Developing an Awareness of the Demonic in Biblical Counseling, In Conversation with William Perkins (2024)

The Southern Baptist Journal of Theology, 2021

The following six affirmations regarding spiritual warfare guide this study:1. God is the supreme ruler and orchestrator of all things including supernatural, natural, and moral evil.2. God is stronger than the evil one, has decisively defeated him through Christ, and will defeat him entirely.3. Christ frees believers from enslavement to the devil and grants them both a new identity as sons and full eternal security in him.4. The evil one, the devil, works evil against both non-believers and believers.5. Christ has given Christians authority to battle evil, grace to perseverethrough it, and the promise of full deliverance from it.6. Christ is advancing his kingdom through his church.

Journal of Adventist Mission Studies, 2015

Christian writer C. S. Lewis once wrote: “There are two equal and opposite errors into which our race can fall about the devils. One is to disbelieve in their existence. The other is . . . to feel an excessive and unhealthy interest in them” cited in Best Practices, 2014 (1977:3). “There’s a saying . . . ‘The greatest strength the devil has is that nobody believes in him’” (Engelhart 2014). A casual survey of peoples the world over reveals that most fall for one of two errors: Western culture tends to ignore the existence of demons while majority-world cultures seem dominated by a fear of demons. These opposing cultural tendencies seem to be found globally in Adventist contexts as well. The Seventh-day Adventist Church was raised up by God to bring the everlasting gospel “to every nation, tribe, language, and people” (Rev 14:6 NIV). By the very nature of this mission, Adventists find themselves behind enemy lines in various cultural and historical contexts. In the process of bringin...

For those Christians who seek deliverance from evil spirits, what might an effective pastoral ministry of deliverance look like? An inquiry of this nature will raise many other related questions: are Catholic clergy able to offer effective pastoral care for those who seek their help with demonic affliction (as distinct from demonic possession)? how can a distinction be made between demonic affliction and mental illness? what ‘deliverance ministry’ is already available in the Catholic Church in Australia today? how is deliverance ministry being ministered in Catholic congregations overseas? What might a ministry of deliverance look like in practice in Australia today? I will propose that priests need to know more about deliverance ministry in the context of their work with people who attribute illness and suffering, to a greater or lesser degree, to demonic forces. I will propose that within their parish or chaplaincy ministry clergy need to have a planned pastoral response to such people, with access to appropriate resources, whether they themselves believe in evil spirits or not.

Refleks, 2004

A controversial debate has ensued during the past century regarding whether or not Christians can be demon-possessed. Most of the literature today distinguishes between demonization (demonic infestation or control) and demon possession (signifying ownership), usually asserting that Christians can be demonized, but not possessed. Thus, for the purposes of this paper, the author will use the term "demonization" rather than "possession," except where used specifically in literature cited. This paper briefly investigates the history of belief and practice of spiritual warfare and deliverance (or exorcism), especially as it relates to demonized Christians.

Witchcraft and Demonology in Contemporary Theology , 2020

This essay examines the rise of Wicca, Paganism, Satanism and New Age Religions in first-world cultures, and the links between these movements and feminist/liberal theology. The essay challenges theological academia to recognize that the very demonology they have sought to dismiss entirely, is now to a great extent being promoted in their institutions, and contributing to the rise of Witchcraft.

Puritan Reformed Journal , 2019

If godliness and a zeal for holiness served as the foundation ofPuritan spirituality, then Satan loomed as a chief threat to that patternof life. Indeed, Satan and the doctrine of spiritual warfare pervadedPuritan spirituality as Puritan divines viewed the world through theparadigmatic lens of cosmic conflict with the devil. The primacy ofholiness in Puritan piety met a devilish cohort that sought nothingless than the destruction of God’s people. Indeed, in the Puritan formula, the threat of the devil intensified Puritan piety—the necessity of prayer, preaching, intake of the Word, fasting, and the Sabbathwere all heightened by the devil’s hostility and his singular devotionto obstruct the path of Christian pilgrims. Thus, Puritan spiritualitycannot be fully understood apart from Puritan demonology.This paper will focus on how demonism and spiritual warfare intersected with Puritan zeal for holiness and godliness. Specifically, we will survey the spirituality of William Gurnall (1616–1679), a Puritan in early-modern England whose Christian in Complete Armor distills the significance of spiritual warfare to Puritan piety. This massive work not only enshrined the essence of Puritan spirituality, but magnifies an enormous theme that permeated Puritanism: the Christian faces a near, present, and powerful foe who will endeavor with all his power to cajole Christian’s from the narrow path of discipleship, holiness, and godly living.

