I never knew I was a sex-pervert - not until two leaders of our covenant commu-nity prayed with me for deliver-ance. The community had just formed, and our leaders had learned about this wonderful way to pray just eight months or so before. As one leader explained to us, Christian com-munity was not even possible until the Lord gave our leaders this prayer against the devil. The problem had been that Satan and his minions oppressed and obsessed individual Christians, fostering weaknesses and fo-menting conflicts. These undercut every effort to form a solid Christian commu-nity. And not only was the deliverance prayer important for community-building, but it offered new joy and freedom for individuals, too. So, when the night for our deliverance came, I was hopeful and eager. I knew I was a sinner, and I wanted that freedom from sin.
My role in this deliverance prayer was easy. The two leaders prayed over me, while I was simply to yield to their guid-ance and renounce the devil. The senior leader began by commanding the devils to state - through me - how many of them there were. In response, I was to say whatever number came to mind. I think I said "seven". Then the leader began to call on the spirits to identify themselves. Again, my role was to 'yield' and say whatever came to mind - 'greed', 'lust', 'pride', or the like - trusting that the command "in Jesus name" would force the spirits to reveal themselves truthfully. Whenever a demon was identified, the leaders commanded him, "In the name of the Father, the Son, and the Holy Spirit, depart and return to hell. Leave this child of God alone and never return to him again." One by one the devils were cast out, until finally only one was left. In spite of our best efforts, "he" refused to give his name; nothing meaningful came to mind. At one point I tentatively offered something, and the leader barked, "That's a lie!" and ordered the spirit to stop wasting our time and tell the truth. The words "sexual perversion" came to my mind. The leaders cast that demon out, and the prayer soon ended. Even though I had never desired perverted sex, this demon, which was - allegedly - ruining my spiritual life, was cast away forever.
Educated, modern people - we are told - no longer believe in devils. This is not quite true, but the preju-dice against such belief is certainly there. Even within the Church we hear very little about the work of the devil. Many theologians regularly explain away Scriptural texts that refer to the devil. They say that demons are just part of the primitive, pre-scientific world-view of unsophisticated cultures, that what Scripture was really talking about were things like mental illness and epilepsy. In fact - they argue - Jesus didn't really ever say that devils exist; he simply accepted the prevailing view-point of his culture. Very seldom, if at all, do most Catholic priests speak about Satan, either in the confes-sional or from the pulpit. It is almost as though the belief in evil spirits has been written out of the Church.
Nevertheless, the Church does continue to believe in the devil and his angelic followers. Periodically Chris-tians will rediscover C. S. Lewis's classic The Screwtape Letters, a very readable and thought-provoking look at the devil's business of temptation. The charismatic renewal opened up the eyes of many Catholics to the Holy Spirit and the reality of miracles. In doing so it also made them aware of the reality of evil spirits. The Marian movement has drawn attention to Mary's role in our struggle with Satan. She is traditionally identified with the woman who crushes the serpent's head (Gn. 3: 14) and with the woman clothed with the sun, whose battle with the dragon is described in Revelation 12. Several messages from Medju-gorje refer to Satan. The Vatican Council itself referred to the devil, and Pope Paul VI pointedly and emphatically reaffirmed the Church's belief that evil spirits do exist.
If devils are real, what should we do about them? The answer depends on what demons do and how they do it. The Catholic Church has an old and well-developed teaching on this, but precious few priests present it to their people. As a result, a popular demonology has arisen out of a quick reading of the Bible, with the help of fundamen-talist Protestant and Pentecostal ideas. This demonology can be summarized in the simple phrase: "Devils are everywhere." According to this view, no matter where a Christian goes or what he does, devils* will certainly be there, interfering with what God wants. They not only tempt to sin, but they cause accidents, inconveniences, frustrations, setbacks, bad feelings, and disagreements.
The most important part of the "Devils are everywhere" (D.A.E.) teaching is that evil spirits can interfere with the inner workings of our minds. If any unexpected positive thought "must be from the Holy Spirit", then any negative thought must come from Satan. Demons are believed to affect our inclinations as well, so that, in principle, any inclina-tion or desire might have a demonic origin. The dev-ils who are everywhere can access our minds and urge us to do what they want.
