Church History
CAN A CHRISTIAN BE DEMONIZED? 1 COR 10; EPH 4; LUKE 13
AntiNicene Quotes
ORIGEN:
“Origen (c. A.D. 185–254), an important church leader in Alexandria (Egypt) and then later in Caesarea (Palestine), actually mentions the authority of believers to cast a demon out of themselves. He notes, “Anyone who vanquishes a demon in himself, e.g. the demon of lewdness, puts it out of action; the demon is cast into the abyss, and cannot do any harm to anyone.”
SHEPHERD OF HERMAS: (many considered Scripture!)--early second century
“So also the devil comes to all God’s servants to tempt them. All those who are full in the faith resist him mightily, and he leaves them alone, because he finds no place [topos] where he can gain entrance. So then he comes to those who are partially empty, and finding a place he enters them, and then he does what he wants with them, and they become enslaved to him (Shepherd of Hermas, Mandate 12.5, italics mine).”
APOSTOLIC TRADITIONS (3rd century)
“And when the presbyter takes hold of each one of those who are to be baptized, let him bid him renounce, saying, ‘I renounce thee, Satan, and all thy service and all thy works’ ” (21.9). The church leader performing the baptism also performed an exorcism. The leader would anoint the person with oil and say, “Let all evil spirits depart far from thee” (21.10).
EUSEBIUS: 3rd-4th century
Eusebius cites a Roman bishop named Cornelius (c. A.D. 250) who says that there were fifty-two exorcists serving in the church at his time (Eusebius, History of the Church 6.43). Cornelius tells us that these exorcists ministered to a convert named Novatus, a future presbyter in the Roman church, after a spirit “entered into him and stayed within him for a considerable time,” causing him to become desperately ill. Eusebius
Nicene & Post-Nicene Church Fathers AD 325-500
St. Cyril of Jerusalem (Archbishop of Jerusalem) 315-386
In instructions to new believers preparing for baptism - “Receive with earnestness the exorcisms: whether thou be treated upon or exorcised, the act is to thee salvation.”
In the instructions & prayers offered for the ordination of a new exorcist - “Receive though these, and commit them to memory, and have thou power to lay hands upon the Energumens, whether they be baptized or only Catechumens.”
Energumens was the term used for a believer who still had a demon inside of them.
Catechumen was the term used for a believer going through catechesis (discipleship) awaiting baptism.
Thomas Aquinas Born: 1225 - 1274
Thomas Aquinas will later pick up the same tradition and historical usage of the same two terms - “Holy water is used against the assaults of demons from without. But exorcisms are directed against those assaults of the demons which are from within. Hence, those who are exorcized are called energumens, as it were "laboring inwardly." Or we may say that just as Penance is given as a further remedy against sin, because Baptism is not repeated; so Holy Water is given as a further remedy against the assaults of demons, because the baptismal exorcisms are not given a second time.”
Timothy J. Kamps: makes three observations about early church
Early church exorcized Energumens & Catechumens.
Both terms are attributed to believers, not unbelievers
Commission exorcists to exercise energumens and catechumens to prepare for baptism is superfluous if they were not believers. The early church did not attempt to baptize unbelievers.
The Apostolic Constitutions (4th century work)
Prayers recited by a deacon on behalf of an energumen - “And after their going forth the catechumens) let him (deacon) say: Pray ye that are possessed by unclean spirits. Let us al earnestly pray for them: that rod, who is the Lover of men, may through Christ rebuke the impure spirits: And rescue his suppliants from the tyranny of the enemy: That he who rebuked the legion of demons, and the devil, the beginner of wickedness, may now rebuke the apostates from ungodliness: And rescue his own handiwork from their influence: And purify those whom he with so much wisdom made: Again let us earnestly pray for them: Save them and raise them up. O Lord, in the might: Bend your hands, ye energumens, and be blessed.”
Statement and prayer of Bishop directly before baptism - “For the Energumens: . .. thou only begotten God, the Son of the Great Father, rebuke these wicked spirits, and deliver the works of Your hands from the power of the adverse spirit. ... And let the deacon say: Go out, you energumens. And after them, let him cry aloud: You that are to be illuminated, pray. Let all us, the faithful, earnestly pray for them, that the Lord will vouchsafe that, being initiated into the death of Christ, they may rise with Him, and become partakers of His kingdom, and may be admitted to the communion of His mysteries; unite them to, number them among those that are saved in His holy Church. Save them, and raise them up by Your grace. And being sealed to God through His Christ, let them bow down their heads, and receive this blessing from the bishop.”
