Fourth, there should be confession of all
known sin. Fifth, it is wise to make a renewed personal commit
ment to God, affirming his sovereignty, and submitting to his
will. Sixth, it is important to have a good biblical knowledge of
the character of Satan and demons. Seventh, it is important to
pray for spiritual wisdom, including the gift of discernment
of spirits. Finally, it is wise to arrange a support team of other
individuals with similar spiritual maturity who are prepared to
help in the process of casting out the evil spirits. 14
It is important to note that there is no magic in such a proce
dure. What is required is disciplined, obedient submission to
God and the active seeking of his will in our lives.
Dickason's comments are helpful at this point. He encourages
the use of counseling of all sorts, and reports working coopera
tively with a variety of counselors. He notes:
Actually all forms of good counsel may be heeded

medical, psychological, and pastoral. Anything that im
proves the ability of a person to function psychologically,
spiritually, and socially is of help in battle with demonic
forces.
Pastoral counseling is most appropriate in spiritual war
fare, since this should be the special concern of such coun
seling. . . . There are several reasons for this. First, the
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person who suspects he is demonized should have his con
dition evaluated by a counselor with skill and experience
in this area. There must be proper diagnosis as to whether
he really is demonized or not. The diagnosis determines
the approach taken to getting help. Second, a skilled
counselor can help the counselee to clarify and examine
symptoms and evidence. He would seek to help him distin
guish between his own thoughts and demonic thoughts.
Third, the pastoral counselor aids in gaining perspective
and gives encouragement regarding the warfare. Finally,
he may help the counselee in actual confrontation and
dismissal of spirits.
The major purpose in counseling and confrontation is not
to expel the demons but to facilitate dependency upon God
and personal development of the counselee.15
The key issues are the individual's personal relationship to

God, and that glory be drawn to God. Also, we must remember
to submit ourselves to God, even in the matter of deliverance,
affirming as Jesus taught us, "thy will be done" (Matt. 6 : 1 0) .
Delay in the removal of demons from believers is not uncom
mon; it may even be a good thing. Jesus and his disciples at times
encountered resistance and delay. Dickason reports, "Several
counselors have noted that delay is rather normal today, since
we are not working miracles to prove the deity of Christ and
are not invested with miraculous gifts . "16 Dickason cites Conrad
Murrell, Grayson H. Ensign, Edward Howe, and Merrill F.
Unger as those who agree with this view. Such has been my
experience as well. 17
Several principles must be considered concerning God's pur
poses in allowing demons to remain influential in the lives of
believers.
First, it is helpful to reflect on the process of occupation of
the land of Canaan under the leadership of Joshua. God did not
give the entire land to the Israelites at once. Rather they had to
fight for possession. The fight itself was beneficial in producing
toughness, persistence, faithfulness, and unity among the Is
raelites. So, too, God expects you and me to be involved in spir
itual warfare in an ongoing manner, thus growing tougher and
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wiser, as well as more dependent upon the body of Christ
and the Holy Spirit.
Second, even as occupation of the land progressed, pockets
of resistance remained that were yet to be eradicated. So, in
the life of the believer, the transformation to godly living is an
ongoing process. It should not be surprising that it takes time
to eradicate lifelong, sinful habit-patterns and replace them
with patterns of godly living. We should recognize that the
world, the flesh, and the devil work together in resisting this
process of transformation toward godliness . We, too , are in
volved in a battle.
Third, God suggested to the Israelites that it would not be
good for the land to become uninhabited, lest it become over
grown by thorns and invaded by wild animals. This is true for
the believer as well. We are warned that it is not enough to cast
out demons. It takes time to develop the godly patterns of living
that must take the place of evil lest there be even worse de
monic influence (see Matthew 1 2 :43-45) .
Fourth, God does not work in our lives against our wills. The
delivered person must be committed to renouncing the patterns
of sin that have given a place for the entry of demonic influence
before that person can be fully freed.
There may be other purposes as well, such as the develop
ment of spiritual discipline, the strengthening and sensitizing
effects of affliction, the need to learn to rely and depend upon
God, and/or other specific divine purposes, such as were de
scribed in the life of Job.
We also need to understand God's purposes in deliverance.
Foremost among these is that God's will be done and that glory
and honor be given to his name. This has important implications
for us, including many of the factors just discussed.
Successful deliverance will have a number of effects on the
person freed from demonic influence. Not all of these effects
seem immediately pleasant, though all lead toward honoring
God. Among the less pleasant effects are emotional and physical
weariness; loss of various occult powers, such as clairvoyance
and secret knowledge; the loss of the ability to speak in un
known languages; and reversal of " charmed" healings.
Positive changes include a new sense of freedom of thought
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and action; renewed capacity for peace and love, though the
initial process of deliverance may involve great turmoil; free
dom from voices in the mind which may accuse of wrongdoing,
or incite to hatred and violence; freedom from suicidal im
pulses and depression; freedom from demonically induced ail
ments; restoration of personal worth and identity; ability to
choose; improved social relationships, including marriage; in
creased trust and respect for Christ; increased awareness of
and resistance to evil; and, most importantly, freedom for spir
itual growth.
Successful deliverance will be accomplished with greater
or lesser speed depending upon such factors as the determina
tion and spiritual maturity of the counselee as well as the expe
rience and wisdom of the counselor.
As was emphasized earlier, our first focus ought always to be
on carrying out fully that which is clearly and explicitly taught
in Scripture. To fail to do so is to join with King Saul in his re
bellion toward God, a rebellion which occasioned God's rejec
tion of him as king. Saul's initial sin was that he did not carry out
God's command to "utterly destroy" all in Amalek. God's judg
ment of Saul, in turn, deserves our attention:
"Has the Lord as much delight in burnt offerings and sacri

fices as in obeying the voice of the Lord? Behold, to obey is
better than sacrifice, and to heed than the fat of rams. For
rebellion is as the sin of divination, and insubordination is
as iniquity and idolatry. Because you have rejected the
word of the Lord, He has also rejected you from being
king." (1 Sam. 1 5 : 22-23)
As we have seen, idolatry involves the worship of demons, and

ultimately of Satan, their head. With Saul, Satan succeeded by
encouraging him that he need not fully obey God, rather than
by inviting Saul directly to worship Satan. Notice that the fail
ure to obey God is described as divination (or witchcraft) and
idolatry. Perhaps this is an example of the subtle working of the
deceiver; rather than enticing us to worship a false god, he
encourages us to set ourselves up as gods.
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It should come as no great surprise, then, that God chooses
not to deliver us from demons while we are actively involved in
worship of them! Renunciation of all sin and false worship is
vital to any true deliverance. But beyond that, there must be
submission to God in a loving and obedient manner.
SUMMARY
Because people function as wholes, there is an interaction
among the various aspects. Effective counseling must deal with
all the aspects of the person. This means that teamwork is nor
mally the preferred mode of help.
The basic spiritual resources provided for becoming free
from demonic influence include the process of submission to
God and resisting the devil; equipping oneself with the armor
of God (which includes salvation, truth, righteousness, peace,
faith, and the Word of God); and becoming a slave to righteous
ness. These require continuing personal involvement on the
part of the individual who desires freedom from demonic influ
ence. As we engage in this process, we progressively gain free
dom from habitual sinful patterns and desires, and from Satan's
ability to exploit these to control us.
God has provided numerous spiritual resources to aid us in
submitting to him and resisting demonic influence. These re
sources begin with the meaning and purpose in life which God
gives to each of his children. There is also the support and help
of others, prayer, fellowship, worship, service, and the study,
memorization of and meditation in Scripture. Regular use of
these resources is clearly and consistently taught in Scripture
as the means of gaining freedom from the bondage of sin and
Satan.
Although exorcism or the casting out of demons is never
explicitly commanded by Scripture, and no specific techniques
are offered, it appears that a legitimate role exists for these
practices. In those instances in which the individual is so domi
nated by demons that he or she is unable to choose to engage in
the other processes, exorcism or casting out is appropriate.
While no specific ritual can be established from Scripture, the
basic elements involve commanding the demon or demons to
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depart from the individual in the name of God. Both before
and after this process, all involved should examine themselves
to see that they are submitted to God, resisting the devil, and
equipping themselves with the armor of God.
In addition to dealing with the spiritual needs of the person,
concern must also be addressed to other personal needs, includ
ing physical, psychological, social, and occupational function
ing. Often, problems in these areas contribute to demonization
or result from it. It is to several of these issues that we turn in
chapter 1 1 .
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CHAPTER ELEVEN
COUNSELING APPROACHES
Chapter 1 0 dealt with spiritual interventions; this chapter will

