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What are apologetic arguments for the existence of demons?
The term “demon” is used to describe a wide variety of spiritual beings. The word derives from the Greek term daimōn, which refers to all sorts of beings, by no means only ones that are evil. The conventional definition of “demon,” however, is that it refers to malignant supernatural entities who seek to harm humans. A rich mythology of such creatures is found and throughout the ancient world.
The best apologetic arguments for the existence of demons would come from the Scriptures itself and following by the teaching of those Christians who believe that this is indeed a fact.
Obviously one could go on and on quoting Scriptures such as the Temptation of Christ in the Desert where Satan himself tempted Our Divine Savior to sin.
Here is how demonology is analyzed from the perspective of the writing of Fr. Gabriele Amorth, Chief Exorcist at Rome.
The Existence of the Devil
Now, based on the very clear witness of scripture, read in the light of Tradition, the Church has always believed in the existence of angels, spiritual creatures inferior to God, but superior to men. It is a truth of faith, explicitly defined by at least two ecumenical Councils: the IV of Lateran (DH 800), whose words were later repeated by Vatican I (DH 3002).2
The existence of demons has always been a dogma attenuated and confirmed in the main ecumenical councils of the Church. Therefore, historical dogmatic theology is categorical in the statement that the devil exists and acts continuously in the world. Father José Antonio Sayés Bermejo, one of today’s great theologians, develops apologetic positions to support the aforementioned statement, establishing three criteria: a) multiple attestation; b) the question of discontinuity: the people of Israel had a burning desire for a political Messiah, who would deliver him from the tyranny of the Roman Empire, but breaking this expectation, Jesus preaches the Kingdom of Heaven, and c) the identity of Jesus. The multiple attestation consists of the numerous references in the Gospels that present a narrative of Jesus’ clashes with the Devil as well as many passages from the New Testament about Satan.
The term Satan occurs thirty-four times in the New Testament. Half of these terms are found in the Gospels and Acts, and half in the Epistles and in Revelation. All references, except six, are “Satan.” Satan’s other names in the New Testament include the accuser (Ap 12.10); the opponent (1 Peter 5.8); Apoliom (Ap 9.11); Beelzebub (Mt 12.24); Belial (2 Co 6.15); the dragon (…); the god of this century (2 Co 4.4); the prince of the air powers (Eph 2.2); the prince of this world (John 12:31); the serpent (Rev 20:2) and the tempter (Mt. 4:3). (BEEKE, 2018, p.27-28)
The criterion of discontinuity is related to Jesus’ concern for the Kingdom of Heaven and not with properly political and ideological issues. Thus, Christ demonstrated that his enemy was not Caesar, but Satan and the demons. Joachim Jeremiah, a Protestant exegete, is incisive in stating that Jesus’ temptations in the desert tended to political messianism, that is, in reducing the redemptive and saving sphere of the work of the Son of God to the aspect of social and power disputes existing at the time.
The first, which proposes to turn stones into loaves, can be interpreted as an attempt to induce the Lord Jesus to be the “new Moses”, freeing the people as Moses freed the people of Egypt; the second, how to receive the kingdoms of the world to rule; the third, how to become a kind of “superman”, performing something fantastic and then be followed by everyone. All political temptations. This kind of seduction purred Jesus throughout his ministry, but He always resisted, presenting the Kingdom of Heaven as a spiritual reality. Therefore, his enemy was Satan and his demons, not Caesar.
The criterion of Jesus’ identity consists in the recognition of his redemptive work. God’s reign is intrinsically related to the fight against the Devil, for Christ came into the world to break the slavery caused by sin. This reality is so clear in the New Testament that if withdrawn, the classical theological conception of Christology itself loses meaning and dogmas related to justification are impaired. For this reason, the so-called “demythologization” of the Gospel promoted by Rudolf Bultmann is a true denial of the Christian faith. The Christian worldview is categorical in stating that Jesus fought Satan and his demons. As Father Mazzali (2017, p.19) points out, the New Testament constantly tells us about the reality of the Devil and demons and seeks to show how Christ’s redemptive work has as its finalistic aspect the destruction of demonic works. Therefore, it is not possible to understand the saving work of Jesus Christ without considering the existence of the Devil and his demons.
