Satan Demonology and the Occult: An Annotated Bibliography of the Spirit World
Robert V. Rakestraw Brian T. Johnson Paul R. Eddy
Note: This bibliography contains titles in English only. Also consult valuable articles and bibliographies on “Demon,” “Satan,” “Exorcism,” and related terms in such reference works as Bible dictionaries and theological dictionaries. Also make use of the major Old Testament and New Testament theologies and commentaries, and the numerous works of systematic theology. Items with asterisks (*) are particularly helpful.
General Studies on the Spirit World
Abney, Dr. Lynne Louise. "Demons in the First Century." Ogbomoso Journal of Theology 2 (December 1987): 42-50. Traces the development of Middle Eastern and Persian ideas about evil spirits as they culminate in first century Jewish thought.
Aquinas, Thomas. Summa Theologica. New York: McGraw-Hill, 1970. Vols. 1, 15.
*Arnold, Clinton E. Powers of Darkness: Principalities & Powers in Paul’s Letters. Downers Grove: InterVarsity, 1992. Because the realm of spirits and angels is a dominant part of the biblical world view, Arnold argues that this teaching should be mirrored in the Christian world view of today. He develops a biblical theology on demons, principalities and powers, based upon the letters of Paul. He argues that the spirit world is composed of personal beings who have been defeated by Christ who will one day be brought to full subjection. The best work on the topic.
______. "Returning to the Domain of the Powers: Stoicheia as Evil Spirits in Galatians 4:3,9" Novum Testamentum 38 no. 1 (1996): 55-76. Uses internal and external evidence to support this claim, thereby, arguing that Paul understood a return to the Law as a return to idol worship, which is in reality the worship of demons.
Austin, Tom. "On the Demonization of Believers." Reformation and Revival 4 no. 1 (Winter 1995): 11-28. The idea that a believer can be demonized is contrary to essential doctrines of the Christian faith, namely the character of God, the power of the Holy Spirit, human responsibility, the authority of Scripture, and the sufficiency of Christ’s atonement.
Barth, Karl. Church Dogmatics. Vol. 3, Part 3. Edinburgh: T. and T. Clark, 1960.
Berkhof, Hendrikus. Christ and the Powers. Scottdale, PA: Herald, 1962. Berkhof traces Paul’s usage of the term “powers” in connection with the creation, the fall, preservation, reconciliation, consummation, and the church. He concludes that Paul uses the term not as synonymous with angels but rather as a new category, whether as persons or as impersonal structures of life and society. A very influential work.
Brenk, Frederick E. "In the Light of the Moon: Demonology in the Early Imperial Period." Aufstieg und Niedergang der Römischen Welt, II. 16. 3, pp. 2068-2145. Edited by H. Temporini and W. Haase. Berlin/New York: Gruyter, 1986. Demonology in the ancient western world from pre-Homeric times to A.D. 300.
Bufford, Rodger K. Counseling and the Demonic. Dallas: Word, 1988 Bufford, a professional psychologist and Biblical scholar, recognizes the polemical nature of most discussions concerning the demonic and mental health issues. He argues for a middle ground, which recognizes the influence of the demonic but refuses to see it in all cases of mental illness. Biblical accounts of demonism are compared and contrasted to the American Psychiatric Association’s Diagnostic and Statistical Manual of Mental Disorders.
Bultmann, Rudolph. Kerygma and Myth, A Theological Debate. New York: Harper and Row, 1961. This is a series of essays dealing with the spiritual understanding of the New Testament authors. It contains Bultmann’s essay, “New Testament and Mythology” in which he argues for the interpretation of the spirit world as mythological. His essay is followed by a rejoinder, as is each entry.
Caldwell, Wayne E. “Angelology and Demonology.” In A Contemporary Wesleyan Theology, Vol. 2, pp. 1043-97. Edited by Charles W. Carter. Grand Rapids: Zondervan, 1983.
Carr, Wesley. Angels and Principalities. Cambridge University Press, 1981. To do a thorough exegesis of the “powers” in Paul’s writings, Carr argues that we not only need to give due consideration to the complex religious and social background of the time but that we need also to ask what he succeeded in communicating to the recipients of his epistles. His conclusion is that there is no basis to see the early church as believing itself to be involved in a cosmic battle and that Paul’s teachings on the powers are not to be viewed as such.
Chrysostomos, Bishop. "Demonology in the Orthodox Church: A Psychological Perspective." Greek Orthodox Theological Review 33 no. 1 (1988): 45-61. Draws a parallel between demonic influence and mental illness, which can be curtailed through the practice of spiritual disciplines.
Collins, W. Duane. "An Assemblies of God Perspective on Demonology: Part 1." Paraclete 27 (Fall 1993): 23-30. This is a partial Assemblies of God view dealing with demons’ origin, nature, and activities.
Connelly, Douglas. Angels Around Us. Downers Grove: InterVarsity, 1994. Helpful, non-technical biblical overview, primarily on good angels.
Cook, John Granger. "In Defense of Ambiguity: Is There a Hidden Demon in Mark 1.29-31?" New Testament Studies 43 (1997): 184-208. Uses Scripture and Greco-Roman culture to discuss four possible causes for the fever in this section – medical, astrological, divine, or demonic. While rejecting astrological means, the author leaves the other three possibilities open.
Cullmann, Oscar. Christ and Time. Philadelphia: Westminster, 1964.
Cuneo, Michael W. "Of Demons and Hollywood: Exorcisms in American Culture." Studies in Religion 27 no. 4 (1998): 455-465. Explains how the entertainment industry has stimulated interest in demonic activity and how Christians have responded.
Danielou, Jean. The Angels and Their Mission, According to the Fathers of the Church. Translated by David Heimann. Westminster, Maryland: Newman, 1957 [1953].