address other aspects of intervention. Just as demonic influence
can affect personality, so physical, emotional, and cognitive
functioning may influence a person's susceptibility to demonic
influence. For example, a person who suffers from chronic low
self-esteem may seek demonic influence in an effort to gain
power, influence, or recognition. It is no coincidence that our
literature abounds with stories of people who made a pact with
the devil.
In the material that follows we will examine spiritual prepa
rations for dealing with demonic influence, methods and goals
of counseling, how to assess the various aspects of a counselee's
1 79
functioning, referral to other helpers, counseling strategies, and
the use of spiritual resources.
SPIRITUAL PREPARATIONS
Spiritual preparations have been addressed previously. It
is important for the counselor to approach the interventions
presented in this chapter with those same spiritual prep
arations.
1 . We must acknowledge that people actually may come un
der demonic influence or control.
2. We must know the most common historical and behavioral
indicators of possible demonic influence.
3 . We must be aware that any form of false worship, or any
habitual pattern of sinful conduct, makes one potentially liable
to demonic influence.
4 . It is imperative to ensure the full, voluntary cooperation
of the person involved unless he or she is so incapacitated as to
be unable to choose to cooperate. To do less is to go beyond
what even God would do (also, informed consent is a basic
principle of professional ethics) . 1 In these ways we may more
readily and promptly recognize demonic influence when it is
present.
5. The counselor must be spiritually prepared for confronting
demonic influence. The Christian counselor-indeed anyone
who encounters the demonic-is foolish to proceed without it.
Such preparation includes a personal relationship with God;
confession and repentance of all known personal sin; and a basic
understanding of scriptural principles regarding sin, Satan, and
the demonic, as well as the principles and practice of godly liv
ing (see chapter 1 0).
Specifically, as counselors we must submit ourselves to God
and be filled with the Holy Spirit, equip ourselves with the
resources God provides in the "armor of God," and personally
resist Satan in our own lives. This requires practicing the basic
spiritual disciplines of confession, prayer, worship, fellowship,
Bible study, memorization, meditation, and spiritual service.
This is important for the protection of the counselor as well as
the person receiving counsel.
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Counseling Approaches
METHODS AND GOALS OF COUNSELING
Beyond the preparations for counseling, there are two other
major areas of concern in the counseling relationship. The first
has to do with the means employed, the second with the goals of
counseling. The legitimacy of both means and goals must be
evaluated according to biblical teachings.
Methods
We often hear the expression ''I'd give anything to . . . . "
Such an approach to life is inconsistent with God-given stand
ards, and opens the person to potential demonic influence. In
effect, this approach makes the goal, whatever it is, more im
portant than submission to God. It is, therefore, a form of idola
try, and consequently is not the path to freedom from demonic
influence.
An example of an unacceptable method is seeking to help an
individual overcome homosexual practices through overt het
erosexual activities outside of marriage. The goal of overcoming
homosexual activity is good, but the means of accomplishing it
transgresses biblical standards and thus cannot be condoned.
Another example of unacceptable methods is to encourage
counselees to begin to deal with suppressed hostility and rage by
imagining they are hitting, kicking, or otherwise harming the
individual with whom they are angry. Learning to deal with
anger constructively means learning when and how to express it.
But to imagine doing so in destructive ways is inconsistent with
biblical teachings, particularly when we consider that what we
think often leads to corresponding actions (see Proverbs 23:7,
Matthew 1 2 : 33-37) . The goal is good, but the method may
make the person vulnerable to demonic influence .
Goals
We are equally concerned with the goals of counseling; they
must also be consistent with biblical teachings. One additional
concern is that even those goals that seem superficially legiti
mate may be unacceptable if they are not held in proper priority.
Jack's desire to maintain his marriage is a God-honoring goal,
181
but it becomes unacceptable when Jack uses threats, harass
ment, intimidation, and physical abuse to keep his wife in the
relationship. Superficially, it may seem that Jack's problem is
the means he uses to keep his wife involved with him. However,
the goal of keeping the marriage together at any cost has become
more important to Jack than his submission and obedience to
God; in effect, Jack's wife has become his god.
Another example of a problematic goal is seeking to free an
individual of guilt regarding sexual promiscuity while that per
son continues practicing such behavior. Freedom from guilt is a
legitimate goal, but not for the individual who continues trans
gressing God-given standards of conduct. In such instances,
guilt is a God-given warning signal that danger lies ahead.
In many instances the methods and goals in question are
not so easily evaluated. Thus, a good working knowledge of
Scripture is of great value for every counselor, particularly a
counselor dealing with the demonically influenced. Since, as
we have seen, the number of persons demonically influenced is
far greater than most of us have supposed, this is a concern for
virtually every counselor.
The significance of recognizing subtle sins cannot be overes
timated. Because any habitual sinful pattern provides an avenue
for potential demonic influence, we must be concerned espe
cially about those sins that seem to be socially acceptable. Many
of these, in devious ways, involve "false gods. "
False gods are anything that is more important to a person
than his or her relationship and commitment to the living God.
These idols may be such diverse things as the car the person
drives, the house in which he or she lives, or personal appear
ance, clothes, athletic success, academic achievement, or busi
ness success .
Sadly, most of us-often secretly, o r even overtly-admire
people who are obsessed with false gods. In this way, we show
that we tend to agree with them about the importance of the
goals and objects they have chosen. The heart is truly deceitful
and desperately wicked; only God can know it fully (Jer. 1 7: 9-
10). To be able to recognize some of these more subtle forms
of false worship we need to seek God's wisdom diligently and
consistently.
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People under various degrees of demonic influence , or even
those with worldviews different from the Christian worldview,
may come to us for help with more limited goals, or quite
different goals from what we as Christians might wish. For
example, they may not wish to become Christian. Also, they
may choose to continue living in a way that we perceive as
harmful or sinful.
A couple may be living together without the benefit of mar
riage. In such instances it is essential to respect the wishes of the
person or persons seeking counseling. While it is appropriate
to encourage such a couple to consider changing their goals,
ultimately the counselor must accept the goal of the counselee,
or decline to offer counsel.
ASSESSING THE PROBLEM
One of the most important initial concerns of counseling is the
careful assessment of the counselee's current condition. This
involves two elements: examining for evidence that demonic
influence is present and seeing what other conditions might also
be involved. These conditions could account for disturbance in
mood, thought or behavior; they may also complicate the pri
mary problem. In any event, they must be identified and dealt
with in an appropriate fashion if the person is to become whole.
Neglecting to deal with all of them may doom the counselor's
efforts to free the person from demonic influence, or may result
in a subsequent recurrence of the problem.
For example, depression may result from a number of factors:
grief over the loss of a loved one, losing one's job or health,
financial reverses, or a variety of other factors; disorders of blood
electrolyte levels, perhaps due to illness or the side effects of
medication; substance abuse; a brain tumor (benign or cancer
ous) ; psychological stresses, such as interpersonal conflict; or
chronic fatigue. What could be more discouraging or irresponsi
ble than to provide extended counseling for depression while an
untreated medical condition progresses to the danger point?
Similarly, it is both futile and potentially harmful to attempt
to expel demons from a person who is suffering from a mental
disorder. Given the high degree of similarity in the symptoms
of mental disorders and demonic influence noted earlier,
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considerable care must be given to exploring and evaluating
the problem before commencing treatment.
Medical Evaluation
While depression is not generally believed to be an indication
of demonic influence, many other conditions which have physi
cal roots may be confused with it. Broadly speaking, these
include all of the organic psychotic conditions described previ
ously. Among the physical factors that could account for such
disturbances are head injuries, diseases affecting mental func
tioning (such as a stroke, tumors, Alzheimer's disease, and
dementia), the effects of drug toxicity or drug withdrawal
(whether legal or illegal), and exposure to environmental toxins.
Referral for appropriate medical evaluation is essential. It
is important that the physician be informed that the patient is
receiving counseling and also be told of the nature of the prob
lems he or she is experiencing. When demonic influence is
suspected it may be especially helpful to refer the person to a
Christian physician, or at least to one who is sympathetic with
such concerns. In this manner the patient can acknowledge his
or her spiritual concerns and receive needed medical evaluation
and care without being scorned for personal religious beliefs.
Psychological Evaluation
Besides the fact that their symptoms are similar, physical disor
ders, mental disorders, and demonic influence may all be present
in a counselee since the presence of any one of the three results in
greater susceptibility to the others. For this reason, psychological
evaluation is needed to discover whether the symptoms may be
partly or completely the result of psychological factors. In such
an evaluation, the person will be examined for evidence of psy
chotic conditions in particular, since these may produce symp
toms similar to demonic influence . The person will be examined
for symptoms of other mental disorders as well. Psychological
testing should also be conducted to assess the person's general
psychological and intellectual/cognitive functioning.
One dimension of psychological evaluation involves assessing
the degree to which the person may be exaggerating or even
faking the problem behaviors. Often, a person will pretend to
1 84
have mental disorders in order to gain various personal or social
benefits accorded those presumed to be mentally ill, such as
hospitalization or freedom from work and other responsibilities.
Other factors that may be included in psychological evalua
tion are current intellectual functioning, learning disabilities,
neuropsychological functioning, and such aspects of interper
sonal behavior as aggressiveness and ability to relate positively
with people.
In seeking a psychological evaluation, it is again important to
find psychologists who are Christian, or who are at least open
minded about spiritual problems, especially demonic influence.
Developing good referral sources is difficult, but essential.
Spiritual Evaluation
Even when physical or psychological disorders have been
clearly identified, this does not rule out the possibility of spir
itual problems, including demonic influence. Thus, in any in
stance where demonic influence is a consideration, counselors
who are not themselves expert in dealing with spiritual issues,
especially those having no experience with demonic influence,
will wisely refer the counselee to appropriate spiritual coun
selors, or involve such individuals in the counseling process.
Both Allison and Dickason provide examples of taking this
course of action. 2
Social and Emotional Evaluation
An evaluation of the person's social and emotional circum
stances is essential in understanding his or her current func
tioning. Often this is referred to as a "psychosocial evaluation. "
Included in such an evaluation, i n addition to a history o f the
current problems, is a description of the person's present living
situation, family membership and family history, physical and
emotional health, finances, intellectual functioning, employ
ment, and education. Special attention is given to any recent
changes in any of these areas.
Personal History
Personal history is generally included in the evaluation of
social and emotional circumstances, but additional factors
1 85
not ordinarily covered in such an evaluation may be essential
to discern the presence or absence of demonic influence. Par
ticularly important is historical evaluation for those factors
commonly associated with demonic influence, discussed in
chapter 8 .
Additional elements of personal history to b e examined in
clude recent losses of any kind, whether death, divorce, custody
changes, moving, being fired or laid off, retirement, broken
dreams, disappointment, or financial changes. Even "positive"
changes, such as winning the lottery, may have adverse emo
tional effects.
Other personal-history factors include such things as experi
encing physical or sexual abuse, participating in or being ex
posed to alcohol or drug abuse, parental absence, and social
stigmatization. Often, questions like "what is the worst thing
that ever happened to you?" and "what is your earliest mem
ory?" prove very helpful in this regard.
Drug and Alcohol Evaluation
A large number of mental disorders may result from or be
worsened by the abuse of a variety of substances such as alcohol
and prescription or street drugs. Some of the symptoms of sub
stance abuse are similar to those of demonic influence. Thus, it
is important to comprehensively evaluate the degree to which
use of substances affects the person.
COUNSELING APPROACHES
In general, the approaches to be taken with persons who have
come under demonic influence are the same as those for people
who do not manifest such difficulties. As we have seen, the en
trance of sin into our world has profound implications for
the entire created order. First, the whole of Creation, including
each person, is tainted with the effects of sin. Second, each per
son is naturally "bent" toward evil. Third, the earth is the do
main of Satan and his demons, thus the potential for people
to come under demonic influence is always present. Fourth, we
have noted that Satan is a crafty being who chooses those ap
proaches that are most effective in accomplishing his ends.
In the contemporary Western world, with its strong materialistic
1 86
reductionism, it is not surprising that Satan chooses to work
within this worldview rather than to appear in an overtly spirit
ual (immaterial) fashion. Finally, we have seen that physical dis
eases, mental disorders, and demonic influence are all the result
of this process of sin in the world and satanic activity; all are
instigated by Satan, yet all serve God's sovereign purposes and
are under divine control.
Because of the many fundamental similarities between mental
disorders and demonic influence, treatment of these diverse
problems often may be approached in similar ways. The com
monly accepted approaches to counseling are generally helpful
to persons experiencing demonic influence in its more blatant as
well as its subtle forms. The one important exception is when
demonic influence is so complete that the individual lacks the
capacity to choose freedom from demonic control. In these
instances, however rare, delivering the person from demonic
control is a necessary precursor to counseling. Only then is he or
she able to choose continued freedom from demonic control.
However, it must be acknowledged that this person may choose
to allow, or even to seek, demonic powers and control once more.
One additional precaution is suggested here. Since deliver
ance and exorcism are essentially religious processes, it is recom
mended that they be done in a religious setting and by religious
counselors, such as pastors and lay Christian ministers. While
involuntary treatment for drug and alcohol abuse is permitted
by law under certain conditions, the legality of involuntary de-
. liverance or exorcism is likely to be problematic; it is also likely
to violate ethical guidelines for professional counselors such as
psychiatrists, psychologists, social workers, and marriage and
family counselors.
In many respects, involuntary deliverance or exorcism is
analogous to involuntarily detoxification for alcohol or drug
abuse. Once the involuntary restraints are removed, the person
may choose to continue in the treatment and recovery process,
or may resume substance use at the first opportunity. Further,
even though the person makes the initial choice for continued
recovery, he or she may waver and stumble repeatedly before
the new patterns of recovery and sobriety become well estab
lished. Experience shows that recovered substance abusers
187
undergo an average of three detoxifications before they reach the
point of stable abstinence. As more information is gathered on
the process of deliverance from demonic influence and posses
sion, similar patterns may emerge. Satan's ways are both devious
and truly enslaving. Considerable diligence and persistence, and
much help from others, is required to become free from them.
A number of specific counseling strategies are of particular
help to those who have come under demonic influence. These
include providing emotional support, implementing behavioral
change, correcting errors of thought and perception, and con
fronting patterns of self-deception and denial. It may be helpful
to involve the person in both individual and group counseling to
facilitate the needed changes.
Providing Emotional Support
"Beginnings are hard; all beginnings are hard," says a charac
ter in Chaim Potok's My Name Is Asher Lev. Certainly this is true
of beginning the radical life-change that is essential to gaining
freedom from demonic influence . To successfully undergo this
process, the individual must have a great deal of encouragement
and emotional support. Counseling is one important way in
which emotional support may be provided.
The person undergoing change needs to be encouraged to ex
perience and express his or her emotions. Bitterness, anger, dis
appointment, discouragement, and other unpleasant emotions
(or complex combinations of emotions and thoughts) need to be
acknowledged, evaluated, and resolved. Experiences may need
to be examined and reinterpreted. Old hurts need to be forgiven
and put to rest. Encouragement must be provided to initiate new
patterns of interaction with others.
In addition to counseling on an individual basis, the person
also needs to deal with emotional issues and to receive support
in a group setting such as group counseling may afford. In some
instances, this may be accomplished through active involvement
in a small "shepherding" or fellowship group in a local church.
In such groups, while Bible study is an important part, the focus
must be broader, involving fellowship, prayer, mutual support
and encouragement, burden-bearing, shared meals, working to
gether on tasks of spiritual service, and corporate prayer.
1 88
Jane Jane came complaining of such profound depression
that she needed antidepressant medication as well as counsel
ing. When I first saw her she had been involved for some time in
an extramarital affair. A Christian, she knew that the affair was
wrong; she was experiencing considerable guilt, yet she found
her marriage so unsatisfying that she was reluctant to give up
the other man.
Initially, counseling provided most of Jane's much-needed
emotional support. With my encouragement, she gradually be
came more involved in a few friendships which provided ac
ceptance, support, and belonging.
As Jane and I worked together we discovered that she had
a lot of resentment toward her husband. Some of it grew out of
misunderstandings and misinterpretations of his interactions
with her; these needed correction. Other hurts needed to be
forgiven. As we worked through these issues, we also gave
attention to a more realistic appraisal of her relationship with
the other man. Gradually, Jane decided to break off her affair,
though three or four times she reinitiated contact. As her de
pression and guilt lifted, and as she began to understand and
accept herself as a person whom God had made and whom God
loved just as she was, Jane gradually developed the desire to
deal with problems in her relationship with her husband. At
this point our emphasis shifted toward developing new pat
terns of behavior which would be more productive in dealing
with him (see below) .
Correcting Thought and Perception
Most of us carry with us some degree of distortion in our
thoughts and perceptions. Though many are able to live pro
ductively despite such distortions, distortions in thought are
disabling in some instances. The modern approach of cognitive
behavior therapy specializes in correcting patterns of thinking
and perception that contribute to guilt, depression, anxiety,
and a variety of other mental problems. We find in Scripture
that one of the basic remedies for errors in thinking is through
learning and meditating on God's Word. Psalm 1 1 9 addresses
this matter at length; see also Jeremiah 1 7: 1 0 and Romans
1 : 2 1 -2 : 2 .
1 89
Sometimes, thinking disorders result from conscious or un
conscious efforts at self-deception. Most of the classic defense
mechanisms described in the psychological literature are forms
of distorted thinking and perception. At times, misperceptions
and thinking errors are the unwitting result of exposure to the
sinful patterns of others. For example, the person who grows up
with alcoholic parents is commonly exposed to certain patterns
of behavior which result in distorted thinking and behavior pat
terns that often produce mental disorders, adult alcoholism, and
perhaps demonic influence. 3
Jane's father was extremely critical. When she failed to
measure up to his expectations, no reason or explanation was
considered valid. His wrath and punishment were certain, but
forgiveness seemed impossible. As we worked together, Jane
discovered that she was unable to believe that others, even
God, could forgive her. She in turn found it difficult to forgive
those who offended her. Gradually she was able to discover
that others did forgive her, and she began to experience God's
forgiveness. She also was able to begin to forgive those who had
offended her. Through this process Jane gradually changed
her belief about being unforgivable .
Behavioral Change
As a general rule, one dimension of being under demonic in
fluence is the presence of various sinful or destructive patterns
of behavior. Typically, behaviors involve a complex pattern, an
interplay among thoughts, feelings, and behavior. For instance,
at Satan's urging, Eve chose to eat the forbidden fruit. She
doubted God's word that she would surely die (thought) ,
she desired to know as God knew (emotion/motivation), and she
took the fruit and ate it (behavior) .
Behavior patterns that lead up to demonic influence are
complex. Typically, they involve both the presence of sinful
behavior and the absence of alternative godly conduct. The
problem with a thief is not only that he or she takes things that
belong to others. It also includes elements of greed, ingrati
tude, and selfishness-thoughts and feelings-and the ab
sence of desirable behaviors such as working to meet personal
needs and giving to meet the needs of others (see Ephesians
1 90
4 : 1 7-24) . Behavioral psychologists such as B. F. Skinner have
shown that problem behavior involves both behavioral excesses
and deficiencies. For example, the person who throws tantrums
or is aggressive also lacks appropriate negotiating and coopera
tive behaviors. 4
In Jane's case, the fact that she was seeing another man was
an obvious behavior problem. As I came to know her better,
I learned that part of what was missing was the effective com
munication of anger toward her husband, followed by an effec
tive solving of problems in their relationship. As we worked
together, she learned how to communicate disappointments and
hurts to her husband as well as how to invite and encourage
him to share such experiences with her. Often this process is
referred to as assertiveness training.5 For Jane, the goal was to
develop intimacy with her husband through the sharing of
thoughts and feelings, thus paving the way for realistic problem
solving.
Confronting Self-Deception and Denial
Jeremiah tells us that "the heart is deceitful above all things
and desperately wicked . . . . " Many other Scriptures echo
this theme. Furthermore, the devil is the father of lies. Thus, it
should come as no surprise that people with mental disorders
and especially those with problems of demonic influence en
gage in self-deception and denial. In most instances, the denial
and distortion in which they engage is subtle; it is rare that we
fall for blatant untruths; but tainted or twisted truth may de
ceive us fairly readily.
The basic antidote to deception is truth. There is often
no better way to deal with such patterns than to begin with the
truth of Scripture. There are many ways to do this, both for
Christians and for unbelievers. Persons concerned with demonic
influence are generally professing believers; thus, there is an
implicit commitment to an acceptance of Scripture. At the same
time, the counselee may also be openly or subtly rebellious
against Scripture, and this attitude must be addressed.
Jane recognized from the outset that her involvement with
the "other man" was wrong. She vacillated between being
committed to him and recognizing that he was exploitive and
191
dishonest with her at times. One task was to help her see both
the good and the bad at the same time, thus making it more
difficult for her to vacillate in this relationship. Eventually, this
process helped her with the decision to end the relationship.
A second dimension of dealing with Jane's problems was to
help her view her relationship with her husband accurately. She
tended to blame him for all that was wrong and to discount her
role in their problems. As we explored their relationship, how
ever, several problems emerged. The first was unforgiveness for
offenses he had made over the years. We worked together on
learning to forgive and put away past offenses.
Jane also discovered a vengeful attitude toward her husband
whenever he disappointed her. She confessed that she used to
kick him while he was asieep. Another time, she discovered that
she got back at him for not spending time with her by schedul
ing appointments which she knew he would not want to keep.
She also recognized that he was quite tired and tended to be
more irritable under such circumstances. As we explored this
together, she was able to allow him free time for rest and recre
ation, even if it meant watching the TV.
A second dimension of dealing with this pattern was for her to
learn to ask her husband more directly for what she wanted him
to do, and to express appreciation for his cooperation. Initially,
she tended to become angry with him if he in any way commu
nicated that he was not glad to do as she requested.
A third dimension of dealing with this problem was Jane's
discovery that she did not trust other people, and doubted they
would like her; hence, she did not try to develop friendships
with other women. Part of this grew out of her relationship with
her mother.
Group Counseling
Although much of what we have discussed is best accom
plished in individual counseling, some things are most effec
tively addressed in a group. Two of these are social-relationship
issues, and issues involving self-deception and denial. Groups
can also have a powerful effect in correcting errors in percep
tion and thinking.
1 92
The literature on alcohol and substance abuse focuses on per
vasive lying as a common part of the life patterns of abusers. It is
so common that the following joke is considered a truism: "How
do you know an alcoholic is lying? His lips are moving. " It is less
clearly documented, but it seems likely that those involved in
overt demonic influence may also practice subtle patterns of
dishonesty, especially with themselves. Thus, group counseling
is an important method of treatment for such problems.
Although Jane did not choose to receive group counseling, it
is often helpful for those with similar problems. A large part of
Jane's difficulty was relational; groups provide a helpful setting
for learning new ways of relating.
A major factor that may lead people into demonic influence is
the desire for personal significance. This often grows out of an
experience of being a social misfit. Further, extensive involve
ment in demonic influence requires personal passivity, and may
in other ways interfere with normal social relationships. Thus,
deficiencies in social relationships are likely to be common. For
all of these reasons, group counseling is an advisable part of the
counseling process.
USE OF SPIRITUAL RESOURCES
As already suggested, the person seeking freedom from .
demonic influence needs both counseling and spiritual develop
ment, He or she ought to be involved in active worship, personal
Bible study, fellowship with other believers, and active per
sonal service (ministry) of some sort, and should maintain a
consistent prayer life. Being personally discipled or an active
participant in a small fellowship or study group is particularly
important. This fosters spiritual growth, and also contributes to
social and emotional development.
While a balance of work, worship, rest, and recreation must
be achieved, it is important that the individual not have large
periods of free time available, especially initially. The saying,
"idle hands are the devil's workshop, " is most true of people
who are seeking to break free from old sinful patterns involv
ing demonic influence. Being involved in meaningful activities
is one of the most powerful antidotes to coming once more
1 93
under satanic influence. The biblical pattern is "put off sinful
ways . . . and put on righteousness " (Eph. 4 : 1 3-3 1 , 5: 1 1-
1 8) . 6 The value of this approach is underscored by the biblical
alternatives: we are either slaves to sin or servants to righteous
ness.
SUMMARY
In counseling with those under demonic influence, several
factors are important.
First, the counselor must be prepared spiritually, especially if
the spiritual dimensions of the problems are to be met. Second,
it is important that the goals of counseling, and the methods of
achieving them, be scrutinized to ensure they are consistent
with biblical principles.
Third, all the dimensions of the problems need to be evalu
ated-spiritual, medical, psychological, social-emotional, per
sonal history, and drug and alcohol abuse. Each problem area
discovered needs to be addressed in treatment; many aspects of
this process will require cooperation with or referral to others.
The ideal arrangement is for all individuals involved to work
together in an effective team. Fourth, counseling in both indi
vidual and group modes may be required. Such counseling
should address a number of dimensions, including the provision
of emotional support, correcting distortions in thinking and per
ception, fostering behavioral changes, and dealing with self
deception and denial.
Finally, spiritual resources need to be utilized to support and
aid the major changes the individual must undergo to effec
tively gain freedom from demonic influence. It is important
to remember that freedom is not gained by the mere absence of
evil spirits; it comes only when the person is effectively brought
under the power of God through personal commitment and the
support and encouragement of others.
1 94
CHAPTER TWELVE
SUMMARY AND CONCLUSIONS
Despite the materialistic bent of our culture, interest in the

