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Demons and Witches and Ghosts 1
Demons and Witches and Ghosts 1
Origin Theories
What demons are will depend on what is their origin. Many theologians
equate all demons with fallen angels based on phrases such as “the devil and his
angels”, (Matt 25:41, Rev 12:7-9) as well as passages such as 2 Peter 2:4 and Jude
6 which mention God’s judgment on angels. Not only the NT, but the OT as well
makes clear that some angels sinned (Job 4:18) and were judged by God. (Ps 82)
The time of this fall has traditionally been seen as prior to God’s creation of the
physical world. (cf Moss, The Christian Faith, 127) This fall was a result of pride to
be God on the part of Satan who then brought other angels with him. (cf
Aquinas, Summa Theologica, I.I.63 and Hall, Theological Outlines, 127) The problem
of timing the fall is effected by the interpretations of Genesis 6 and Revelation 12.
Based on 2 Peter 2:4 as well as Jude 6 there was an early tradition shared by some
modern theologians that Genesis 6 records the “mating” of human women with
1 See the Book of Job where “Satan” is allowed into the Heavenly Court
Habitation
Another common theme in Scripture is the idea that demons inhabit the
wilderness or other areas that have been deserted. Jesus went into the wilderness
to be tempted by Satan, (Matthew 4:1) and where the demons drove the
Gerasene demoniac. (Luke 8:29) Jesus says that it is in the wilderness that
demons go looking for a resting place. (Luke 11:24) In the Old Testament,
demons are connected with the aftermath of God’s judgment, in the uninhabited
cities are then inhabited by evil spirits. (eg Isa 34:14) Perhaps this is the origin of
haunted house stories?
Notice that Hell is not on the list because demons do not reside in Hell. Hell is a
prison created to Satan and his angels to be bound into, it is not a domain that he
rules over. (Matthew 25:41)
Activities
NB: Satan and the demons are primarily deceivers. The MO is subtle deception
and temptation to evil, not flashy display of power. A Satan ruled world is more
likely to be a nice, clean, peaceful, “moral” society without God or Christ then
the last level of a video game dungeon of doom.
Nature of Possession
Because Demon Possession seems to be an all or nothing category, some
theologians prefer the term “demonization” that can encompass a larger variety
of experiences in conflict with the demonic. It is at times also preferred so as to
avoid any implications of legal ownership in the word “possession”. I do not see
a reason to abandon the language of “possession” entirely and when understood
correctly can be helpful.
Paths of Demonization
1- God’s Permission (Job, 2 Cor 12:7)
2- False Religions (1 Cor 10:14 – 22)
3- Magic/Occult
4- Hardened Sin (?)
5- Ancestral Inheritance (?) Some would add this to the list but I am highly
skeptical.
6- Mental Trauma
Indicators of Possession/Demonization
1. Superhuman Powers 1. Impurity, supernatural
2. Fierce Aversion to the Holy, knowledge (Mark 1:21-28)
Fixation on Evil 2. Physical symptoms, blindness,
3. Clairvoyance, Telekinesis, dumbness (Matt 12:22-29)
Preternatural Phenomena 3. Violent, strong, self-destructive
4. Speaking in unknown languages (Matt 8:28-34)
5. Self-destructive behavior 4. Torment of the possessed (Acts
6. Non-medical sickness 5:16)
7. Obsessive compulsion to sin 5. Elymas, opposed to the Word
8. False Doctrine and preaching (Acts 13:8)
6. Divination, supernatural
(Dr. Horrell, DTS) knowledge (Acts 16:16)
7. Super strength and violence
(Acts 19:13-16)
means "puritan", and one gets the impression that he writes off all theology before not only the reformation,
but the puritan movement.
5 Dickason, Demon Possession and the Christian., 167
6 Grimsley, Can a Christian Be "Demonized"?(accessed).
7 Powlison, Power Encounters: Reclaiming Spiritual Warfare., 135-7
One problem in any discussion of magic and witchcraft are the very terms
themselves. As we will see Scripture does not give a specific definition for
“witchcraft”, and definitely not for “magic”. The Hebrew terms used as assumed
to be familiar to the readers. This is fine for them, but for us we are reading these
stories through our own history.
