William De Arteaga: Battling the Demonic

William De Arteaga, Battling the Demonic: The Kingdom of God vs. the Kingdom of Darkness (2023), 174 pages, ISBN ‎ 9798857919569.

In Battling the Demonic, prolific writer and chronicler of the moves of the Holy Spirit in the Western world, the Rev’d William L. De Arteaga PhD, has collected a series of essays on a selection of developments in theory and practise surrounding demonology in, roughly, the last century – and also an interpretative effort to discern some larger moves of society, culture and the spirits that influence our time.

De Arteaga introduces the reader to the subject with an essay that reads as a recollection of a yearning, almost a lament, of unfulfilled longing in his youth for something eternal and true. He quickly paints the theological landscape of 20^th century North America with broad brush strokes and explains how arguments raged among dominant voices in theology about whether the Scriptural miracle accounts were indeed factual, but that the proponents of the trustworthiness of Scripture, were almost exclusively cessationist. While this is in many ways an especially North American phenomenon, this is the context of these essays and it understandably resurfaces in many of the essays – alongside the humanistic and naturalistic assumptions of liberal theologians.

Perhaps the most insightful contribution De Arteaga makes in the opening chapters is showing how our calling to discernment of spirit was neglected, even lost, between liberal and cessationist voices on the one hand, and, on the other hand, older literature that urged caution to the point of avoidance regarding spiritual experiences. De Arteaga honestly shares about his own journey and early ministry, which was a bit of a curate’s egg of faith in Christ and heterodox excursions. He describes in plain terms how the Lord used De Arteaga’s trust in Him and His Word, and in His mercy, granted both deliverance to those ministered to, and gradual sanctification of De Arteaga’s own thought and practices – despite him still being knee-deep in his old ways at the outset.

De Arteaga continues to insightfully note that there is something true and under-developed in our thought on spiritual inheritance; and the relation of the earthly saints (us) with the saints in the Lord’s Glory. The enemy sometimes uses this to sow delusions, but we would do well to seek the Lord’s wisdom to discover this inheritance. It seems to this reviewer, that some of the recent works on Impartation by Randy Clark (D.Min.), about the sharing and passing on of spiritual gifts such as by the laying on of hands, may be fruitfully expanded into the Communion of Saints. De Arteaga will return to the interplay between time and eternity, and the thin veil of death, in the latter essays in this collection.

De Arteaga offers a concise and helpful overview of the omissions of Christian churches over the last century regarding demonological awareness. This overview could have been strengthened by noting the occasional abuses and excesses that have driven many to prefer getting stuck in the proverbial omission ditch on the one side of the Way of Christ as the safer option instead of risking falling into the excess ditch on the other side.

A real strength of the book is the attention De Arteaga gives to the inseparable interaction of physiological, psychological and metaphysical forces in the human, or, as traditionally put, of body, soul and spirit. He points out gaps of naturalistic assumptions in the accepted corpus of knowledge surrounding mental health and illness, addictive behaviours, involuntary ideation and invasive thought. He even muses that scientifically acceptable evidence might be obtainable to show, not the presence of demonic or other spirits per se, but to show that spiritual discernment is needed to tell “chicken from egg” in afflicted persons. De Arteaga points to a notable array of literature from mental health professionals pointing towards, or even openly arguing for, treating demons, or disembodied voices, as a real personal presence in afflicted patients’ minds.

This reviewer particularly appreciates De Arteaga’s honest wrestling with the place of deliverance ministry in the public space or without “proper” preparations (or authorization in some ecclesial contexts). De Arteaga tempers his desire for orderly ministry with the witness of Scripture where encounters with unclean spirits are rarely if ever taking place with any forewarning.

Looking to stock the Christian’s pro-active arsenal, De Arteaga examines St Paul’s encounter with Elymas Bar-Jesus in Acts 13 and explores how similar actions, what he calls “command disablement,” might be beneficial in encountering those under demonic influence. He notes this is a largely unexplored territory of Christian ministry. In addition to De Arteaga’ examples, it is worth remembering how Jesus, when encountering people with evil spirits in Luke 4:41, “would not allow them to speak”. This reviewer also calls to mind a testimony of “command disablement” in self-defence recorded by Rabi R. Maharaj in his autobiography, Death of a Guru (Harvest House, 1977), which led to exorcism and salvation of a young man called Raymond. De Arteaga concludes this section of the book with a selection of hypothetical scenarios. He hopes to prompt the reader to imagine, with the Holy Spirit, how to exercise the authority of the believer, seated with Christ at the Father’s right hand. This is a topic that will recur in a later chapter as well, as De Arteaga purposefully seeks to imagine what is possible with Christ.

The second part of the book deals with a number of historical case studies. The chapters do not form a linear read, which is understandable for an anthology. The first reads as a socio-political commentary, highlighting themes in history that De Arteaga interprets as demonically influenced.