demonic is growing. Demon possession is only one of a variety of
ways in which Satan and his emissaries work. Consequently,
Christians must learn to deal with demonic influence in all of its
many guises regardless of whether we believe that Christians
can actually be possessed.
An implacable foe of God, Satan seeks to attack and destroy
all who serve God. Satan is a living, active, powerful, personal
being. Formerly an angel of God, Satan sought to usurp God's
throne. As a consequence, he was thrown out of heaven, and his
activities now center around the earth. His methods are varied.
Though he is the personification of evil, he may appear as an
1 95
angel of light. His methods include temptation, deception, slan
der, fostering guilt, encouraging violence and greed, and a host
of other devices. He chooses those approaches which most ef
fectively serve his ends, and he uses different techniques in
different cultures and in different historical periods.
Satan's end is sure. He was defeated by the death and resur
rection of Christ. Meanwhile, however, he remains a powerful
and dangerous foe who must be resisted, using the resources
which God provides. The believer is assured that nothing can
separate him or her from the love of God, and that Satan's
powers are limited and governed by God's sovereign hand. Yet,
we must be ever mindful that we are in the midst of a desperate
spiritual war, and be constantly on guard.
Satan is not alone in his rebellion against God and in his
enmity toward all who would serve God. In his rebellion he took
with him a host of angelic beings, now demons, who sided with
him and now exercise his bidding. Demons extend his influence
over the entire earth.
A key element of Satan's plan is to foster spiritual blindness
and encourage all manner of false worship, particularly idola
try. Worshiping any thing other than the true God in the true
way is idolatry. All idolatry, in essence, involves the worship of
demons and, therefore, of Satan himself. Thus Satan's plot to
usurp God's place continues.
There is disagreement about whether Christians can be de
mon possessed; most evangelicals believe that the indwelling
presence of the Holy Spirit prevents possession of believers.
Regardless of the position one takes on this matter, it is hard to
avoid the conclusion that believers may be attacked, enticed,
accused, presented with false teaching, and otherwise influ
enced by Satan and demons. Such was true in the lives of the
apostles, and it is doubtless true in ours as well.
MARKS OF THE DEMON POSSESSED
A number of accounts of demon possession are presented
in the Bible, chiefly in the Gospels. From these we find that
those who are so possessed show a number of striking features.
Among these are acts of magic, supernatural strength and
knowledge, physical maladies-such as deafness, blindness,
196
Summary and Conclusions
and epileptic-like seizures-altered voices, the absence of so
cial graces, self-harming activities, fierce and violent behavior,
and the appearance of distinct personalities. Unfortunately,
these patterns are also observed in those who are mentally dis
ordered.
Demonic influence varies widely, from the merest suggestion
or enticement to inhabitation and almost total domination of
the individual. Symptoms also vary, from the forms found in the
Gospel accounts to the magical and oracular powers of the magi
cians and sorcerers of Egypt, and the astrologers and Chaldeans
of Babylon. Contemporary parallels include witch doctors in
Third World cultures, and what Scott Peck calls the "truly evil
people" of our own culture.
Satan and his demons also produce physical disease and natu
ral disaster; they foster spiritual doubt, and perverted forms of
worship. His deceptiveness is so effective that often we are
oblivious of Satan's activities. Such deception, of course, is a key
element of his strategy and grows from his nature as a liar.
He and his demons encourage the separation of the spiritual
and the material, the sacred and the secular. As a result of this
deception, we ignore one important aspect or another of God's
world and of our own nature as bearers of his image. This error
takes two forms: materialism, which perceives that what exists is
physical or material in essence, and spiritualistic reductionism,
which denies the reality or significance of the physical or mate
rial realm. In our society, unbelievers tend to hold to the former
while many Christians, perhaps in reaction to that, adhere to
the latter. Both are distortions; Satan can use either half-truth
to distract us from the whole truth and thus subtly distract us
from accurately perceiving ourselves and God's Creation.
Spiritualistic reductionism views God as active in the spirit
ual realm, but discounts his involvement in ordinary events
of the created order. For example, God is seen as active in
"miraculous" healings, but not in surgery or the use of medica
tion, or in the other, slower processes that are often attributed
to "Mother Nature. "
In reality, all of Creation is sustained moment by moment by
God's power. Thus, all that happens, even the feeding of a sin
gle sparrow or the falling of a hair, is a result of God's action.
197
God is active in both the material and spiritual aspects of our
lives; so too is Satan. Although Satan and his demons are spirit
ual beings, their influence extends over both material and spir
itual aspects of our lives and world. As a result, in countering
the demonic we need to be mindful of all these aspects.
One of Satan's ploys is to use methods that simulate familiar
events that we normally tolerate. In this way, Satan is largely
able to escape detection within any given culture. Missionaries
and foreign nationals report that they are much more able to
spot evidence of satanic activity in unfamiliar cultures than in
their own. Such factors as widespread materialistic naturalism,
and possibly the strong, historic, Christian influence in the
United States, may account for the relatively infrequent occur
rence of demonic possession seen in the United States. But the
recent decline of Christian influence seems to parallel a rise in
overt evil activities.
Satan's efforts to influence are continuous and pervasive.
Scripture warns repeatedly that Christians will be the targets of
these efforts, and that precautions must be taken. While non
Christians are also subject to the influence of Satan, their rela
tionship to him is very different. They belong to his kingdom,
hence they are his agents along with the demons. He may use
and exploit them, often without their awareness, but he is not at
enmity with them.
THE Two KINGDOMS
There are but two spiritual kingdoms: the kingdom of God,
and that of the prince of the power of the air, Satan himself. All
false worship involves choosing to side with Satan. In fact, all are
born into Satan's kingdom; the individual must make a personal
choice to enter into the kingdom of heaven. Is it surprising that
Satan views people who make this choice as deserters?
As a part of his efforts to thwart God's plan and usurp God's
throne, Satan attacks all who serve God. This activity began
with his approach to Eve in the form of a serpent in the Garden
of Eden and it included his destruction of Job's property, family,
and health. During Christ's life on earth, Satan tried several
times to get him to forsake the plan established before the foun
dation of the earth. Satan attacked the apostles. Clearly all
1 98
believers are targets of Satan's efforts, either through direct
attack or through crafty attempts to influence them in whatever
ways best suit his objectives.
The first sin of Adam and Eve had dramatic and far-reaching
effects on the entire Creation. Separation from God and per
sonal sinfulness became the lot of all persons. The whole of Cre
ation was harmed, with the result that predation, sickness,
death, and natural disaster became commonplace. The occur
rence of mental disorders is one aspect of this change. To fully
understand the relationship between mental disorders and de
monic influence it is necessary to understand the interrelation
ships among personal sinfulness, the sin of others, and the many
effects of sin on our world.
MENTAL DISORDERS AND THE DEMONIC
Mental disorders, as currently conceived by the American
Psychiatric Association's Diagnostic and Statistical Manual of
Mental Disorders, include a wide range of symptom patterns
which stem from a variety of causes, including genetics, illness,
injury, trauma, biochemical imbalances in brain functioning,
and psychological and behavioral disturbances. Even some be
haviors considered criminal are included in the diagnostic sys
tem as mental disorders.
Evidence is growing that biological factors play a role in many
mental disorders, either as a direct cause or as a contributing
factor. Manic depressive disorders and Alzheimer's disease are
examples.
Virtually all the symptoms of demon possession found in bib
lical accounts overlap with those included in mental disorders.
Thus the two conditions cannot be distinguished on the basis of
symptoms alon6.
However, given the strong role of biological factors in mental
disorders, especially those which resemble demon possession,
it seems unlikely that mental disorders and demon possession
are merely different labels for the same problem. In contempo
rary American culture it is likely that demonic influence will
be most common in persons who do not show symptoms of
mental disorders; these are the people whom Scott Peck terms
"truly evil. " Often, mental disorders are found in those who
1 99
must deal with the truly evil ones on a daily basis, such as
family members.
Because difficulties in one aspect of personal functioning
make the individual more vulnerable to problems in other areas,
it is possible that an individual may be afflicted with both men
tal disorders and demonic influence or possession at the same
time.
Two approaches are helpful in discerning the presence of
demonic influence or possession: spiritual discernment and an
examination of the person's history for events that predict the
likelihood of demonic influence. While neither approach is fail
safe, together they can assist in the difficult task of identifying a
counselee's problem.
Since a counselee may have more than one type of difficulty,
it is strongly recommended that a comprehensive evaluation be
done to discover the full range of physical, mental, and spiritual
difficulties that may be present.
Exorcism
The Bible does not provide specific instructions on methods
of exorcism. At the same time, though it is not clear that what
we now call exorcism corresponds to what occurred in the New
Testament accounts, exorcism is not prohibited. Thus, this ap
proach may be appropriate at times, though much caution is
urged. It seems most appropriate for use when the persons are
totally dominated by one or more demons, and therefore seem
unable to avail themselves of help when it is offered.
By contrast, much in Scripture speaks of the need to put off
sinful ways and replace them with godly ways, to be filled with
the Holy Spirit, and to prepare for and be active in a spiritual
conflict. We are told to submit to God, to resist the devil, and he
will flee. We are told to take up the full armor of God. We are
exhorted to forsake the works of darkness, and to put off the
"old man" with its lusts. We are told to pray for deliverance
from the evil one; Jesus illustrated this in his model prayer
for the disciples. These are the spiritual tools and the means that
God has provided. As clear biblical commandments, these ap
proaches are always appropriate. If we commit ourselves to
200
them, freedom from demonic influence will come about, gradu
ally and surely, if not dramatically.
Personal, willful involvement is essential to freedom from
demonic influence. Thus, it is wise to always involve the indi
vidual in the process of seeking deliverance from demonic in
fluence. All of the tools of Christian discipleship, worship,
fellowship, and service should be employed, along with the ad
ditional benefits which counseling, psychotherapy, and medica
tion can often provide. Only as these are utilized can the person
be assured of continued freedom from demonic influence.
Beneficial Counseling Approaches
Counseling approaches that can be of benefit include helping
the person recognize and deal constructively with emotions,
aiding the person in developing right thinking, changing behav
ior to bring it into conformity with biblical guidelines, and en
couraging healthy relationships.
The local church is an ideal place in which much of the trans
formation can occur for a person who has been formerly under
demonic influence or who has been possessed. This is especially
true in small fellowship groups centered on Bible study, wor
ship, prayer, service, and developing personal relationships.
When God met Moses in the desert near Mount Sinai he asked
Moses what he had in his hand. When Moses answered that he
had a rod, God told him to use it to carry out God's appointed
task. When God comes to you and me, I believe he asks the same
question. We have seen some of the resources with which God
has provided us. Will we use them with gratitude and faithful
ness? I pray God that we will!
201
NOTES
Introduction
l . About a year ago I encountered a book with this title; the author
suggests that idolatry is the root of pathology. Although I doubt that
the author had in mind a literal understanding of this expression, for me
counseling regularly involves taking on the gods. See Merle R. Jordan,
Taking on the Gods: The Task of the Pastoral Counselor (Nashville:
Abingdon, 1 986) .
2 . American Psychiatric Association, Diagnostic and Statistical
Manual of Mental Disorders, Third Edition, Revised (Washington,
D. C. : American Psychiatric Association, 1 9 8 7) .
Chapter I The Devil Made Me Do It
l . Evangelical Press News Service, May 2 , 1 98 6 , 9 - 1 0 .