Davies, T. Witton. Magic, Divinations, and Demonology Among the Hebrews and Their Neighbors. London: James Clarke, 1898. Davies’ dissertation. An exhaustive review of this topic.
Dickason, C. Fred. Angels, Elect and Evil. Chicago: Moody, 1976.
* . Demon Possession and the Christian. Chicago: Moody, 1987. Dickason seeks to answer the question, “Can a Christian be demonized?” He concludes that Christians can be affected by demonic activity and seeks to stimulate concern for those under demonic oppression. He bases his answer upon Biblical evidence, theological evidence, and clinical evidence for and against this notion,.
Dunn, J.D.G. and G.H. Twelftree. “Demon Possession and Exorcism in the New Testament.” Churchman 94 (1980) 210-25.
Ferguson, Everett. Demonology of the Early Christian World. Edwin Mellen, 1984. A very important work by a leading scholar in early church studies.
Fox, Rory. "Can There be a Reason to Believe in Angels and Demons?" The Downside Review 115 (April 1997): 112-138. Discusses natural phenomena, a-priori considerations, personal experience, Scripture, and ecclesiastical authority as considerations for someone who is uncertain about the existence of angels and demons.
Garrett, Clarke. Spirit Possession & Popular Religion: From the Camisards to the Shakers. Baltimore: Johns Hopkins University Press, 1987. Traces the origins of sectarian groups, believing in spiritual possession, who came to America and influenced the Christian community there.
Garrett, Duane A. Angels and the New Spirituality. Nashville: Broadman and Holman, 1995. A good, easy-to-read evaluation of the emphasis on angels in contemporary culture in light of biblical and historical evidence.
Garrett, Susan R. The Demise of the Devil: Magic and the Demonic in Luke's Writings. Minneapolis: Fortress, 1989.
Gilpin, Richard. Biblical Demonology. Minneapolis: Klock and Klock, reprint, 1982. Originally published in 1677 under the title Daemonologia Sacra; or, A Treatise of Satan's Temptations. In Three Parts. The author examines "...the biblical evidence in relation to Satan, his position in the world and his method of tempting believers and unbelievers."
Goodman, Felicitas D. How About Demons? Possession & Exorcism in the Modern World. Bloomington, IN: Indiana University Press, 1988. An overview of possession and exorcism as experienced around the world in a variety of cultures and settings. This book paints a picture of possession as usually positive and as one of the most widespread of human religious experiences.
Graham, Billy. Angels: God’s Secret Angels. New York: Pocket, 1975. Drawing from scripture and personal experience, Graham concludes that angels are spiritual creatures created by God for the purpose of service to the Church and to Christendom. Angels minister heaven’s unlimited resources, and enable believers to experience triumph in trials now, as well as a heavenly home for eternity.
Greenlee, David. "Territorial Spirits Reconsidered." Missiology 22 no. 4 (October 1994): 507-514. In Scripture, evil spirits do control certain areas, but this is mainly because people there give them worship. Christians should focus on Christ, not evil spirits, lest we become too animistic.
Gross, Edward N. Miracles, Demons, and Spiritual Warfare: An Urgent Call for Discernment. Grand Rapids: Baker, 1990. A conservative, Biblically based look at issues such as spiritual giftedness, miracles and spiritual warfare. The author concludes that we need increased discernment in recognizing these issues as either coming from God or as counterfeits from Satan.
Guijarro, Santiago. "The Politics of Exorcism: Jesus’ Reaction to Negative Labels in the Beelzebub Controversy." Biblical Theological Bulletin 29 (Fall 1999): 118-129. To many of His contemporaries, Jesus’ behavior was seen as deviant, which they would have thought to be the work of evil spirits. This is why Jesus responds by saying that He is endowed by God’s Spirit to do what He does.
Hills, Julian V. "Luke 10.18 – Who Saw Satan Fall?" Journal for the Study of the New Testament 46 (1992): 25-40. This verse should be translated as "They[the demons cast out by the disciples] saw Satan fall", thereby demonstrating the efficacy of the disciples’ exorcisms.
Howard, Dr. J. Keir. "New Testament Exorcism and its Significance Today." The Expository Times 96 (January 1985): 105-109. Using the language of "evil spirits" is not helpful for most today as it was in Jesus’ day; however, people still need to be healed of the effects of evil.
Igenoza, Andrew Olu. "Christian Theology and the Belief in Evil Spirits: An African Perspective." Scottish Bulletin of Evangelical Theology 4 no. 1 (Spring 1986): 39-48. Contrary to Bultmann and others who reject the reality of evil spirits, belief in their existence is essential to a dynamic Christian faith.
Juel, Donald H. "Plundering Satan’s House: Mark 5:1-20." Word & World 17 no. 3 (Summer 1997): 278-281. This story is paraphrased in such a way as to be somewhere in the middle of preaching and exegesis.
Kilgallen, John J. "The Return of the Unclean Spirit (Luke 11, 24-26)." Biblica 74 no. 1 (1993): 45-59. Contrary to the normal interpretation that the demon returns with seven others because the man has not believed in Christ, this account shows that Jesus cleanses the man while the demon seeks his destruction, thereby proving that Jesus is not in league with Belial.
Kreeft, Peter. Angels and Demons: What Do We Really Know about Them? San Francisco: Ignatius, 1995. Popular lay-oriented introduction by an evangelically-inclined Catholic Philosopher of Religion.
Korem, Dan. Powers: Testing the Psychic and Supernatural. Downers Grove: InterVarsity, 1988. In seeking to help his readers become more discerning about those who falsely claim to have psychic powers, the author investigates such issues as telekinesis and psychic detectives, arguing that much of what is passed off as supernatural is deception.
