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TEOLOGÍA

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TEOLOGÍA SEPTIEMBRE 5, 2022

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Para aquellos cristianos que han estado preocupados por

la difuminación de las líneas entre el evangelio y la
política, ya sea a través de la mezcla de ideología marxista
y religión en algunos círculos, o cuando el presidente
Trump se convirtió casi en una figura mesiánica a los ojos
de muchos evangélicos estadounidenses, este libro
proporcionará mucho material para pensar, así como
mucha controversia. No importa su perspectiva política,
seguramente se le provocará a pensar y responder
mientras lee.
 
–Dr. Michael L. Brown, presentador de la transmisión de
radio Line of Fire y autor de Revival Or We Die: A Great
Awakening Is Our Only Hope.

William De Arteaga (Autor)

Este es un capítulo de mi próximo libro, "America in Danger: Left and Right"
(América en peligro: izquierda y derecha).

Los reporteros e historiadores que escriben sobre los grandes regímenes totalitarios a veces
usan el término "demoníaco" para describir su tendencia hacia el mal irracional e
innecesario, como por ejemplo, el Terror impuesto por Stalin a su propio pueblo, o el
régimen maníacamente cruel de Pol Pot en Camboya. Pero el uso de "demoníaco" en la
mayoría de los casos significa "mal extremo" y no necesariamente una fuerza angelical
caída detrás de ese mal. Por el contrario, la clara comprensión bíblica de demoníaco o
"demonizado" es que detrás del tremendo mal, y energizándolo, hay una presencia
espiritual malévola. Pablo habla de "principados y potestades" (Romanos 8:38) que guían y
energizan a algunos gobernantes para el mal sostenido.

Entre los historiadores profesionales no se considera aceptable decir que un régimen o un

grupo están bajo influencia demoníaca o decir que el caos y la destrucción que producen los
tiranos tienen una causa espiritual. [1] De hecho, no podemos ver directamente en el mundo
espiritual los detalles de cómo lo demoníaco influye en el mal en las personas o en las
políticas públicas. Por ejemplo, escribir una historia sobre Stalin con comentarios tales
como "entonces un demonio sugirió a Stalin que los Kulaks deberían morir de hambre
como una lección para otros" sería especulativo en extremo.

La Biblia no nos revela los detalles de la influencia demoníaca o el control sobre los seres
humanos. De hecho, es reticente sobre todo el tema. Se podrían citar algunos casos, como
en los demonios que entraron en el rey Saúl (1 Sam 18:10) o el momento en que un
demonio entró en Judas (Lucas 22:3).

Es la Iglesia primitiva la que elaboró una comprensión más detallada de la influencia

demoníaca (y angelical) como general para cada ser humano. Los Padres del desierto en
Egipto y Palestina, que establecieron el monaquismo, fueron especialmente exigentes en la
comprensión y descripción de cómo todos los seres humanos están constantemente bajo la
influencia de algunas entidades espirituales. Lavida de San Antonio, un clásico fundacional
del monaquismo, describe las muchas batallas de ese santo con demonios que intentan
tentarlo a salir de su vocación monástica. [2] Pero el maestro de la influencia
angelical/demoníaca en la mente fue el monje Evagrio Póntico (345-399 dC). Fue el
consejero espiritual de una comunidad temprana de monjes egipcios. En la privación
sensorial del monasterio del desierto, Evagious cuestionaba y examinaba los procesos de
pensamiento de los monjes y discernía cuándo era más probable que cayeran en sugerencias
demoníacas. Sus escritos sobre este tema fueron una obra maestra de
discernimiento. [3] Forjó la comprensión de la Iglesia de lo demoníaco hasta que fue
marginada por las teologías liberales modernas como irrelevante. La caricatura de una
persona con un pequeño demonio en un hombro y un ángel en el otro es una representación
de la comprensión de Evagrio. En realidad, la imagen de la caricatura está más cerca de la
verdad que el desprecio humanista de todas las cosas demoníacas.