The Apostolic Canons - Eastern Orthodox Church & the Oriental Orthodox
“I also, Paul, the least of the apostles, do make the following constitutions for you, the bishops, and presbyters, and deacons, concerning canons. Those that first come to the mystery of godliness, let them be brought to the bishop or to the presbyters by the deacons, and let them be examined as to the causes wherefore they come to the word of the Lord; and let those that bring them exactly inquire about their character, and give them their testimony. Let their manners and their life be inquired into, and whether they be slaves or freemen. . .. but if anyone hath a demon, let him indeed be taught piety, but not received into communion before he be cleansed; yet if death be near, let him be received.”
Thoughts About The “Apostolic Canons”
The person writing was pretending to be Paul.
The command was to give that person communion who had a demon but was near death.
The normative practice was to only give believers communion.
“If any one has a demon, let him not be made one of the clergy. Nay, let him not pray with the faithful; but when he is cleansed, let him be received; and if he be worthy, let him be ordained.”
The consideration for clergy presuppositional meant this person was a believer already but still had a demon.
They could move forward with ordination once the person was free.
The Clementine Homilies
"For all things are done to the believer, nothing to the unbeliever. Therefore the demons themselves, knowing the amount of faith of those of whom they take possession, measure their stay proportionately. Wherefore they stay permanently with the unbelieving, tarry for a while with the weak in faith; but with those who thoroughly believe, and who do good, they cannot remain even for a moment. For the soul being turned by faith, as it were, into the nature of water, quenches the demon as a spark of fire.
The Recognition of Clement
“There is therefore a measure of faith, which, if it be perfect, drives the demon perfectly from the soul; but if it has any defect, something on the part of the demon still remains in the portion of infidelity; and it is the greatest difficulty for the soul to understand when or how, whether fully or less fully, the demon has been expelled from it. For if he remains in any quarter, when he gets an opportunity, he suggests thoughts to men's hearts; and they, not knowing whence they come, believe the suggestions of the demons, as if they were the perceptions of their own souls.”
“Measure of faith” is referencing a believer.
The idea of having a “defect” is a referring to remaining sin or part of a person not given over wholly to God.
“But I protest to you with the clear voice of preaching, that, on the contrary, the religion of God calls you to sobriety and modesty; . .. to withdraw yourselves wholly from the idol sacrifices: for by these things you invite demons to you, and of your own accord give them the power of entering into you; and so you admit that which is the cause either of madness or of unlawful love… “But you say: Is God then indignant or envious, if, when He benefits us, our thanks be rendered to others? Even if He be not indignant, at all events He does not wish to be the author of error that by means of His work credit should be given to a vain idol. And what is so impious, so ungrateful, as to obtain a benefit from God, and to render thanks to blocks of wood and stone? Wherefore arise, and understand your salvation. . Only this we must remember, that God brings into proximity and friendship with Himself the soul that renders thanks to Him. But the wicked demon possesses the ungrateful soul.”
The call to sobriety and modesty wouldn’t make sense if it were an appeal to an unbeliever.
The warning here is that idolatry, even as a believer, invites demons into you.
“Hence let all this people be witnesses to your declaration, that with your whole heart you believe in the Lord Jesus Christ, that they may know that themselves also may be saved by Him." And when all the multitude of the sick with one voice cried out that He is the true God whom Peter preaches, suddenly an overpowering light of the grace of God appeared in the midst of the people; ... and those possessed of demons, were set free.”
What is noteworthy here is that order with which the people were set free from demons.
First they made a public declaration of faith and afterward (not simultaneously) they were delivered.
If the believer cannot have a demon then the demon should have been removed prior to conversion.
De Virginitate (Two Virgins)
“Moreover, also, this is comely and useful, that a man "visit orphans and widows," ... This also, again, is suitable and right and comely for those who are brethren in Christ, that they should visit those who are harassed by evil spirits, and pray and pronounce adjurations (Or "exorcisms.?) over them, intelligently, offering such prayer as is acceptable before God;... In this way let us approach a brother or a sister who is sick, and visit them in a way that is right, . .. Let them, therefore, with fasting and with prayer make their adjurations [exorcisms] . as men who have received the gift of healing from God, confidently, to the glory of God... Let this man cast out demons, and God will help him. For it is good that a man help those that are sick. Our Lord hath said: "Cast out demons," at the same time commanding many other acts of healing; and, "Freely ye have received, freely give.
Though the writing is “pseudo-clementine” both St. Epiphanius & St. Jerome attest to this work circulating and being read in the churches which gives a glimpse into what the post-apostolic church believed and practiced.
Here we have examples of “brothers and sisters” who are demonized in need of freedom from demons which can be found in Christ through exorcisms conducted by other believers.
