The Unbelieving Heart is “A House of Demons:” Demonic Influence as Explained in Early Christian Writings
by Kim Guilliams, MA
What are demons? What are they doing in the world? Not much attention is given to demons in most evangelical theological circles today.
Often our only encounters with demonic activities comes in the form of the Gospels, missionary stories from the other side of the world, and horror media tropes about demon possession.
However, readers of the Apostolic Fathers and early Christian apologists encounter copious references to Satan and demons.
Let’s look at the influence of the devil and his angels according to early church fathers.
These church fathers were not always clear about “the origin and nature of the demonic.”[1] “Readers of the Apostolic Fathers and early Christian apologists encounter copious references to Satan and demons.”
Some offered an origin similar to the pagan philosophers, that the demons were intermediary beings “standing between God or the gods and humanity.”[2]
But Justin Martyr espoused a “Jewish-Christian tradition,” “explain[ing] that the leader of the evil demons is called ‘Serpent and Satanas and Devil.”[3]
In his Second Apology, Justin describes demons similarly to I Enoch, as angels who “abandoned their rank, ‘were overcome by intercourse with women,’ and generated sons who are called demons. These demons became the gods of the pagans.”[4]
Minucius Felix described the origin of demons as that of “insincere and vagrant spirits degraded from their heavenly vigour by earthly stains and lusts” who desired to corrupt others as they themselves had been corrupted.[5]
No matter the exact nature of demons, the church fathers as a whole “agreed that the demonic was real and active within the physical world.”[6]
“The most common way the church fathers referred to the works of demons was by their immoral and corrupting influence in the lives of unbelievers.”The modern evangelical church has largely set aside the discussion of demons, but according to Pettersen, the author of The Second-Century Apologists, “mid-second-century people . . . thought that demons and devils were everywhere seeking people’s harm.”[7]
And this way of thinking certainly extended to the church leaders of that time.
The most common way the church fathers referred to the works of demons was by their immoral and corrupting influence in the lives of unbelievers.
“These spirits . . . cease not, now that they are ruined themselves, to ruin others.”[8] Demons were Satan’s messengers who strongly desired to captivate and destroy unbelievers by keeping them children of the devil. Ignatius said that the irreligious man “is a man of the devil [who] bear[s] the image of the prince of wickedness.”[9]
“Sometimes demons went beyond influencing unbelievers externally, instead possessing people, body and mind.”The church father Barnabas says that the heart of an unbeliever was “a house of demons, because [they] did whatsoever was contrary to God.”[10]
He compiled a detailed list of sins caused by the influence of demons in the life of an unbeliever. The way of demons involves–
“idolatry, boldness, exhalation of power, hypocrisy, doubleness of heart, adultery, murder, plundering, pride, transgression, treachery, malice, stubbornness, witchcraft, magic, covetousness, absence of the fear of God; persecut[ing] good men, hating the truth, loving lies, not perceiving the reward of righteousness, not cleaving to the good nor to the righteous judgment, paying no heed to the widow and the orphan, wakeful not for the fear of God but for that which is evil; [lacking] gentleness and forbearance []; loving vain things, pursuing a recompense, not pitying the poor man, not toiling for him that is oppressed with toil, ready to slander, not recognizing Him that made them murderers of children, corrupters of the creatures of God, turning away from him that is in want, oppressing him that is afflicted, advocates of the wealthy, unjust judges of the poor, sinful in all things” (Barnabas 20:1-2). [11]
Other early church writers concur. The author of the Shepherd of Hermes includes slander, stubbornness, vain confidence, and double-mindedness in his list of “earthly spirits from the devil.”[12]
Ignatius adds envy to the list.[13] Justin Martyr includes unfair governmental persecution and lack of judgment as caused by “the instigation of evil demons.”[14]
Sometimes demons went beyond influencing unbelievers externally, instead possessing people, body and mind.
Minucius Felix said these beings “creep[] . . . secretly into human bodies” to “feign diseases, alarm the mind, wrench about the limbs” in order to “constrain men to worship them.”[15]
These beings would “take possession of the minds and obstruct the hearts” so that men would hate the Christian God and his followers.”[16]
“Multiple church fathers were convinced that the philosophers of their day were under demonic influence.”Not only were the behaviors of unbelieving men influenced by demons, but their philosophical ideologies also came from them.