Magic all to often has become more of a polemical term in Christian circles. It
generally functions in a similar manner that the word “superstition” does for
many: a religious practice I disagree with. In fact, the word “superstition” is from
latin that was used by the Roman Empire for forbidden religious groups or
practices, Christianity at one point being on the list.
Even more so our culture often interprets practices though a lens of magic that
has been heavily influenced by the Reformation debates:
“From the reformation on, magic and sacrifice became battlegrounds that demarcated
true and false religion, generations of historians of religion have relied on protestant
polemics against catholic conceptions of the Eucharist as sacrifice, in such polemics
sacrifice and magic are identical, and both are bad” (Swartz, Sacrificial themes in Jewish
magic in Mirecki and Meyer, Magic and Ritual in the Ancient World p.304)
In a similar vein the enlightenment, in an attempt to distance it’s ideas from what
came before, used “magic” as a polemic for anything that did not conform to
particular scientific worldview presuppositions. Scientists today will describe
something as “pseudo-science” because it involves “magical thinking” which
(even if they are correct in their assessment) is essentially just a polemic against
older forms of philosophy about the way the natural world worked.
There are three major pitfalls we should avoid when understanding “magic”:
The first is any shallow definition of “magic”. Some theologians will say things
such as magic is any attempt to control or manipulate the forces of nature though
mechanical means. In fact, electricity is a force of nature that humanity binds to
our will through various mechanical means. Obviously our science of controlling
and manipulating electricity, nuclear power, and genetics is not witchcraft. As
seen above other inadequate definitions usually are those that say magic is when
something is a sacrifice [but there were those in the Old Testament as well] or
The second follows from the first. This is the idea that what “we” do is prayer but
what “they” do is magic. Pagans often prayed to their pantheons and Christians
have sometimes gotten involved in magic. This statement is often sometimes
made within Christian circles, see again the statement about “superstition”.
Magic, as we will see, is more a matter of intent and mindset towards the
supernatural then it is any set of particular practices that can be labeled magical.
Even modern secular scholars sometimes fall into this trap by labeling various
pagan or Christian practices as “magical” when the practitioners themselves,
who in some cases are perfectly fine with magic, would likely deny they are in
any way magic, but would consider the actions to be prayer.
The third is the error of dogmatizing modern science. The error here is usually
taken when the prohibition on various forbidden religious/magical practices in
Deuteronomy 18:9-14 are broadly applied to various modern, or modern
concepts of older, practices not directly covered. Often this passage is taken as a
prohibition against something called “occultism” (a more modern term), and
thus anything that out modern culture would place under this label is also
placed under Deut 18. What this really means is that some practices that are
merely pseudo-science are then put in the same category as legitimately witchcraft
or magic. One example may be something such as telekinesis. There is no
scientific evidence for any human power, but the theory does not in and of itself
involve heresy. There mere false belief in a natural force and the human ability to
control it does not make something magical. Water dowsing may be another one,
depending on what the person believes is actually happening. It can be wrong,
but not witchcraft.
So what is magic?
There are several common traits from various cultures that seem to indicate a
pattern with which to define something as “magic”. The warning here is that for
most cultures there is not a real demarcation between magic and religion. This is
a division for Christians due to God’s revelation, not one that makes immediate
sense to many practitioners of non-Christian religions.
9 When you come into the land that the LORD your God is giving you, you must not
learn to imitate the abhorrent practices of those nations. 10 No one shall be found among
you who makes a son or daughter pass through fire, or who practices divination, or is a
soothsayer, or an augur, or a sorcerer, 11 or one who casts spells, or who consults ghosts
or spirits, or who seeks oracles from the dead. 12 For whoever does these things is
abhorrent to the LORD; it is because of such abhorrent practices that the LORD your
God is driving them out before you. 13 You must remain completely loyal to the LORD
your God. 14 Although these nations that you are about to dispossess do give heed to
soothsayers and diviners, as for you, the LORD your God does not permit you to do so.
(Deuteronomy 18:9-14)
There are several practices listed here. Because they are not explained, just listed,
they must have been known by the Israelites enough to understand what was
forbidden. It is also important to see that Scripture does not just use a single
word such as “occult” or even just “witchcraft”. This is because at the time there
was little distinction between what we would call “magic” and “religion”.
