II. THREE CRUCIAL DISTINCTIONS
Before any useful assessment of the validity and helpfulness of
the program of "spiritual warfare and deliverance
ministry," as it is generally beginning to be practiced among
us, can be made, some basic rules must be formulated. And the
drawing of three basic distinctions will help us toward that goal.
A. Avoiding an "Either-Or" Mentality
One feature in "deliverance ministry," as it is
popularly being practiced today, which disturbs an increasingly
large number of observers, is the tendency to view this present life
in the starkest of simplistic terms--to see either a demon or a good
angel involved, immediately, in every human decision and activity.
The informed Christian, we believe, will avoid two equally
serious but opposite extremes as he/she relates to baffling
phenomena which appear to be of supernatural origin:
1. A "Satan-made-me-do-it" mentality, in which Satan is
identified as the immediate cause of every misfortune and every
sinful deed; or
2. A virtual denial of the existence of Satan's
"supernatural" operation in our otherwise
"natural" world.
Either position is unrealistic, and is fraught with peril. Let us
note why.
While we believe that ultimately all evil is traceable to Satan,
the originator of sin, we do not believe that Satan or his evil
angels are always directly responsible for every deviation from what
we have come to understand as "normal" in human
experience. Many illnesses, for instance, whether physical or
mental, are simply the result of genetic inheritance, or living in a
world of sin, or simply the natural consequences of our disobedience
to God-given laws of health and well-being.
Having said that, we do not believe that this fact rules out the
possibility of direct involvement of evil spirits in influencing
human affairs and behavior. Indeed, in some circumstances
supernatural entities very clearly are involved. There is a
devil--as we have already declared--and he "must not be allowed
to get the better of us: we know his devices all too well" (2
Cor 2:11, New English Bible; emphasis supplied).
It also appears that the father of lies in some cases operates
supernaturally by simulating "natural" diseases so closely
as to render them almost indistinguishable from ordinary diseases.
Because of these considerations it behooves each of us to exercise
extreme caution and prudence in dealing with cases of alleged demon
possession.
And there are, certainly, genuine cases of demonic control or
harassment. Evil angels, because of their superior intelligence,
powers, and invisibility, obviously have a tremendous advantage over
human beings. The only way in which they can be defeated is by the
application of the Word of God and the supernatural forces of the
Holy Spirit and holy angels.
It is still necessary, though to recognize a cogent point made by
a recent contemporary writer [footnote 9] who (borrowing an
expression from the Book of Common Prayer of the Protestant
Episcopal Church [footnote 10]) provides us with a most helpful
insight into the fact that the Christian is the target of three
separate (but often coordinated) forces waging war against him: (a)
the "flesh," (b) the "world," and (c) the
"devil."
Now only in the last of these three categories is Satan seen as
directly operative (although it is readily conceded that every bad
thing ultimately comes from Satan, even as "every good gift and
perfect gift" ultimately comes "from above, and cometh
down from the Father of lights" (James 1:17)).
The apostle (in this same passage, three verses earlier) is here
indicating that at least some of the temptations that mankind faces
arise merely when a man is "drawn away of his own lust [desire]
and [is] enticed" (verse 14, emphasis supplied).
What we are saying here is simply this: every son or daughter of
Adam has a fallen nature because of the moral "fall" of
our first parents in Eden (I Cor 15:22). And that fallen nature
makes it hard for us to do good, and easy for us to do evil (Jer
13:12). This inherited sinful nature is opposed to God's program for
mankind, and each human being has inherited a basic predisposition
(or bias, or "bent") to sin (Rom 8:7). And one of the most
common New Testament words to identify this fallen nature of man is
the word "flesh" (Rom 7:5, 18; 8:3, 8, et cetera).
Used in this particular way (and it should be noted in passing
that "flesh" is used perhaps a dozen ways in Scripture),
"flesh" here signifies in the words of Alexander Cruden,
"the whole corruption and depravity of our nature."
[footnote 11]
This, then, is the struggle confronting the Christian quite apart
from the direct immediate temptation from Satan or his evil angels
that is a continuing fact of life with which we must deal.
Furthermore, Galatians 5:16-21 identifies at least 17 specific
manifestations of the "flesh" in which we humans sin quite
apart from any immediate external temptation from satanic agencies,
quite simply and only because we have a fallen, sinful nature that
always predisposes us to commit these sins.