Petterson explains that “poets and philosophers and their audiences were trapped in false cults. Interestingly, the culpability for this entrapment was . . . laid at the feet of demons.”[17]
Justin Martyr said that heathen mythology was “uttered by the influence of the wicked demons, to deceive and lead astray the human race.”[18]
Theophilus of Antioch said that the unbelieving poets spoke with “an erring spirit” because they were “inspired by demons and puffed up by them.”[19] He confirms this by saying that some spirits who were exorcized “confess that they are demons who formerly inspired these writers.”[20]
So multiple church fathers were convinced that the philosophers of their day were under demonic influence.
Besides the philosophical realm being influenced by demons, the early church leaders also said that false religion was part of demonic worship. The leaders of these false religions were led by demonic influence.
“It seems the nearly unanimous conclusion from early church leaders is that idols were created and false gods were worshiped because of demonic influence.”Clement of Alexandria explained that deceivers, “possessed by a spirit of artful sorcery . . . were the first to entice men to idols” and “the bitter bondage of tyrannizing demons.”[21]
These false leaders, according to Minucius Felix, “not only know that there are demons, but, moreover, whatever miracle they affect to perform, do it by means of demons.”[22]
Ignatius says that, in contrast to the true prophets of God being filled and directed by the Holy Spirit, the “false prophets and the false apostles drew [to themselves] one and the same wicked, deceitful, and seducing spirit.”[23]
Even supposed Christians who taught heretical doctrine were thought of as being influenced by demons. The heretic Marcus “possesse[d] a demon as his familiar spirit, by means of whom he seem[ed] able to prophesy,” said Irenaeus of Lyons.[24]
Not just the teachers but also the followers of idol worship were influenced by demons. Melito of Sardis declared that all unbelievers are spiritually dead and “therefore . . . dost wallow on the ground before demons and shadows.”[25]
“The method most often mentioned for how demons influenced religious men was through deception rather than blatant open evil.”Melito further explains that those who worshiped idols were actually worshiping evil spirits. Demons “draw men to idols” by “first inflict[ing] some hurt upon his mind” and then “act[ing] under” the names of men from history who are worshiped as gods.”[26]
Minucius Felix said that the demons that were “consecrated under statues and images, lurk there” until they “attain the authority as of a present deity.”[27]
Theophilus of Antioch agreed that “idols [are] the works of men’s hands and unclean demons.”[28] And Justin Martyr explains that these “evil demons” caused men to call them gods when they were “wicked and impious demons.”[29]
It seems the nearly unanimous conclusion from early church leaders is that idols were created and false gods were worshiped because of demonic influence.
The method most often mentioned for how demons influenced religious men was through deception rather than blatant open evil.
Unsuspecting weak-minded men, who were spiritually “blind and obtuse,” encountered “fables” that were “set afloat” by demons, who would “fill up the ears of the ignorant,” said Minucius Felix.[30]
“Those who serve and follow the true and living God, who are indwelled with the Holy Spirit of God, do not need to be afraid of demons.”Melito says nearly the same thing, explaining that “when . . . a tender and susceptible soul . . . gets impressed with false opinions, . . . then the demons who hover about . . . avail themselves of these delusive movements of the souls and . . . tak[e] possession of their thoughts.”[31]
Justin Martyr said that the demons would “divert you from readings and understanding” because they “strive to hold you their slaves and servants; and . . . subdue all who make no strong opposing effort for their own salvation.”[32]
The Apostle Paul had a similar message. Because the devil and his evil angels are crafty and deceptive, Paul cautioned the Ephesians to prepare the full armor of God to withstand the schemes of the devil.[33]
We have read of the influence of the devil and his angels in the lives of unbelievers. But what about for the Christian?
Irenaeus acknowledged that many people who called upon the Lord were “saved both from most wicked spirits, and from all kinds of demons, and from every sort of apostate power.”[34]
Although they were once under the power of demons, they had been delivered from them through the power of Christ and the indwelling of the Holy Spirit.
Justin Martyr points to the chaste behavior of Christians as proof that they no longer followed demons but “stand aloof from them.”[35]
“We see from the writings of the early church fathers that demons were considered active and influential in the lives of unbelievers, in philosophy, in false religion, and in counterfeit Christianity. However, Christians need have no fear of devils but can resist their influence and cause them to flee.”But although Christians were free from demonic power, they nevertheless are in the middle of a spiritual war with the principalities and powers of the air (Ephesians 6:12).