La década de 1970 fue un punto culminante de escepticismo y rechazo de lo demoníaco

entre las iglesias cristianas en Occidente. Incluso la Iglesia Católica Romana dejó de
enseñar exorcismo en sus seminarios. Afortunadamente, eso se revirtió en las últimas
décadas, y actualmente cada diócesis católica tiene un exorcista designado, y el tema se
enseña nuevamente a los jóvenes seminaristas. También ha habido un flujo constante de
psicólogos y psiquiatras que han notado la realidad de lo demoníaco tal como se manifiesta
en los comportamientos de algunos de sus pacientes (ver más abajo). Además, algunos
escritores influyentes del mundo moderno han mantenido contacto con la comprensión de
lo demoníaco como una constante y peligrosa. Una de las principales figuras de esto fue el
novelista y escritor ruso, Fyodor Dostoevsky.

Fiódor Dostoievski: Profeta de lo demoníaco en la política

La mayoría de los críticos informados clasifican a Fiódor Dostoievski (1821-1881) como el

más grande de los novelistas cristianos de todos los tiempos. Sus principales obras son
exigentes, especialmente para los lectores contemporáneos que están acostumbrados a
piezas cortas en Internet y los nombres rusos son a menudo largos y confusos para el lector
de lengua inglesa. Pero loshermanos Karamazovylos poseídosson enormes recursos para
todos los cristianos, y especialmente relevantes en nuestra crisis actual. [4]

En Loshermanos Karamazovel centro espiritual de la novela es la parábola/poema del Gran

Inquisidor. El Inquisidor representa para Dostoievski a la Iglesia Católica Romana. El
Inquisidor explica por qué el cristianismo es inútil para lograr la felicidad y debe proteger a
la Iglesia suprimiendo la libertad que Jesús le dio a la humanidad, un presagio de
argumentos marxistas y posmodernistas similares.

Dostoievski fue quizás el más grande profeta cristiano de los 19ésimoSiglo. [5] En su

obra, Los poseídos, predijo con precisión la trágica (diabólica) trayectoria de la Revolución
Rusa que estalló más de treinta años después de su muerte. [6]

La historia se basa libremente en un grupo de revolucionarios radicales en Moscú en la

década de 1860 que asesinaron a uno de los suyos. Dostoievski investigó sus creencias y
literatura, y décadas antes había participado en un grupo revolucionario. Fue arrestado por
esto y enviado a un campo de trabajo siberiano durante cuatro años. Allí tuvo un Nuevo
Testamento como única lectura y profundizó su amor por Cristo y su confianza en la
espiritualidad ortodoxa rusa.

The Possessedse desarrolla en una ciudad rusa de provincias donde un grupo de

intelectuales se reúnen para discutir y planear la revolución. Creen que la revolución será
buena para los campesinos y los oprimidos. Todos en el grupo son ateos, como era común a
los radicales de la época, y creen en diversas formas de política socialista o anarquista
como se manifiesta en la moralidad personal nihilista. Uno en el grupo está decidido a
suicidarse cuando cumpla treinta años, para demostrar su libertad. Dostoievski muestra
magistralmente que ninguno de ellos era particularmente malo, pero sedeslizaronen niveles
profundos de maldad en el curso de su trama y vidas separadas de Dios y de las gracias de
la vida cristiana. [7] El libro termina con su trama saliendo mal, resultando en el asesinato
de uno de los suyos, y con un incendio provocado y destrucción dentro de la ciudad. La
trayectoria demoníaca y trágica de esta obra ficticia ha sido repetida una y otra vez por los
rebeldes y gobiernos comunistas. Una manifestación reciente ha sido la desaparición del
principal grupo comunista colombiano, las FARC. Pasaron de ser un grupo idealista social
tipo "Robin Hood" a terminar como narcotraficantes despiadados. El tratado de paz entre el
gobierno colombiano y las FARC fue rechazado por la mayoría colombiana por ser
demasiado indulgente con los rebeldes dadas sus décadas de extorsión, secuestro y
atrocidades.