Nicene & Post-Nicene Monks
St. Pachomius (ministered either 340-349 or 390-405)
“They likewise brought to him from a monastery a brother who was being tried by demons. When our father Pachomius spoke with him, he answered well as one who is in no way tried by demons. He said to the brothers who had led him to him, "I assure you, this demon is hiding in him and will not speak to me by this man's voice; but I am going to examine his whole body till I find out which of his members he is hiding in." While he was examining his whole body, he came to the fingers of his hands and said to the brothers, Here is the way the demon got in by, I have found it in the fingers of his hand." then when he came to his neck, the place where the demon was, [the demon] made a great outcry and the man gave a violent jerk, and the four men were hardly able to hold him. Our father Pachomius took hold of the place where the demon was and prayed to Christ for [the brother] that he might cure him. While he was praying the demon came out of the man who was immediately restored, thanks to our brother Pachomius' prayers. All the brothers who had seen what had happened gave glory to the Lord for his mighty works which he shows forth through his saints.”
The word “Brother” also applied to monks who oversaw 12 other monks.
This account has several witnesses and the deliverer here was known for excelling in deliverance ministry.
Joshua the Stylite (495-506)
“Now then listen to the calamities that happened in this year, and to the sign that appeared on the day when they happened, for this too you have required at my hands. On the 22d of Ab (August) in this year, on the night preceding Friday, a great fire appeared to us blazing in the northern quarter the whole night, and we thought that the whole earth was going to be destroyed that night by a deluge of fire; but the mercy of our Lord preserved us without harm. ... Again, a few days after, there came unto us some Tyrians and Sidonians, and told us that, on the very same day on which the fire appeared and Ptolemais was overturned, the half of their cities fell, namely of Tyre and Sidon. In Berytus (Beirut) only the synagogue of the Jews fell down on the day when 'Akko was overturned. The people of Nicomedia (in Bithynia) were delivered over to Satan to be chastised, and many of them were tormented by demons, until they remembered the words of our Lord, and persevered in fasting and prayer, and received healing.”
Those who were delivered were considered believers because “handing over to satan” a reference to Paul’s letter to the Corinthians is speaking of a believer to be excommunicated for sin.
Fasting and praying also is a practice of believers.
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Some Thoughts to Consider
Why do we not find a single argument in the opposite direction?
Why do we not find a single church father saying a Christian cannot have a demon?
Why do we not find a single church father needing to make an argument that a Christian can have a demon?
Why do they all unanimously take for granted Christians can have demons without needing to justify that as a position?
Why is this a modern debate?
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Early Chetechesis
Moreover, from the day they are chosen, let a hand be laid on them and let them be exorcised (exorkizein) daily. And when the day draws near on which they are to be baptized, let the bishop himself exorcize (exorkizein) each one of them, that he may be certain that he is purified. But if there is one who is not purified let him be put on one side because he did not hear the word of instruction with faith. For the evil and strange spirit remained with him (20.3–4, 8).
And when the days approach [for the occasion of baptism], let the bishop exorcise each one of them separately by himself, so that he may be persuaded that he is pure. For if there be one that is not pure, or in whom is an unclean spirit, let him be reproved by that unclean spirit. If then anyone is found under any such suspicion, let him be removed from the midst [of them], and let him be reproved and reproached because he has not heard the word of the commandments and of instruction faithfully, because the evil and strange spirit remained in him (2.6).
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CAN A CHRISTIAN BE DEMONIZED?
I. Can Christians be demon-possessed?
a. Some say “no” because the Holy Spirit dwells in us; therefore, a demon can’t. But this is a bad argument. Sin dwells in us (Rom. 7:23), yet the Holy Spirit does also (Rom. 8:9).
b. Some say “no” because Christians are possessed/owned by God, not the devil (Acts 20:28; 1 Cor. 6:19-20; Eph. 1:18; Col. 1:13).
i.While it is true that Christians are “owned” by God, not the devil, the Greek word for “demon-possession” (daimonidzomai) does not suggest ownership.
ii. Greek words for possession/ownership (e.g. huparcho, echo, katecho, ktaomai, or peripoieo) are never used to describe someone who is daimonidzomai.
iii. The ESV normally translates daimonidzomai as “oppressed by demons”, but in some cases (Mat. 8:28, 33; Mrk. 5:15-18; Luk. 8:36), it translates the same word “possessed by demons.” This inconsistent treatment feeds the misconception that we can differentiate between demonic oppression and possession.
c. Transliterating the Greek word as “demonized”—like we do with “baptize” (Gk. baptizo)—would eliminate misconceptions associated with, “possessed.”[1]
i. To be “demonized” is to be afflicted by one (Luk. 13:11) or more demons (8:2).