The author of 2 Clement said that Christians, although “still amidst the engines of the devil, do [] diligence to follow after righteousness.”[36]
The devil’s wicked angels scheme to thwart Christians. But thankfully, because the demons acknowledge “the existence of Him who is God over all, at whose invocation they tremble,” Christians do not have to fear evil spirits who have no power over them.[37]
And the demon has no power even over unbelievers when Christians cast them out of possessed men in the name of “the only and true God.”[38]
Minucius Felix explains that “the demons . . . are driven by us from bodies by the torments of our words and by the fires of our prayers. . . . The wretched beings shudder in their bodies, and either at once leap forth, or vanish by degrees. . . . Thus they fly from Christians when near at hand.”[39]
Clement reminds us of the same thing when he recalls that David, who played his harp for the king “when Saul was plagued with a demon,” cured the king “by merely playing” because the demons “were driven away by his music.”[40]
Therefore those who serve and follow the true and living God, who are indwelled with the Holy Spirit of God, do not need to be afraid of demons.
Conclusion
We see from the writings of the early church fathers that demons were considered active and influential in the lives of unbelievers, in philosophy, in false religion, and in counterfeit Christianity.
However, Christians need have no fear of devils but can resist their influence and cause them to flee.
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References
[1] L David Bradnick. Evil, Spirits, and Possession: An Emergentist Theology of Demonic (Leiden: Brill, 2017), 19.
[2] Robert M. Grant. Greek Apologists of the Second Century (London: SCM Press, 2012), 63.
[3] Ibid.
[4] Ibid, 64.
[5] “The Octavius of Minucius Felix, Chapter 26.” Accessed on October 22, 2022 at https://www.earlychristianwritings.com/text.
[6] Bradnick, 19.
[7] Alvyn Petterson, Greek Apologists of the Second Century, (Eugene, OR: Cascade Books: 2020), 91-92.
[8] “Octavius,” Ch. 26.
[9] “The Epistle of Ignatius to the Magnesians.” Accessed at https://www.earlychristianwritings.com/text/
ignatius-magnesians-longer.html on October 19, 2022.
[10] “The Epistle of Barnabas, 16:7.” Accessed at https://www.earlychristianwritings.com/text/barnabas-
lightfoot.html on October 20, 2022.
[11] “The Epistle of Barnabas,” 20:1-2. Accessed on October 25, 2022 at https://www.earlychristianwritings
.com/text/barnabas-lightfoot.html.
[12] “The Shepherd of Hermas.” 1[27]:3, 1[39]:10, and 22[99]:2-3. Accessed on October 18, 2022 at https://www.earlychristianwritings.com/text/shepherd-lightfoot.html.
[13] “The Epistle of Ignatius to the Trallians.” Accessed on October 22, 2022 at https://www.earlychristianwritings.com/text/ignatius-trallians-longer.html.
[14] “The First Apology of Justin Martyr,” Chapter 5. Accessed on October 17, 2022 at https://www.earlychristianwritings.com/text/justinmartyr-firstapology.html.
[15] “Octavius,” 26.
[16] “Octavius,” 27.
[17] Petterson, 74.
[18] “Justin,” Chapters 54 and 56.
[19] “Theophilus to Autolycus, Book 2.” Accessed on October 24, 2022 at https://www.earlychristianwritings
.com/text/theophilus-book2.html.
[20] Ibid.
[21] Clement of Alexandria, “Exhortation to the Heathen.” Accessed on October 23, 2022 at http://www.earlychristianwritings.com/text/clement-exhortation.html.
[22] “Octavius,” Chapter 26.
[23] “The Epistle of Ignatius to the Philidelphians.” Accessed on October 22, 2022 at https://www.earlychristianwritings.com/text/ignatius-philadelphians-longer.html.
[24] Irenaeus of Lyons. “Against Heresies, Book 1,” Chapter 13:1-3. Accessed on October 25, 2022 at https://www.earlychristianwritings.com/text/irenaeus-book1.html.
[25] “Melito of Sardis,” Chapter 26. Accessed on October 23, 2022 at https://www.earlychristianwritings
.com/text/melito.html.
[26] “Melito,” Chapter 26.
[27] “Octavius.”
[28] “Theophilus.”
[29] Justin, Chapter 5.
[30] “Octavius,” Chapter 28.
[31] “Melito,” Chapter 27.
[32] Justin, Chapter 14.
[33] Ephesians 6:10-18.
[34] Irenaeus, Book 2.
[35] Justin, Chapter 14.
[36] “Second Clement.” Accessed on October 19, 2022 at https://www.earlychristianwritings.com/text/
2clement-lightfoot.html.
[37] Irenaeus, Book 2.
[38] “Octavius,” Chapter 27.
[39] Ibid.
[40] “Clement, “Exhortation.”
Image Credit
Angel protects a child from evil, Joseph von Führich, 1840. The Rijksmuseum. RP-P-OB-116.054.