Tehom-at
Demonic History & The Rites of Exorcism
Chapter 6:
Ephphatha
phphatha – the word means
“be opened,” and it appears in the Gospels when the Messiah healed one who was
both deaf and mute. (Mark 7:34) To be
“open,” however, is the key to healing all sorts of maladies, including demonic
possession. The very word “occult,”
used to describe the society in which demons thrive, comes from the Latin occultus,
meaning “secret,” or “hidden.” If we
wish to be free from even its indirect influence, we must come into the light
of revelation, into the open.
By way of a brief summary, we have seen the characteristics of demons. They are creatures of chaos (represented by the primordial “sea”), of moral and spiritual emptiness, destined to an unpleasant end. They are intelligent, and they are powerful, and in order to offset thoughts of their approaching doom, they have embarked upon a mission to corrupt humanity and destroy the current spiritual order.
This is far from the limit of their intentions, however. From the beginning of Satan’s intrusion into the world of men, he has sought to accomplish three particular tasks. First, he wishes to corrupt humanity entirely, shutting them out from the grace of the Creator (by which the original fall was mitigated, to allow for restoration). Next, he wishes to institutionalize the resulting rebellion, enshrining it in corrupt governments or apostate religions orders. Finally, he wishes to create an immortal sinner regarding whom Yahweh is covenant-bound not to destroy. He has tried various ways through the ages to accomplish this, including the fruit of the Tree of Life and the mystical arts. More recently, he has attempted this through scientific advancements; humans are, after all, biological organisms.
If the demons can produce but one sinner who is immune from the effects of death, then no sinner can be ultimately destroyed in the Lake of Fire, “For there is no respect of persons with Yahweh.” (Romans 2:11) This self-preservation is the center of the Adversary’s goal, because the preservation of the self at the expense of others is one of the key tenets of his religion. This is the precise opposite of the self-denial taught by Christ; it is a worship of individualism to the exclusion of others, and an abuse of moral freedom (which is the system of thought to which we have given the Hebrew name Araphel).
In order to enlist the aid of human minds in this process, Lucifer has used various forms of philosophy to remove the idea of judgment from mankind’s worldview, and here both paganism and secularism have served him well. As these human minds have withdrawn their loyalty to the
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Almighty, He has been less able to protect them from the activities of the fallen angels, and thus Satan and his host have been able to infect human souls at four, generally progressive, levels of intrusion: Anchorage, Influence, Tutelage and Dominance.
I
say “generally” progressive to point out one potential exception. Those who are under demonic Influence are
usually Anchored. Those under demonic
Tutelage are normally Influenced directly, and those who are Dominated by a
possessing spirit are most commonly also under some kind of Tutelage. Thus, one who is Dominated, that is to say,
completely “taken over” by the invading spirit, can often communicate with the
spirit (Tutelage), unless his consciousness is forced to recede. In addition, the spirit obviously Influences
his behavior, and the demon gained access in the first place by becoming
Anchored to the human’s thought processes.
All the levels are therefore present to some degree in the most severe
of the four.
As Figure 6.1 shows, however, if a mediating element is used, either a medium (one who has a “familiar spirit” – 1Samuel 28:7) or occult device (e.g., an idol or charm – Isaiah 19:3), Tutelage can be accomplished without the spirit directly influencing the soul on an internal level. It is also important to remember, for the purposes of this chapter, that a demon is not able to read a human being’s actual thoughts, (1Corinthians 2:11) although, based upon the patterns of mental activity, it can make educated guesses about his or her emotions or intentions.
That is a very brief, very rough summary of the information provided so far.
Now it is said, and rightly so, that “an ounce of prevention is better than a pound of cure.” Before we examine in detail the method of actually casting a demon out of a human soul, we must see how it got there in the first place. This will serve in turn a twofold purpose. First, it will allow us to instruct others about how to prevent the need for such extreme measures as exorcism in the future. We are told that, “If the Son therefore shall make you free, ye shall be free indeed.” (John 8:36) Further, “We know that whosoever is born of God sinneth not; but he that is begotten of God keepeth himself, and that wicked one toucheth him not.” (1John 5:18) The first part of the quote from 1 John will be examined more closely in the next and final chapter; but for now it is sufficient to gather that one protected and set free by Christ is immune to the direct internal attacks of Satan. He may still, of course, trouble the Christian through circumstances and temptations. (1Peter 5:8)
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Second, the exorcist must be sure in himself that he will not become the dwelling-place of the displaced spirit. One who embarks upon this process must be “not a novice, lest being lifted up with pride he fall into the condemnation of the devil.” (1Timothy 3:6) One who opposes demons must be pure in spirit, through the grace of Christ, for as the Messiah taught us of a certain scenario, “And why beholdest thou the mote that is in thy brother's eye, but considerest not the beam that is in thine own eye? Or how wilt thou say to thy brother, ‘Let me pull out the mote out of thine eye,’ and behold, a beam is in thine own eye? Thou hypocrite; first cast out the beam out of thine own eye, and then shalt thou see clearly to cast out the mote out of thy brother's eye.” (Matthew 7:3-5)
Worldly Christians, afraid of having their actions and motives examined, will often quote Matthew 7:1 when someone raises an objection to their actions: “Judge not, that ye be not judged.” What they do not realize is that this is merely the beginning of a teaching, and the thought extends down to verse five, cited above. The Messiah never says that we are not to judge one another’s actions. It is true that we are not to judge another man’s servant, (Romans 14:4) in terms of their final destiny before Christ. At the same time, we are told to hold others in the Church to account for their words and deeds; Paul asks us, “do not ye judge them that are within?” (1Corinthians 5:12) Christ, of course, was telling us not to judge arbitrarily, but when you are sure you have a beam out of your own eye, “then shalt thou see clearly to cast out the mote out of thy brother's eye.”