*Lane, Anthony N. S., ed. The Unseen World: Christian Reflections on Angels, Demons and the Heavenly Realm. Grand Rapids: Baker, 1996. Valuable, scholarly essays by a high-level, international team of thinkers. Studies on biblical and theological themes.
Langton, Edward. The Angel Teaching of the New Testament. London: James Clarke, n.d. Langton maintains that a thorough appreciation of the New Testament author’s understandings of angels cannot be recognized without also seeing the influence of Jewish teaching upon the subject. He seeks to gather together the scattered references to angels in the New Testament and to view the whole teaching on the subject.
. Essentials of Demonology; A Study of Jewish and Christian Doctrine, Its Origin and Development. London: Epworth, 1949. A comprehensive presentation of this "biblical phenomena" within its historical context.
. Good and Evil Spirits. London: SPCK, 1942. Langton attempts to put the entire body of Christian and Jewish teaching upon the subject of good and evil spirits against its historical background (such as animism or the beliefs of cultured peoples of the ancient world). In so doing, he seeks to answer such foundational questions as “How was it, and why was it that man first came to believe in the existence of a spirit as part of himself, and yet separable from him? And how and why has man found himself forced to believe in the ubiquity of spirits, benevolent and malevolent?”
. The Ministries of the Angelic Powers According to the Old Testament and Later Jewish Literature. London: James Clarke, 1936. A thorough examination of angelic powers as seen in the Old Testament, Jewish Apocryphal and Apocalyptic Literature and Rabbinic Literature. The author traces the Jewish belief in angels from the earliest of records through the inter-testamental period. He argues that modern scholarship, which views these beliefs as symbolic or legendary, is unsatisfactory.
. Supernatural: The Doctrine of Spirits, Angels and Demons from the Middle Ages until the Present Time. London: Rider, n.d.
Levack, Brian P., ed. Possession and Exorcism. New York: Garland, 1992. Vol. 9 of a major set. This is the ninth volume in a series which contains scholarly articles on the subject of witchcraft, magic and demonology. This volume deals with demonic possession and exorcism and is intended to show the variety of approaches to these phenomena as seen by historians, psychologists, anthropologists, and psychiatrists.
Lewis, C. S. The Screwtape Letters. New York: Macmillan, 1948. A fictitious look at the activities of demons in the day to day lives of people.
Lindström, Fredrik. God and the Origin of Evil: A Contextual Analysis of Alleged Monistic Evidence in the Old Testament. Translated by F. H. Cryer. Lund: Gleerup, 1983.
Lockyer, Herbert. The Mystery and Ministry of Angels. Grand Rapids: Eerdmans, 1958. A thorough, Biblically based exposition on angelology. Covers topics ranging from the creation of angels to the Lord of angels.
MacMillan, A. J. Modern Demon Possession. Harrisburg: Christian Publications, n.d. A concise look at demon possession with headings such as The Satanic Working, The Believer’s Authority, and The Nature of Possession.
*Montgomery, John Warwick, ed. Demon Possession. Minneapolis: Bethany House, 1976. A collection of papers presented at the University of Notre Dame, Jan 8-11, 1975 sponsored by the Christian Medical Association.
_______. Principalities and Powers: The World of the Occult. Revised. Minneapolis: Dimension, 1975. A detailed study of a variety of occult practices. Includes illustrations of occult artifacts and appendices.
Murphee, Wallace A. “Can Theism Survive without the Devil?” Religious Studies 21 (1985) 231-44. Answers in the negative. Great Thesis.
*Nevius, John L. Demon Possession. Grand Rapids: Kregel, 1968 reprint of 1894 original. Based upon the experiences of Dr. Nevius, who worked as a missionary in China from, 1854-1893, this book traces his encounters with the demonic and demonstrates the need to take seriously the reality of demonic influences even in our modern world.
*Noll, Stephen F. Angels of Light, Powers of Darkness. Downers Grove: InterVarsity, 1998. Excellent biblical and theological study on angels and demons.
North, Gary. Unholy Spirits. Ft. Worth: Dominion, 1986. North traces the social, economic and philosophical influences of society and argues that they are under- girded by the philosophies of occultism. As Christians, we have the God-given responsibility to engage society and to subdue the earth lest the crisis of cultural disintegration continue unabated.
Oropeza, B. J. 99 Answers to Questions about Angels, Demons and Spiritual Warfare. Downers Grove, IL: InterVarsity, 1997.
*Page, Sydney H. T. Powers of Evil: A Biblical Study of Satan and Demons. Grand Rapids: Baker, 1995. The most helpful overview of the key scriptures. The author analyzes every biblical reference to the demonic as well as historic and modern views. One of the best studies on the topic.
Peck, Scott M. People of the Lie. New York: Simon and Schuster, 1983. By working from the conviction that both psychology and spirituality need to be integrated, Peck argues that human evil needs to be studied scientifically. In this work he examines such issues as “The Encounter with Evil in Everyday Life” and “Of Possession and Exorcism.” He argues in the end that love can and must triumph over evil.
Pseudo-Dionysius the Areopagite. De Caelesti hierarchia in usum studiosae iuventutis. Ed. P. Hendrix. Leiden: E. J. Brill, 1959. The most important work from the medieval era.
Regamey, Pie-Raymond. What Is An Angel? Translated from the French by Mark Pontifex. New York: Hawthorn, 1960.
Routledge, Robin. "’An Evil Spirit from the Lord’ – Demonic Influence or Divine Instrument?" The Evangelical Quarterly 70 no. 1 (1998): 3-22. In 1 Samuel 16:14, as in other parts of the Old Testament, it is shown that evil spirits are controlled by God and have access to the heavenly assembly. God uses such spirits to carry out His purposes.