But Dostoevsky’s prophetic insights were dulled by his limitations and prejudices. He was
an ultra-nationalist and felt that Russia, the Orthodox Church and the Czars were called by
God to lead the world to a new and regenerated Christian era. Dostoevsky believed this
would be accomplished by Orthodox Christianity spirituality, led by its monks, who
modeled the Christian life of love and service in imitation of Jesus.  Dostoevsky hoped the
demons of the Russian radicles would be exorcised like Jesus exorcised the Gerasene
demonic and heal Russia,[8] but Dostoevsky, like his generation really had no clue as to
how this mass deliverance/exorcism could be done.

Sadly, Dostoevsky was proclaiming an incomplete Gospel which was common to both
Eastern Orthodoxy and Western Christianity. Both lacked the Gospel’s power element as
exemplified in the gifts of the Spirit and effective healing and deliverance as normal at the
parish level.[9] The Possessed clearly pictures the radicals as “demonized” in their thought
life and actions but gives no hint of the biblical remedy – deliverance and exorcism. In
Orthodoxy, as in Roman Catholicism, exorcism was extraordinarily rare and performed
only by priest. It was done on person who manifested suspicious spiritual states, unnatural
voices, etc., but it was not ministered to political radicals no matter how vile their bombings
and revolutionary activities were (they were already vile and violent by the 1860s).
Deliverance as a form of everyday ministry to persons with less than the manifestations of
full possession was not considered in Christianity until the Charismatic renewal of the
1960s (see chapter 8).

Dostoevsky’s plan of love-example evangelization failed to stop the atheistic Russian

Revolution. It is a cautionary tale for us today and especially Evangelicals who are praying
for another revival. They understand this to be another Billy Graham type revival – songs,
good preaching and an altar call. As effective and anointed as Graham was, he had no effect
on the centers of atheistic radicalism in the 1950-1970s, i.e., the secular universities. We
will outline a more realistic spiritual program utilizing the gifts of the Spirit, spiritual
warfare and deliverance ministry at the end of this work.
The demonic slips up:

When I entered the Charismatic Renewal in the mid-1970s I immediately saw healings,
inner healings and deliverance (exorcism) ministry at the summer camps and conferences I
attended.  Within a few months I personally ministered an effective deliverance – an
expulsion of demons in a person who is less than fully possessed. Soon I was on a project
to write the history of inner healing and deliverance ministries and went to a prestigious
Methodist seminary to get a MTS as support. To my horror I found the professors there
woefully lacking in understating of the supernatural, as especially healing and deliverance.
Several of the courses were particularly awful and Bible denying, and that turned me to
explore how the Church came to this dreadful situation.[10]

A seminar on planning our master’s thesis (15 students) was led by an atheist and Marxist
who was department hear of Theology. (Yes!) He subtly discouraged, lessoned, and
destroyed the faith of several of the seminar participants with his cutting remarks based on
“higher criticism” that had been in theological fashion for over a hundred years. This type
of biblical analysis (a preview of the Post-Modern deconstruction of the Bible) assumed all
of the miraculous event in the Bible were mythical.

I had the discernment that in the class there was some sort of demonic presence, subtle but
real. Of course, I could not prove it, nor did I stand up and start casting demons out of the
professor (perhaps I should have tried that). I left the seminary in disgust as I did not want
to do any research project under the professor’s direction.

I had no idea how to corroborate my discernment that some Libera professor was
demonized. Somewhat later, I studies the 1960 “Death of God” theology that was initiated
principally Anglican and Episcopal theologians – my denomination.[11] I call this form of
liberal theology “DOG” theology from it acronym. Among its most prominent theologian
was Thomas J.J Altizer (1927-2018) an Episcopal professor and layman who taught at the
religion department at Emory University. Among other theological atrocities, he believed
that when Jesus died on the cross his spirit divided and spread all over the earth as a
pantheistic presence – how nice and poetic.[12] Of course, the demonic payoff to this
theory is that Jesus was no longer available to pray to or to intercede for us as high priest to
the Father.