Knowledge and talent can never take the place of humility. Howsoever experienced an exorcist is, if he becomes proud of his ability to perform this service, he has already fallen. In the early days of the Church, the role of exorcist was just one of many professions available to its members. “The bishop selected and ordained the subordinate clergy. Among the latter the chief ranks were presbyters and deacons. Below them were the minor orders, such as sub-deacons, acolytes, exorcists, readers and janitors.” [1]
Consider that exorcists were listed right there along side the janitors and those who read the Scriptures in meetings. Now, by no means are these unimportant positions! The work of a janitor is a necessary and noble task, despite the perceptions of current society; but unless the one given the charge to cast out evil spirits sees that he is no better than he who sweeps the floors, pride will be his undoing. Even non-Christians know this principle expounded by Christ in Matthew 7. The famous atheist Friedrich Nietzsche once said, “Whoever fights monsters should see to it that in the process he does not become a monster.” Regardless of its dubious source, the statement is true, and describes a circumstance against which the exorcist – the Christian in general – must be on guard.
Speaking of dubious sources, the following words are also quite relevant. They were written by pope Gregory to Augustine, the latter of whom was
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claiming the ability to perform divine acts around the year 600AD. He said, “Finally, dearest brother, in all the outward actions which by God’s help you perform, always strictly examine your inner dispositions. Clearly understand your own character, and how much grace is in this nation for whose conversion God has given you the power to work miracles. And if you remember that you have ever offended our Creator by word or action, let the memory of your sin crush any temptation to pride that may arise in your heart. And bear in mind that whatever powers to perform miracles you have received or shall receive from God are entrusted to you solely for the salvation of your people.” [2]
While as Protestants we would strongly disagree with the papal religion as a whole, these particular words do reflect Biblical truth. Paul called himself the “chief of sinners” (1Timothy 1:12-16) by virtue of the fact that when he persecuted the newborn Church he “offended our Creator by word [and] action,” and he subsequently “let the memory of [his] sin crush any temptation to pride.” While we do not live in condemnation by those past sins of which we are forgiven, all who will follow his example, and thus the example of Christ, must do the same.
So how do demons gain possession of a human soul? Through pride, yes, as we have seen, but not pride only. Pride and possession are both the result of something more fundamental: lust. I speak of lust, not in the merely sexual sense, but according to the more general definition used by the Bible. Peter wrote that all corruption that exists in the world is here “through lust.” (2 Peter 1:4) All possessions, and all prideful thoughts, ultimately come about because an individual desires something that he believes is being wrongfully withheld. This is not to say all desire is wrong either, for we are told to present our “petitions” to the Almighty, that He may grant us those things “that we desired of Him.” (1John 5:15) We are to desire “spiritual gifts,” (1Corinthians 14:1) to serve the Church in whatsoever way we can, (1Timothy 3:1) and to see other people converted and saved. (Romans 10:1)
It is when the desire for unlawful things is cherished, that is when the problem begins, and the flesh will begin to say, “The ways of God are unfair, because He is not permitting me to have what I want, or deserve.” To have an illicit desire for a woman who is not your wife is counted as the sin of adultery, (Matthew 5:28) and to pine for the riches and advantages of the more fortunate leads only to misery and transgression. (1Timothy 6:10) There are many things for which we may legitimately long, but when this desire becomes inordinate, or is directed toward something evil, we become spiritually “opened” in an entirely unsafe way.
The first step, then, is to examine one’s self for beams before he goes about looking for specks in the eyes of others. This teaching has a much broader application than exorcism, but the consequences of failing to do so when confronting these particular matters can be immediately catastrophic. We must each ask ourselves, “What are my actions? What are my motives?
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How did those motives lead to these actions?” If this procedure becomes a habit of our lives, we will find it much easier to stay firmly grounded in the Way.
The second, related, step is to ensure that within you there is no room for demonic possession. The Scriptures talk about the Temple of Solomon, in which the Presence of the Most High was to “dwell.” We read, “And it came to pass, when the priests were come out of the holy place, that the cloud filled the house of Yahweh, so that the priests could not stand to minister because of the cloud; for the glory of Yahweh had filled the house of Yahweh.” (1Kings 8:10, 11) When the presence of the Creator was manifest in the house, no one else could occupy it, not even the consecrated priests.
Now in the New Testament we are told that “the Temple of Yah is holy, which Temple ye are.” (1Corinthians 13:17) More expressly, during the course of their evangelistic ministry “the disciples were filled with joy, and with the Holy Ghost.” (Acts 13:52) If we are converted, by which the Scriptures mean repentance, then faith, then baptism into the Church of Christ, we will not be vulnerable to direct, internal, spiritual attacks. “Then Peter said unto them, ‘Repent, and be baptized every one of you in the name of Yahshua the Messiah for the remission of sins, and ye shall receive the gift of the Holy Ghost.’” (Acts 2:38) Yah tells His people in no uncertain terms, “There shall no strange god be in thee; neither shalt thou worship any strange god. I am Yahweh thy God, which brought thee out of the land of Egypt; open thy mouth wide, and I will fill it.” (Psalm 81:9, 10)
There are some who have not fully understood what it means to be “filled” with the Holy Ghost. If the Holy Spirit is a Spirit, as the very title describes, does that mean that the Christian loses control of himself or herself, becoming just a robot or a puppet of the Creator?
The answer to that is “No,” and the reason why has to do with the divergent natures of Yahweh’s Spirit and demonic entities. The Holy Spirit is not a separate personality from the Father or Son, acting at cross-purposes, but proceeds from the Godhead naturally. (John 15:26) It is the very life of the Son, for “the Lord is that Spirit; and where the Spirit of the Lord is, there is liberty.” (2Corinthians 3:17) If we realize that there is “liberty,” or freedom, because of that Spirit, then we find that the Spirit of Yahweh is designed to change our hearts so that we will desire righteousness, not take direct command of our faculties and force us into obedience. The promise is this, “A new heart also will I give you, and a new spirit will I put within you; and I will take away the stony heart out of your flesh, and I will give you an heart of flesh.” (Ezekiel 36:26) The Christian still has plans and desires, but because of the “new spirit” he will subject these plans to the approval of the Almighty. (James 4:15)
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The Divine Third Element of the Godhead is non-invasive, and will not use force. Demons are different, being entities owing no loyalty to the God of freedom, and they therefore exploit any opportunity to further their aims. If we wish to be free of one type of spirit, we need only submit ourselves to the other. In the very beginning, the first act accomplished by the Almighty after creating light was to separate it from the darkness. (Genesis 1:4) This principle has continued down to the teachings of the Apostles, for Paul asks, “what fellowship hath righteousness with unrighteousness? And what communion hath light with darkness?” (2Corinthians 6:14)
Light cannot exist where darkness is already present, and vice versa. This holds true for both the physical and spiritual properties described by these terms. Only those who are born of the Spirit will have lasting success in encounters with demons.