This working with our minds is the basis for the practice of deliverance described at the beginning of this chap-ter. Deliverance is not exorcism. The Church carefully regulates exorcism, which is the prayer to deliver a person from actual posses-sion by evil spirits.* Some popular charismatic teachers, however, propose the idea of demonic oppression. The idea is that certain demons - such as a spirit of lust or rebellion - will attach themselves to a person, constantly influencing his or her behavior. So, for instance, a person oppressed by a spirit of anger might find himself regularly wanting to lose his temper. However, the spirit can also work "backwards", too, by frightening a person so much that an area of his life is crippled. So, a spirit of anger might so frighten a Christian that he is excessively meek - over-compensating, as it were, to avoid con-fronting the rage within. A person oppressed by a spirit of lust might be promiscuous, but on the other hand he or she might com-pletely avoid members of the opposite sex, instead. Thus, this oppression is not the same as sin. The oppressed per-son may never have yielded to direct temptation. Neverthe-less, he or she is still crippled.
What all this means is the Christian has no clear symptoms of demonic oppression. His generosity might be a virtue, but it might just as well be a symptom of a spirit of greed working "backwards". According to the D.A.E. teaching, the only way demons can be detected is through someone else's spiritual gift of discernment. This belief led one charismatic leader to make this comparison: "Trying to live the Christian life without the discernment of spir-its is like being in the ring with Mohammed Ali and not knowing he's there."
If this is how it is with the devil, then our spiritual life does indeed require spe-cial tools. The first of these is the need for constant vigilance. The devil is always looking for an "in". So the Christian must con-stantly monitor his own thoughts. Strange, unusual, "disloyal", or fantastic ideas might be "from the devil". Of course, this is especially important in religious mat-ters. For example, the leader of your group is teaching that to criticize him is the same as "raising your hand against the Lord's anointed" something David would not do against King Saul, even when Saul was trying to kill him (see 1 Sam. 24). It occurs to you that this teaching could be somewhat self-serving. Almost immediately you realize that this is a mistrustful thought - maybe even disloyal. It might be from Satan, trying to keep you from trusting your leaders. And so you repent and renounce it, for the worst thing you could do is to fall into Satan's trap. Thus, the fear of Satan leads many Christians to shut down their minds, to 'repent' even of well-founded doubts and misgivings. The price of deliverance becomes a constant vigilance against one's innermost thoughts.
This vigilance can also extend to innocent aspects of modern culture. Some see the devil's hand in the rhythm and volume of rock music, regardless of the lyrics. (This has led some more reflective Christians to reflect consider whether ordinary Christians can safely listen to such clas-sical composers as Wagner and Stravinsky, too.) Many see a spiritual danger in Halloween customs, as though Satan will use costumes and trick-or-treating to ensnare their chil-dren. Some shun rainbows and unicorns in art, for the devil might use these to spread New Age ideas. Now, we certainly ought never to take the devil lightly. However, he is not God and cannot so infect cultural objects with his presence to cre-ate his own 'sacramentals' of evil. Recall that St. Paul's had only one objection to eating meat offered to idols, namely that it might scandalize one's neighbor (1 Cor. 10: 23-30).
One of the key ideas in the D.A.E.. teaching is that the devil is so incredibly clever that he can use well-intentioned Church leaders to do his work. Satan can and will tempt anyone, of course; even the pope is not immune to temptation. And anyone can yield to temptation and sin. But that is not the point I'm making here. Let's consider a concrete example. One Midwestern bishop, who had long sup-ported a renewal commu-nity that was both Marian and charis-matic, was disturbed to learn about financial irregulari-ties. As he inquired further, he learned about allegations of pastoral abuses within the group. He launched a formal investigation. Now the leader of this community had a repu-tation as a great spiritual warrior. As the bishop's inves-tigation proceeded, the word went quietly around to the mem-bers and to other, similar groups that Satan was using the bishop to undercut what God was doing through their commu-nity. By doing precisely the pastoral job the Church had given him, the bishop had allegedly become a tool of Satan.
If this is true, then there is no one we can trust with our spiritual welfare. This is serious. We Catholics believe that Christ himself has established bishops as our pastors. They are the ones Christ has established to bring us to him. They have real power to rule their dioceses. Now we hear that when a good bishop conscientiously follows up on legit-imate pastoral concerns, he is a tool of Satan. Even the Church itself is suspected of being Satan's tool. No one is reliable - except for someone "anointed", to whom God has allegedly given special wisdom and powers of discernment.
My deliverance was to have been turning point in my life. No longer would demons hold so much of my behavior and personality in bondage. I was to be free of sin and temptation in a way I had never before known.