Remember that even in Scripture “witchcraft” is primarily a polemical term
against a set of forbidden religious practices.
All but the first and perhaps the 5th have to do with telling of the future or
divining the will of the gods/spirits. We see that most of this can be summed up
as “divinization” based on verse 14 as well as Leviticus 19:26 which gives a
shorter list as “augury or witchcraft” (the Heb here is the same as “soothsaying”
What the Old Testament condemns is, perhaps essentially, “playing god”. The
attempt at being able to directly impose a persons will on the will of someone
else or some animal with a mere word outside of God’s prerogative. Even worse
are any spells were an Israelite may think they can in some way “become”
Yahweh in such a manner as to have access to his power.
When we enter the New Testament and Greco-Roman world we see the same
concepts as in the Old Testament, although perhaps some new developments in
patterns of what magic was. One important note during this time is the
distinction between religious practices of the Romans that were considered
magic by Jews, and the pagan Romans own distinction between what they did
and what they called “maleficum”, often translated as “witchcraft” or “black
magic”. This was interaction with the supernatural world that was intended to
9 Examples can see seen in Faulker, The Ancient Egyptian Coffin Texts, vol.1 as well as Brier,
Textual, Historical and Interpretative perspectives, Abusch and Van Der Toorn (eds.) p236
A few common themes during this time in addition to ones found in the ANE
are:
1- The use of nonsense words that were thought to have an inherent
power in their pronunciation. These words had no meaning in the
original language, but were important components of the spell, this is
why they often had to be written down.
2- Hebrew and Aramaic names of God or angels. These were popular at
the time even in non-Jewish texts, often listing various names of God
or angels in the middle of the nonsense phrases.
3- Binding of gods and spirits to do the will of the caster. This would
become the main aspect of magical texts during the Renaissance.
Early in the middle ages magic was of course condemned, but the reason for it
had less to do with what was done so much as the source of power behind it. The
world was viewed by the Church to only have two sources of supernatural
power: God and Satan. Because God and his Angels could not be commanded,
then any spells which derived power by commanding spirits must involve the
communication with demons. (Ward, Miracles in the Medieval Mind p11) Instead
of magic, the people were pointed to the miracles of saints as the source of true
spiritual power, who were able to do what they did through lives of holiness
dedicated to God. These miracles were seen as the antithesis to magic, but
between these two ideas was a host of intermediary practices that relied on the
natural properties of things and formed part of the natural medicine of the time.
(Ward, Miracles in the Medieval Mind p12) These things may include healing
powers of herbs, or some created power of gems or stones. It could also include
acceptable ways to access the supernatural such as holy wells or dirt from holy
places.
People who were highly knowledgeable about this lore, or whom some believed
had special powers, were known as “clever folk” but not witches, because it was
not maleficum. In general these practices were at worst seen with suspicion, but
not early on as any type of threat to the Church. Frequently maybe even seen as
benign or helpful. They were considered to be some of the best medicine of the
Technically the Church at the time often condemned belief in real witchcraft.
Later during the witch trials Nicholas Remey in his Demonolotry would argue
that witches’ spells and potions have no real power per se. By this he meant that
witches were not really manipulating some powerful magical force. He goes on
to argue that the potions made by the witches were entirely ineffective outside of
the agency of demons who trick the witches into thinking the potions work.
Again, because if the roots, herbs, and rocks actually did perform these actions
then it would be part of God’s creation and not magic, and these would be more
like the “clever folk” and not witches.
(For a great lecture on Witchcraft in England at this time see Dr. Keith
Wrightson’s (Yale University) this can be accessed on iTunesU)
During the 16-17th century, however, the ideas surrounding withes came to
reactionary levels. It was during this time that witchcraft was not only viewed as
a crime, but as a heresy in the midst of the turmoil of Reformation Europe.
Witches were now said to fly to secret Sabbaths to give themselves (often
sexually) to the devil. Maleficum went from being seen as a sporadic event by a
few, to an organized satanic cult bent on destroying all or Christian Europe. This
lasted only for a short time, and in fact the Spanish Inquisition was the first to
stop prosecuting witches in 1610.