Russell, Jeffrey Burton. Medieval Heresies: A Bibliography. 1981.
Schlier, H. Principalities and Powers in the New Testament. London: Nelson, 1961. In recognizing the importance the New Testament authors attached to Principalities and Powers, Schlier analyzes these texts in order to give an overall picture of this spirit of evil. He concludes that “Having no other future than eternal damnation, the principalities concentrate their attack on those who have an eternal future, namely, the Church and her members.” Consequently it is our responsibility to resist them and to “create in the church a place free from their domination, as a sign of the new heavens and the new earth….”
Smith, C. R. “The New Testament Doctrine of Demons.” Grace Journal 10 (Spring 1969) 26-42.
Sorensen, Eric. Possession and Exorcism in the New Testament and Early Church. WUNT Tubingen: Mohr-Siebeck, 2002
Southard, Samuel and Donna. "Demonizing and Mental Illness (III): Explanations and Treatment, Seoul." Pastoral Psychology 35 no. 2 (Winter 1986): 132-151. It is important to use discernment in distinguishing between having a psychological disorder and being demonized.
Stacey, Vivienne. "Christ Cleanses Buildings and Delivers People: Four Case Studies." Evangelical Review of Theology 16 no. 4 (1992): 342-352. The author believes she has special gifts of discernment and exorcism and relates some of her experiences.
Taylor, Kenneth N. Demon Experiences in Many Lands. Chicago: Moody, 1960. A compilation of eyewitness reports from across the world.
Thomas, John Christopher. "’An Angel From Satan’: Paul’s Thorn in the Flesh (2 Corinthians 12.7-10)." Journal of Pentecostal Theology 9 (1996): 39-52. An exposition of the passage for the purpose of explaining the relationship between demonic agents and diseases.
Toorn, Karel van der, Pieter W. van der Horst, and Bob Becking, eds. Dictionary of Deities and Demons in the Bible. Leiden/New York: Brill, 1995.
Twelftree, G. H. “Demon, Devil, Satan.” In Dictionary of Jesus and the Gospels, ed. Joel B. Green, Scot McKnight, and I. Howard Marshall, 163-72. Downers Grove/Leicester: InterVarsity, 1992.
_______. Jesus the Exorcist: A Contribution to the Study of the Historical Jesus. WUNT 2:54. Tübingen: Mohr-Siebeck, 1993.
Unger, Merrill F. Biblical Demonology. Wheaton: Scripture Press, 1952. A comprehensive, biblical analysis. For years remained the standard work on the topic.
. Demons in the World Today. Wheaton: Tyndale House, 1971. A discussion of such topics as fortune-telling, ouija boards, and demon possession.
* . What Demons Can Do To Saints. Chicago: Moody, 1991 reprint of 1977 original. Answers the question, "Can a Christian be indwelt by a demon?"
Van Gemeren, Wellem A. “The Sons of God in Genesis 6: 1-4 (An Example of Evangelical Demythologization?)” Westminster Theological Journal 43 (1981) 320-48.
Williams, Daniel Day. The Demonic and the Divine. Minneapolis: Fortress, 1990. Beginning with the idea of demonic power, Williams discusses the topics of loss, tragedy, structural evil, death, immortality, and the end of all things to discern our part and God’s involvement in the evil that plagues existence.
Wink, Walter. "Demons and DMins: The Church’s Response to the Demonic." Review and Expositor 89 (1992): 503-513. The church in the west has lost its effectiveness in dealing with the demonic because of its materialistic worldview. We need to be willing to learn from those who have not completely lost this sense of the demonic.
______. Naming the Powers. Philadelphia: Fortress, 1984. A thorough examination of the terms used for power in the New Testament. Wink maintains that principalities and powers are neither demonic nor other-worldly spirits; rather they are the interdependent inner and outer poles of any given manifestation of power. Tends to reduce “powers” to psycho-social and institutional dynamics, “structural” evil. But still a helpful study on ‘powers’ language.
______. "Principalities and Powers: A Different Worldview." Church and Society 85 (May-June 1995): 18-28. Institutions become demonic when they abandon the purposes God has set for them. This is based on a worldview where heaven is the inner aspect and earth is the outer aspect of the same reality.
. Unmasking the Powers. Philadelphia: Fortress, 1986.
Wright, J. Stafford. Mind, Man, and the Spirits. Grand Rapids: Zondervan, 1972. An evaluation of the scientific evidences and studies of the supernatural world as seen through the lens of Christian thought. Discusses issues such as clairvoyance, fortune-telling, the mind and miracles.
Wylie-Kellerman, Bill. "Not Vice Versa. Reading the Powers Biblically: Stringfellow, Hermeneutics, and the Principalities." Anglican Theological Review 81 no. 4 (Fall 1999): 665-682. How nations, institutions, ideologies, etc. have set themselves up against God and oppressed humanity. This is due in large part to our tendencies to read the Bible in such a way that it is seen to support our own groups rather than to challenge them.
Yamauchi, Edwin. "Magic or Miracle? Diseases, Demons and Exorcisms." In Gospel Perspectives, vol. 6: The Miracles of Jesus, 89-183. Edited by David Wenham and Craig Blomberg. Sheffield: JSOT, 1986.
Satan and Satanism
Alden, R. L. “Lucifer, Who or What?” Bulletin of the Evangelical Theological Society 11 (Winter 1968) 35-39.
Allen, William Lloyd. "Matthew 4:1-11 – The Devil at the Crossroads." Review and Expositor 89 (1992): 529-533. The Devil takes advantage of crises that God means to cause growth and those that are circumstantial in order to misdirect us.