Christian theology understands that the meaning of teaching about the existence of the devil is to reveal that humanity is in a history of salvation and condemnation. The presence of the figure of Satan, while tempting, is a constant warning and warning that sin is a possibility and that eternal damnation is not merely a distant hypothesis. Understanding the assumptions of demonology implies a more structural knowledge about historical theology as well as the relationship between God’s providence and human freedom. On the subject, Cardinal Joseph Ratzinger comments:
The spiritual struggle against the enslaving powers, the exorcism of a demon-deluded world, belongs inseparably to the spiritual path of Jesus and to the centre of his mission and his disciples’ mission. The figure of Jesus, his spiritual physiognomy, does not change, whether the sun rotates around the earth, whether the earth around the sun, whether the world has formed by evolution or not; but it changes decisively if we remove the struggle with the tried power of the demon kingdom. (RATZINGER, 1981, p.160)
“It is not possible to understand the work of redemption (for which Jesus Christ redeemed humanity) unless he recognizes satan’s work of disaggregation” (AMORTH, 2013, p.19). Therefore, the existence of the devil has a central aspect for structuring the Christian worldview, especially for a correct understanding of the assumptions and nuances of Christology.
Demonology Analyzed from the Perspective from the Writings of Father Gabriele Amorth
It is true enough that not all Christians believe that demons exist in the literal sense. There is the view that the New Testament language of exorcism is an example of the language of the day being employed to describe the healings of what today would be classified as epilepsy, mental illness etc.
However the Gospels and the teachings of the Early Church have taught us of the reality of demons and diabolical possession.
Early Christian references to the demonic can be found in the writings of Justin Martyr, Theophilus of Antioch, Tertullian, Hippolytus, Origen, Athanasius and many other early Church Fathers. Not only is spiritual warfare documented constantly “through the whole time period of the ancient church,” but spiritual warfare is also seen during the Middle Ages, the Reformation, and the early post-Reformation.
Exorcism practices seem “to diminish in the Middle Ages,” but are still referenced among the Germanic tribes, Norwegians, Thomas Aquinas, Bonaventure, Martin Luther, the Catholic Church’s 1614 Rituale Romanum (exorcism guidelines), and other sources. The existence and activity of the devil and demons are widely evidenced and commonly believed across the history of the church until the post-Enlightenment era.
Ante-Nicene Church Fathers
Who were the Ante-Nicene Church Fathers? They were church leader before the First Council of Nicaea (AD 325) and they were both numerous and diverse. They almost all show some concern in addressing spiritual warfare issues among Christians and the church
Clement of Rome - Clement of Rome, or Pope Clement I, is believed to have been a disciple of Peter and a co-worker with Paul (Phil 4:3; AD 57) and one of the first leaders of the church. In his letter to the church at Corinth, Clement references the war-like nature of the call for Christians to “act the part of soldiers” in following the commandments of Christ. (Clement, First Epistle of the Blessed Clement the Disciple of Peter (ANF 1:5))
Clement of Rome - pseudo-Clementine writings. Such empowered warriors put their own flesh to death and seek the “power of the Holy Spirit” through “fastings and prayers and perpetual watching, together with your other good works”. Connects the practice of exorcism with healing. Commends exorcism as a gift from the Lord and a practice that will be rewarded.
Mathetes - The Epistle of Mathetes to Diognetus (c. AD 130) is an early writing. The author or recipient of the letter is unknown, but Mathetes “was possibly a catechumen of St. Paul or of one of the apostle's associates” and “is, perhaps, the first of the apologists.” References the serpent multiple times. His references surround the serpent’s attempts to deceive and place false knowledge into the lives of believers.