It didn't work out that way. Certainly I was more confident of my own holiness. It wasn't until much later that I realized how ill-founded this confidence was. But from the community's point of view, it turned out that this momentous prayer was only the first step in my ongoing deliverance. Every two or three years another deliverance was necessary, often driving out as many devils as the first prayer had. There always seemed to be more devils to drive out. This was so not only for me, but for everyone in our community. You can never get free of the devil's hidden workings in your soul.
In fact, the D.A.E. teaching is blatantly manipulative. Although it uses the lan-guage of strength and battle, the D.A.E. teaching fosters an attitude of victimization. It makes the Christian personally helpless in the face of demonic attack. he always needs someone wiser and spiritually gifted - invariably a leader - to come to his rescue. The Church's usual remedies for temptation - prayer and fasting, regular confession, avoid-ing occasions of sin - are no longer enough. The Christian is a soul constantly under siege. The reason for this is that his mind is not his own. The Christian's thoughts and imagination are the devil's playthings and his mind Satan's playground. The only real hope is to submit his own life and consciousness to others and what occurs to them in deliverance prayer.
Of course, the victim of Satan's attacks is not personally to blame (usually). If Satan is attacking, then Satan is at fault. If you take something from someone, you sin. But you are not responsible for the spirit of theft that is oppressing you. However - and this is key in this teaching - you are responsible for cooperating with the Lord's work of deliver-ance. If Christ has set you free from a destructive spirit, then you are guilty if you continue to act as that spirit wants you to. You are refusing Christ's gift and, in effect, invite that spirit back in. This is the key to the manipulation of consciences in the name of spiritual war-fare. Let’s look at an example.
For three years Cindy had belonged to an intense spiritual community. About two months ago she became engaged to Rick, but lately she has had misgivings. Rick has turned out not to be the gentle person she thought. He was becoming increasingly bossy. In private she has called him a "control freak". Sister Linda, who has been pastoring Cindy for the past year, encouraged her to look past these faults. But Cindy couldn't get these misgivings behind her. So Sister Linda proposed that she and some other leaders pray with Cindy for deliverance. Of course there could be no question of refusing this great spir-itual help. During the prayer, one of the leaders closed his eyes and spoke softly but firmly: "I really sense the presence of a spirit of rebellion. I think we should cast it out." Sister Linda concurred, and she whispered to Cindy, "Just renounce that spirit of rebellion, and we will command him to go back to hell, where he belongs." About half an hour later the prayer was over. The leaders gave Cindy a warm hug. She was spiritually free. Those demons had no more claim on her.
The next day Cindy went out with Rick. He didn't like her hair-cut: "From now on, let it grow long", and he found her open-toed shoes "immodest". Her thoughts on the Palestinian question were "irrelevant". Back home, she got a call from her older sister, and they chatted for an hour about everything, including Rick. "Boy, Sis, he sounds like Dave did before we got counseling. You don't want to start out marriage like that, believe me." When class was can-celed the next day, she spent two hours in the chapel pray-ing. There she found the peace the leaders had promised her. Marrying Rick would be a mistake. She decided to tell Sister Linda and then meet with Rick.
It was at this point that Cindy's deliverance was used against her. When she heard about the date and the phone call and the prayer time, Sister Linda did not smile. She spoke gravely. After being delivered from a spirit of rebellion, Cindy has gone right back and given in to fleshly hurt feelings. She let the devil right back in. And why, when Sister Linda has made herself so available - "You know you can call me any time!" -- did Cindy take such an important matter to her sister, outside the spiritual covering of the Body of Christ? "I know your sister means a lot to you, but she doesn't have the spiritual discernment you need. I would think that the fact she found it hard to live peaceably with her own husband would have told you something." She went on: Cindy's emotions were misleading her. Of course Cindy felt "inner peace". Once she surrendered to Satan's plan, he stopped bothering her. Surrender IS a kind of peace. But if she carried through with her plans to break up with Rick, she would lose all the spiritual progress she had made ("and we had such really high hopes for you"). The conse-quences could even be eternal. Crestfallen, ashamed, and confused, Cindy acquiesced. Five months later she embarked on an unhappy marriage with Rick.