Next, one use of the term "world" refers to society and
an environment totally pagan and unremittingly antagonistic and
hostile to the living of the committed Christian life. It is geared
to reinforce our internal tendencies toward evil through external
stimuli.
In the New Testament the Greek word cosmos is often translated as
"world," and in this sense it "often stands for the
ungodly ... or for worldly interests that lead one away from
God." [footnote 12] Thus the Apostle John urges us to
Love not the world, neither the things that are in the world. If
any man love the world, the love of the Father is not in him. For
all that is in the world, the lust of the flesh, and the lust of
the eyes, and the pride of life, is not of the Father, but is of
the world. And the world passeth away, and the lust thereof: but
he that doeth the will of God abideth forever (1 John 2:15-17).
In this restrictive sense, "world" then, represents a
society at large, and individuals in particular, who are spiritually
unrenewed and unregenerated. In John 15:18 the wicked are called the
"world" because they relish and savour nothing but worldly
things, and pursue nothing but worldly designs. [footnote 13]
Ultimately this enemy-"world" is a system of social,
economic, and religious philosophies and practices expressed through
organizations and human personalities. But while Satan is ultimately
the father-creator of this "world" complex, it may yet
nevertheless operate against a Christian quite apart from the direct
intervention of Satan and/or his evil angels at the personal,
individual level.
Finally, evil spirits--devils--most certainly do come in person
to tempt (Eph 6:12; 1 Tim 4:1) and to make attractive to each of us
both sins of commission (1 John 3:4) and sins of omission (James
4:17). They also taunt and torment (Luke 8:29; Matt 17:15; Mark
1:26). And they must certainly must be reckoned with. But the whole
point being made here is this: evil spirits are not always the
immediate cause of every human sin.
Contrarily, while it is dangerous (because it is misleading) to
blame Satan as the immediately predisposing cause of every sin that
we commit, it is equally dangerous to deny (as do secular humanists
and some Christians) that an actual being named Satan causes any
sin. And today there are many who deny any supernatural causation of
undesirable behavior or attitudes. Yet Seventh-day Adventists are
assured, by an inspired writer, "It is Satan's special device
to lead man into sin." [footnote 14]
B. Harassment Versus Possession
A second crucial distinction that the Christian will wish to make
is in the area of situations where Satan and his evil angels are
admittedly active. He will wish to differentiate between the
external harassment of demons (which is the universal experience of
us all) and Satanic possession or control (which is the experience
of a comparatively much smaller group of human beings). (By the term
"possession" we here wish to designate control of human
neurology and physiology--the control of an individual's higher
centers, central nervous system, individual organs of the body, et
cetera).
Ellen White has written extensively upon the "Agency of Evil
Spirits" [footnote 15] and "The Power of Satan."
[footnote 16] In the latter presentation she makes a very useful and
significant distinction between (a) Satan going "to the extent
of his power to harass, tempt, and mislead God's people," on
the one hand, and (b) situations in which individuals had "lost
control of themselves, and Satan made them do that which they
detested." [footnote 17]
Referring to this latter species of spiritualistic phenomena,
Mrs. White goes on to add: "It comes so direct from his satanic
majesty, that he claims the right to control all who have to do with
it, for they have ventured upon forbidden ground, and have forfeited
the protection of their Maker." [footnote 18]
Thus, "Satan holds them by his power, and is not willing to
let them go free. He knows that they are surely his while he has
them under his special control." [footnote 19] Mrs. White
concludes by describing in detail the only way out for such
"possessed" souls.
Every one of us has, at one time or another, been "harassed,
tempted, misled" by Satan. But certainly not every one of us
has been "possessed"--that is, under the total control of
Satan or his angels. For this reason, it is important that those who
confront Satan and his angels in any kind of ministry of deliverance
determine first (by earnest prayer and heart searching,
subjectively, and a careful examination of the victim, objectively)
whether the individual seemingly possessed is simply manifesting the
symptoms of a natural illness (epilepsy, for example) which might be
a form of mere harassment, or whether the individual is in fact
subject to direct demonic control.
It would be unspeakably cruel (for at least three reasons) to
suggest to an emotionally disturbed or sin-laden person, in the
absence of clearly coercive evidence, that he/she were
"possessed" when, in fact, such a person was not
demon-controlled:
(1) It would only serve to make the suffering of a sensitive
person more keen--end unnecessarily so. (2) It could,
unintentionally, provide for an unstable person an excuse in evading
personal responsibility and accountability for his/her actions and
problems (not only thereby reinforcing deviant behavior but also
retarding the chance for recovery). (3) It might serve as a
self-fulfilling prophecy, actually operating in the form of hypnotic
suggestion, weakening the resistance of the individual and making
him/her subsequently more susceptible to actual possession!