2 . The Oregonian, April 1 0, 1 98 6 , A 9 .
3 . Evangelical Press News Service, May 2, 1 98 6 , 1 2 .
4 . "Consulting with Spirits Gains Popularity," The Oregonian,
May 1 7 , 1 98 7 , A24.
5 . "Changing Channels , " The Oregonian, December 1 9 , 1 987, C l .
6 . Ibid . , C3.
7. C. S . Lewis, Out of the Silent Planet (New York: Macmillan,
1 96 8 ; orig . 1 93 8 ) ; Perelandra (New York: Macmillan, 1 96 8 ; orig.
203
NOTES
1 944); That Hideous Strength (New York: Macmillan, 1 96 8 ; orig.
1 946) .
8 . Norman L. Thiessen, The New Testament Concept of Demonic
Possession, Talbot Theological Seminary, maste r 's thesis, 1 9 7 5 , 2 .
9 . "Sex Scandals: Graham Blames the Devi l . " The Seattle Times,
June 1 9 , 1 9 8 7 .
Chapter 2 Satan I s Alive and Active
l . Michael Green, I Believe in Satan's Downfall (Grand Rapids :

Eerdmans, 1 98 1 ) .
2 . Ibid. , 3 3-4 2 .
3 . C. Fred Dickason, Angels, Elect and Evil (Chicag o : Moody,
1 9 75), 1 1 8- 1 9 .
4 . Green, op. cit . , 3 0 .
5 . For a general discussion o f the names and character o f Satan,
see ibid. , chaps . 1 1 - 1 5 ; Dickason, op . cit . ; Mark I. Bubeck, The Ad
versary (Chicago : Moody, 1 9 75) ; Herbert Lockyer, Satan: His Person
and Power (Waco, Tex . : Word, 1 9 80); Zondervan Pictorial Encyclope
dia of the Bible (Grand Rapids : Zondervan, 1 9 7 4 ) , 4 : 282-86; also see
Job 1 , 2; Zech. 3 : 1 , 2 .
6 . Rev. 1 2 : 9 ; 2 0 : 2 .
7 . Zondervan Pictorial Encyclopedia, 2 8 2 .
8 . Dickason, op. cit . , 1 22 ; Green, op. cit . , 35-4 2 .
9 . Zondervan Pictorial Encyclopedia, 2 8 3 .
1 0 . Green, op. cit . , 5 1 -52.
1 1 . Zondervan Pictorial Encyclopedia, 2 8 4 ; cf. Job 1 : 7- 1 1 ; 2 : 1 - 6 .
1 2 . Ibid. , 286.
13. Ibid . , 9 8 .
1 4 . For an illustration of this, see Sheldon Vanauken, A Severe
Mercy (New York: Harper and Row, 1 977, 1 9 80). In this biography,
Vanauken describes a pact between himself and his wife that nothing
would interfere with their relationship. He goes on to tell how they
found God and the struggle they experienced in putting him first.
1 5 . Lev. 20: 1-5. For a discussion of Molech and other false gods, see
"Gods, False, " in Charles F. Pfeiffer, Howard F. Vos, and John Rea,
eds . , Wycliffe Bible Encyclopedia, (Chicago: Moody, 1 9 75) 1 : 69 7-707.
Chapter 3 Biblical Accounts of Satanic Activity
1 . W. Oesterly, Demon, Demonical Possession, Demoniacs [ 1 906],

cited in Norman L. Thiessen, The New Testament Concept of Demonic
Possession, Talbot Theological Seminary, 1 9 7 5 , 3-4.
204
Notes
2 . Merrill F. Unger, Biblical Demonology, (Wheaton, Ill . : Scrip
ture Press, 1 952), 90.
3 . Daimonizomai, daimonizomenos, daimonistheis, echon daimo
nia. For a discussion of the concept of demon possession, see C. Fred
Dickason, Demon Possession and the Christian (Chicag o : Moody,
1 987), especially chap. 3 . Other sources include: C. Fred Dickason,
Angels, Elect and Evil (Chicago: Moody, 1 975); Michael Green, I
Believe in Satan's Downfall, (Grand Rapids: Eerdmans, 1 9 8 1 ) ; Unger,
op. cit.
4. See Dickason, op. cit . , especially chaps. 1-2.
5. Zondervan Pictorial Encyclopedia of the Bible, 2:95.
6. Ibid. , 98.
7. E . g . , see Dickason, Angels, 1 3 8 .
8. Thiessen, op. cit . , chap. 3; Dickason, Demon Possession, op.
cit. , chap. 2 .
9 . Thiessen, op. cit . , 24-28.
1 0 . E . g . , Peter; Matt. 1 6: 2 1-23; Mark 8 : 3 1 -33; Luke 2 2 : 3 1 ;
Christ's high-priestly prayer, John 1 7 : 1 5 ; the apostle Paul, 2 Cor.
1 2:7.
1 1 . For an interesting recent discussion of Satan's character, see
William D. Eisenhower, " Your Devil Is Too Small," Christianity Today,
1988, 32, no. 1 0 (July 1 5) , 24-26.
Chapter 4 Faulty Thinking: Separating the Spiritual and

the Phys ic a l
1 . For an interesting discussion of several of these issues see Mar