In Altizer’s autobiography he records how he was rejected for the Episcopal priesthood
because the psychological tests for his acceptance into priesthood proved him emotionally
unstable and needing psychiatric care. But one of his professors suggested that despite that
he had a talent for theology. Altizer decided to pursue that career, but before he began his
PhD. Program he fell into deep depression. [13]  As he related:

I was in a turbulent condition. While crossing the Midway [of the campus] I would
experience violent tremors in the ground, and I was visited by a deep depression, one that
had occurred again and again throughout my life, but now with particular intensity. During
this period I had perhaps the most ultimate experience of my life, and one that I believe
profoundly affected my vocation as a theologian, and even my theological work itself. This
occurred late at night, while I was in my room. I suddenly awoke and became truly
possessed, and experienced an epiphany of Satan which I have never been able fully to
deny, an experience in which I could actually feel Satan consuming me, absorbing me into
his very being, as though this was the deepest possible initiation and bonding, and the
deepest and yet most horrible union. Few who read me know of this experience, but it is not
accidental that I am perhaps the only theologian who now writes of Satan, and can jokingly
refer to myself as the world’s leading Satanologist…[14]

So let this sink in. One of the major theologians of the DOG theology was seriously
possessed even before he wrote his first theological piece. Academic and liberal
theologians and ministers read and often celebrated his books and articles. Not even his
Evangelical critics said, “His writings are a demonic counterfeit to true theology.” But they
really were.

In the West since the Enlightenment, Satan and his minions have plied their craft in low
key. That is, as they tempt and influence the thought life of humans they rarely manifest
publicly. This is to fuel the belief that neither God nor the spiritual word exists. After all, if
you had a full-blown exorcism or two every week at local churches atheism would become
quite rare. [15] Why the demon in Altizer allowed him to reveal his possession is a
mystery. Perhaps the demon enjoyed boasting and mocking Altizer’s liberal audience.

In any case, Altizer’s possession points to a demonic presence that may be more common
than people in Western Christendom realize. No such demonic revelation has happened, to
my knowledge, among the biographies or writing of Marxists and Post-Modern
philosophers and thinkers. It would be an incredible slip by the demonic to reveal that a
Marxist or atheist Post-Modernist was possessed. This would contradict the fundamental
assumptions of their philosophies. But Christian need to be on the lookout for such slips.
More likely is the witness of a converted Marxist and Post Modernist radical
that after his/her conversion that “something left” their bodies, etc. Look out for this.

 
The demonic peeps through in the literature of psychology:

For most Bible believing Christian, believing in the demonic realm is both necessary if one
is true to the Gospel,[16] but difficult, due to multifaceted complications. For one, some
Christian writers claim more than we can know about the demonic, as in the exact order of
hierarchy and functions of the “thrones, principalities, powers, etc.” This produces
confusion. Especially difficult is the discernment and demarcation in individuals between
psychological issues, chemical imbalances, etc., and demonic activity in and through a
person. Actually, all three of these factors might operate in a person at the same time.

A major problem in the struggle against the demonic is that most pastors and ministers are
poorly educated in the ministry of deliverance and exorcism. More precisely, many
ministers have been mis-educated in this field via the theology of cessationism which limits
the miraculous, including the healing ministry and exorcisms, to Biblical times. This is
sadly true not only of liberal denominations which write off the demonic as mythical tales
or psychological disturbances, but also of many conservative, Bible-believing groups such
as the Southern Baptists. Exorcism and its allied gift, the “discerning of spirits” (1 Cor
12:10) as teachable and usable subjects are simply avoided in practically all seminaries. 
Exceptions are the Pentecostal/charismatic seminaries and some Catholic and Anglican
seminaries.

Learning about the Demonic:

During my years as a charismatic Christian (circa 1974) I came across some excellent
literature on the demonic. [17] Among the best pieces was Wilson Van Dusen’s book,
the Natural Depth of Man.[18] Van Dusan was a psychiatrist in the California mental
health system who treated schizophrenics. He came to understand that many of these
patients were assaulted by voices and entities that closely resemble the biblically described
demons. Further, effective treatment required that the patient resist the voices’ suggestions
to do immoral acts such as lying, stealing, or self-mutilation.  Even more revealing, Bible
reading by the patient was especially helpful in subduing the voices. Wow!