Cunningham, Lawrence S. "Satan: A Theological Meditation." Theology Today 51 no. 3 (October 1994): 359-366. Understands Satan to be the way in which the human mind has personalized evil and explained why it is so prevalent.
De Blois, Kees F. "How to Deal with Satan?" The Bible Translator 37 no. 3 (July 1986): 301-309. Although this article has been written for purposes of Bible translation, it does provide important information about Satan from the Old and New Testaments and intertestamental Judaism.
Eckardt, A. Roy. "Between the Angelic and the Diabolic." Theology Today 51 no. 3 (October 1994): 405-415. Argues that despite the distinctions, there is at the same time a unit between God and the Devil.
Forsyth, Neil. The Old Enemy: Satan and the Combat Myth. Princeton: Princeton University Press, 1987.
*Green, Michael. Exposing the Prince of Darkness. Ann Arbor: Vine, 1991. Formerly titled I Believe in Satan’s Downfall. Grand Rapids: Eerdmans, 1981. Calling Satan the master of disguise, Green argues that Satan is very much involved in our world today. He claims that Christians, working from the knowledge that Christ has ultimately defeated Satan, must not be ignorant of his schemes but must become aware of his plans for individuals and the world. Also explores other religions including the occult and other cultic movements.
Johnston, Jerry. The Edge of Evil. Dallas: Word, 1989. An investigative report on the pervasiveness of Satanism and its influence on America’s youth. Johnston seeks to expose Satanism in a factual way, as a dangerous and growing phenomenon, and to arm parents, educators and teens with the information necessary to avoid it.
Joines, K. R. Serpent Symbolism in the Old Testament. Haddonfield, NJ: Haddonfield House, 1974.
Kallas, James. The Satanward View: A Study in Pauline Theology. Philadelphia: Westminster, 1966.
Kluger, Rinkah S. Satan in the Old Testament. Evanston, IL: Northwestern University Press, 1967. An investigation of Satan from a psychological viewpoint. The author concludes that the image of Satan is developed in the Old Testament by way of a development of consciousness within the Old Testament image of God. Second, this study illumines the significance of the inner enemy and accuser.
Langton, Edward. Satan, A Portrait. London: Skeffington, 1977. After acknowledging that Satan is today largely a forgotten or embarrassing concept, Langton seeks to trace the origins of thought concerning Satan from the Old Testament and Rabbinical Literature to that of the nineteenth century. He concludes that we need to ask whether we have any real alternative to the convictions and beliefs of the “greatest minds of the human race” who believed in the reality of good and evil spirits.
Ling, T. The Significance of Satan. London: SPCK, 1961. A study of New Testament demonology and its significance for today. The author sees belief in demons as sub-Christian and Satan as symbolic.
MacLeod, David J. "The Third ‘Last Thing’: The Binding of Satan (Rev. 20:1-3)." Bibliotheca Sacra 156 (October-December 1999): 469-486. Despite the fact that Satan is real and active today, he will be bound at some time in the future for one thousand years.
_______. "The Fifth ‘Last Thing’: The Release of Satan and Man’s Final Rebellion (Rev. 20:7-10)." Bibliotheca Sacra 157 (April-June 2000): 200-214. After the one thousand years, Satan will be released in order to "demonstrate once and for all the depravity and moral corruption of the human race."
Oberman, Heiko A. "Luther and the Devil." Lutheran Theological Bulletin 69 no. 1 (Winter 1989): 4-11. Explains Luther’s concept of the Devil in his medieval context and how this developed in light of his personal experiences and his understanding of the gospel.
Pagels, Elaine. "The Social History of Satan, the ‘Intimate Enemy’: A Preliminary Sketch." Harvard Theological Review 84 no. 2 (1991): 105-128. Describes how Satan was only at the margins of early Hebrew belief, yet developed a more central role later, primarily among Christians and other sectarian Jewish sects.
Pentecost, J. Dwight. Your Adversary the Devil. Grand Rapids: Zondervan, 1973. A biblical study by a former Dallas Seminary professor.
Raschke, Carl A. Painted Black. San Francisco: Harper & Row, 1990. A comprehensive explanation of what Satanism is, where it comes from, and why it is spreading. Raschke traces the social roots and causes of satanic crimes.
Russell, Jeffrey Burton. The Devil: Perceptions of Evil from Antiquity to Primitive Christianity. London/Ithaca: Cornell University Press, 1977. Russell’s four volumes (The Devil, Satan, Lucifer, and Mephistopheles) are the best history of the idea of Satan available.
. Lucifer: The Devil in the Middle Ages. Ithaca: Cornell University Press, 1984.
. Mephistopheles: the Devil in the Modern World. Ithaca: Cornell University Press, 1986. This is the fourth and final volume of a series concerning the history of the concept of the Devil. Russell traces the breakup of a former consensus on the concept of the Devil from the Reformation to modernity. He concludes that even today we need to continue after some vital symbol of radical evil.
. The Prince of Darkness: Radical Evil and the Power of Good in History. Ithaca: Cornell University Press, 1988. This is Russell’s summation of his other works. A historical analysis of the origins of the concept of the devil from antiquity to the present.
. Satan: The Early Christian Tradition. Ithaca: Cornell University press, 1981. Russell here traces the development of Christian thought concerning Satan from the 1st century to the 5th. His purposes are twofold: to gain a better understanding of the nature of evil, and to develop a method for the history of concepts and the historical theology of concepts.
Sanders, J. Oswald. Satan Is No Myth. Chicago: Moody, 1975.
Sundberg, Walter. "A Primer on the Devil." First Things 29 (January 1993): 15-21. Only by being aware of who the Devil is can we fully appreciate God’s love.