The issue with witchcraft was twofold: First, it was heresy. The Church believed
that some people had willingly given over their souls to Satan. Heresy was seen
as a danger to not only the persons soul but the souls of others. It was the hope in
some cases that the trial of a heretic might force repentance and save a soul, and
in other cases prevent the spread of something that would damn hundreds of
people to hell.
Secondly, it was a public safety issue. They believed that the witches where
doing this for one purpose only: to kill people and livestock! They did not think
that witches where merely summing some power in the natural world to bring
healing, but directly using the power of the devil to kill others. Many times the
crime of witchcraft was directly tied to murder.
What is this magic that Scripture and the Church warn against? We saw that
giving a single definition was difficult but a few traits seem to emerge:
1- Most common is the binding of spirits to do the will of the person. This is
particularly true in renaissance ceremonial magic which is used by some
of the more organized occult groups such as the Rosicrucians and OTO.
2- Often there are nonsense “magic words” that mean nothing in the source
language but are ritually prescribed and must be said correctly. Magic is
On the other hand, modern day Wiccans are NOT to be confused with the
Medieval idea of witches. Most all Neo-pagans do not engage the “left handed
path” and the Wiccan Reede warns against “black magic”. It is neither accurate
nor fair to label modern Wiccans as “devil worshippers”.
Modern Wicca also has many good points the Church can acknowledge. Firstly,
as believers in the supernatural, they should be “allies” against the pervasive
western materialism and at times an arrogant scientism. Secondly, while we are
not pantheists, there is a “sacredness” to the physical creation and Wiccans
inherently respect, even if we would disagree with many of their reasons for
doing so. Thirdly, we have a common bond as Anglican catholics in similarity to
their respect for the “olde ways”, and traditional practices that respect
community and nature against some of the abuses of the modern western world.
The human drive for magic should also be given some sympathy. The fact is that
humans were made in the image of God, and perhaps were intended in a sinless
world to have the kind of power over creation that magic seeks. We see Jesus
calming a storm and cursing a fig tree, but its not magic because he has that
authority over them. Humanity is made in God’s image and was thus supposed
to exercise God’s authority over creation. Perhaps all magic is doing is an
attempt to restore that original connection with creation which is lost due to sin,
the problem being that only God can restore that connection, but Satan can
imitate it. So magic has a good impulse but in the end is dangerous because it is
circumventing God’s prerogative to grant the authority the magician seeks.
There is no need to be paranoid about fantasy either. This can be a gray area, and
for a Christian who believes fantasy movies or books are wrong, then as Paul
says we should respect that decision. (Rom 14:23, the context is food offered to
idols) It is true that the basis for fantasy is the old religious beliefs primarily of
northern Europe, however in the current form, I believe, is harmless.
Christian Theology does teach the existence of a soul, being a part of a person
that continues after the death of the body. Based on this doctrine the church must
at least recognize that Christians do believe in "ghosts" in a broad sense, even if
this does not mean that there is any legitimacy to the idea of "ghosts" as human
spirits who continue on earth in any capacity. The issue with ghosts in the
second more popular sense is whether the human soul/spirit can be under any
circumstances heard or seen by those still living, or if they can reside on earth for
any length of time.
Experience of Apparitions
Ghost stories have been around for much of human civilization and can be found
across all cultures. Reported sightings of apparitions also span social classes and
education. Methodism’s founder, John Wesley, supposedly had a poltergeist type
spirit in his house when he was younger. C. S. Lewis is even said to have
appeared post-mortem to a friend who was a Biblical scholar!
Scripture assumes that normally, in the fallen world, humans that die move
immediately to be either with God, or in Hades, both awaiting the resurrection to
New Creation or Hell. For believers, Paul expected that after death the soul
would go to be with the Lord (2 Cor 5:8). This was also the expectation of
Stephen who prayed while dying that the Lord would receive his Spirit (Acts
7:59). Hebrews 9:27 also indicates the reality of passing to judgment after death.
Other scriptures that may not allow for a continuation of a human soul on earth
are Ecclesiastes 9:5-6 where it says the dead "no longer have a share in all that is
done under the sun", and Job 14:12 where Job laments that "Until the heavens be
no more, He [one who is dead] will not awake nor be aroused out of his sleep." In
Jesus' parable of Lazarus in Sheol, some would see evidence that it is impossible
for the dead to return, and therefore would rule out any ghosts based on this
passage.