guerite Shuster, Power, Pathology and Paradox (Grand Rapids: Zon
dervan, 1 987), 55-64; also see Philip Yancey, "Hearing the World in
a Higher Key, " Christianity Today 32, no. 15 (Oct. 2 1 ) , 24-2 8 .
2 . Frederick Copleston, A History of Philosophy: Volume I, Part
1, Greece and Rome (Garden City, N . Y. : Image Books, 1 962).
3 . When G o d made man he created him out o f the dust of the
ground, a material substance; then God breathed into him the breath
of life so that man became a living being (Gen . 2 : 7 ) . In addition, God
made man in his image, hence spiritual, since God is spirit (Gen.
1 :26-27; cp. John 4 :23-24). Thus, to deal faithfully with the bibli
cal evidence we must recognize that man is both material and imma
terial. For a discussion, see David G. Myers and Malcolm Jeeves,
Psychology Through the Eyes of Faith (New York: Harper and Row,
1 987) chapter 5 .
205
NOTES
In contrast, John Cooper speaks in favor of dualism and against
unity in "Dualism and the Biblical View of Human Beings" ( 1 ) , Re
formed Journal, S eptember, 1 98 2 , pp. 1 3- 1 6 and "Dualism and the
Biblical View of Human Beings" (2), Reformed Journal, October
1982, pp. 1 6- 1 8; also see Ranald Macaulay and Jerram Barrs, Being
Human: The Nature of Spiritual Experience (Downers Grove, Ill . :
InterVarsity, 1 978); Malcolm A . Jeeves, Psychology and Christianity:
The View Both Ways (Downers Grove, Ill . : lnterVarsity, 1 976);
Richard Bube, The Human Quest (Waco , Tex . : Word, 1 9 7 1 ) .
4. For related discussion see Myers and Jeeves, op. cit. , chapter 2 ;
Richard Bube, op. cit.
5. R. J. Ritzema, "Attribution to supernatural causation: an im
portant component of religious commitment? " Journal of Psychology
and Theology, 1979, 7, pp. 286-93; Kenneth I . Pergament and J .
Hahn, God and the Just World: Causal and Coping Attributions to
God in Health Situations, paper presented at the Annual Meeting of
the American Psychological Association, Toronto, August, 1 9 8 4 .
6. James Houston, I Believe i n the Creator (Grand Rapids: Eerd
mans, 1 980).
7 . See Mark 10:6; Rom. 1 : 20; 8 : 22; 2 Pet. 3 : 4; Rev. 3 : 1 4 .
8 . For a discussion of this conflict, see C . Fred Dickason, Angels,
Elect and Evil (Chicago, Moody, 1975), and Dickason, Demon Pos
session and the Christian (Chicago, Moody, 1 9 8 7 ) .
9 . Charles C . Ryrie, The Ryrie Study Bible (Chicago: Moody,
1976, 1 978), 1520.
1 0 . Jay Adams, Competent to Counsel (Grand Rapids : Zondervan,
1 970).
1 1 . Walter A. Elwell, e d . , Evangelical Dictionary of Theology
(Grand Rapids: Baker, 1 984), 299-300.
1 2. See Henry C . Thiessen, Lectures in Systematic Theology (Grand
Rapids: Eerdmans, 1 979).
13. This belief, though widespread, i s considered b y evangelical
scholars to be false. For the believer, eternal life is a gift granted by
God (see, e . g . , Rom. 3:23). Apart from God, the judgment of death
has already been passed on all men (John 3 : 1 6- 1 9) .
Chapter 5 Mental Illness
1 . Thomas S. Szasz, The Myth of Mental Illness (New York:

Harper and Row, 1 9 6 1 ) .
2 . For a brief discussion see Rodger K. Bufford, " Mental Illness,
206
Notes
Models of, " in David G. B enner, ed. , Baker Encyclopedia of Psychol
ogy (Grand Rapids : Baker, 1 98 5 ) . For a more extended discussion, see
James C. Coleman, James N. Butcher, and Robert C. Carson, Abnor
mal Psychology and Modern Life, 8th ed. (Glenview, Ill . : Scott, Fores
man and Company, 1 98 7 ) , especially chapters 3-4 .
3 . American Psychiatric Association, Diagnostic and Statistical
Manual of Mental Disorders, Third Edition, Revised (DSM-llI-R)
(Washington, D.C.: American Psychiatric Association, 1 98 7 ) .
4 . Leonard T. Ullmann, and Leonard Krasner, A Psychological
Approach to Abnormal Behavior (Englewood Cliffs, N. J . : Prentice
Hall, 1 9 69), especially see chapters 8-9; Coleman, Butcher, and
Carson, op. cit . , chapter 2 ; Harold I. Kaplan and Benjamin J . Sadock,
eds . , Comprehensive Textbook ofPsychiatry/IV (Baltimore : Williams
and Wilkins, 1 98 5 ) .
5 . P . H. Blaney, "Implications of the medical model and its alter
natives, " American Journal of Psychiatry, 1 97 5 , 1 32, pp. 9 1 1 - 1 4 .
The second definition i s probably closest to the view underlying the
diagnostic manual. Further, the more analogical definitions (3 and 4)
closely resemble the alternative models in some respects. See Ameri
can Psychiatric Association, DSM-llI-R, op. cit.
6. American Psychiatric Association, Diagnostic and Statistical
Manual: Mental Disorders (DSM-I) (Washington, D. C . : American
Psychiatric Association, 1 95 2 ) . See also second edition, 1 96 8 .
7 . Diagnostic and Statistical Manual of Mental Disorders, Third
Edition, Revised 1 98 0 . Also see DSM-llI-R, footnote 3 .
8 . Henry Weinstein, M .D. , "Workshop on Irritable Bowel Syn
drome, " Portland Adventist Medical Center, Feb. 5 , 1 98 7 .
9 . Michael J . Goldstein, Bruce L . Baker, and Kay R Jamison, Ab
normal Psychology, 2d ed. (Boston : Little, Brown, 1 9 86), 233-42.
10. See Ullmann and Krasner, op. cit . , 1 25 -3 0 .
1 1 . See Bufford, op. cit. For more detail, see Ullmann and Krasner,
op. cit . , chap. 1 2 . For a more recent statement of a similar view, see
Albert Bandura, Social Foundations of Thought and Action (Engle
wood Cliffs, N.J . : Prentice-Hall, 1 98 6) .
1 2 . A . S . Gurman and D . P. Kniskern, eds . , Handbook of Family
Therapy (New York: Bruner/Mazel, 1 98 1 ) .
1 3 . John C . Carter and Bruce Narramore , The Integration of Psy
chology and Theology (Grand Rapids: Zondervan, 1 979) .
1 4 . For a brief summary of Christian perspectives, see D. G. Ben
ner, "Christian Counseling and Psychotherapy, " in Benner, ed. , op.
cit . , 1 58-64. Some examples of Christian approaches to counseling
include: Jay Adams, Competent to Counsel (Grand Rapids: Baker,
207
NOTES
1 970) ; William Backus and Marie Chapian, Telling Yourself the
Truth (Minneapolis: Bethany Fellowship, 1 98 0 ) ; Gary R. Collins,
Helping People Grow (Santa Ana, Calif. : Vision House, 1 980); Mark P.
Cosgrove and James D. Mallory, Jr. , Mental Health: A Christian Ap
proach (Grand Rapids: Zondervan, 1 97 7 ) ; Lawrence J. Crabb, Jr. ,
Basic Principles of Biblical Counseling (Grand Rapids : Zondervan,
1 97 5); William T. Kirwan, Biblical Concept for Christian Counseling
(Grand Rapids: Baker, 1 984).
15. E.g., see Adams, op. cit . ; Backus and Chapian, op. cit . ; Crabb,
op. cit.
1 6 . J. Harold Ellens, "Counseling and Psychotherapy: Theological
Themes ," in Benner, op. cit . , 2 4 9 .
1 7 . Carter and Narramore, o p . cit . ; Cosgrove and Mallory, o p .
cit .
1 8 . Dave Hunt and T. A. McMahon, The Seduction of Christianity
(Eugene, Ore . : Harvest House, 1 98 6 ) , 1 90-9 1 .
1 9 . Jay E. Adams, op. cit . ; Martin and Deidre Bobgan, The Psycho
logical Way: The Spiritual Way (Minneapolis: Bethany Fellowship,
1 979); William Kirk Kilpatrick, Psychological Seduction (Nashville:
Nelson, 1 983) .
20. J. Robertson McQuilkin, "The Behavioral Sciences Under the
Authority of Scripture," cited in Lawrence J. Crabb, Jr. , Effective Bib
lical Counseling (Grand Rapids: Zondervan, 1 978).
2 1 . Adams, op. cit . , 2 9 .
2 2 . Adams, op. cit . ; Crabb, op. cit . ; Kirwan, op . cit.
2 3 . For an example of a responsible handling of these issues pre
sented in a brief, readable form, see Cosgrove and Mallory, op . cit . ; I
recommend this book highly.
Chapter 6 Mental Disorders
l . American Psychiatric Association, Diagnostic and Statistical

Manual of Mental Disorders, Third Edition, Revised (DSM-111-R)
(Washington, D. C. : 1 987) . This manual was developed with an explicit
goal of making it conform as closely as possible with the International
Classification of Diseases, Ninth Edition-Clinical Modification (ICD -
9-CM) , thus it is also largely consistent with the international classifi
cation system for mental disorders.
2. Diagnostic and Statistical Manual, 3d ed., 2 3 .
3 . Ibid., 2 4 .
4 . Harold I. Kaplan and Benjamin J. Sadock, Comprehensive
208
Notes
Textbook of Psychiatry/IV (Baltimore : Williams and Wilkins, 1 985)
1 754-60.
5 . Surgeon General's Report on AIDS (Washington, D . C . : U . S .
Government Printing Office , 1 98 7 ) .
6 . Ibid.
7. DSM-III-R, 2 0 .
8 . Ibid . , 3 0 .
9 . Ibid. , 5 3 .
1 0 . Ibid . , 9 8 .
1 1 . Surgeon General's Report, o p . cit.
1 2 . " Psychological and Social Considerations in Helping People
Cope with Aids. " Behavior Today (New York: Atcom Publishing,
1 98 7 ) , 3 .
1 3 . DSM-III-R, 2 5 5 .
1 4 . Ibid . , 2 7 1 -7 2 .
1 5 . Corbett Thigpen and Harvey M . Cleckley, The Three Faces of
Eve (New York: Popular Library, 1 95 7 ) ; Flora Rheta Schreiber, Sybil
(New York: Warner Books, 1 973).
1 6 . S . I. McMillen, None ofThese Diseases (revised) (Old Tappan,
N.J . : Revell, 1 98 3 ) .
1 7 . T . B . Baker, " Models o f Addiction, " Journal ofAbnormal Psy
chology, 1 98 8 , pp. 9 7 .
1 8 . Kaplan and Sadock, op. cit . , 1 023-24.
1 9 . Jay E . Adams, Competent to Counsel (Grand Rapids: Baker,
1 970); e . g . , see p . 4 8 .
2 0 . Kaplan and Sadock, op. cit . , 1 1 26-28; 1 1 30-3 1 .
2 1 . Craig W. Ellison, "Spiritual Well-Being: Conceptualization
and M easurement, " Journal of Psychology and Theology, 1 98 3 , 1 1 ,
pp. 3 3 0-40 .
2 2 . David B. Hawkins, Interpersonal Behavior Traits, Spiritual
Well-being and Their Relationships to Blood Pressure (Portland Ore . :
Theological Research Exchange Network, 1 98 6) ; Rodger K . Bufford,
The Relationship Between Spiritual Well-Being and Physical Health,
paper presented at the Christian Association for Psychological Stud
ies Western Regional Meeting, Seattle, June 1 98 7 .
2 3 . Diagnostic and Statistical Manual 2 d ed. , 4 4 . I n DSM-III, Ego
Dystonic Homosexuality was included as a specific disorder, but only
for persons who experience unwanted arousal to members of the same
sex and desire to develop or increase heterosexual arousal. DSM-III
reports: "This category is reserved for homosexuals for whom changing
sexual orientations is a persistent concern" (p. 3 8 2 ) . In DSM-III-R
there is no specific reference to Ego-Dystonic Homosexuality except in
209
NOTES
the index, which refers the reader to the residual category, Sexual
Dysfunctions Not Otherwise Specified. However, there is no hint in the
text that Ego-Dystonic Homosexuality should be classified here . This is
consistent with the growing view among mental-health professionals
that homosexuality, as such, is normal and thus should not be consid
ered the focus of treatment.
24. Ibid . , 44.
25. The Bible teaches that death is a blessing from God (Gen. 3:22-
24), and that even human suffering produces good (Rom. 8:28).
26. John Money, "Sin, Sickness, o r Status? Homosexual G ender
Identity and Psychoneuroendocrinology," American Psychologist 42,
no. 4 (April) 1 98 7 , 3 84-99.
27. Leonard Ullmann and Leonard Krasner, A Psychological Ap
proach to Abnormal Behavior (Englewood Cliffs, N . J . : Prentice-Hall,
1 969) ; Perry London, The Modes and Morals of Psychotherapy (New
York: Holt, 1 964).
Chapter 7 Demon Possession
1 . C. Fred Dickason, Angels, Elect and Evil (Chicago: Moody,