Tremmel, William Calloley. "Satan – The Dark Side." The Iliff Review 42 no. 1 (Winter 1985): 3-12. Traces the development of Satan as the dark side of God in ancient times to Satan as the dark side of humanity today.
Murphree, Wallace A. "Can Theism Survive without the Devil?" Religious Studies 21 (1985) 231-44. Answers in the negative! Great thesis!
*Wright, Nigel. The Satan Syndrome. Grand Rapids: Zondervan, 1990. In arguing that the church needs to recognize the reality of Satan and the effects of evil, Wright offers insights on the problem of evil and concludes that as Christians we need ultimately to focus on the knowledge of God and to imitate Christ. Objects to the unbiblical basis and sensationalism of some “spiritual warfare” approaches. Offers a biblical methodology for the Church's encounters with evil. Criticizes some contemporary approaches.
Spiritual Warfare and Counseling
*Anderson, Neil T. The Bondage Breaker. Eugene, OR: Harvest House, 1990. A book deigned to help Christians see and deal with the dark forces of Satan’s kingdom. Anderson argues that in order to mature in Christ, we must experience victory over Satan and that through Christ we have the tools to do so.
* . Victory Over the Darkness. Ventura, CA: Regal, 1990. Our growth as disciples of Christ is foundational to our Christian lives and is often hindered by the relentless attacks of the enemy. Anderson claims that a proper knowledge of God and of our fundamental identity in Christ is vital for our growth and a necessary means through which to defeat the enemy’s deceptions. Drawing from his experience as a counselor and a discipler, Anderson ties the two together and offers a biblical foundation for seeing ourselves as children of God.
Arnold, Clinton. Three Crucial Questions about Spiritual Warfare. Grand Rapids: Baker, 1997.
Aulen, Gustav. Christus Victor: An Historical Study of the Three Main Types of the Idea of Atonement. Translated by A. G. Hebert. New York: Macmillan, 1969 [1931].
Baker, Ken. "Power Encounter and Church Planting." Evangelical Missions Quarterly 26 (July 1990): 306-312. Although this is difficult for many Westerners to accept, in many cultural contexts, overcoming evil spirits with God’s power is essential for an effective ministry.
Barnhouse, Donald Grey. The Invisible War. Grand Rapids: Zondervan, 1965. By tracing spiritual conflict back to the beginning of time, Barnhouse argues that all of mankind is affected by this clash of good and evil. In this exposition, many of life’s questions concerning suffering and trials are answered.
Barrier, Roger. "When the Force is Against You: Battling Spiritual Oppression." Leadership 20 (Winter 1999): 82-86. A pastor recounts some of his experiences of oppression by demons and encounter with those who have been demonized.
Bolt, John. "Satan is Alive and Well in Contemporary Imagination: A Bibliographic Essay with Notes on ‘Hell’ and ‘Spiritual Warfare.’" Calvin Theological Journal 29 no. 2 (November 1994): 497-506. Discusses the modern Satan and spiritual warfare craze and concludes that it can distract us from sound doctrine, readiness, obedience, and prayer.
Boogaart, Thomas A. "Satan is a Son of God." Perspectives 12 (October 1997): 16-19. Argues that we should refrain from using language of violence in dealing with evil because of its depersonalizing effects.
Boyd, Gregory A. God at War: Spiritual Conflict in the Bible. Satan and Evil, vol. I. Downers Grove, IL: InterVarsity, 1997. Thorough study of both testaments on the theme of conflict with Satan. A provocative volume that quarrels with Augustine's teachings on the issues of evil, pain, and suffering.
Boyd, Gregory A.: Satan and the Problem of Evil: Constructing a Trinitarian Warfare Theodicy. Satan and Evil, vol. II Downers Grove, IL: InterVarsity, 2001. A follow up to his previous work, God at War, Boyd here presents a philosophical look at evil and develops a case for a loving, omniscient, and omnipotent God in the face of it.
Brant, Howard. "Power Encounter: Toward an SIM Position." International Journal of Frontier Missions 10 no. 4 (October 1993): 185-192. The official position taken by an international evangelical mission agency regarding spiritual warfare and miracles.
Breuninger, Christian B. "Where Angels Fear to Tread: Appraising the Current Fascination with Spiritual Warfare." Covenant Quarterly 53 (May 1995): 37-43. Argues that this fascination is a revolt against rationalism, but also warns against "hyper- spiritualism that denies the validity of the material world."
*Bubeck, Mark I. The Adversary. Chicago: Moody, 1984. In response to the rise of popular interest in the Devil, Bubeck seeks to alert Christians to the reality of spiritual warfare and of the battle they are engaged in. This book is a practical resource for discovering how to become free from the bondage of the Devil and for helping others to do so.
_______. Overcoming the Adversary. Chicago: Moody, 1984. A sequel to his preceding book, The Adversary, Bubeck offers this work as a “handbook” for spiritual warfare. He maintains that the believer’s life should be most centered on consistent warfare praying, the use of sound doctrine and the practice of separated, godly living rather than bold confrontation with the enemy, although this form of warfare is sometimes appropriate.
Bufford, Rodger K. Counseling and the Demonic. Dallas: Word, 1988.
Detzler, Wayne A. "Myths About Spiritual Warfare." Reformation and Revival 41 no. 1 (Winter 1995): 29-42. Many of the ideas about spiritual warfare found in charismatic and Pentecostal groups are false and unbiblical.
Friesen, James G. Uncovering the Mystery of MPD. Dan Bernardino: Here’s Life, 1991. Friesen takes a look at Multiple Personality Disorder (MPD) and claims that it is often caused by Satanic Ritual Abuse either current or past. His book is intended to assist friends and therapists seeking to help those who have suffered or are suffering from this type of abuse, and offers strategies for doing so.