The main locus where De Arteaga analyses demonic influences in Western culture is in Marxist and associated ideologies. Considering that De Arteaga has previously written a on political influences in his America in Danger, Left and Right, this reviewer wishes that De Arteaga had included some analyses from other ends of the spectrum of public life, to reduce the risk of the reader disregarding this important work as partisan.

De Arteaga continues with a series of illustrative treatises of spiritual engagement and the response of Western society – from missionary experiences of oppressive demonic forces to the deceptions of various occult practices. The theme that emerges is of overt enemy actions overseas, and covert in the West.

To understand this section, and the analysis of demonic influences in various aspects of public life, it is important to remember De Arteaga’s foundational reflection that only a minority of demonic influence presents as total possession (e.g. the Gerasene demoniac of the Gospels). However, most demonic activity in persons is subtle but oppressive and only occasionally manifests. De Arteaga consistently seeks to avoid using loaded terminology about personal demonic influence, such as possession, in favour of words that lend themselves to an open discernment of what the actual nature and scope of the demonic influence and from case to case.

If memory serves, it was C.S. Lewis who in his Screwtape Letters imagined that the enemy actively promotes the modern materialist lie that personal evil spirits do not exist, as it allows the enemy much latitude to operate undetected. This reviewer would like to add a complementary lie, which is more commonly found in the global South: that personal spiritual beings are powerful, worthy of fear and/or reverence, usually (though not always) malicious and while they might be appeased or bargained with, they certainly cannot be opposed by normal people. This is a belief that can also be found in the West among occultists, and in some cultural/ethnic subgroups and opens the door to much more overt oppression and intimidation by the forces of darkness. This difference in strategy by the enemy, and in cultural expectations, can explain the appearance of more active demonic activity outside of the West; which this reviewer believes to be a false appearance.

Having previously touched on the topic of mental illness, De Arteaga continues to prod this sore spot in Western culture – which has seen a rampant increase in recent decades. Several of the healing accounts of the Gospels describe issues that would have the modern clergy make an immediate referral to a mental health service provider. De Arteaga is very eager to stir our imagination to the point where we resist knee-jerk reactions and rather pause to discern the condition of those we encounter; that we always minister the power and wisdom of Jesus as the Holy Spirit shows us.

This is a very worthwhile call, and this reviewer recalls that the Greek word for the Latin “Discernment” is “Diagnosis”. De Arteaga does not shy away from complex or hot-button issues like schizophrenia, transgender desires and even childhood psychopathy. He repeatedly asks questions about the source of these phenomena, prompting the reader to examine the fruit from every available angle – be it medical, philosophical or theological. De Arteaga clearly holds the medical profession in considerable regard, while noting that they are often called to answer challenges beyond their scope.

The final essay in the third section covers proactive prevention of, and reversal of, demonic afflictions or influence of our little ones. This topic, with its generation-spanning reach, leads into the fourth and final part of the book, which is the most difficult to digest, at least for this reviewer.

The first essay considers the possibility of more than two outcomes (heaven or hell) as we leave this earthly life – and De Arteaga rightly pokes a hole in the common equation of Hades/Sheol/the dwelling of the dead with Hell/the Second Death of Revelation 20-21. This is an elusive subject considering the scarcity of Scriptural witness, which De Arteaga notes with many Scriptural commentators, and then continues to explore possibilities from history and Scripture as they open up venues for ministry. Remaining essays continue to provoke to thought, and re-examination of our inherited worldview to ask just how much of it is less-than-fully supported by Scripture.

Reflecting on the final essays, the immediate state of the departed is not consistently attested to in Scripture – and where God leaves a gap, or ambiguity, in His revelation, we do well to tread with both humility and curiosity. This reviewer is not even sure how to use our temporal language of “after” death and “before” Christ’s return, since there is nothing in Scripture to say we will experience the passing of time in the way we currently do, when we have shuffled off this mortal coil. However, Christ’s words when speaking of the departed, about how God is a God not of the dead but of the living; coupled with the promise that God will answer prayers before we utter them, leaves plenty of scope for imagining our ministering the Reconciliation of Christ to generations both past and future, in order to see His glory manifest yesterday, today and forever.

In conclusion, I commend this book to any student of Jesus’ continuing ministry on earth, who is willing to challenge both their own inherited certainties and the pseudo-canons that we all have inherited through our secular and ecclesial cultures alike. It is unlikely that any reader will unflinchingly embrace every aspect of this collection of essays. Yet, let us embrace that paramount call of this book: the cultivation of discernment – both discerning the spirits we find speaking to us, and discerning the ones we see around us. Armed with that intention, we can read this book and hear what the Holy Spirit is saying herein to the churches.

Reviewed by S. Anders Litzell

 

Tags: battling, deliverance, demonic, discernment, exorcism, oppression, spiritual warfare, unclean spirits, William De Arteaga

Category: Ministry, Summer 2024