I specify lasting success, because as I mentioned in the last chapter, we will see that the demons do know Christ and His followers by name; yet despite this fact, those who are not directly following them may have some measure of ability to overcome wicked spirits. One interesting passage tells us of such an incident: “And John answered Him, saying, ‘Master, we saw one casting out devils in thy name, and he followeth not us; and we forbad him, because he followeth not us.’
“But Yahshua said, ‘Forbid him not, for there is no man which shall do a miracle in my name, that can lightly speak evil of me. For he that is not against us is on our part.’” (Mark 9:38-40)
The power for casting out demons comes from the Almighty, bestowed upon human beings by the ministry of Yahshua the Christ. The power is in His name, and so to a large degree does not depend upon the messenger. At the same time, that messenger must still be relatively free from the sins that cause demons to so easily beset humanity. We are told of another event in those days as a counterpoint to the account set forth in Mark.
“Then certain of the vagabond Jews, exorcists, took upon them to call over them which had evil spirits the name of the Lord Yahshua, saying, ‘We adjure you by Yahshua whom Paul preacheth.’
“And there were seven sons of one Sceva, a Jew, and chief of the priests, which did so. And the evil spirit answered and said, ‘Yahshua I know, and Paul I know; but who are ye?’
“And the man in whom the evil spirit was leaped on them, and overcame them, and prevailed against them, so that they fled out of that house naked and wounded. And this was known to all the Jews and Greeks also dwelling at Ephesus; and fear fell on them all, and the name of the Lord Yahshua was magnified. And many that believed came, and confessed, and shewed their deeds.” (Acts 19:13-18)
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Both the sons of Sceva and the unidentified individual mentioned by John in Mark 9 were using the same formula, employing the name of Yahshua to cast out evil spirits. The difference appears to be that the former was more sincere, since the exorcists in Acts are described by the non-flattering term “vagabond.”
While this word does not have quite the same negative connotations as in English, perierchomai does mean “wanderers about,” used of those with no fixed place, and reminds us of Jude’s description of “wandering stars,” those teachers who would walk about the Churches with no established loyalties or stability. Essentially, the casting-out of demons is a gamble at best, if one is not following the pure traditions of Scripture as laid down by the Old Testament messengers, Christ, and finally His apostles. Even these apostles, when they were not in the best of spiritual health, could not properly perform this spiritual janitor-service.
We looked at the initial verses of this passage in a previous chapter, but now it is time for the full episode: “And when they were come to the multitude, there came to Him a certain man, kneeling down to Him, and saying, ‘Lord, have mercy on my son, for he is lunatick, and sore vexed; for ofttimes he falleth into the fire, and oft into the water. And I brought him to thy disciples, and they could not cure him.’
“Then Yahshua answered and said, ‘O faithless and perverse generation, how long shall I be with you? How long shall I suffer you? Bring him hither to me.’ And Yahshua rebuked the devil; and he departed out of him, and the child was cured from that very hour.
“Then came the disciples to Yahshua apart, and said, ‘Why could not we cast him out?’
“And Yahshua said unto them, ‘Because of your unbelief; for verily I say unto you, If ye have faith as a grain of mustard seed, ye shall say unto this mountain, Remove hence to yonder place; and it shall remove; and nothing shall be impossible unto you. Howbeit this kind goeth not out but by prayer and fasting.’” (Matthew 17:14-21)
Some have not fully understood this passage. Many believe that when Christ said, “this kind goeth not out but by prayer and fasting,” He meant the demon could be expelled only if the young man fasted and prayed. This cannot be the case for two reasons – first, a possession of the degree described in the passage can be nothing less than full Dominance, and a person so overtaken can neither fast nor pray effectively. Second, the Messiah was answering the question of His disciples, “Why could not we cast him out?” His reply began with the indictment, “Because of your unbelief,” and the two statements are related.
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The clues to what was really happening in that passage involve information from the beginning of Matthew 17, and the beginning of the following chapter. At the start of the seventeenth chapter, we read, “And after six days Yahshua taketh Peter, James, and John his brother, and bringeth them up into an high mountain apart, and was transfigured before them; and His face did shine as the sun, and His raiment was white as the light.” (verses 1 and 2) In the next chapter we read of the time described in verses 14-21 quoted above, “At the same time came the disciples unto Yahshua, saying, ‘Who is the greatest in the kingdom of heaven?’” (Matthew 18:1) In Mark’s parallel account we read that they actually “disputed among themselves, who should be the greatest.” (Mark 9:34)
Christ often took Peter, James and John with Him when He accomplished special tasks, like transfiguration or raising the dead. (Mark 5:37, Luke 9:28) This appears to have led to jealousy among the other disciples, and those at the foot of the mountain were attempting (“at the same time”) to cast out a powerful demon in this weakened state. When the Messiah said, “this kind goeth not out by fasting and prayer,” He was indicting the level of faith displayed by His disciples.
The word “howbeit” that begins His final statement of that passage is the Greek word de, which should really be translated as follows: “If ye have faith as a grain of mustard seed, ye shall say unto this mountain, ‘Remove hence to yonder place,’ and it shall remove; and nothing shall be impossible unto you. But this kind of situation, [that you have recently encountered] cannot be resolved but by prayer and fasting.” The issue was about faith.
The exorcist must be pure in intentions, he must be clean of known sins, and he must have perfect trust in Christ, on whose name he calls. He is also only truly and consistently effective if he is associated, and in unity, with the followers of Messiah. So much may be said for the exorcist, but what of the patient?
The qualities of the human host are also very important for the success of an exorcism. It should be obvious by now that the one possessed was not filled with the Holy Spirit, or the demon would have found no place of entrance. This is not to say that a professed Christian cannot be possessed; but the mere profession of Christianity does not automatically imply that he or she has had the baptism of the Holy Spirit. We read in the Book of Acts that there were some believers who had experienced the Baptism of John (i.e., water baptism), “And it came to pass that, while Apollos was at Corinth, Paul having passed through the upper coasts came to Ephesus, and finding certain disciples, he said unto them, ‘Have ye received the Holy Ghost since ye believed?’