Unfortunately, even for the Lazarus passage there is no indication that Lazarus
would be unable to return of God permitted, only hat it would be useless.12
Further, even if the passage indicated impossibility of a return of sheol, it does
not answer the question concerning the possibility of a soul never making it to
sheol after death in the first place.
What prevents this from being conclusive is that no exhaustive theology of the
afterlife is ever presented. Instead each of these passages builds a normal pattern,
but do not indicate that there can not be exceptions to that pattern. Certainly
Paul assumes that for him, death would result in immediately going into God's
presence but does not discount the possibilities of exceptions. Likewise, Hebrews
does not prevent any additions to the pattern, it merely says that after death
comes judgment, the overall point being the atonement of Christ in general, and
not any exceptions. It does not exclude there being an intermediate step between
death and judgment, and certainly does not exclude God judging a spirit by
12 J. Stafford Wright, Christianity and the Occult (Chicago: Moody Press, 1972), 143.
7 Then Saul said to his servants, "Seek out for me a woman who is a medium, so that
I may go to her and inquire of her." His servants said to him, "There is a medium at
Endor." 8 So Saul disguised himself and put on other clothes and went there, he and two
men with him. They came to the woman by night. And he said, "Consult a spirit
for me, and bring up for me the one whom I name to you." 9 The woman said to
him, "Surely you know what Saul has done, how he has cut off the mediums and the
wizards from the land. Why then are you laying a snare for my life to bring about my
death?" 10 But Saul swore to her by the LORD, "As the LORD lives, no punishment
shall come upon you for this thing." 11 Then the woman said, "Whom shall I bring up
for you?" He answered, "Bring up Samuel for me." 12 When the woman saw
Samuel, she cried out with a loud voice; and the woman said to Saul, "Why have you
deceived me? You are Saul!" 13 The king said to her, "Have no fear; what do you see?"
The woman said to Saul, "I see a divine being coming up out of the ground." 14
He said to her, "What is his appearance?" She said, "An old man is coming up;
he is wrapped in a robe." So Saul knew that it was Samuel, and he bowed with his
face to the ground, and did obeisance. 15 Then Samuel said to Saul, "Why have you
disturbed me by bringing me up?" Saul answered, "I am in great distress, for the
Philistines are warring against me, and God has turned away from me and answers me
no more, either by prophets or by dreams; so I have summoned you to tell me what I
should do." 16 Samuel said, "Why then do you ask me, since the LORD has turned from
you and become your enemy? 17 The LORD has done to you just as he spoke by me; for
the LORD has torn the kingdom out of your hand, and given it to your neighbor, David.
(1 Samuel 28:7-17)
Saul asked to see a medium (some translations say “witch”) this was the
main service condemned in Deuteronomy 18:9-14
One of the common forms of divinization was necromancy, calling up the
dead for information (modern day spiritism and séances are necromancy)
The medium was shocked after she called up Samuel. This was either
because a) she was really a trickster and didn’t expect it to actually work
(but if so how does this connect to her sudden knowledge of Saul?) or b)
the spirit of Samuel told her in some way.
Several early writers are negative: Theophilius (Book II:8) and Tertullian
(Treatise on the Soul, 57) argued that demons would play-act as souls of the
dead. Even Justin Martyr believed they were evil spirits, although he also
believed they were dead souls. For him they were the souls of the Nephilim
killed in the flood.
Later theologians such as Aquinas said the dead could return with the
permission of God (ST Suppl. 69.3), and there seemed to be the general idea of
the possibility during the Middle Ages.
Theories of Ghosts
General non-Supernatural
The first common and major theory is that the apparitions are a result of various natural
causes that the person thinks is an apparition or something paranormal. The human brain
is wired to put sensory data together, and at times this can create a “face” in a picture
where no one was. This is called “pareidoliac apophenia” and is when vague and random
stimulus (often an image or sound) is being perceived as significant. Seeing faces in the
clouds or finding hidden messages in music played backwards are two examples.