1 975), 1 8 2 .
2 . C. Fred Dickason, Demon Possession and the Christian
(Chicago : Moody, 1 98 7 ) , 8 9 .
3. Ibid., 134.
4 . Kurt Koch, Occult Bondage and Deliverance (Grand Rapids:
Kregel, 1 9 70); also see footnote 5 .
5 . Based on Dickason, op. cit . , 1975, 1 987; John P. Newport,
" Satan and Demons," in John Warwick Montgomery, ed. , Demon Pos
session (Minneapolis: Bethany Fellowship, 1 976); Millard J. Sall,
"Demon Possession or Psychopathology? A Clinical Differentiation,"
Journal of Psychology and Theology, 1976, 4, pp. 286-90; S amuel
Southard, "Demonizing and Mental Illness, Part 2, The Problem
of Assessment," Pastoral Psychology, 1986, 34, pp. 264-87; Henry C.
Virkler and Mary B . Virkler, "Demonic Involvement in Human
Life and Illness," Journal of Psychology and Theology, 1 977, 5, pp.
95-1 02.
6 . Elizabeth Skoglund, Coping (Glendale, Calif. : Regal Books,
1 979) presents a discussion of Spurgeon's experience of depression.
D. C . : American Psychiatric Association, 1 9 8 7).
210
Notes
8 . See note 5 .
9 . See 2 Corinthians 1 1 : 1 2- 1 5 . For a fascinating description of
this process, see Scott Peck, People of the Lie (New York: Simon and
Schuster, 1 983).
1 0 . Dickason, 1 987, op. cit. , 2 1 9 .
1 1 . Ibid. ; Matt. 1 7 : 1 4-2 1 ; Mark 9 : 7-29; Luke 9 :37-4 3 .
1 2 . E . g . , see Michael Green, I Believe i n Satan's Downfall (Grand
Rapids : Eerdmans, 1 9 8 1 ) , especially chapter 3 .
1 3 . Dickason, 1 975; op. cit . , 1 84 .
1 4 . Norman L . Thiessen, The New Testament Concept of Demonic
Possession, master's thesis, Talbot Theological Seminary, 1 975, 1 0 .
1 5 . Ibid. , 1 0- 1 1 .
Chapter 8 Demonic Influence and Mental Disorders
1 . DSM-III-R uses the term disorder, in part to avoid the ques

tion of the medical model; see chapter 5 .
2 . Henry A . Virkler and Mary B. Virkler, "Demonic Involvement
in Human Life and Illness , " Journal of Psychology and Theology,
1 977, 5, pp. 95- 1 0 2 .
3 . J. Ramsey Michaels, "Jesus and the Unclean Spirits, " i n John
Warwick Montgomery ed. , Demon Possession (Minneapolis: Bethany
Fellowship, 1 976).
4. Donald G . Bloesch, The Reform of the Church (Grand Rapids:
Eerdmans, 1 979).
5. See Richard H . B ub e , The Human Quest (Waco , Tex. : Word,
1 97 1 ) .
6 . Millard J . Sall, "Demon Possession or Psychopathology? A Clin
ical Differentiation, " Journal of Psychology and Theology, 1 976, 4,
pp . 286-90; "A Response to 'Demon Possession or Psychopathology?
A Theological Relationship , ' " Journal of Psychology and Theology,
1 979, 7, pp. 27-30.
7. Paul J. Bach, "Demon Possession and Psychopathology: A The
ological Relationship. " Journal of Psychology and Theology, 1 979, 7,
pp. 22-26.
D. C. : American Psychiatric Association, 1 980), 29.
9 . Ibid. , 2 7 1 .
1 0 . Adapted from Rodger K . Bufford, "The Role of Demonic Factors
in Mental Health, " presented at the annual convention of the American
211
NOTES
Scientific Affiliation, Stanford University, August 1 9 7 9 .
1 1 . Specifically, Narcissistic, Antisocial, and Schizotypal Person
ality Disorders show some features similar to demon possession; see
DSM-llI-R, 3 40-5 0 .
1 2 . DSM-llI-R, o p . cit.
1 3 . Ibid . , 3 1 5 .
1 4 . Ibid . , 2 5 5 .
1 5 . E . g . , C . Fred Dickason, Demon Possession and the Christian
(Chicago: Moody, 1 98 7 ) .
1 6 . For arguments supporting the view that Christians can be
demon possessed, see Ibid., 309; for arguments for a modified or par
tial possession, see Merrill F. Unger, What Demons Can Do to Saints
(Chicago: Moody, 1 9 77).
1 7. Those who believe that Christians cannot be possessed in
clude Grayson H. Ensign and Edward Howe, Bothered? Bewildered?
Bewitched? (Cincinnati: Recovery, 1 9 84) ; and Mark I. Bubeck, The
Adversary (Moody: Chicago, 1 97 5 ) .
1 8 . R. Allison, M . D . , and T . Schwarz, Minds i n Many Pieces (New
York: Rawson, Wade, 1 980), 1 96 .
1 9 . Ibid . , 1 96 .
2 0 . Ibid . , 1 9 7 .
2 1 . Ibid . ; i t i s not clear how Allison and Schwarz propose to distin-
guish information from the unconscious and that given by a demon.
2 2 . Ibid. , 1 9 7 .
2 3 . Ibid.
2 4 . Ibid . , 1 9 8 .
2 5 . DSM-Ill-R, op. cit . , 340-42 .
Chapter 9 Assessment and Diagnosis of Demonic Influence
l . Scott Peck, People of the Lie (New York: Simon and Schuster,
1 9 83); see pp. 1 82-202; Marguerite Shuster, Power, Pathology and
Paradox (Grand Rapids: Zondervan , 1 98 7 ) , 1 8 3 - 9 0 .
(Chicago: Moody, 1 98 7 ) , 1 8 7 .
3 . Samuel E . Southard, "Demonizing and Mental Illness, part 2 .
The Problem o f Assessment, " Pastoral Psychology, 1 98 6 , 34, pp.
2 6 4- 8 7 .
4 . Ibid. , 2 8 5 .
5 . Ibid.
6. 1 Cor. 1 2 : 8- 1 0 ; Eph. 4 : 7 - 1 1 ; Heb. 5 : 1 4; 1 John 4 : 1 - 6 . For a
212
Notes
discussion, see Charles Pfeiffer, Howard Vos , and John Rea, Wycliffe
Bible Encyclopedia, vol. 1 (Chicago: Moody, 1 97 5 ) , 4 5 8 .
7 . Dickason, o p . cit . , 3 3 0 .
8 . Albert Runge, "Exorcism: A Satanic Ploy?" His Dominion,
1 987, 13, No. 4 ; pp. 1 3- 1 8 .
9 . Ibid. , 1 4 .
1 0 . Ibid . ; Kurt Koch, Occult Bondage and Deliverance (Grand
Rapids : Kregel, 1 97 0 ) ; Mark I. Bubek, The Adversary (Chicago:
Moody Press, 1 9 75 ) ; Mark I. Bubek, Overcoming the Adversary
Chicag o : Moody Press, 1 98 4) .
1 1 . Those with empirical backgrounds will no doubt anticipate
correctly that the quality of evidence for this conclusion is weak. It is
mostly drawn from case reports and anecdotal data. The strongest
support probably comes from Southard, op. cit.
1 2 . See chap. 4 .
1 3 . Andre Kole, a Christian illusionist, draws an important dis
tinction between illusion and magic; magic may lead into demonic
influence . For a discussion, see Andre Kole and Al Janssen, Miracles
or Magic, revised ed. (Eugene , Ore . : Harvest House, 1 98 7 ) .
1 4 . Southard, op. cit.
1 5 . Robert N. Carson, James N. Butcher, and James C. Coleman,
Abnormal Psychology and Modern Life, 8th ed. (Glenview, Ill . :
Scott-Foresman, 1 98 8) . For a more extended discussion, see Sol I .
Garfield and Allen E. Bergin, Handbook of Psychotherapy and Be
havior Change, 3rd ed. (New York: Wiley, 1 98 6 ) .
1 6 . S e e Donald T . Campbell and Julian C. Stanley, Experimental
and Quasiexperimental Designs for Research (Boston: Houghton
Mifflin, 1 963).
17. Michael Green, I Believe in Satan's Downfall (Grand Rapids:
Eerdmans, 1 9 8 1 ) , 1 33 .
1 8 . Ibid. , 1 37 .
Chapter 1 0 Spiritual Interventions
1 . See Romans 6 : 1 3-23; 1 Cor. 6 : 1 8 ; 1 0 : 1 1 - 1 4; 1 Tim. 6 : 6- 1 1 ; 2

Tim. 2 : 2 0-2 3 ; Eph. 5 : 1 1 -2 1 ; 6 : 1 0- 1 7 ; James 5 : 1 6 ; 1 Pet . 5 : 8 - 1 0 ; 1
John 1 :8-9; Rev. 1 2 : 1 1 . For a parallel discussion, see Michael Green,
I Believe in Satan's Downfall (Grand Rapids: Eerdmans, 1 98 1 ) , chap
ter 8 .
2 . Rodger K. Bufford, The Human Reflex: Behavioral Psychology
in Biblical Perspective (San Francisco : Harper and Row, 1 9 8 1 ) .
213
NOTES
(Chicago: Moody, 1 987), 3 3 7 .
4. Ibid., 3 4 3 .
5. Lynn Buzzard, Church Discipline and the Courts (Wheaton, Ill . :
Tyndale House, 1 986); J . Carl Laney, A Guide to Church Discipline
(Minneapolis: Bethany House, 1 985); Don Baker, Beyond Forgiveness:
The Healing Touch of Church Discipline (Portland, Ore . : Multnomah
Press, 1 984).
6. Lawrence Crabb, Jr. , Basic Principles of Biblical Counseling
(Grand Rapids : Zondervan, 1 975), and Effective Biblical Coun
seling (Grand Rapids : Zondervan, 1 97 8 ) .
7. Rodger K. Bufford, "Alternatives t o Punishment, " Journal of
the American Scientific Affiliation, 1 9 8 2 , 34, 1 35-44.
8. Donald R. Peterson, The Clinical Study of Social Behavior (En
glewood Cliffs, N . J . : Prentice-Hall, 1968); David G. Meyers, The Hu
man Puzzle (San Francisco: Harper and Row, 1 980).
9. Bert Ghezzi and Mark Kinzer, Emotions as Resources (Ann
Arbor, Mich . : Servant, 1 985) .
1 0 . Rodger K. Bufford and Robert E . Buckler, "Counseling in the
Church : A Proposed Strategy for Ministering to Mental Health Needs
in the Church, " Journal of Psychology and Christianity, 1987, 6,
pp. 2 1-29.
1 1 . Gordon Borror and Ronald B. Allen, Worship: Rediscovering
the Missing Jewel (Portland, Ore . : Multnomah Press, 1 9 82).
12. Michael Green, I Believe in Satan's Downfall (Grand Rapids :
Eerdmans, 1 9 8 1 ) , 1 32 .
1 3 . Ibid.
14. Dickason proposes several elements in the deliverance of per
sons from demonization. First, as has already been noted, we must
understand biblical teachings about the reality, nature, and activities
of demons. Second, understand and rely upon our position and author
ity in Christ as his servants. Third, prepare for this arduous process
by renewing our personal commitment to God, by repudiating false
worldviews, and affirming our commitment to God together with the
demonized person, forsaking all false ways and their ties-such as oc
cult relics (pictures, amulets, religious relics, ceremonial weapons, and
the like) , relying on the sixfold armor of God, resisting the forces of
evil with commands in the name of Jesus, and responding positively to
godly counsel . See Dickason, Demon Possession 248-57ff.
15. Ibid. , 256-57; also see Marguerite Schuster, Power, Pathology
and Paradox (Grand Rapids: Zondervan, 1 987), 1 9 1 -94.
214
Notes
1 6 . Dickason , Demon Possession, 2 5 9 .
1 7 . I t i s Dickason's view that miracles are largely confined to three
periods in biblical history: 1 ) the deliverance of lsrael from Egypt; 2)
reformation under Elijah and Elisha; 3) introduction of redemption
under Christ and the apostles (p. 2 6 1 ) . Thus, Dickason does not be
lieve deliverance is miraculous.
Chapter 1 1 Counseling Approaches
l . American Psychological Association, "Ethical Principles of Psy

chologists," American Psychologist, 1 98 1 , 36, pp. 633-38. After
Christ confronted the rich young ruler with what he needed to do in
order to enter the kingdom of heaven, the young ruler went away sad
(Luke 1 8 : 1 8-27). If Jesus, who knows perfectly what is needful, al
lows us to choose how we will respond, can we do less for those with
whom we counsel?
2. R. Allison and T. Schwarz, Minds in Many Pieces (New York:
Rawson and Wade, 1 980); C. Fred Dickason, Demon Possession and
the Christian (Chicago: Moody, 1 98 7 ) .
3. S e e such publications as Claudia Black, It Will Never Happen
to Me (New York: Ballantine, 1 98 7 ) ; Herbert L. Gravitz and Julie D.
Bowden, Guide to Recovery: A Book for Adult Children of Alco
holics (Holmes Beach, Fla. : Learning Publications, 1 98 5 ) ; Sharon
Wegscheider-Cruse, Choicemaking (Pompano Beach, Fla . : Health
Communications, 1 98 5 ) .
4 . B. F. Skinner, Science and Human Behavior (New York : Free
Press, 1 95 3 ) ; also see Rodger K. Bufford, The Human Reflex: Behav
ioral Psychology in Biblical Perspective (San Francisco : Harper and
Row, 1 9 8 1 ) .
5 . Bufford, "Assertiveness: Recognizing the Limits, " CAPS Bul
letin, 1 98 0 , 6 ( 4 ) , pp. 1-4.
6 . Jay Adams helpfully addresses this biblical theme. See Jay E.
Adams, Competent to Counsel (Grand Rapids: Baker, 1 9 70).
215
INDEX
Abortion, as sacrifice, 32, 33 Babylon, 44, 62, 1 9 7