“And they said unto him, ‘We have not so much as heard whether there be any Holy Ghost.’” (Acts 19:1, 2)
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It may be that a Christian has believed all he has been taught of the Gospel. Unfortunately not every pastor, not every priest, teaches enough truth to ensure the safety (or even the salvation!) of his flock. The Scriptures warn us, “My people are destroyed for lack of knowledge,” (Hosea 4:6a) and the rest of that verse tells the supposed teachers, “because thou hast rejected knowledge, I will also reject thee, that thou shalt be no priest to me; seeing thou hast forgotten the law of thy God, I will also forget thy children.” (verse 6b) The spiritual “children” of an idling or neglectful shepherd are in serious trouble, and the one who misled them will ultimately receive “the greater condemnation.” (James 3:1)
Sincerity in ignorance may shield a human being from diverse kinds of temptations, but not from direct demonic attacks. Those who were tormented by evil spirits in the Gospels did not knowingly invite their spiritual guests. While knowledge cannot take the place of humility, as I mentioned before, humility cannot take the place of knowledge either! “When wisdom entereth into thine heart, and knowledge is pleasant unto thy soul, discretion shall preserve thee, understanding shall keep thee, to deliver thee from the way of the evil man, from the man that speaketh froward [perverse] things.” (Proverbs 2:10-12)
When dealing with an individual who is possessed, we might have no cause to doubt his sincerity, intelligence, courtesy or morality, but we know we are dealing with one who was not yet filled with the Holy Spirit. Light and darkness cannot truly co-exist in one soul.
As
we saw in Figure 4.2, and shown more expressly in Figure 6.2, the demonic
spirit may not fully eclipse the human being’s soul during a possession. While the I.O.C. will generally dictate that
a human thinks he is “better off” than he really is, those once created in the “image
of Elohim” are not always so easily overcome.
We read in the Gospels of a certain possessed man (the Gadarene demoniac
of Luke 8) of whom it is written, “when he saw Yahshua afar off, he ran and
worshipped Him, and cried with a loud voice, and said, ‘What have I to do with
thee, Yahshua, thou Son of the most high God? I adjure thee by God, that thou
torment me not.’” (Mark 5:6, 7)
If the demon were afraid of torment, why would he run toward the Messiah? Furthermore, it is said in verse 2 that the subject of these sentences is a “man with an unclean spirit,” not the unclean spirit itself, and that he “worshipped” the Savior. In other words, although the demon had control over the body to the degree it could speak and act through it, the man was still present to a degree, and desired to be free. This was not a particularly evil man, for we see that after he was healed, “he that had been
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possessed with the devil prayed him that he might be with Him.” (Mark 5:18) One of the elements vital to a successful exorcism has to do with the victim, that the individual actually desire freedom! [3]
While it may seem strange to imagine that anyone would actually want to be possessed by an evil spirit, there are indeed many who do; and some who are possessed enjoy their present state. This author has met and interacted with individuals such as these. Before looking at the specifics of that dynamic, however, something needs to be clarified about the diagrams used in this chapter.
Figure 6.1 points out the degrees of possession, meaning the different kinds, and Figure 6.2 demonstrates the levels of possession, meaning the extent to which the invading spirit has control over the host’s actions. While in some settings “degree” and “level” may be used interchangeably, that is not the case here. Degree as used in 6.1 is more akin to the word “types,” although types by itself would not fully express the thought, since there is a progression of visible effects from mere Anchorage through Dominance. At the same time, it is most important for the reader to understand that this progression does not necessarily indicate an increasing level of seriousness.
One who is Dominated, who sincerely seeks to be free, is far better off than one who is Influenced and happy about it. One who has been Anchored and attempts to utilize the fact that his desires seem to come true without any special effort is in a worse state than the individual who has unwittingly fallen under the Tutelage of an oppressive spirit. Such a one may well repent with great conviction when he learns the nature of his “spirit guide,” and cling fervently to “the faith which was once delivered unto the saints” (Jude 1:3) thereafter. As I mentioned in the introduction to this book, a lot of these concepts may seem strange and new, even to the doctrinally educated reader, but they are all found in the Scriptures with sufficient digging; and, in the words of a famous puritan theologian, “Dark clouds bring waters, when the bright bring none.” [4]
How is it that some who are possessed may not wish to be helped? There may be many reasons for this. If the idea of judgment is sufficiently removed from the psyche, the benefits bestowed by a demonic infestation may actually seem worth the potential drawbacks. A familiar spirit, who knows far more than human beings, allows one to predict the likely future. This is known as divination. (2Kings 17:17, Acts 16:16) The cooperation of a human body with a malignant spirit can produce a great level of physical strength. (Mark 5:3)
A demon can open up a world of arcane knowledge about the past and present to one who consents to be so instructed. One author points out, “Witchcraft is not easy to define, because it is not, like the major formal religions, a coherent body of belief. But in Western civilization since prehistoric times there has been a loosely grouped body of marginal lore –
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charms, spells, and so forth – having to do primarily with fertility and infertility, and with health and sickness, as well as a series of more marginal concerns, including the foretelling of the future.” [5]
As pointed out earlier, Christ’s healing had as much to do with relieving physical ailments as casting out spiritual invaders. The demonic powers provide perfect counterfeits for these righteous actions, even permitting many of their disciples to become “healers” of a sort, combining good and evil methods indiscriminately for the well being of the body. While Yahweh Himself desires “above all things” that we be in good health, (3 John 1:2) He is not willing that we should sacrifice our souls in the process. (1 Corinthians 5:5)
While it would be prohibitive of both time and space to give a full description of the powers that demons are permitted to bestow upon their victims, not to mention far from useful, one last “benefit” of possession should be examined before moving on. One of the most insidious gifts that Satan and his minions can provide to a human being is the power to control other spirits. This, as the reader may well imagine, is the I.O.C. at its most deceptive. Even some of the “great minds” of the Judeo-Christian tradition have been led into making questionable statements by the subtlety of the Dragon on this matter.