Unusual non-Supernatural
The apparition may be it is the result of something, which although highly unusual, is not
distinctly "supernatural". The Exeter Report suggests a "place memory" as one
possibility.13 Place memories are cases where some event in the past has imprinted itself
onto the surroundings so that, under the right conditions or person, the events can be
replayed in the present. The strongest evidences for this explanation are that it explains
13 Dom Robert Petitpierre, ed. Exorcism: The Findings of a Commission Convened by the Bishop of
General Paranormal
Another paranormal explanation is some form of telepathy or other paranormal
occurrence. Typically this can only account for what are known as "crisis apparitions",
where there is some form of communication to a loved one during severe trauma, like
death.17 This allows for apparitions that appear outside of place memories, but only in
cases immediate to the death of a person. Residual haunts cannot be explained by this
alone, as the nature of some apparitions doesn't fit a recording, but instead something
more conscious of its present state and surroundings.
Supernatural Demonic
The next possibility, and the one that is probably most common in Christian tradition, is
that of demonic entities appear as the apparitions of the dead. It only takes a quick read
through "Spirit of the Rainforest"18 to be convinced that demonic deception is very
plausible in all cases of spirits. Truly, "in the spiritual realm, nothing can be taken at face
value".19 Demons could be the explanation for all apparitions, and it would be hard to tell
the difference. It is at least safe to say those who actively seek the dead for counsel,
especially via mediums are, except in special cases such as the witch of Endor, dealing
with the demonic. The most prominent indicator of this is that many times they downplay
Jesus20 and their messages are "bland, trivial, or heretical".21
There is real biblical evidence for demonic hauntings as indicated in passages dealing
with God's judgment. In judgment against Edom in Isaiah 34:14, God says "wildcats shall
meet with hyenas, goat-demons shall call to each other; there too Lilith shall repose, and
find a place to rest". In the New Testament the idea is stronger in Revelation where part
of the judgment on Babylon is that she will become an abode for demons and foul spirits
Tertullain held to ghosts being demons, saying that spirits during an exorcism sometimes
claim they are a departed beastiarius, or a god, or a relative or other dead person so that
the surrounding people may be mislead into thinking that not all souls go to Hades after
death.27
This is similar to the position hold by Fr. Taillepied who believed most ghosts who
actually haunt areas, especially near tombs, as demons as opposed to a human spirits.
Although this is most likely true in cases where the dead were sought by magic or
necromancy or spiritism, it is unclear if this is true in all cases of spontaneous ghost
sightings. Even in unclear cases it should still be held as a possibility, and even for safety
sake assume demonic first, before considering if the spirit is a human.
Another possibility of the demon/ghost relationship is that demons are ghosts, in that
instead of being fallen angels, demons are human spirits that still wander the earth. A
form of this theory goes back to Justin Martyr who believed that demons are the souls of
the Nephilim who died in the flood. Nephilim are angel/human hybrids (Gen 6:1-4), and
their death resulted in disembodied spirits roaming the earth seeking possession. In a
similar vein, Bolt argues that due to the cultural background of the NT, the people of the
time would have understood "demon" to mean "dead human spirit".28 The strength of this
idea is in explaining possession. Dead physical creatures, like humans or nephilim, would
suddenly be bereaved of physical sensation in death. If they were to possess a person then
they may recover some of this and so attempt to continue to live vicariously through
someone via possession. Two difficulties with this explanation arise; first, the evidence is
not conclusive as "demon" more likely meant "lesser spirit" which could include ghosts
but was not limited by them.29 Second, scripture seems to use "demon" and "angel" in
reference to Satan interchangeably, without making any logical distinctions. True,
scripture is not clear on this topic, but with the language used and the ambiguity of the
term in the culture, it is not likely that demons are ghosts even if it is very likely that most
ghosts are demons.
22 Fr. Noel Taillepied, A Treatise of Ghosts, ed. Montague Summers, trans. Montague Summers
Demons and the Heavenly Realm (Grand Rapids: Paternoster Press and Baker Book House, 1996), 75-102.
29 Taking into account the evidence by Bolt, along with the usage in Scripture. His arguments
do not fully support his final conclusion, as he lists various instances where "lesser spirit" would be just as
appropriate.