Adam, 62, 64, 1 99 Bach, Paul J . , 1 1 9
Adams, Jay, 75, 76, 93 "Bedlam , " 6 8
Adaptation, to satanic Behavior: changing, 1 90 , 1 9 1 ,
influence, 56, 57 2 0 1 ; as dimension o f sin,
Adolescents, 81, 120 1 57-59; as indicator of
AIDS, 8 1 , 82, 87, 88 demonic influence, 1 40-46,
Allison, R . , 1 28, 1 29 1 90, 1 9 1
Alzheimer's disease, 71 ,
1 99 Bernheim, Hippolyte Marie, 69
American Journal of Insanity, Biological factors, in mental
69 disorders, 7 1 , 8 1 , 86-88,
American Psychiatric 93, 1 24, 1 2 5 , 1 47 , 1 9 9
Association : Diagnostic & Blaney, P. H . , 69
Statistical Manual of Mental Bloesch, Donald G., 1 1 8, 1 1 9
Disorders, 13, 67, 70, 7 1 , Bobgam, Martin and Deidre,
7 7 , 78- 1 0 1 , 1 25 , 1 63, 1 99 ; 75
diagnostic system, 78- 1 0 1 ; Bubek, Mark I., 1 40
vote on homosexuality Bufford, Rodger, 9
classification, 9 1
Angels: of Satan, 2 8 , 2 9 , 33, Carter, John C. , 75
47, 1 38 , 1 95 , 1 96 ; of God, Casting out (see deliverance,
25, 46 and exorcism)
Atheism, 63 Causality, 53-55
21 7
INDEX
Channeling: in games, 1 7; in Syrophoenician woman, 4 1 ;
movies, 1 8 the demon-possessed boy,
Charcot, Jean, 6 9 4 1 ; of Gadarene , 3 9 ; Simon
Christian: counseling, 76, 77; of Samaria, 4 2 ; slave girl in
and demonic influence, 1 0 4 , Philippi, 4 1 , 4 2 , 4 5 ; sons
1 07, 1 08, 1 1 1 , 1 1 8, 1 27, of Sceva, 4 2 , 43; in the
1 96 ; mental illness model, synagogue at Capernaum, 3 9
7 3-7 7; perspectives on Demonic affliction: o f Saul, 36,
mental-health issues, 92-96 3 7 , 4 9 , 1 26 , 1 76 ; scriptural
Christian Medical Society, 9 distinction from disease,
Christian Scientists, 9 7 1 1 8 , 1 1 9 ; similarities with
Church, involvement, as physical or mental illness,
spiritual intervention, 1 1 8- 2 2
1 65 , 2 0 1 Demonic forces: a s disease, 2 9 ;
Clairvoyants (see channeling) biblical accounts of, 35-48,
Conduct disorders, 8 6 , 1 20 1 1 1 - 13, 1 96 , 1 97 ; biblical
Conversion disorders, 1 1 9 recognition of, 8, 9 , 1 3 ,
Cosgrove, Mark P. , 75, 77 22-25; public accounts
Counseling: approaches for of, 1 5 - 1 8 ; two widespread
intervention, 1 79-94, 200, views of, 1 1 , 1 2
20 1 ; assessing problems, Demonic influence: assessment
1 8 3-86; biblical, 7 6 ; and diagnosis of, 1 33-48;
Christian, 7 6 , 7 7 ; goals, avenues into, 1 0 8 - 1 1 ,
1 8 1-83; group, 1 9 2 , 1 93 ; 1 40-43; behavioral
methods, 1 8 1 ; spiritual indicators of, 1 40-46;
preparations for, 1 8 0 , 1 8 1 ; characteristics of, 4 9 , 50,
spiritual resources, 1 9 3 , 1 0 3 , 1 36 , 1 3 7 , 1 40-46,
1 94 ; strategies, 1 8 8-93 1 96 , 1 97 ; compared with
Crabb, Lawrence J . , Jr. , 75, mental disorders, 1 1 8 - 2 2 ,
76, 1 58 1 33-35; controversy
Creation, 53-55, 1 8 6 , 1 97 , 1 9 9 surrounding, 1 1 , 1 2 ;
Cultic religious practices, counseling approaches for,
1 40-42 1 79-94; distinguished from
mental disorders, 1 22 - 2 8 ,
Death: three aspects of, 64 1 33-4 8 ; forms and effects
Deliverance : distinguished of, 48-50; and mental
from exorcism, 1 72-7 4 ; disorders, 7 9 , 8 8 , 9 2 , 1 0 1 ,
effects of, 1 75-7 7 ; as 1 0 2- 1 1 , 1 1 6- 3 2 ; overt, 57;
treatment, 1 87 , 1 88 , 2 0 1 precautions in diagnosing,
Delusional disorder, 1 20 1 47 , 1 48 ; spiritual
Demoniac: the dumb man, 40; interventions to combat,
the daughter of the 1 49-78
218
Index
Demonic phenomena: 2 0 , 4 9 , Dualism, 5 2 , 5 3 , 6 3 , 6 5
1 1 8 , 1 20 , 1 2 1 Dungeons and Dragons, 1 8
Demonic possession: "ancestral
influence," 1 09 , 1 42 , 2 0 0 ; Egypt, 2 6 , 4 3 , 44, 1 97
biblical accounts of, 3 5-4 1 , Elijah, 6 1 , 1 06
1 0 4 , 1 09 - 1 5 , 1 1 6-1 9 , 1 96 , Ellens, J . Harold, 7 4
1 97 ; characteristics of, Ellis, Albert, 7 6
1 02-8, 1 96 , 1 97 ; and Ellison, Craig, 9 5
Christians, 1 04, 1 07 , 1 0 8 , Emotions: dealing with, 2 0 1 ;
1 1 1 , 1 1 8 , 1 27 , 1 96 ; a s dimension o f sin, 1 59-64;
descriptions of, 2 7 , 36, evaluation of, 1 85 ; support
3 8-43, 1 02- 1 5 ; of Elij ah , of, 1 88 , 1 8 9
1 06 ; of Jonah, 1 0 6 ; and Ensign, Grayson H . , 1 74
mental disorders, 1 1 6-3 2 , Evaluation: drug and alcohol,
1 96 , 1 9 7, 1 99 ; as Multiple 1 86 ; global assessment of
Personality Disorder, 9 0 ; in functioning, 8 2 , 8 3 ; medical ,
other cultures, 1 1 3- 1 5 , 1 84 ; psychological, 1 84,
1 22-24; o f Saul, 3 6 , 3 7 , 4 9 , 1 85 ; spiritual, 1 85 ; social
1 26, 1 76 ; i n the U.S. , 1 1 2 , and emotional, 1 85
1 1 3, 1 99 , 2 0 0 Eve, 2 6 , 4 5 , 6 0 , 6 2 , 6 4 , 1 9 9
Demonism (also see demonic Evil, 1 3 , 2 9 , 6 4 , 9 3 , 1 23 ,
affliction, demonic forces, 1 25 , 1 26 , 1 29 , 1 45 , 1 4 7 ,
demonic influence, demonic 1 86 , 1 99
phenomena, and demonic Exorcism : use of, 8, 4 3 , 1 39 ,
possession), modern accounts 1 45-47 , 1 50 , 1 7 1 -7 9 , 200,
of, 1 6, 1 7 2 0 1 ; and healing, 1 1 8 , 1 8 7
Demons (also see demonic
possession, and Satan) : Factitious disorders, 9 1
characteristics of, 3 9 ; God's Faith, 1 26 , 1 2 7
purposes in allowing, The Fall, 43, 5 6 , 6 2 , 63, 9 3 ,
1 7 4-77; talking with, 1 39 117
Denial, 1 9 1 , 1 9 2 False gods (also see idol), 1 8 2
Depression, 1 06 , 1 1 9 , 1 83 Freud, Sigmund, 6 9
Devil (see Satan) Frotteurism, 1 63
Dickason, C . Fred, 2 2 ,
1 03 , 1 09 , 1 1 0 , 1 27 , 1 33 , General paresis, 6 9
1 3 4 , 1 38 -40 , 1 42 , 1 7 1 , Global Assessment of
1 73 Functioning (GAF) , 8 2 , 8 3
Discipline , church, 1 70 , 1 7 1 Godly living, 1 69 , 1 70
Dissociative disorders, 9 0 , 9 1 , Good versus evil, 2 8 , 29, 3 8 ,
1 20 , 1 25 , 1 2 6 1 43
Dix, Dorothea, 6 8 Graham, Billy, 2 0
219
INDEX
Gray, John, 6 9 Learning disorders, 8 1
Green, Michael, 2 1 , 1 46, 1 47, Lewis, C . S . , 1 9 , 1 5 7
172
Greisinger, Wilhelm, 6 8 , 6 9 Magic, 4 9 , 1 42 , 1 9 6
Malleus Maleficarum, 7
Homosexuality, 9 1 , 96-99 Mallory, James D., Jr., 7 5 , 77
Horoscopes, 19, 1 08 , 1 4 1 Manic depressive disorders,
Houston, James, 5 5 7 1 , 1 99
Howe, Edward, 1 74 Materialism, 55-5 7 , 6 3 , 1 9 7
Hunt, Dave, 7 5 McMahon, T. A., 7 5
Hysterics, 6 9 McMillen, S . I . , 9 2
McQuilkin, J . Robertson, 7 5
Idol (also, see false gods) : M ental disorders (see also
Satan as, 30-33, 1 96 ; sexual mental illness) : affecting
images as, 3 3 ; celebrities as, physical condition, 9 2 ;
3 1 ; covetousness as, 3 1 biological causes, 7 1 , 7 8 ,
Idolatry, 30-33, 1 43 , 1 7 6 , 7 9 , 8 1 , 86-88, 1 24, 1 25 ,
196 1 47 , 1 99 ; biological
Immortality, 5 2 predisposition toward, 7 9 ;
Intermittent explosive disorder, Christian perspective s ,
120 9 2-96; clinical syndromes,
80; compared with demonic
Janet, Pierre, 6 9 , influence, 79, 1 1 6-3 2 , 1 96 ,
Jesus: casting out demons , 1 97 , 1 9 9 ; distinguished from
38-4 1 , 1 0 4 , 1 1 2- 1 5, 1 7 4 ; demonic influence, 1 33-48;
described a s mentally ill, developmental and
1 1 8 ; and Nicodemus, 5 8 ; personality disorders,
praying, 6 1 , 1 5 1 , 200; 79-8 1 , 1 29 , 1 30;
telling parables, 4 3 , 44; and dissociative, 90, 9 1 ;
Pharisees , 3 2 , 3 4 , 40, 4 3 , examples of, 7 1 , 85-9 2 ;
46, 5 9 ; and Satan, 2 6 - 2 8 , factitious, 9 1 ; functional, 7 9 ,
60, 6 1 , 1 9 8 8 2 , 8 3 ; models of, 68-7 7 ;
Job, 2 7 , 37, 3 8 , 1 75 mood, 8 8 ; multidimensional
Jonah, 1 0 6 diagnosis, 79-8 3 ; obsessive
Josephus, 36 compulsive, 88, 89;
Joshua, 1 7 4 oppositional defiant, 8 6 ;
Judas , 60 organic (see biological);
overview, 83- 8 5 ; personal
Kilpatrick, William Kirk, 75 volition, 1 26 ; related to
Kirwan, William T. , 76 physical disorders and
Koch, Kurt, 1 03 , 1 40 conditions, 79, 8 9 , 9 0 , 9 2 ,
Kole, Andre, 49 9 4 , 9 5 ; retardation, 8 5 ;
220
Index
Mental disorders (Continued) Obsessive compulsive
severity of psychosocial disorders, 88, 89, 1 3 0
stressors, 7 9 , 8 1 , 8 2 ; S atan's Occult: as avenue to demonic
role in, 1 1 7 ; sexual , 9 1 ; sin, influence , 1 08 - 1 1 , 1 40 ,
79, 93-95; somatoform, 8 9 , 1 4 1 ; games, symbols, and
9 0 ; and spiritual issues, 9 2 , tools , 1 08 ; " ancestral
9 5 , 9 6 , 1 0 0 ; substance influence , " 1 09 ; religious
abuse, 8 1 , 9 3 ; three maj or practices , 1 40 , 1 4 1
classes of, 78, 7 9 Occult powers: limited by God,
Mental health: a Christian 3 8 ; used by magicians and
approach, 7 7 ; relationship sorcerers, 44
with God, 9 5 Oesterly, W. , 36
Mental illness (see also mental Ouija board, 18, 1 4 1
disorders) : associated with Oppositional Defiant Disorder,
the demonic, 7 , 8, 37, 5 3 , 86
5 5 , 5 6 ; Christian model, Organic Mental Disorders,
73 - 7 7 ; definition of, 6 6 , 6 7 , 86-88, 9 4
69, 70; historical
perceptions of, 68-7 7 ; Paloutzian, Raymond, 9 5
medical model, 68-7 2 ; Parables, 44-46
moral model, 6 8 ; and sin, 6 4 , Paul, 42, 4 3 , 4 5 , 5 8 , 5 9
65, 76; recognized a s illness, Peck, Scott, 1 33 , 1 97
8; sociopsychological model, Pentecostal, 1 6
7 2 , 73; spiritual model, 6 8 ; Perception, correcting
systems model, 7 3 erroneous, 1 89 , 1 90
Mental retardation, 8 5 Personal-social factors, 9 3
Michael (the archangel), 2 5 , 4 6 Personality: antisocial disorder,
Michaels, J . Ramsey, 1 1 8 1 20, 1 29 , 1 30 ; disorders,
Money, John, 9 7 7 9-8 1 , 1 20 , 1 29 , 1 30 ;
Mood disorders, 8 8 Multiple Personality
Morel, Benedict, 6 9 Disorder, 6 7 , 6 8 , 8 0 ,
Moses, 4 3 , 4 4 , 5 4 , 6 1 , 2 0 1 90, 9 1 , 1 44 ; narcissistic
Mowrer, 0. Hobart, 7 6 disorder, 1 30 ; schizotypal
Murrell, Conrad, 1 74 disorder, 1 3 0
Multiple Personality Disorder, Peter, 6 0 , 6 1
80, 90, 9 1 , 1 20, 1 28-30, 1 43 Pharisees, 3 2 , 3 4 , 40, 4 3 ,
Music portraying satanism, 46, 59
1 9, 1 08 Physical well-being, 9 5
Pinel, Philippe, 6 8
Narramore, Bruce , 7 5 Placebo effect, 1 46
Nature, 5 5 , 1 9 7 Plato, 5 2
Nicodemus, 5 8 Prayer, 1 5 1 , 1 66, 200
221
INDEX
Prophetic accounts, 46-48 1 9, 2 2 , 25, 26, 33, 34,
Psychological factors: affecting 46-48 , 50, 1 23 , 1 24, 1 57,
physical condition, 92, 94; in 1 9 5 , 1 96 ; and Christians,
mental disorders , 93 30, 60-62 , 1 1 3 ; domain on
Psychology: and theology, 75; earth, 1 86 , 1 8 7 ; idolatry of,
a s anti-Christian, 75, 76 30-33, 1 43; and Jesus,
Psychosocial stressors, 79, 26-2 8 , 60, 6 1 , 1 98 ; modern
8 1 , 82 accounts of, 1 7 - 1 9 ; names
Psychopathology, 7, 75 of, 22-25; possession by,
1 03-15; role in mental
Reductionism, 5 1 -5 3 , 55-5 6 , disorders, 1 1 7; role in
63, 1 23 , 1 97 separation of spiritual and
Relationships: encouraging physical, 63, 64, 1 97 ; seven
healthy, 20 1 ; as dimension lines of evidence, 2 1 , 2 2;
of sin, 164, 165 worship of, 1 4 1
Repentance , 1 55 Satanism, in rock music,
Resources: Christians as 1 9 , 1 08
anti-evil, 59; for combating Satyrs, 37
demonic influence , 1 2, 1 9 , Saul, king of lsrael, 36, 3 7 , 49,
20, 30, 1 26 , 1 5 1 -53, 1 5 7 , 1 26 , 1 76
1 77, 178; emotions, 1 60 ; Schizophrenia, 83, 85, 90,
spiritual, 1 93-9 4 , 200; used 1 1 9 , 1 30 , 1 44
by Satan, 2 6-29 Schwarz, T. , 1 28 , 1 29
Restrainer, 2 8 Scripture: use of, 27, 1 00 ,
Rituals: occultic, 1 9 ; slaying, 1 69 , 1 7 7 , 1 89 , 200
19 S elf-deception, 1 9 1
Ritzema, R . J . , 54 Self-esteem, 1 79
Rogers, Carl, 76 Sennert, Daniel, 7
Runge, Albert, 139 Serpent, 2 3 , 43, 4 4 , 1 9 8
Sex: behaviors prohibited by
S acrifice : modern accounts Scripture, 98; disorders, 9 1 ,
of, 19; of children, 32; to 9 6-99; perverted by Satan,
idols, 32 1 08 , 1 09 ; sins, 1 43
Sall, Millard J . , 1 1 9 Shuster, Marguerite, 1 3 3
Satan (also see demons, and Sin, 62-64, 7 6 , 93-95, 9 9 ,
devil): activities of, 26-28, 1 09 , 1 1 0 , 1 43, 1 45 ,
33, 34; 43-48, 56, 57, 1 55-65, 1 86, 1 99
63-65, 1 07, 108, 1 10 , 1 1 2 , Skinner, B. F. , 1 9 1
1 1 3 , 1 95-97; agent of evil, Somatoform Disorders, 8 9 , 90,
1 3 ; biblical references to, 94, 9 5 , 1 25 , 1 2 6
8 , 9 , 1 3 , 2 3-32, 35-50, Southard, S amuel, 1 34, 1 36,
43-48; characteristics of, 1 37, 1 45 , 146
222
Index
Southern Baptist Convention, Syphilitic infection, 6 9
20 Szasz, Thomas S . , 6 6 , 7 2
Specific Developmental
Disorders, 80, 8 1 Tarot cards, 1 8 , 1 4 1
Spirits: discerning, as diagnostic Therapy, rational emotive, 76
method, 1 3 7-3 9 , 1 4 8 , 2 0 0 ; Thiessen, Norman L . , 1 1 3
testing, a s diagnostic method, Thoughts: correcting distorted,
1 3 9 , 1 48 1 89 , 1 90 ; as dimension of
Spiritual: evaluation, 1 85 ; sin, 1 57 , 1 5 8
giving, 1 70 ; interventions, Tools (see resources)
1 49-78 ; preparations for Torture, as exorcism, 7, 8
dealing with demonic Tuke, William, 6 8
influence, 1 79-8 1 ; Two kingdoms, 58-62,
resources, 1 93 , 1 94, 2 0 0 ; 65, 1 9 8
separated from physical,
5 1 -65; warfare, 20, Unger, Merrill F. , 1 74 , 2 1 2
1 50-53 ; well-being, 95, 9 6
Spurgeon, C. H . , 1 06 Virkler, Henry A . and Mary B . ,
Struggles, between good and 1 18
evil, 1 3 , 2 8 , 2 9 , 3 8 , 1 43
Substance abuse, 8 1 , 9 3 , 1 08 , Weyer, Johann, 7
1 2 6, 1 42 , 1 8 6-88 Witchcraft, 7, 1 9
Supernatural: knowledge, Worship: idol, 3 2 , 33, 1 26 , 1 76;
3 9 , 49, 1 1 9 , 1 3 8 , 1 4 1 ; of "things, " 34; as spiritual
strength, 1 1 9 intervention, 1 68, 1 6 9
Support groups, 1 66
223
Rodger K. Bufford, Ph.D.
Rodger Bufford is chairman of the department of psychology at