We recognize that often it may be difficult (if not impossible)
to determine whether an individual is possessed, or merely the
victim of demonic harassment. But the important thing to remember
under all circumstances is that importunate prayer is always
appropriate in all situations and at all times. "The effectual
fervent prayer of a righteous man availeth much" (James 5:16).
Indeed, only two verses earlier James asks,
Is any sick among you? Let him call for the elders of the church;
and let them pray over him, anointing him with oil in the name of
the Lord: and the prayer of faith shall save the sick, and the
Lord shall raise him up; and if he have committed sins, they shall
be forgiven him (verses 14, 15).
There is a distinct danger that Christians may make an invalid
dichotomy between the natural and the supernatural. God and Satan
are interacting in all that goes on in the world, and with all of
the processes that are operating therein. We must be sensitive to
the operation of these powers and recognize that supernatural
forces--both good and evil--frequently operate in many subtle,
unnoticed ways, not merely in the spectacular.
More important, we do well to remember that any given experience
or phenomenon is not necessarily supernatural or satanic. God often
produces supernatural phenomena (miracles, for instance). Further,
evil often expresses itself in very naturalistic ways. Much can be
done for disturbed persons through professional therapy (as will be
noted further, below). True religion, true psychiatry, and true
psychology are not in opposition to each other.
C. Natural Illness or Supernatural Possession?
It follows, then, that a third and very necessary distinction
needs to be made between "natural" mental illness on the
one hand, and supernatural demon possession on the other (although
we do recognize that sometimes natural mental illness may provide
both the climate and occasion for Satan to work more directly).
Many sincere Christians, unfamiliar with human physiology, are
greatly surprised to discover that certain of the more gross,
abnormal, bizarre forms of behavior often superficially associated
with "possession" are often also present in certain kinds
of mental illness in which demon possession does not to be a factor.
We speak of such things as: foaming at the mouth; noisy, obscene,
blasphemous utterances in unnatural, altered (and often guttural)
vocal registers, or shrill, spine-chilling screams; falling into
trancelike states; and violent bodily seizures in which the
unfortunate victim may suddenly be thrown to the floor, or violently
against walls or furniture. All of these symptoms, sometimes seen in
genuine cases of demon possession, are also common responses of
victims of various "natural" mental disorders. Thus the
ignorance an individual concerning the nature and operation of
nature's laws could (and often does) result in that person's seeking
to explain these phenomena by means of the spirit world, and thus
finding demons where none exist.
(Perhaps at this point it is also worth noting the contrary
truth: Some individuals who are genuinely "possessed" may
exhibit perfectly normal, natural behavior--and thus are enabled to
do Satan's bidding all the more effectively.)
We quickly grant that all mental (as well as physical) illness is
a by-product of sin, and may be said, in the ultimate sense, to be
caused by Satan. But a knowledge of certain forms of mental illness
is extremely helpful, because apparently some mental illnesses are
primarily caused by biochemical, environmental, genetic factors;
abuses of alcohol and/or other drugs; and simply physical illness.
(Again, in some instances, Satan may also become involved more
directly.)
Unquestionably some mental illness is a genuine manifestation of
direct demonic control of human neurology and physiology. But
because there is no evidence that all mental illness involves
demonic possession, it is crucially important that those who venture
to grapple with the phenomenon of demon possession should, it
possible, first have an intelligent awareness of the many and varied
determinants of normal and abnormal perceptions, auditory and visual
hallucinations, normal and anomalous physical sensations, speech
mechanisms, emotional experiences, and thought processes before
attempting to deliver a victim believed to be demon-possessed.
In actual practice, interestingly, there are comparatively few
conclusive, telltale evidences of supernatural activity in cases
where demon possession is suspected. Even the following four
evidences may at times be suspect:
1. Clairvoyance. The revealing of hidden secrets of private
individuals, whether present or not (and often revelations of the
secret sins of the one attempting deliverance ministry)--information
probably not known by any other human being.
2. Levitation. The suspension of persons or objects in midair
without any natural, physical support.