Guelich, Robert A. "Spiritual Warfare: Jesus, Paul, and Peretti." Pneuma 13/1 (1991) 33-64. Argues that 'spiritual warfare' was not a central category for either Jesus or Paul, unlike the contemporary 'spiritual warfare' movement; argues that it was merely one metaphor within the NT for the Christian life, etc.
Hiers, Richard H. "’Binding’ and ‘Loosing’: The Matthean Authorizations." Journal of Biblical Literature 104 no. 2 (1985): 233-250. Argues from the gospels and intertestamental literature that this originally referred to releasing people from demonic control and later was interpreted to involve church discipline.
*Kraft, Charles H. Defeating Dark Angels: Breaking Demonic Oppression in the Believer's Life. Ann Arbor, MI: Servant, 1992. An excellent manual for ministry.
Kraft, Charles H., and Mark White, eds. Behind Enemy Lines: An Advanced Guide to Spiritual Warfare. Ann Arbor, MI: Servant Books, 1994.
Kraft, Marguerite G. Understanding Spiritual Power: A Forgotten Dimension of Cross-Cultural Mission and Ministry. ASMS 22. Maryknoll, NY: Orbis, 1995.
Lowe, Chuck. Territorial Spirits and World Evangelization. A Biblical, Historical and Missiological Critique of Strategic-Level Spiritual Warfare. Fearn, Great Britain: Christian Focus, 1998. While affirming spiritual warfare, the author is critical of the popular teaching on territorial spirits by Peter Wagner and those with views like his.
*Macnutt, Francis. Deliverance form Evil Spirits: A Practical Manual. Grand Rapids: Baker, 1995. A former Catholic Priest offers much wise counsel.
Moore, David G. and Pyne, Robert A. "Neil Anderson’s Approach to the Spiritual Life." Bibliotheca Sacra 153 (January-March 1996): 75-86. Argues that Anderson’s approach to sin and spiritual conflict are unbiblical and often harmful to those who practice them.
Murphy, Ed. The Handbook for Spiritual Warfare. Nashville: Nelson, 1992.
Poythress, Vern S. "Territorial Spirits: Some Biblical Perspectives." Urban Mission 13 no. 2 (December 1995): 37-49. Our focus should be on God rather than on secrets of evil spirits. Also, the Book of Revelation should be more prominent in understanding spiritual warfare.
Robb, John. "Satan’s Tactics in Building and Maintaining His Kingdom of Darkness." International Journal of Frontier Missions 10 no. 4 (October 1993): 173-184. We need to know what Satan’s evil strategies are and be willing to combat them.
Rubingh, Eugene F. "Kingdom and Power." Urban Mission 13 no. 2 (December 1995): 9-18. In missionary work, we need to use the power God has given us to confront evil spirits, especially in cultures that are more power conscious than truth conscious.
Sherman, Dean. Spiritual Warfare for Every Believer. Seattle: YWAM Books, 1990.
Twelftree, G. H. Christ Triumphant: Exorcism Then and Now. London: Hodder and Stoughton, 1985. A thorough treatment of exorcism as seen in the New Testament, Christ’s ministry and the early church. In seeking to answer the question as to whether or not exorcism is a valid part of our Christian communities today, Twelftree argues that “Exorcism has its rightful place as part of the whole ministry given to the church to push back the frontiers of evil.”
Wagner, C. Peter, ed. Engaging the Enemy: How to Fight & Defeat Territorial Spirits. Ventura: Regal, 1991. This is a compilation of writings dealing with spiritual warfare based on an understanding of the territoriality of Satan’s demons. 18 veterans of strategic-level spiritual warfare share their personal experience of engaging territorial spirits and provide practical guidance to prepare Christians to do the same.
______. "Territorial Spirits and World Missions." Evangelical Missions Quarterly 25 (July 1989): 278-288. Territorial spirits hinder people from receiving the gospel message so they must be directly engaged.
Wagner, C. Peter and F. Douglas Pennoyer, eds. Wrestling With Dark Angels. Ventura: Regal, 1990. A collection of papers read at the “Academic Symposium on Power Evangelism”. The authors include such notables as Neil T. Anderson and C. Peter Wagner who offer their views on spiritual warfare and show how the Christian can effectively deal with its dangerous power.
Wakely, Mike. "A Critical Look at a New ‘Key’ to Evangelization." Evangelical Missions Quarterly 31 (April 1995): 152-162. Discusses major flaws in much of the current teaching on territorial spirits.
Warner, Timothy M. Spiritual Warfare. Wheaton: Crossway, 1991. In working from the premise that both Satan and demonic activity are more overt today then ever before in history, Warner shows how Christians can defeat both through the character of God, the certainty of his promises, our authority as his people, and the victory Christ has already won.
Wayne, James C. "Mission and Counter-Mission or ‘Learning to Live Outside’: Mark 3:20-30." Review and Expositor 89 (1992): 535-539. Through the power of Christ, we are continually learning to live outside the control of the "strong man".
*White, Thomas B. The Believer’s Guide to Spiritual Warfare. Ann Arbor: Vine, 1990. A valuable handbook for church ministry. A practical guide to discerning and combating demonic forces.
Wink, Walter. Engaging the Powers. Philadelphia: Fortress, 1992.
Yip, Tai M. "Spiritual Mapping: Another Approach." Evangelical Missions Quarterly 31 (April 1995): 166-170. Spiritual mapping is not dependant on naming territorial spirits, however it does use discernment and research to detect their works.
Witchcraft, Magic & the Occult
Anonymous. "Ritual Abuse: A Survivor’s Tale." Ashland Theological Journal 24 (1992): 80-87. The author recounts ritual abuse suffered during childhood and its impact in later life, including being demonized.