The Hebrew historian Flavius Josephus, famous even among theologians and scholars to this day, writes of king Solomon, “God also enabled him to learn that skill which expels demons, which is a science useful and sanative to men. He composed such incantations also, by which distempers are alleviated. And he left behind him the manner of using exorcisms, by which they drive away demons, never to return, and this method of cure is of great force unto this day; for I have seen a certain man of my own country whose name was Eleazar, releasing people that were demoniacal in the presence of [Emperor] Vespasian, and his sons, and his captains, and the whole multitude of his soldiers.” [6] He then goes on to describe the method used by this man for cleansing, involving the use of an enchanted ring and some incantations.
Now the translator of Josephus’ work into English adds the following comment, and I believe rightly so, “I entirely differ from Josephus in this, that such book and arts of Solomon were parts of that wisdom which was imparted to him by God in his younger days; they must rather have belonged to such profane but curious arts as we find mentioned, (Acts xix. 13-20) but had been derived from his heathen wives and concubines in his old age, when he had forsaken God, and God had forsaken him, and given him up to demoniacal delusions.” [7]
If “wisdom is justified of her children,” (Matthew 11:19) then the results of Solomon’s alleged wisdom in this matter prove the commentator right. Two books that are supposedly authored by the Hebrew King, The Greater
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Key of Solomon and The Lesser Key of Solomon, are occult manuals translated by those involved in such arts, and they contain instructions for invoking and evoking spirits, casting out demons, rendering one’s self invisible, and other similar spiritual operations. Whether or not these books are the actual work of king Solomon (and I doubt that they are), the fact that Christ, His apostles, and those who followed in their tradition never found such material to be edifying is powerful testimony against them. As I mentioned earlier, and maintain here, Yahshua Himself was the first true Exorcist in the Judeo-Christian tradition.
Incantations and enchanted objects offer neither protection nor artillery against fallen angels, but the Christian is told, “Put on the whole armour of God, that ye may be able to stand against the wiles of the devil.” (Ephesians 6:11) The weapon we are permitted to use is “the sword of the Spirit, which is the word of God.” (verse 17) This “Word of God” means two things: the Scriptures themselves and the Name of Christ, the Word who “was made flesh and dwelt among us.” (John 1:14) Both of these elements are important during the procedure of exorcism.
Aside from demons granting overt powers unto their disciples, there are other reasons for which a human may wish to foster a relationship with these fallen spirits. As the reader may recall from a previous chapter, I stated that “demons are perfectly willing to represent themselves as foolish, weak, servile, gullible, pliable or acquiescent, if only the human will ultimately end up doing what the demon wants.” I used a bold font in Chapter 3, and I repeat the words here in Chapter 6, so vital is this concept to our understanding.
The popular media and the fairy-tales of old have not helped the Christian in this regard. Stories of clever humans outsmarting the devil portray the latter as far less experienced and dangerous than the information in Scripture warrants. Legends of mischievous, but ultimately harmless or ineffective creatures like imps, sprites, fairies and elves do not provide any useful information about the spiritual world, and at the same time they desensitize the hearer to the supernatural.
Finally, movies like The Exorcist portray priests, having never resolved their own inner demons, attempting to overcome a fallen angel by repetitively chanting, “The power of Christ compels you.” Just as the Rosary is entirely unable to bring one into the “favor” of the Almighty, first because it is dedicated to Mary, (1Timothy 2:5) and second because we are told NOT to use repetitive prayers, (Matthew 6:7) this manner of addressing spiritual beings is a by-product of heathen invocation rituals, and finds no counterpart in the Scriptures. It is true, we are told to ask Yahweh for something until He grants it, or directs us to stop asking, (Luke 18:1-7; 2Corinthians 12:8, 9) but these are not “vain repetitions” or ceaseless prayers; much less are they rote commands directed at a demon. They are requests made in contentment, and with patient expectation.
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When a human comes to believe that a demon is actually friendly, he or she is not far from the state of total eclipse illustrated in the rightmost item of Figure 6.2. If the human believes that the demon is under his or her control, it may have already taken place. Now remember, degree of possession is not the same thing as level of possession. An individual may be fully under the power of a demon, but the spirit may be satisfied to hide itself and not exercise direct command of the host body. Demons who wish to utilize this latter method of infestation will seek out the lonely, the outcast, the social misfit, while those who wish to bestow power approach the proud, the ambitious and the perverse.
Both these have to do with a desire for things unlawful or ill advised, and a willingness to compromise spiritual principles to obtain them. These desires may not even be outwardly expressed, but the demon is able to see the open doorways. The only sure barrier against this danger is contentment. Paul writes, “I have learned, in whatsoever state I am, therewith to be content.” (Philippians 4:11) Lucifer fell because he was not content with his current position in the Heavenly courts. (Isaiah 14:14) Judas betrayed Christ because he was not content to have a suffering, rather than immediately triumphant, Savior. Because of this, it is written, “Then entered Satan into Judas surnamed Iscariot, being of the number of the twelve.” (Luke 22:3) The link between possession and discontent is clearly established in the words of the Bible. The degree of discontent may well be directly related to the amount of control the demonic spirit is able to exercise over the soul.
Before we finally examine the actual rites of exorcism, there is one mystery that remains to be cleared away. If the demons are attempting to further their plans by the possession of certain souls, and if these individuals are, to a greater or lesser degree, servants of the demons, why do many of the examples of possession in the Bible involve words like “vexed?” (Acts 5:16) In other words, why do the demons abuse their hosts, if they have found a place to set up residence and cause problems in the world of men?
This has to do, again, with the nature of demons. Angels and demons are capable of vastly destructive feats. We are told in the Bible that, “Yahweh sent an angel, which cut off all the mighty men of valour, and the leaders and captains in the camp of the king of Assyria.” (2Chronicles 32:21) In the space of a single night, one angel destroyed most of the best warriors of the Assyrian army, and most of those in command. Naturally, an angel sent by Yahweh can accomplish anything, but demons have retained much of their power. The Scriptures speak of “him that had the power of death, that is, the Devil.” (Hebrews 2:14)
While we see from the book of Job
that our Creator puts limits on Satan’s ability to destroy, those who are not
under Divine protection have no assurance of safety, and those who are
possessed are in the greatest danger. [112]
And now we turn to the rites. Let the reader keep the following major principles of this chapter in mind as we do so:
The exorcist must be pure of heart, must be content and, for his own safety, must be a baptized and faithful member of the Body of Christ (from whom the authority comes). He must be filled with the Holy Spirit, and maintain unwavering confidence in the Savior and His promises to men.
