Part 1. The Existence and Nature of Demons
1. The reality of ‘evil spirits’ is presupposed in the canonical literature.
2. A qu of interpretation.
De-myth – N.T categories alien to scientific culture. Mythical form must be separated from the question of content. Modern
‘world—view’ excludes the notion of possession. But all ‘world—views’ require substantiation.
Modern science (psychiatry) — no significant difference in natural history of ‘possessed’ and organically/personality disordered. Scientific progress requires elimination of supernatural causation.
Reply: inexplicable residue, demonic dimension can’t be ruled out.
Ockham’s Razor : ‘Entities should not be multiplied beyond necessity’. What data would compel us to believe in the existence of evil spirits, i.e another category of entities? We have no direct access (cf. in the case of mind) to a non—material realm. The usual symptoms of ‘possession’ are mundane. Parapsychological? Ockham’s Razor — prefer humans with E.S.P. to demons with E.S.P.
A ‘cosmological problem’. A logical leap from material effects to spiritual powers. Empirical events imply material causes. Skepticism is iii a strong position with respect to the existence of ‘evil spirits’.
A moral argi. ment – the demonic makes ‘the problem of evil’ more difficult. Reply : the existence of evil spirits is on a logical par with that of evil human persons. Explanation of the latter in terms of the misuse of finite free will.
b A n argument for the existence of spiritual beings : the ‘great
chain of being’. A graduation of existents, spirits as ‘finite immaterials’. This argument has aesthetic appeal.
An argument from authority : the Bible treats demons as real. No available evidence conflicts with the existence of demons.
3. Nature of evil spirits. Fallen finite immaterials. A pre-mundane Fall?
Isa 14:12—14; Ezek 28:1—19; Rev 12:7—9; do not teach this.
Gen 6:4; Jude 6 – can’t refer to evil spirits active in the world.
Matt 25:41; Revelation 12:7 – demons as angels.
Almost nothing can be said about the origin and nature of evil spirits.
Part 2: Demons and Pastoral Care
1. In the N.T. ‘pastoral’ refers to Christian ministry to the congregation.
2. No N.T. example of demons being cast out of believers.
3. ‘Discernment of spi ( 1 Cor 12:10) — recognition of possession? Cor with 1 Jn 4:1—6, evaluating prophetic utterances. 1 Cor 14:29 such a function. c.f. ‘spirit’ in 1 Cor 14:14,32.
4. The evidence of experience in pastoral contexts.
5. Scripture, tradition, reason, experience as orders of decreasing authority
6. Objections to Christian possession.
Positive status of Christian life (Col 1:13; 2 Cor 1:21-22; Eph 1:13, Romans 8:9; 1 Cor 3:16;6:19; 1 Jn 4:4).
Christ’s complete victory on the cross (Col 2:15; Eph 4:8; Heb 2:14; 1 John 3:8).
Luke 11:21-26 – the exorcisms of Jesus are unlike those of others because of the power of the Kingdom of God.
Historical data : Justin Martyr (c.l50), Irenaeus (c.180), Tertullian (c.200), Origen, Cypric Unanimous testimony of Early Fathers – exorcism is an evangelisic activity. cf. Mark 16:17 — casting out demons commends the gospel.
Experience in deliverance ministry is non—unifârm e.g. personal knowledge of possession.
‘Naming’ of demons is non—biblical, c.f.ancient magical practices. Jesus exorcised by immediate word of command, and passed on his authority (Matt 28:19;16:19). Christ’s authority over the spirits is absolute, therefore extended ‘deliverance sessions’ are contradictory. Conclusion : contemporary deliverance ministry in the church is not valid. (Though may be cathartic)
7. Prevalence of exorcism today relates to a ‘disease model’ of pastoral care, avoidance of personal responsibility, Satanic deception.
8. ‘Power encounter’ is a valid expectation in the context of gospel proclamation.
9. Christians should never be treated as possessed. Guilt/deception to handled on the basis of the death of Christ.
10. Ambiguous cases, doubt excludes deliverance ministry.
11. Recognition of genuine possession. Kurt Koch
(1) Phenomenon of resistance.
(2) Trance states.
(3) Clairvoyance.
(4) Xenoglossa.
If (1) to (4), a valid exorcism in context of evangelism.
General Conclusion
Contemporary exorcisms reflect semi-dualistic position that de-emphasises the work of the cross. Need a richer grasp of God’s greatness. Exorcisms should occur in the context of mission. If not we must suspect unfaithfulness and unbelief.