Is the demonic personal or impersonal? The question is rarely treated in depth. This thesis initially delves into the demonological offerings of a pair of twentieth century theologians, Karl Barth and Merrill Unger, in order to discern their particular positions upon the subject.Personhood itself is a divisive issue between the two theologians. Barth’s perspective on personhood is not intrinsically linked to the physical nature. Persons are who they are because of their relationship with the divine. In reference to the demonic, Unger briefly assesses personhood by inseparably correlating it with ontological reality. Their disagreement continues into the definition of “demon.” Barth prefers to see the demonic as uncreated yet derived from God as a byproduct of His creative decree, and Unger opts for a famous classical construction that they are created beings who rebelled against their Maker.Yet, Barth and Unger are both found to not only adhere to personal language concerning the demonic but also to posit demons as personal beings. According to Barth and Unger, demons are real, personal, and malevolent. This unusual unity, even with their distinct theological backgrounds, can only be properly understood as the result of their mutual profession to reflect the biblical material.Considering the dated nature of Barth and Unger’s writings, recent biblical scholarship is examined in order to determine whether or not their attestation of a demonic personhood is borne out by current studies. While a few exceptions are noted, the majority of scholars indicate that the biblical material portrays personal intermediary players besides God and humanity, with the category of “demon” becoming progressively prevalent as one chronologically journeys through the divine revelation. Spurning a Bultmann-inspired demythologization, Barth and Unger simply attempt to reflect the biblical material.But how does Barth and Unger’s idea of demonic personhood hold up in light of the multicultural context? As the globe hurriedly shrinks during our technologically connected age, the boundaries between cultures have fallen, resulting in numerous contexts which contain two or more cultures sharing the same space. How can Christianity navigate such turbulent times, except by emphasizing the centrality of the God’s Word! It coheres God’s people, while convicting and transforming every contacted culture. In the multicultural context, specifically through the Western and African worldviews, Barth and Unger’s personhood of the demonic speaks admonition and affirmation to the Christian masses. Unhealthy superstition is challenged, and dismissive skepticism is chastised. Caution is upheld, and the openness of the African worldview is vindicated. Thus, in light of the multicultural context, a biblical personhood of the demonic realm is plausible, and as a revelation-centric position, it surpasses current ethnocentric expressions of the topic.As we turned toward constructing some conclusions, Barth and Unger’s strengths and weaknesses were assessed. Karl Barth claims that conveying the biblical testimony is his first concern, but on the subject of the demonic, he entertains a confusing philosophy which unpredictably maintains personhood. Merrill Unger paints with broad brush strokes, failing to discuss or respond to the progressive way in which the demonic is unveiled throughout the biblical text. One of the strengths of Barth’s demonological presentation, which includes demonic personhood, is that he highlights the activity of the demonic before the ontology of the demonic. Though interacting with scholars and theologians, Unger’s clear emphasis and strength is on recapitulating the biblical text, linking nearly every point to numerous texts.Finally, if we accept the reality of a personal demonic, our response to the demonic should reflect it. Theologically, it should spur us onward toward a truly personal view of redemption. Practically, it means that we should critically analyze and carefully consider the constructive works of counselors, pastors, and deliverance practitioners that we may cautiously adapt our ecclesiological practices to reflect biblical realities.

There are numerous accounts of witchcraft in Lancashire, from early-modern pamphlets designed as moralistic tales, seventeenth-century theatrical adaptations, eighteenth-century pantomimes to nineteenth-century gothic novels. While the production of earlier works could be explained by their association with concurrent trials or dispossessions, the same is not always true for later works. Yet, these additional adaptations have not benefited from the same degree of attention as Potts' pamphlet. A collective examination of these works illustrated the continued fascination with the figure of the witch and its transformation from the signifier of negative values during the early-modern era to a comic caricature. Yet throughout this evolution the witch character maintained her capability for providing social, political and religous commentary.

Jurnal Teologi Amreta (ISSN: 2599-3100)

In the pre-modern world people generally believed in the supernatural. Individuals and culture as a whole believed in the existence of God (or gods), angels, and demons. The visible world owed its existence and meaning to a spiritual realm beyond the senses. However, such worldviews began to die with the coming of Enlightenment of 17th and 18th centuries. The age of reason, scientific thinking, and human autonomy that characterized the Enlightenment brought to being the so-called natural religion. The result was the disappearance of immanent God (Deism) and the rejection of the socalled “excluded middle” – the unseen world of spirits, and the supernatural. Such attitude may well be summarized in Rudolf Bultmann’ famous statement: “It is impossible to use electric light and the wireless and to avail ourselves of modern medical and surgical discovers, and at the same time to believe in the New Testament worlds of spirits and miracles.”