Polycarp - Polycarp (AD 69-155) was a disciple of John and other apostles, in contact with many eyewitnesses of Christ, and an early leader of the Christian church. Mentions little concerning spiritual warfare, but does point to the fact that “whosoever does not confess the testimony of the cross, is of the devil.” “Whosoever does not confess that Jesus Christ has come in the flesh, is antichrist”, that “whosoever perverts the oracles of the Lord to his own lusts, and says that there is neither a resurrection nor a judgment, he is the first-born of Satan.” Does not reinforce any specific encounter approaches. Reveals that there is significance in understanding that all humanity is allied with either Christ or the devil.
Ignatius - Ignatius was an early church father (AD 30-107) linked with the Apostle John, Eusebius, and Polycarp. “Scarcely possible to exaggerate the importance of the testimony which the Ignatian letters offer to the dogmatic character of Apostolic Christianity.” (John Bonaventure O’Connor, “St. Ignatius of Antioch,” in The Catholic Encyclopedia 7). Includes seven credible letters but early church history reveals eight additional writings that are likely later, spurious forgeries, two credible letters and three spurious letters contain spiritual warfare language. Refers to Satan as literally warring against him. Ignatius fights back through “meekness, by which the devil, the prince of this world, is brought to nought. The Epistle of Ignatius to the Trallians refers to Satan as the “wicked one” , “put on your guard” and to “forsee the snares of the devil.” Asserting that “all evil spirits have departed from the servants of God”. He is “an enemy to these [spirits]” in destroying “all the devices of these [evil spirits].” Clarity and certainty with which Ignatius describes demonic spirits shows that he believes the battle is real holds that believers should actively oppose Satan and his demons.
Spurious writings communicate many more references to spiritual warfare, particularly to the power encounter approach. “I salute the sub-deacons, the readers, the singers, the doorkeepers, the labourers, the exorcists, the confessors.” (Ignatius, The Epistle of Ignatius to the Antiochians (ANF 1:110)). Mary of Cassobelæ to Ignatius, describes some “who were possessed of a wicked spirit as being false in their speech, and deceivers of the people” as well as referencing the “deceit of the demons.” Activity of both the demons and the possessed focuses on deception. The Epistle to the Philippians, contains perhaps the most references to Satan in many of the ancient church writings with half of the chapter titles directly referencing Satan Despite the biblical nature of many of the spiritual warfare references in the fraudulent writings, their inconsistencies lend little weight to an early date. These spurious writings, with additional emphasis on exorcism, possession, and spiritual warfare, cause concern that there was an attempt to over-emphasize and influence theology and practice where the early church did not.
Barnabas - The Epistle of Barnabas is a writing whose authorship is circumspect in many ways.
Its dating is early, but its veiled authorship leaves some wondering as to its actual importance and significance. “Before we believed in God, the habitation of our heart was corrupt and weak, as being indeed like a temple made with hands. For it was full of idolatry, and was a habitation of demons, through our doing such things as were opposed to [the will of] God.”
Justin Martyr -(AD 110-165), a Gentile born in Samaria, was a philosopher who came to Christ upon witnessing the “extraordinary fearlessness which the Christians displayed in the presence of death.” In the arena of spiritual warfare, Justin Martyr provides the most significant insight into the Christian understanding of spiritual warfare in the early church.
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If you include the arch-demon, Satan, then:
Jesus was tempted in the desert. But Jesus had no sinful nature. Jesus was tempted in all ways like us. But if He does not/did not have a sinful nature then there must be an outside force/demons driving the temptation. His own nature would not have originated any thought that was sinful/tempting.
Therefore there must be a Devil.
It is well worth pondering the concluding thought that, if we assume, as Scripture implies, we need a sinless saviour who was tempted in all ways like us, then, if there is no Devil/demonic forces then there remains no possibility of salvation.
Consequently, belief in evil demons should not be regarded as an optional extra of the Christian faith. It is central to our understanding of our Lord's saving work: fully tempted, yet fully sinless, who was in all points tempted like as we are, yet without sin (Hebrews 4:15, KJV).