Supernatural apparitions
The final possibility for apparitions is that of ghosts proper. This classification of ghosts
involves any presence of a person on earth after death. There are two types of ghost-
apparitions, intentional and haunting. In the case of intentional appearances the soul of a
person has returned for some specific purpose allowed by God. This purpose may either
be to give a warning, or make a post-mortem request. In the second case, the soul of a
person has, for various reasons, failed to move on to the next step of death and so is
lingering on earth at a specific area. Not all who hold to one will hold to both. Fr.
Taillepied30 is quite firmly against any idea that ghosts haunt areas or are tied to tombs
and only allows for the possibility of people returning intentionally. He sees all other
instances as demonic, whereas Rev. Mitton31 and Dr. Kreeft32 would both allow for dead
human spirits as haunting areas for reasons that are not specifically intentional.
Other instances of believing Christians holding to this view are such Theologians as the
Catholic Peter Kreeft,33 and the editors of the Anglican exorcism manual.34 Both testify to
various forms of activity by dead human spirits. One of the more famous events within
the Church being the poltergeist, or spirit which moves objects, haunting of John
Wesley's family,35 which demonstrates that Christians experience these events as well.
Intentional appearances are fairly easy to demonstrate. Where there are apparitions of the
dead when they are un-sought and provide information that leads to greater growth in
virtue or love of God, then there is little reason to doubt the apparition is not really a
deceased spirit, giving a Divinely ordained message. One negative case from scripture is
the witch of Endor (1 Sam 28). Samuel actually does return to rebuke Saul for seeking
him via a spirit medium. God allowing this in one case certainly opens up the possibility
of him allowing it in others. A positive case from scripture is the transfiguration, where
the spirits of Moses and Elijah appeared (Mat 17). Although no message was
communicated, it does indicate God has in the past allowed the return of post-mortem
spirits for specific reasons. Even in the present day there have been many testimonies of
occurrences,36 and can still happen in extraordinary circumstances. The case against these
The major issue is over the residual hauntings where the soul of a dead person has
become stuck on earth, to a specific location, for some reason. The reasons given vary,
but have a few similarities. Sometimes they don't realize they’re dead, or maybe they are
too strongly attached to something in life and can’t move on; they have been left on earth
for some type of purification, or they are trying to console a loved one the best they can.37
Consoling a loved one is similar to the described intentional apparition, but differs in that
it is based on the volition of the people themselves as opposed to a direct Divine
command. Christian theologians debate true hauntings of this sort. Taillepied especially
condemns this idea and quotes St. Chrysostom who held that spirits cannot return by their
own volition nor by natural order.38 In the case of hauntings, demons instead are at work,
to deceive people into various heresies.39 Even Taillepied would allow for the case where
a soul undergoes some form of purgatory near a place where they offended God.40 When
evaluating this idea the problem facing any theologian is the lack of scripture on the issue
and the ambiguity of Christians down the centuries. In some instances these types of
hauntings may be possible. A few of the same arguments for intentional hauntings can be
presented for this one, namely that it is not all cases that are demonic, yet something is
experienced, and is personal enough to rule out a place memory. The non-demonic cases
are those in which God is glorified in some way. One way of ministry is the freeing of the
person from the haunt, as in a case where the ghost asked for prayer because he wanted to
go "be with Jesus."41
Conclusion
Scripture (and tradition) forbid necromancy. (Deut. 18:9-12) Yet, there are occasions
where people have (according to tradition) have seen saints and received revelation from
them. Is this the same as necromancy? It is good to note that even though the OT would
forbid the contact of any spirits for the sake of revelation, God did in many cases send
spirits (angels). So the issue seems to be intentionality and faith.
However, some of the EVP work done by paranormal researchers does seem to cross the
line, as would use of a ouija board or being a medium (which is more directly what
Deuteronomy refers to).
37 Cf. Kreeft, Angels (and Demons): What do we really know about them? , 51. And Mitton and
Parker, Healing Death's Wounds, 86-7.
38 Taillepied, A Treatise of Ghosts, 137.
39 Ibid.
40 Ibid., 148.
41 Wright, Christianity and the Occult, 125.
If there are human souls that still wander earth for one reason or another, some
theologians suggest a prayer for their soul or requiem mass. Others, some form of house
blessing. As scripture does not say, this is a very gray area.