Preternature: Critical and Historical Studies on the Preternatural, 2023

The New England demonic possession narrative, "A Confession of a Boy at Tocutt," remains conspicuously absent from the rich scholarship on diabolic affliction in seventeenth-century North America. Appearing in Cotton Mather's 1689 Memorable Providences, Relating to Witchcrafts and Possessions, this narrative details the torments of one settler, known only as "The Boy of Tocutt," in Branford Connecticut (ca. 1645–1666). While incomplete, this account is marked by a unique emphasis on the demonic pact and offers a valuable insight into the development of this demonological concept in New England. Through a close reading of "A Confession of a Boy at Tocutt" in the context of Protestant demonic covenant theology, this article establishes the demonological and narrative function of the pact in New England diabolical literature. In doing so, it reconciles this possession narrative with succeeding cases and establishes the versality of the demonic pact in New England demonology.

The Journal of Christian Ministry, 2012

Journal of Adventist Mission Studies

In the African ministry context, accusations of demon possession are commonplace. It would appear that every strange, bizarre, or abnormal form of behavior is attributed to demon possession. Unfortunately, in many cases there is a very thin line between occurrences of mental disorder and demonization. This is because the symptoms in several instances are quite similar, and the precursors may be quite complex. For these reasons, another article in this issue sought to address the issue of discerning whether certain conditions were caused by mental disorders or demonization. In addition, the predisposition to regard every unexplained behavior as having a demonic origin was also addressed in this issue and described “the expanded middle.” However, one debate that has continued for decades and which is the concern of this chapter is, Can Christians be possessed by evil spirits?

The language of principalities and powers is found throughout the New Testament, including the epistles of Paul, the Apostle. Some Christians are confused about the meaning of these terms, especially as they relate to spiritual warfare every Christian is engaged in. Since the principalities and powers provide or constitute the context in which Christians are to live out their faith, it follows that an understanding of Paul’s teachings on these phenomena and the Christian relation to them is critical for faithful Christian discipleship. In order to provide balance idea about the terms, critical historical method of analysis was carried out on Ephesians 6.10-12. The exegetical analysis reveals that the terms refer to the deceptions of the Devil rather than just malevolent spirits. Mysterious powers of the Devil manifested in African cultures are only part of these manifestations. Understanding of how these phenomena are manifested in the local communities are important in the Christia...

18th century English reformer, John Wesley is one of the most influential figures in the history of Christianity. As a key theological leader behind the first religious awakening (1730-1760) in England and America, Wesley is often credited for setting the stage for the contemporary Charismatic and Pentecostal ideas. This article's purpose is to clarify John Wesley's attitude towards the doctrine of spiritual gifts and especially towards the more dynamic charismas such as the gifts of healing, the gift of prophecy, exorcism of evil spirits and speaking with tongues. Especially important for understanding Wesley's thought is his opposition to Calvin's cessationism, and the growing trends of rationalistic Deism, which were prominent in his time. At the same time Wesley emphatically challenged what he considered " fanatical " usage of spiritual gifts and charismas both outside and within the Methodist movement.

18th century English reformer, John Wesley is one of the most influential figures in the history of Christianity. As a key theological leader behind the first religious awakening (1730-1760) in England and America, Wesley is often credited for setting the stage for the contemporary Charismatic and Pentecostal ideas. This article’s purpose is to clarify John Wesley’s attitude towards the doctrine of Spiritual Gifts and especially towards the more dynamic charismas such as the gifts of healing, the gift of prophecy, exorcism of evil spirits and speaking with tongues. Especially important for understanding Wesley’s thought is his opposition to Calvin’s cessationism, and the growing trends of rationalistic Deism, which were prominent in his time. At the same time Wesley emphatically challenged what he considered “fanatical” usage of spiritual gifts and charismas both outside and within the Methodist movement

Andrews University Seminary Student Journal, 2015

The Encyclopedia of the Bible and Its Reception, 2012

South African Baptist Journal of Theology, 2008

MOUNT ZION INSTITUTE OF CHRISTIAN DRAMA, 2023

This Book, CHRISTIAN DRAMA AND APPLICATIONS OF BIBLICAL DOCTRINES has dissected the Biblical Doctrines as they apply to the Drama Ministry. The Book paints the pictures of the Christian Drama as a tool derived from the Doctrine of The Holy Bible to bring more illumination into the darkened hearts of sinful men and revival to the Body of Christ. This book is not just for the Drama Ministry and Drama Ministers; but for everyone in the household of Faith who desires to be used in these last days. This book explains the place of the Roles and Power of the Holy Spirit in Drama Ministry. In addition, the Book also examines the Ministerial Applications of the Gifts of the Holy Spirit. This book is a complete academic and spiritual package comprising five different sections. Each of the sections is garnished with different Spirit-filled topics. It is not possible to read this book and remain the same ministerially and in other areas. As an academic compendium, this book is meant to validate the truism of drama ministrations as God's Word. Some lessons studied in seminaries are now available for drama ministers who come in through the Mount Zion Institute of ChristianDrama.