Brombey, David G. "The Satanic Cult Scare." Society 28 no. 4 (May/June 1991): 55-66. Argues that "Satanism" is a metaphor for the danger and vulnerability that many experience within various social structures.
Christian, Paul. The History and Practice of Magic. New York: Citadel, 1963. The translated works of Paul Christian, 1811-1877. A thorough study of occult activities with headings such as “At the Gates of the Supernatural” and “Magic from the Beginning of the Christian Era to the End of the Middle Ages”.
Hunter, James. "Interpreting the Satanic Legend." Journal of Religion and Health 37 no. 3 (Fall 1998): 249-263. The recent Satanic cult hysteria is a moral panic that has resulted from a growing awareness of intergenerational eros.
Kelley, Paul. "Satanism and Vulnerable Adolescents." Journal of Pastoral Counseling 25 (1990): 101-110. Parents and counselors need to be aware that Satanism provides answers, horrible as they are, to the needs of adolescents so that they can better relate to them.
*Koch, Kurt. Between Christ and Satan. Grand Rapids: Kregel, 1962. An investigation into occultism which includes chapters on fortune-telling, magic and spiritism, and is based on over 160 examples which have come to light through Koch’s experience with counseling.
. Christian Counseling and Occultism. Grand Rapids: Kregel, 1965. Examines occult phenomena from the point of view of medicine, psychology and theology.
. The Devil’s Alphabet. Grand Rapids: Kregel, 1969. A review of 47 forms of superstition, fortune telling, magic and spiritism.
. Occult Bondage and Deliverance. Grand Rapids: Kregel, 1970. An introduction to the counseling of people who are under occult bondage and subjection. Part one: Christian counseling. Part two: Medical diagnosis.
Murray, Margaret. The God of the Witches. London: Oxford University Press, 1970.
. The Witch Cult of Western Europe. London: Oxford University Press, 1921.
Peters, Ted. "Satan’s Friends and Enemies." Dialog 30 (August 1991): 303-313. Presents the arguments of anti-satanists and anti-anti-satanists and urges theologians to help interpret what is really happening.
______. "Satanism: Bunk or Blasphemy?" Theology Today 51 no. 3 (October 1994): 381-393. Satanic practices are blasphemous because they distort divine symbols that can lead one to the grace of God.
Robbins, R. H. The Encyclopedia of Witchcraft and Demonology. New York: Crown, 1959. A study of witchcraft from the 1400s to the 1700s, Robbins’ intention is to illustrate witchcraft as experienced by those accused of practicing it.
Russell, Jeffrey Burton. A History of Witchcraft: Sorcerers, Heretics, Pagans. 1980. A critical study of witchcraft as a whole. Shows how the witch craze in Europe developed out of a combination of ancient sorcery with medieval Christian heresy, paganism, folklore, scholastic theology and inquisitorial trials.
. Witchcraft in the Middle Ages. 1972. In his analysis of witchcraft, Russell seeks to show how it came about, how it developed in the Middle Ages and by whom it was accepted. His contention is that the study of witchcraft illuminates many fields including theology, social psychology, folk religion, the history of social protest, the history of the Church and the history of religious oppression.
Summers, Montague. The History of Witchcraft and Demonology. London: Routledge and Kegan Paul, 1965.
Swatos, Jr. William H. "Adolescent Satanism: A Research Note on Exploratory Survey Data." Review of Religious Research 34 no. 2 (December 1992): 161-169. Presents findings from a survey involving high school sophomores and juniors, which showed that Satanism is an extreme phenomenon rather than the norm.
Thornton, Edward E. "Fragmentation Anxiety and the Balm of Empathy: A Pastoral Care Perspective on Satanism." Review and Expositor 89 (1992): 515-526. Those who care for people involved in the occult must be empathetic and be willing to see things from their perspectives.
Wild, Emma. "’Is it Witchcraft? Is it Satan? It is a Miracle.’ Mai-Mai Soldiers and Christian Concepts of Evil in North-East Congo." Journal of Religion in Africa 28 no. 4 (1998): 450-467. Christians in this area viewed the Mai-Mai occult practices negatively, yet admired their bravery in a battle for what the Christians saw as a good cause. This prompted reflection in light of their understanding that something is either all good or all evil.
Wright, J. Stafford. Christianity and the Occult. Chicago: Moody, 1972. This is an evaluation of psychic and occult phenomena for the purpose of teaching Christians how to deal with such activity. Wright argues that all experiences with the occult must be viewed against the backdrop of God’s word and concludes that we must recognize the activities of Satan, understand what the Bible teaches and affirm the victory of Christ.
The New Age Movement
Groothuis, Douglas R. Confronting the New Age. Downers Grove: InterVarsity, 1988. A follow up to his previous work Unmasking the New Age, this book seeks to teach strategies for evangelizing New Agers and to confront the cultural influences of the New Age Movement. Examines the topic of spiritual warfare and exposes the influence of New Age thought in the educational system.
. The New Age Movement. Downers Grove: InterVarsity, 1986. A brief yet concise look at the New Age movement. Groothius exposes the fundamental beliefs behind this system of thought and concludes with some helpful suggestions for witnessing to its adherents.
. Unmasking the New Age. Downers Grove: InterVarsity, 1986. Groothuis here exposes the pervasive influence of the New Age Movement in modern culture. Also seeks to help Christians develop an effective witness as they minister to New Agers.
Sire, James W. Shirley MacLaine and the New Age Movement. Downers Grove: InterVarsity, 1988. Using MacLaine as an example of New Age thinking, Sire offers an incisive critique of the movement. He shows how it lacks logical consistency, how it differs from traditional Eastern thought and how it distorts Christianity. |
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