The exorcist must recognize his limitations. He cannot “force” the faith of another person, nor can he induce anyone to desire healing if the host is not willing to seek righteousness. He must also recognize the fact that he is dealing with entities far greater in power than himself, and that the victim has no protection against the creature binding him or her. The only reason exorcism works is because Christ has already bound Azazel by His victory, (the “strong man” of Mark 3:27 is Azazel, which means “strong of El”) performing this service in His day with a mere command, and we follow humbly in that tradition. Though the demons have grown in cunning and power since the time the Messiah walked the earth, and thus may require a more detailed procedure than a simple instruction from the exorcist, the only power that matters continues to be the power of His Name.
Step 1: Love
The Messiah taught His people, “’Thou shalt love the Lord thy God with all thy heart, and with all thy soul, and with all thy mind.’ This is the first and great commandment. And the second is like unto it, ‘Thou shalt love thy neighbour as thyself.’ On these two commandments hang all the law and the prophets.” (Matthew 22:37-40)
If we approach a possessed individual with anything less than the Agape of Yahweh, we are setting ourselves up for disaster. We may not know the patient personally, but the nature and beauty of Agape is that it is a selfless, pure love that knows no favoritism; it is a choice. One’s level of Agape may be the same for his new wife, the stranger he meets on the street, and the drunk lying in the gutter.
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One of the failings of Sceva’s sons may well have been that their motive for embarking upon this work was the fame it brought with it in the first century. Like the Eleazar mentioned in Josephus’ account, they may have been seeking fortune and glory for themselves; but one thing is certain. If they had true love for the victim, they could not have been defeated by the greatest of demons. “Agape never faileth,” as the Scriptures so elegantly express. (1Corinthians 13:8)
The reader will note that these steps contain no information about the physical setting for this procedure. If Agape is present, any occasion may become one of healing. Christ entered into the homes of the afflicted, (Mark 5:38) performed healings in the Synagogues, (Mark 3:1) and cast out devils in the open city. (Matthew 12:22) We may well be called to do the same, at any time, in any location.
Step 2: Remain Calm
This may seem almost tongue-in-cheek, but it is absolutely vital. I mentioned in the introduction that not everyone claiming to be (or appearing to be) possessed is actively under the control of a malevolent spirit, but may be suffering from a perfectly “ordinary” (if the term may be applied) mental disease. The Christian minister must be able to provide healing in either of these circumstances.
The exorcist must always act as if he has “seen it all before” (whether or not he actually has). If this is a mental illness, or an attempt to generate attention for one’s self, this strategy will render that ploy largely useless. The Bible puts a difference between “those which were possessed with devils, and those which were lunatick,” (Mat 4:24) and Christ healed them both. If the illness is mental in nature, the healer has nothing to lose by acting in a methodical, careful way; if it is truly demonic in origin, the confidence and patience of the Christian will serve to irritate the invader because of its own chaotic nature. This will make it easier to expel.
Martin Luther once said that Satan can’t stand to be mocked, but he doesn’t like to be ignored or treated like an ordinary citizen of the universe either. Of course, any demon you encounter after this will know that you have been armed with the above information, just as the demon in Acts knew the names of Paul and Yahshua, but it is still a very good practice.
Step 3: Speak With Authority
Speaking of the confidence and patience of a Christian, this step’s characteristic principle must not be overlooked. We must speak with authority, because we have it. When Christ taught the Word to His diverse audiences, we are told, “They were astonished at His doctrine, for He taught them as one that had authority, and not as the scribes.” (Mark 1:22)
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Both demons and men respond to true authority. If the authority comes from “self,” we have need to be concerned, because the demons may well say to us, “I know who Yahshua is, but who do you think you are?” When we speak to a demon, it must be Christ speaking through us by virtue of His Holy Spirit, and we are assured that this will be the case for the sincere Christian. “Take ye no thought how or what thing ye shall answer, or what ye shall say, for the Holy Ghost shall teach you in the same hour what ye ought to say.” (Luke 12:11, 12)
We need not use incantations, or chanted prayers. We need not use scripted words or even direct Biblical quotations, for the Scriptures testify of a living Savior. (John 5:39) We must approach every situation in life, from the supernatural to the mundane, with an firm assurance that “Yahweh is my Rock, and my Fortress, and my Deliverer; my God, my Strength, in whom I will trust; my Buckler, and the Horn of my salvation, and my high Tower.” (Psalm 18:2) If we can say this with honest conviction, we have already overcome the world and its vile spirits. What we do to help others thereafter will merely be the outworking of a victory already won.
Step 4: Do Not Underestimate Demons
While we have an Almighty Savior, this is not an excuse for presumption! The Bible records the prayer of the righteous, “Keep back thy servant also from presumptuous sins; let them not have dominion over me, then shall I be upright, and I shall be innocent from the great transgression.” (Psalm 19:13) This must ever be our mindset when dealing with demons. We have all authority in Christ, “Yet Michael the archangel, when contending with the devil He disputed about the body of Moses, durst not bring against him a railing accusation, but said, ‘Yahweh rebuke thee.’” (Jude 1:9) How much less should we rely upon our own personal abilities in the face of so great an evil? Demons are more naturally intelligent than men, and have vast ages of experience to their advantage.
There may seem to be, in some minds, a contradiction between being confident and being humble. This is largely because the world has poisoned the mind of its residents regarding what true humility is. A truly humble man may indeed be aware of his positive qualities. Moses was able to say, without any sinful pride, that he was “very meek, above all the men which were upon the face of the earth.” (Numbers 12:3) Having seen the glory of the Almighty, as much as he was able to bear, Moses well knew the majesty of the One whom he served, and he could say those words with utmost sincerity.