AJPS, 2002

HTS Teologiese Studies / Theological Studies

The socio-religious panorama of the African religion deserves a close observation of its foundation and function. The perception of the spirit world is dominant in Africa. Similarly, spiritual warfare in the African context is prevalent in the mind and worldview of an African. Spiritual warfare derives its framework from African Traditional Religion (ATR). Hence, understanding ATR’s complexity helps us with the understanding of spiritual warfare. Some essential questions to understand would be what is spiritual warfare from an ATR perspective? How do Africans perceive spiritual warfare? And how do Africans engage in spiritual warfare? What is the place of ATR in spiritual warfare? African Traditional Religion acknowledges the reality and functionality of witchcraft. The perception of the reality of evil forces in Africa attracts all forms of spiritual rites, seeking more extraordinary spiritual powers for defensive and offensive spiritual warfare. This article argues that the effect...

Church History and Religious Culture

The Dutch glasspainter and Anabaptist prophet David Joris (1501–1556) was the Netherland’s most infamous heretic who became a spiritualist who depreciated the scriptures, condemned confessional conflict, and argued that the devil did not exist external to a person’s mind. Unlike the Dutch founder of the Family of Love, Hendrik Niclaes, Joris had no following in England, yet English writers condemned him with increasing frequency over seventeenth century. This paper examines that response, showing that for most writers Joris was the exemplar of the dangers of visionary mysticism, while Catholics used him to condemn Protestantism in general. English writers remained largely unaware of Joris’s denial of demons until ca.1647, when they began to attack the idea, unintentionally publicizing it. Such polemical dissemination had decades earlier helped to calm fears of demonic witchcraft in the Dutch Republic; in England it may have also influenced the demonologies of some English nonconfor...

Demons and Demonology, 2009

Not the author , just sharing!

Asian and Journal of Pentecostal Studies and APTS Press, 2002

Some scholars have rightly observed that the center of gravity ofChristianity is shifting from the West to “the two-third world,” that isAsia, South America and Africa.1 The reasons for this shift are varied and complex. However, the reasons for the growth of Christianity in Africa significantly include the way the Africans have attempted to deal with their threatening fears, especially witchcraft. Witchcraft has been aprevailing belief in African cultures and has continually posed problemsfor the African people groups.

The Founders Journal, 2022

Edited by Tom Nettles, this article surveys the eschatology of the 1689 Second London Baptist Confession (chapters 31-32), providing guidelines for utilizing confessional/catechetical resources within a robust biblical counseling framework.

Church History and Religious Culture, 2021

Just published, Open Access (This is an open access article distributed under the terms of the cc by-nc 4.0 license), in Church History and Religious Culture 101 (2021) 429-495: https://brill.com/view/journals/chrc/101/4/article-p429_1.xml Abstract:The Dutch glasspainter and Anabaptist prophet David Joris (1501–1556) was the Netherland’s most infamous heretic who became a spiritualist who depreciated the scriptures, condemned confessional conflict, and argued that the devil did not exist external to a person’s mind. Unlike the Dutch founder of the Family of Love, Hendrik Niclaes, Joris had no following in England, yet English writers condemned him with increasing frequency over seventeenth century. This paper examines that response, showing that for most writers Joris was the exemplar of the dangers of visionary mysticism, while Catholics used him to condemn Protestantism in general. English writers remained largely unaware of Joris’s denial of demons until ca. 1647, when they began to attack the idea, unintentionally publicizing it. Such polemical dissemination had decades earlier helped to calm fears of demonic witchcraft in the Dutch Republic; in England it may have also influenced the demonologies of some English nonconformists.

The following trends and issues are faced everyday on the foreign field and need to be analyzed and evaluated before getting involved so as to know how to plan and react. This is a vital area of training for the contemporary foreign missionary.

“’Satan Mourns Naked Upon the Earth’: Locating Mormon Possession and Exorcism Rituals in the American Religious Landscape, 1830-1977,” Religion and American Culture: a Journal of Interpretation 27:1 (Winter 2017).