Unfortunately, Van Dusen was into Swedenborgism, a spiritualist cult, and he used its
doctrines as the interpretive theology of his findings.[19] But his core insights into the
negative and demonic nature of the “voices” are valid and especially useful to Christian
ministers and mental health professionals.

Just after reading the Van Dusen book, I saw movie, “I Never Promised You a Rose
Garden” (1977). It was based on the autobiographical novel by Joanne Greenburg of the
same name. The movie showed a schizophrenic woman driven and harassed by “fantasy
beings” – just as described in the Van Dusen work. “Blau,” the young woman, was
tormented by a tribe from the “Kingdom of Yi” that dwelt in her mind. Originally, they
were inviting and friendly, but then rapidly turned negative. They tried to get Blau to injure
herself and commit suicide as part of an initiation ceremony into the tribe. The psychiatrist
at the treatment center was able to help Blau somewhat, but at the end of the movie the
voices ominously whisper to her, “We will never leave you!” Well yes, there was no one
who knew how to do an exorcism for her.[20]
A few months after this, a woman I knew was institutionalized for several days for severe
depression, and then released with a medication regimen. She had been hearing nagging,
negative voices that told her she was worthless, etc., and should commit suicide. After her
release a prayer partner and I did a deliverance on her. Using Van Deusen’s insights, we
challenged the assaulting voices/demons and cast them out in ten minutes. She never had
further problems of this nature.

That was over four decades ago. Since then, the secular psychiatric literature on
schizophrenic voices/entities has increased greatly. An excellent review article on the
literature and current practice of treating the voices/entities was done by T.M Luhrmann,
“Living With Voices.”[21] Luhrmann reports that many psychiatrists still treat
schizophrenia exclusively as a chemical disorder of the brain, and try to medicate it to
submission – but result in never really curing it. Many others have learned to treat the
voices as if they were real entities.  They encourage the patients to ‘negotiate’ with the
voices and come to some sort of understanding and livable arrangement so that the
harassment decreases.

The central case study that Luhrmann cited to demonstrate the negotiation technique was of
“Hans,” a German patient from a nominal Christian household. Luhrmann reported:

Hans used to be overwhelmed by the voices. He heard them for hours, yelling at him,
cursing him, telling him he should be dragged off into the forest and tortured and left to die.
The most difficult things to grasp about the voices people with psychotic illness hear are
how loud and insistent they are, and how hard it is to function in a world where no one else
can hear them. It’s not like wearing an iPod. It’s like being surrounded by a gang of bullies.
You feel horrible, crazy, because the voices are real to no one else, yet also strangely
special and they wrap you like a cocoon.[22]

The psychiatrist first treated him with medication, which made him sleep much and gain
weight, but he was no better in his waking period as the voices continued to harass him. But
then Hans joined a new patient support group in the psychiatric center which was using
negotiation technique with their voices. Han’s voices declared they would cease harassing
him if he became a student of Buddhism for four hours a day. He negotiated it down to only
one hour, and achieved relative peace. He was able to discontinue all medication and
function again in normal society.

Success! But wait. What is missing is spiritual discernment. The voices could have been
totally dismissed from the Hans’ environment with deliverance prayer, or his own
persistent Bible reading and prayers as Van Dusen had discovered decades earlier. In Hans’
case the demons were apparently satisfied that they were making Hans into a Buddhist, and
he would thus be shut off from the Bible and the saving grace of salvation and true healing
in Jesus Christ.