Western Conservative Baptist Seminary in Portland, Oregon, where he
also is on the staff of Western Counseling and Psychological Services
Center. Dr. Bufford graduated from The King's College and received
his M.A. and Ph.D. from the University of Illinois. He has authored The
Human Reflex: Behavioral Psychology in Biblical Perspective, as well as
numerous articles for professional journals. He and his wife, Kathleen,
have two children, Heather and Brett, and make their home in West
Linn, Oregon.

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1. Innovative Approaches to Counseling Gary R. Collins

RODGER K. BUFFORD, Ph.D.

----- General Editor -----

Gary R. Collins, Ph.D.

Library of Congress Cataloging-in-Publication Data

(Resources for Christian counseling; v. 17)

Printed in the United States ofAmerica

Five centuries ago, two Dominican monks in Germany pub­

Gary R. Collins, Ph.D.

If a group of Christian counselors were questioned about their

THE DEVIL MADE ME DO I T

Be of sober spirit, be on the alert. Your adversary, the devil,

We live in a day in which interest in demonism and occult

Satan's Servant or Clever Con Man?

"Satanism is far more rampant in this country than peo­

Satan Promotes Church

The phenomena included in channeling are "as simple as

SATAN IS ALIVE AND ACTIVE

Demons are satanic emissaries. If we are to consider meaning­

Satan is not divine; he i s neither omnipotent, omniscient,

Satan's decision to seek to usurp the throne o f God inaugu­

The biblical picture of Satan is not dualistic. Good

[Ironically, during the intertestamental period,] so perva­

While not a matter of universal agreement, it appears that the

SATAN'S PLAN: IDOLATRY

If I have put my confidence in gold, and called fine gold

The breadth of idolatry is identified by a number of Scrip­

What do I mean then? That a thing sacrificed to idols is

Through this, idol worshipers are ultimately involved in worship

This chapter will begin with accounts of overt demonic influ­

Upon a subject that bristles with so many difficulties no­

The expression "demon possession" does not occur in the Old

The English versions wrongly ascribed the provenance

Saul became possessed by a powerful evil spirit as a direct

And I will put enmity

This statement looks forward prophetically to the agony and

And when it comes, it finds it swept and put in order. Then

In this episode we are reminded of the power and ferocity of

Prophetic Accounts In Revelation we find prophecy re­

• demonstrations of supernatural knowledge

All of these signs are examined in greater detail later.

FAULTY THINKING: S EPAR ATING THE

Satan is a wily adversary who approaches us where we are most

It is important to recognize, however, that the Christian is not

Defining mental illness is not an easy task. Much controversy

Since Christians acknowledge that all truth is God's

[Psychology] is a pseudo-science riddled with contradiction

A number of others, such as Adams, the Bobgans, and

While there are a number of views on the nature of mental

[The first two dimensions] comprise the entire classifica­

Obviously, an adequate evaluation of an individual's function­

Five centuries ago, two Dominican monks in Germany pub

"Satanism is far more rampant in this country than peo

Demons are satanic emissaries. If we are to consider meaning

Satan's decision to seek to usurp the throne o f God inaugu

[Ironically, during the intertestamental period,] so perva

The breadth of idolatry is identified by a number of Scrip

This chapter will begin with accounts of overt demonic influ

Upon a subject that bristles with so many difficulties no

Prophetic Accounts In Revelation we find prophecy re

[The first two dimensions] comprise the entire classifica

Obviously, an adequate evaluation of an individual's function

In some disorders, such as schizophrenia, a defining crite

Recently it has become apparent that, in addition to psy

[such are) sexual interests [which] are directed primarily to

At this point Dickason blurs an important distinction, that be

Runge describes a personal experience in which manifesta

Actually all forms of good counsel may be heeded

"Has the Lord as much delight in burnt offerings and sacri