ii. This affliction appears to be sourced from inside of the person (Matt. 12:43-45; Mrk. 1:25-26; 9:25; Luk. 8:2; etc.).
iii. Demonization can be articulated as having a demon (Mat. 11:18; Luk. 4:33; 7:33; 8:27; Jhn. 7:20; 8:48, 49, 52; 10:20).
iv. Arnold: “The expression, ‘he has a demon’ (echei daimonion) does appear in the Gospels (e.g. Luke 4:33; 8:27), but the inverse, ‘a demon has him’ never occurs.”
d. Examples of Christian demonization:
i. We often don’t know the spiritual state of someone before the spirit is cast out in Scripture. Probably some were already saved, and some were not.
ii. A relatively clear case of believer’s demonization is the woman in Luke 13:
1. She “had a disabling spirit for eighteen years… was bent over and could not fully straighten herself” (Luke 13:11).
2. Jesus calls her a “daughter of Abraham” (13:16). Jesus uses this language in Luke’s Gospel only of true believers and never of mere biological descendance (cf. 19:9).
3. Contextually, Jesus states that she is a daughter of Abraham to emphasize that she belongs to God, not Satan, and should thus be liberated from Satan’s power over her body (13:16).
iii. Ephesians 4:26-27 describes the unforgiving person as giving a “place” (NKJV) or an “opportunity” (ESV) to the devil.
1. The Greek word in Ephesians 4:27 is “topos.” This word literally refers to a geographical location.[2]
2. One example of “topos” depicting geography is in Matthew 12:43-45, where an “unclean spirit” wanders “through waterless places (Gk. topos) seeking rest,” finally finding that place/home in a human.
3. When Paul says unforgiveness gives a “place” to the devil, it is best understood literally, not metaphorically. That is, a spirit takes up residence in the “unsurrendered territory” of a believer’s heart.
iv. Matt. 12:43-45 and Luke 11:24-26 teach that demons can return to a person from whom they have been cast out. Since recently delivered people typically get saved by the experience, Jesus seems to suggest Christians can get demons.
v. The early church cast demons out of believers leading up to baptism:
1. 2nd century: “Moreover, from the day they are chosen [for baptism], let a hand be laid on them and let them be exorcised daily. And when the day draws near on which they are to be baptized, let the bishop himself exorcise each one of them, that he may be certain that he is purified. But if there is one who is not purified let him be put on one side because he did not hear the word of instruction with faith. For the evil and strange spirit remained with him” (Apostolic Tradition 20.3–4).
2. The church leader would then anoint the baptismal candidate with oil, saying, “Let all evil spirits depart from you” (21.10).
3. Dr. Clint Arnold: the early church discipled new Christians by (1) biblical instruction, (2) ethical instruction, (3) baptism, (4) deliverance ministry.
vi. In the 3rd century, Cyprian wrote that demons expelled at baptism might return afterward: “some of those who are baptized in [spiritual] health, if subsequently they begin to sin, are shaken by the return of the unclean spirit, so that it is manifest that the devil is driven out in baptism by the faith of the believer, and returns if the faith afterwards shall fail” (Epistles 75.16).
vii. Many other examples from church history could be cited. Church history is not our final authority—Scripture is—but history does inform us.
e. f. Sum: Christians cannot be “possessed” by demons—whether that means ownership or total control—for we have been purchased by Christ’s blood. Christians can, however, be demonized. That is, they can be afflicted by giving the devil a “place” in their lives.
[1] Walter A. Elwell and Barry J. Beitzel, “Demon, Demon Possession,” Baker Encyclopedia of the Bible (Grand Rapids, MI: Baker Book House, 1988), 611.
[2] Thayer’s Greek Lexicon.
OTHERS:
ORIGEN:
Origen (c. A.D. 185–254), an important church leader in Alexandria (Egypt) and then later in Caesarea (Palestine), actually mentions the authority of believers to cast a demon out of themselves. He notes, “Anyone who vanquishes a demon in himself, e.g. the demon of lewdness, puts it out of action; the demon is cast into the abyss, and cannot do any harm to anyone.”
SHEPHERD OF HERMAS (many considered Scripture!)--early second century
So also the devil comes to all God’s servants to tempt them. All those who are full in the faith resist him mightily, and he leaves them alone, because he finds no place [topos] where he can gain entrance. So then he comes to those who are partially empty, and finding a place he enters them, and then he does what he wants with them, and they become enslaved to him (Shepherd of Hermas, Mandate 12.5, italics mine).
