Early Christian Demonology (The Remnant Radio)

Please check out this video made by The Remnant Radio last year. They share a lot of really great information that we have been looking into as a ministry.

https://www.youtube.com/watch?v=AShTmlFjgBk&t (The Video)

https://docs.google.com/document/d/156CuKbexXi74PMHqWD8gOkrcfCXjTpDUmoHkc3S9jrs/edit?tab=t.0 (The show notes for this video, below is a summary of the notes)

https://www.amazon.com/Demon-Possession-Believer-Early-Church/dp/1498402429 (Amazon link to "Demon Possession and the Believer in the Early Church" by Timothy J. Kamps)

The question of whether a Christian can be demonized is one of the big ones we face as a ministry. This video from The Remnant Radio revealed that early church leaders, including Origen, acknowledged the capability of believers to expel demons from Christians. The Shepherd of Hermas provides insight into how the devil tempts God’s servants, stating that those with a strong faith resist him, while the devil finds entry points in those with weakened faith. The practice of baptism in the early church included rites of exorcism, indicating a recognition that even believers could be troubled by unclean spirits. Eusebius documented the existence of numerous exorcists in the church around 250 A.D., reflecting a structured approach to dealing with such issues.

St. Cyril of Jerusalem taught new believers to take exorcisms seriously, implying that those suffering from demonization could still be within the faith community. The writings of figures like Thomas Aquinas emphasized the need for ongoing spiritual preparation against demonic influences, affirming that exorcisms were vital for believers. The Apostolic Constitutions and Canons indicated that individuals believed to have demons should not partake in communion until they were cleansed, suggesting a recognized link between spiritual purity and demonic afflictions. This view was further reinforced in the Clementine Homilies, which articulated that belief played a significant role in a person’s vulnerability to demonic influence. Essential to these reflections is the understanding that faith must be complete to expel demons fully; any defect in faith leaves gaps for demons to exploit. St. Pachomius, an early monastic figure, illustrated practical exorcism through personal accounts of deliverance, emphasizing that both monks and laypeople could engage in this ministry.

Joshua the Stylite’s witness added to the idea that demonic influence often afflicted believers, evidenced by practices involving prayer and fasting that were characteristic of the faith. The broader historical perspective shows a common belief among church fathers that demons could indeed trouble Christians without compromising their ultimate ownership by God through Christ's sacrifice. There is a lack of counter-arguments from early church leaders asserting that Christians could not be demonized, raising questions about why this has become a contemporary debate. Furthermore, early catechetical practices involved regular exorcisms, reinforcing the notion that purification was necessary before baptism.

The consensus in early Christian communities appears to affirm that while believers are owned by God and can’t be fully possessed by demons, they can be afflicted and require deliverance from unclean spirits. Some church leaders, like Cyprian, warned that demons expelled during baptism could return if the believer lapses in faith or engages in sin, substantiating the reality of demons returning to individuals who had previously been cleansed. The historical tradition reflects that exorcisms were commonplace and necessary in early Christian practice, emphasizing a proactive approach to spiritual well-being. Overall, it is concluded that a clear delineation must be made: believers cannot be completely owned or possessed by demons due to their redemption, but they can certainly experience demonic affliction, underlining the importance of vigilance in faith and spiritual practice. The persistence of these beliefs into contemporary discussions suggests an ongoing need for understanding and addressing the spiritual realities faced by believers today. As a ministry, we will begin incorporating this historical context into our training programs to better inform our clients.