3. Apparition. The materializing of ephemeral, spiritualistic,
ghost-like beings. [footnote 20]
4. "Tongues-Speaking." The utterance of foreign
languages without the individual's prior study of such languages. In
the book of Acts the three instances of "speaking in
tongues" are all manifestations of their speaking established
contemporaneous languages foreign to the apostles and never studied
by them beforehand. However, Satan can counterfeit this legitimate
gift of the Holy Spirit, and probably the context of any given
manifestation must aid in determining whether it is from God or from
Satan. If, for example, the speaking of recognizable foreign
languages never previously studied is found in a situation involving
gross bodily contortions and other highly repulsive behavioral
characteristics, the phenomenon probably is not of God, but of
Satan.
If any of these four factors is present in any given phenomena,
there may be a strong presumption in favor of the presence of demon
possession.
There is a place, we feel, for ministry to the mentally ill by
the trained Christian psychiatrist or psychologist. Ellen White once
wrote despairingly of parents who took their children to fraudulent
faith healers "instead of trusting in the power of the living
God and the skill of well-qualified physicians." [footnote 21]
(One wonders if Ellen White were alive today if she would not
broaden the category of "well-qualified physicians" to
include psychiatrists and psychologists.)
Mrs. White also wrote, in 1908, to a husband and wife who were
actively involved allegedly in casting out demons, and her inspired
counsel is germane to this consideration.
In vision Mrs. White observed Mr. and Mrs. Ralph Mackin
"making some sad mistakes" in their labor for Christ. In
their personal study of the Scriptures and of Mrs. White's writings
these Seventh-day Adventists had come to "wrong
conclusions." She therefore sounded a warning concerning their
present activities, for "the Lord's work would be greatly
misunderstood if you should continue to labor as you have
begun." As a consequence of their "false
interpretation" of inspired writings, the Mackins apparently
had sought to carry on what Ellen White described as a "strange
work" which included efforts at exorcism of alleged demons. And
she wrote them earnestly:
You have even supposed that power is given you to cast out devils.
Through your influence over the human mind men and women are led
to believe that they are possessed of devils, and that the Lord
has appointed you as His agents for casting out these evil
spirits. [footnote 22]
This activity, she went on to warn them, will "endanger not
only your own souls but the souls of many others," because the
Mackins were using Scripture coupled with Mrs. White's writings
"to vouch for the genuineness" of their messages and
activities. In claiming their authority from Scripture and the
Spirit of Prophecy writings, Mrs. White unequivocally declared to
them, "You are deceived." She characterized their work as
"incorrect,... inconsistent and fanatical," which as a
consequence made "twentyfold harder" the work of the
Seventh-day Adventist Church "in acquainting the people with
the truths of the Third Angel's Message."
And in a message to the churches in California, warning them of
the "strange work" of the Mackins, Mrs. White declared
unequivocally:
I was shown that it was not the Spirit of the Lord that was
inspiring Brother and Sister L [the Mackins], but the same spirit
of fanaticism that is ever seeking entrance into the remnant
church. Their application of Scripture to their peculiar exercises
is Scripture misapplied. The work of declaring persons possessed
of the devil, and then praying with them and pretending to cast
out the evil spirits, is fanaticism which will bring into
disrepute any churchwhich sanctions such work. [footnote 23]
Even more to the point are these next solemn and impressive words
of Mrs. White which perhaps have a special application to misguided
souls attempting "deliverance ministry" as it is commonly
perceived end practiced today: "We are none of us to seek to
cast out devils, lest we ourselves be cast out." [Footnote 24]
What conclusions may reasonably be inferred from these two
directives from one given heaven-inspired messages for the remnant
church today?
1. Obviously not every person who appears to be demon possessed
is in fact demon possessed.
2. Not every Christian who names the name of Christ is called
upon by God to engage in the work of casting out evil spirits. (This
point is interesting, if for no other reason than the fact that many
who are engaged in contemporary "deliverance ministry"
claim that this power to cast out demons is the God-given birthright
of every Christian, whether minister or layman; and the failure to
exercise it is a virtual denial of the Christian faith.)
3. While there are situations which may come to our attention in
which it is appropriate, through importunate prayer, to cell upon
divine aid to expel evil spirits, none should presumptuously go out
of his/her way in seeking to confront these evil agencies, lest
unwittingly they go in their own armor and be defeated by the devil.
For even if one appears to succeed in casting out demons, it is
entirely possible that the prince of evil will triumph at the last.
4. To attempt to cast out a demon when none, in fact, is present,
is potentially harmful physically, emotionally, and spiritually, to
both the "victim" and to the Christian leader, and renders
a disservice to the cause of God which actually could retard its
progress.
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