An author whose work we have quoted already makes the distinction between true and false humility quite plain. “By this method [of false humility] thousands of humans have been brought to think that humility means pretty women trying to believe they are ugly, and clever men trying to believe they are fools. And since what they are trying to believe may, in
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some cases, be manifest nonsense, they cannot succeed in believing it, and [demons] have the chance of keeping their minds endlessly revolving on themselves in an effort to achieve the impossible. […]
“[God] wants to bring the man to a state of mind in which he could design the best cathedral in the world, and know it to be the best, and rejoice in the fact, without being any more (or less) or otherwise glad at having done it than he would if it had been done by another.” [9]
True, Biblical humility teaches us that, “in lowliness of mind let each esteem other[s] better than themselves.” (Philippians 2:3) But while we esteem others “better” than ourselves, we do not need to deny or downplay the gifts we have been given either. If Christ is in us, we glorify Him in our actions, (1Corinthians 10:31) and give all credit to Him for both our miracles, and our “ordinary” acts of charity. But in all these things, we must remember that we of ourselves have no power to resist temptation, or their originating spirits. We must not underestimate them, but be humble.
Step 5: Pray
With much prayer, ask for discernment. There are some things the exorcist must “see” about the situation. While not underestimating the demons, and remaining perfectly emotionless outwardly, we must be very aware of the emotions being displayed by the host human.
Steps 1 to 4 are not given in any particular order of time or importance, for they are all things to be kept in mind throughout the process; but beginning with this fifth step the servant of Yahweh must proceed carefully. We are told to do everything, “always with all prayer and supplication in the Spirit.” (Ephesians 6:18) Prayer must be the first actual “thing” done to help the afflicted individual.
By prayer and observation, we will be able to tell the significance of the changes taking place under the ministration of the exorcist. Is the malady neurological or spiritual in nature? Is it both?
There are several ways by which the minister can know if there is a supernatural element involved. If the patient is merely “aggressive,” this can be a sign of either one, and is not conclusive, but the following elements, taken together, are fairly indicative:
a) Does the individual speak to you of personal things that the human patient would have no way of knowing? Does he speak of other things outside his realm of education? Naturally, there is always the possibility he or she learned this through some perfectly normal means, but it is often one of the clues of which we should be aware.
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b) Does the individual begin to speak or write in strange languages? Of course, it helps if the exorcist or an onlooker knows the language being spoken. Nonsense syllables do not count.
c) Does the individual grow agitated at the mention of the name of Yahshua? The name “Jesus” will most likely work as effectively, for the exorcist’s faith in the Name is more important than the accuracy of its pronunciation. There have been cases in which the very name of the Savior has caused the demon to manifest by altering the voice patterns of the host; physical symptoms are common during this process. Case studies report seizures, the twisting of limbs and the neck at unnatural angles, rolling of the eyes, and a lack of pain response if the body is injured during these episodes. [10] In some rare cases, the facial features have been altered by uncommon muscular contractions. These are the more “overt” signs, of course, and thus less commonly seen in actual practice.
d) Do any unusual markings appear on the host’s body in the presence of the minister? The appearance of strange markings on the body of the patient is a give-away. While some psychologists argue that psychosomatic factors are enough to produce cuts, bruises and red spots, what they are describing is poltergeist activity (see Chapter 4). Whether or not the host is truly Dominated by a demon, or in reality a mental patient being Anchored by one, an exorcism is still in order.
e) Do surrounding objects shake or move of their “own” accord? Inexplicable activity in the surrounding environment is an absolute sign of possession. If things go flying through the air without an apparent cause, there simply exists no mechanism outside of spiritual forces to account for that phenomenon. Whether the patient is Dominated by the demon or under some lesser degree of control, some supernatural entity is opposing the work of the exorcist.
With prayer and trust in the Almighty, these events, should they occur, will not shake the resolve of the one trying to help the afflicted.
Step 6: Be Skeptical
Despite all that is said above, certain forms of mental illness would encourage individuals to believe they are possessed, and they will act accordingly. While this may not explain some of the more dramatic evidences outlined above, it can potentially account for some of them. In addition, we cannot rule out trickery, since chaotic and foolish actions are not limited to demons – although it should certainly be kept in mind that Satan is the father of lies, (John 8:44) and his angels follow suit.
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Jumping to conclusions without proper preparation, prayer and observation will likely end with the minister looking like a gullible simpleton, and there is no need to reinforce Satan’s worldly stereotype of the Bible-believing fundamentalist. The scientific method need not be left at the door of a Church building like a wet umbrella, and every case must be considered carefully on its own merits. I cannot emphasize this step strongly enough.
Step 7: Obtain Names
While the Messiah did not perform this step in every case, it is a useful one for our day. After we have been convinced, despite our required skepticism, that there is indeed a demon afflicting the host we may, with the authority bestowed upon us by Christ, demand that it reveal its name.
It is important to remember at this point that demons, as spiritual beings, have names that are a function of their character; you will not necessarily get a response that sounds “right.” The angels in the Bible have names like Michael (One who is like God) and Gabriel (Mighty one of God), but these names are no longer truly applicable to fallen spirits. We remember that when Jacob became truly converted to the Way of Elohim, his previous name, which meant, “Heel grabber,” was no longer an accurate description of who he was. The Almighty said to him, “Thy name shall be called no more Jacob, but Israel; for as a prince hast thou power with God and with men, and hast prevailed.” (Genesis 32:28) Israel, in Hebrew, means, “Prevailed with God,” or “God prevails.”
While it is certainly possible that the demon will reveal its original name, or a well-known name it may have used in the past (see Appendix B), it knows what the experienced exorcist is asking, and will be generally be compelled by the authority of Christ to reveal the name that points out its characteristic temptations. These will be, after all, the way it gained access to the victim, and the means by which that doorway will ultimately be sealed should the exorcism and follow-up ministry prove successful.
That being the case, the demon may respond with a name like Lust, or Anger, Pride, Competitiveness, Blasphemy, or any of the other potential “works of the flesh” (such as those listed in Galatians 5:19) through which it gained the right of entrance. These names may come as a shock to bystanders familiar with the patient, for they might say, “My relative/friend never committed any such acts.” It is not enough for an individual to refrain from overt acts of sin; if the sinful desire is cherished in the heart, demons are fully capable of fixing upon the broken wall of character, and establishing a throne in the weakened mind.
Attempting to force a “proper name” (i.e., with an ~el or ~on ending) from the possessing spirit is useless, and the exorcist should use the name given in order to proceed. If the demon is “disguising itself,” able to resist the
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authority of the Name long enough to give a misleading label, this will also be revealed in time.