Such manipulation is possible because it breaks down the boundaries between the self and the non-self. Sister Linda was interfering with a deeply personal decision, one that touched the core of Cindy's heart. She did this under the guise of dealing with alien entities (demons) who were enemies to both her and Cindy. She really believed she was doing Cindy a great favor. But neither she nor Cindy knew any longer where to draw the line between the devils that are everywhere and Cindy's own spirit. As a result, Cindy forfeited a fundamental decision to the community's leaders. In a sense, she forfeited her self.
The story of Cindy (and by the way, I know at least two "Cindy's") illustrates another source of spiritual abuse - spiritual blackmail. Those who have this special wisdom and discernment claim to provide a spiritual shelter or "covering" for their followers. Anyone under this covering is supposed to be safe from Satan's wiles. How-ever, for those foolish enough to leave there is hell to pay - literally. They are taught Satan will take full advantage of their exposure. "Most people who leave this protection fall away from the faith. The become worldly and turn back to old sins. Their children often become promiscuous or drug addicts. Jesus will not protect you if you turn your back on the shelter he has provided." If devils are everywhere, they have immense power to destroy the lives of the unwary.
As with every other trap in this book, the D.A.E. teaching mixes the truth with some important errors. Know-ing the truth is the key to freedom.
Devils are - in a sense - everywhere, but they can't do everything. God is in control. And he puts us in con-trol. "Resist the devil," writes St. James, "and he will take flight." (Jas. 4: 7) St. Peter tells us, "Resist him (Satan), solid in your faith, realizing that the broth-erhood of believers is undergoing the same things throughout the world." (1 Pet. 5: 9) This is a command to YOU. If the devil is attacking YOU, then YOU can resist him. The devil's attack may be subtle and unexpected at times, but it always has the same goal - to get you to sin. The way to resist him is by resisting sin.
"But how do I know if Satan is inspiring me? Don't I need a wiser Christian to tell me?" God has blessed you with a mind, and your mind can know the truth. Of course it is good to seek counsel of wise Christians. It is necessary to read the Scriptures and learn the Church's teachings, espe-cially moral teachings. Satan can deceive; he is the father of lies. But this does not mean that we can't use our heads to find out the truth. Cindy knew everything she needed: She wanted to get married, but Rick belittled her and tried to control her. Her sister, who had almost lost her own mar-riage to someone similar, advised caution. Cindy loved God and wanted to do his will. There was nothing hidden she needed to know beyond this. But the D.A.E. teaching said there was, that her own power to know the truth was not enough.
The truth is that Christ gives us what we need to resist the devil. God also exer-cises his control over Satan through his Church. Probably because their doctrines come from funda-mentalist Protestant sources, the D.A.E. teachers always ignore the power of the sacraments. The truth about the sacraments is that they cause what they signify. Baptism is not just a ceremony to express a faith commitment and wel-come someone into the Church. It really does join a person to Christ. A baptized person cannot be stolen away from Our Lord by an innocent, non-sinful decision (like not marrying Rick). Likewise, the Sacrament of Reconciliation really forgives sins. They are wiped away, and the hold Satan had because of them is broken. Frequent confession - even of venial sins - has a cumulative effect. It steadily breaks down whatever hold on our habits the devil might have built up. One confession does not drive Satan away forever, but regular confession wears him down and weakens his power to influence us. And in the Eucharist we are joined to Christ's sacrifice on the cross. We actually join him in his act of de-feating Satan. Because she has the sacraments and God's Word, the Church is competent to handle the devil. Catholics should not live in fear of him.
From time to time, for reasons we don't understand, God allows Satan to take possession of a person's body. Such demonic possession is rare. It is never to be dealt with by a lay person. Canon Law explicitly places all mat-ters of real exorcism into the hands of the local bishop. Exorcism is a difficult and dangerous matter; taking into one's own hands is dangerous foolishness.
Underlying much of the D.A.E. teaching is a spirituality that expects victory to be the norm in this life. We who are Christians - especially good people like you and me - should be completely free from all that negative stuff. So if we are spiritually alert, under the Lord's "spiritual covering", clothed in the whole armor of God, and confident in the Lord's resurrection power, then we will "kick butt", spiritually speaking, and overcome everything the devils send our way. In fact, we are all sinners and inclined to sin. The Christian life is not a life of unremitting vic-tory. Christ overcame Satan - yes - but at the price of his own agony and death on the cross. We share his battle by battling the sin in our hearts, not by finding new demons to cast out. If we want really to share his victory, then we must also accept Christ's lot in this life. This may well mean frustra-tion, defeat, suffering, and death. This was Christ's way and the way of his saints.
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