Step 8: Obtain a Confession of Specific Sins
If the patient’s demon declares, “I am a spirit of anger,” do not leave it at that. Demand, “What acts of anger have you inspired?” Or, perhaps more applicably, the patient may be asked, “To what do you direct these angry thoughts?”
If the patient is having a purely mental episode, this will provide useful counseling, for confession is a vital part of being healed in even “worldly” programs for overcoming addiction. It is certainly a part of Biblical atonement. “If we confess our sins, He is faithful and just to forgive us our sins, and to cleanse us from all unrighteousness.” (1John 1:9)
Even when dealing with those affected by purely physical diseases, it is sometimes useful to ask if there are spiritual diseases as well, for Christians are told, “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.” (James 5:14, 15) The confession of sins is an excellent, general-purpose principle of healing, and one that will undoubtedly prove useful to the one afflicted by a spirit.
In addition, this step will sometimes serve to reveal “fakes.” If a person is ashamed of what they are attributing to a demonic entity, they will not wish to confess specific actions. If they are using the excuse of a demonic infestation as a scapegoat (ironically enough) then they will either return to a measure of normal thinking, or they will seek to control the flow of the conversation away from the issue of “sin.” The exorcist must press this point until confession is made or the patient decides it is not worth the effort. No force must be employed, but there is some reason the demon was able to gain access, and it must be uncovered if healing is to be received.
Step 9: Invoke The Scriptures and The Name of Christ
This should be done always, and at every step: during prayer, during the demand for the demons’ names, and during the demand for the confession of specific sins. When specific sins are listed, and the names of demons, the exorcist should attempt to communicate with the host, and ask, “Do you repent of these sins?” listing them by name. Naturally, the demon will strenuously resist the minister’s attempt to contact the host, and may begin to shout, to scream, to use profane language, or even attempt to flee.
While bondage (force) is neither necessary nor wise, the exorcist should demand in the name of Christ that the person lay or sit still. If the demon is able to resist this, it may be advisable to stop the process for now, and speak
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with the person when he or she has returned to rational thought. It may mean that the individual is clinging to these sins, and does not yet wish to be free of them. The fallen angel will therefore have the authority to resist the name of Christ, who does not impose Himself uninvited. Having already obtained a list of sins and spirits, the person may be given an opportunity to deal with them by repentance and faith at some point thereafter.
When some of the sins are confessed, the exorcism may proceed, with the minister once again addressing the spirits and demanding a list of further transgressions. Thus, steps 7 to 9 may be repeated as long as necessary, until the individual is clean.
If the person remains in a manic state, but does not flee, the exorcist should continue attempting to speak to the human, commanding (if necessary) that the demon recede so that the true personality can emerge long enough to answer questions and, hopefully, take responsibility for the demon’s entrance. That may take a lot of time, and if it becomes necessary to pause for rest, this should be done unless the exorcist feels that a critical point is approaching. The perceptions of the minister, again, should be led by the Spirit through much prayer and humility of mind.
If the spirit does not recede, and the exorcist has difficulty making contact with the mind of the host, reading Scriptures to the patient may prove useful. There are some who believe that reading the condemnation of devils is most effective here, “reminding them of their end,” as some preachers have said. I believe that this will only agitate the demon further. While that method may allow the person being possessed the opportunity to re-establish control over his or her senses and body, it is much more useful to read aloud the promises of Christ, (see Appendix C) and to have the individual learn how to overcome the strength of Satan by the power of his or her own faith. Even during the exorcism itself, it is not too late for the victim to begin to exercise the power of belief.
When the host has confessed all sins willfully committed, and in particular those that correspond with either the demons’ names or the temptations they claim to inspire, then the final activity is to command the demon to depart in the name of Yahshua the Messiah. If the host retains known sins when this demand is made, the spirit will not leave. It has a right to remain in a sinful place, and will not willingly re-enter the tehom. This is the reason why steps 7 and 8 precede step 9; they are necessary by way of preparation to loosen the demon’s grip.
Now, and this is very important, if the demon does not immediately leave after two or three statements demanding its departure, do not continue to repeat the same words. Ask instead, “By what right do you retain your residence?” This will lead to a further confession of sins and, perhaps, names if more than one spirit is present. Thus should the process continue
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until it is completed and the victim is set free, a victim no more, because of the mercy and ministry of Christ through His servants.
The preceding nine steps are, of necessity, an overview. The specifics of each case are far too numerous to explore. Faith in the Savior is the key to the success of an exorcism, not faith in any specific formula or set of words. But after the host has been initially set free from the current possession, the work of the exorcist is not yet ended.
There remains one final step, a tenth, in the rites of exorcism, and to that last process we will devote an entire chapter.
References:
1 – A History of Christianity, Volume 1, Beginnings to 1500, Revised Edition, Kenneth Scott Latourette, 1975, Harper & Row Publishers, p. 133
2 – A History of The English Church and People, Bede, Translated by Leo Sherley-Price, © 1968, Penguin Books, pp. 88, 89
3 – “The Failure of Exorcism in The Middle Ages,” André Goddu, as appears in Articles on Witchcraft, Magic and Demonology Vol. 9, Possession and Exorcism, edited by Brian P. Lerack, Garland Publishing Inc., NY and London, 1992, p. 2
4 – “The Author’s Apology for His Book,” as appears in The Pilgrim’s Progress, John Bunyan, Penguin Books Ltd., 1978 edition, p. 44
5 – Witchcraft at Salem, Chadwick Hansen, 1969, Signet Classics, The New American Library Inc., p. 23
6 – The Complete Works of Josephus 1, Antiquities of The Jews, Flavius Josephus, translated by William Whiston, A.M., Kregel Publications, 1981, p. 173
7 – ibid, footnote on p. 173
8 – The Divine Philosophy and Science of Health and Healing, Gunther B. Paulien, Ph.D., 1995, Teach Services, Inc., p. 35
9 – The Screwtape Letters, 1960 Edition, C.S. Lewis, Macmillan Publishing Company, N.Y., p. 64
10 – “Catholic and Lutheran Reactions to Demon Possession in The Late Seventeenth Century: Two Case Histories,” H.C. Erik Midelfort, as appears in Articles on Witchcraft, Magic and Demonology Vol. 9, Possession and Exorcism, edited by Brian P. Lerack, Garland Publishing Inc., NY and London, 1992, p. 644
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