In 2014 an article appeared in the academic Journal of Religion and Health which affirmed

that the “Auditory hallucinations … may be a result of the presence of more than one
demon in the body.”[23]  The author, Imak M Kemal, a Turkish psychiatrist, related that
several schizophrenic patients he treated were healed by a local faith healer, and that this
type of healing should be further investigated. He added:

One approach to this hallucination problem is to consider the possibility of a demonic

world. Demons are unseen creatures that are believed to exist in all major religions and
have the power to possess humans and control their body. Demonic possession can
manifest with a range of bizarre behaviors which could be interpreted as a number of
different psychotic disorders with delusions and hallucinations. The hallucination in
schizophrenia may therefore be an illusion—a false interpretation of a real sensory image
formed by demons. A local faith healer in our region helps the patients with schizophrenia.
His method of treatment seems to be successful because his patients become symptom free
after 3 months. Therefore, it would be useful for medical professions to work together with
faith healers to define better treatment pathways for schizophrenia.[24]

The article caused an uproar in the psychiatric establishment. Several articles vehemently
contested Dr. Kemal’s findings via indignation and name calling. The author of one such
the article, Luke Malone, whose training is in journalism, made multiple dismissive
remarks around the argument that science and modern psychology has disproven the reality
of demons. Further, he suggested that the Journal of Religion and Health should be
censured for even running such an article.

But in reality, Malone was only repeating a profound confusion that is common among
many people in the scientific community. That is, that the philosophical assumption of a
“material only” universe is “science.”  Thus, the demonic cannot exist, nor should an
experiment be designed to see if that is true.  Since the seminal work of Karl R. Popper
(discussed in chapter three below) it is clear that science is philosophically neutral, and true
science pertains to the methodology of knowledge gathering, testing and verification.
Modern science, coming out of the 18th and 19th Centuries did indeed have many scientists
who believed that there was no spiritual component to the universe, but also some like
Newton and Einstein who believed in God and a spiritual universe.[25]

Here we should mention that other psychologists and psychiatrists have written about the
demonic as real. The pattern has been that their work gains a certain amount of attention
but fades and make little or no impression in the professional care-giving establishment.
[26] A case in point is the superb work by the noted psychiatrist, M. Scott Peck, People of
the Lie: Hope for Healing Human Evil.[27] Dr. Peck found a significant number of his
patients manifested evil behaviors and thought patters that were destructive and could better
be understood in the category real demonic evil rather than psychiatric disturbances.

Testing for demons?

It is likely that the presence of demons cannot be directly tested for. That is, they cannot be
put in a cage or made to run a maz, like mice. Rather, their presence and activity can only
be indirectly observed, as in the immediate behavior changes that happen to a person who
has been liberated of oppressing demons. But science has often progressed without direct
observation of the studied item. For example, in particle science the discovery of sub-
atomic particles developed without ever directly seeing the particles that were discovered.
It was done in a cloud chamber of super-saturated vapor, as targets of specific elements
were bombarded by other particles. The cloud chamber showed vapor trails that could be
measured, and conclusions about the inferred particles drawn. By analogy, I do not believe
demons will ever be directly detected by scientific instrumentation, but the evidence of
their presence could be inferred if done systematically by changes in many patients’
behavior. A cruder analogy, one can tell a fox has been in the hen house by the paw prints
and dead and missing chickens even though no one saw the fox.

But there is another issue in regard to demons and psychiatry. Most psychologists and
psychiatrists believe that dementia; disturbances, and especially schizophrenia, are caused
by chemical and physical disturbances of the brain.  Indeed, brain scans have found
significant differences between the brains of normal persons and schizophrenics.[28] But
here again there is a hidden materialist assumption, as well as the logical fallacy of
“assumed causality.” That is, when two things occur, one does not necessarily cause the
other. In the case of brain irregularities and schizophrenia, the presence of abnormal
chemistry and structure of the schizophrenic’s brain does not mean those factors are the
cause. It is possible they are the signs of demonic presence. That is, that demonic entrance
into the person stopped normal brain development and caused various chemical imbalances.
This of course could only be proven by large scale tests, including before and after scans of
voice hearing schizophrenic patients who undergo deliverance prayer and the laying on of
hands to restore normality to the brain. Such an experiment would be like examining the
vapor trails of the cloud chamber. It would not show demons directly, but the “trails” of
their destructiveness.

All of this discussion has been to lay the groundwork for my use of the words “demons”
and “demonic” as I describe the history of Marxism and its stepchild in the Post-Modernists
movement. I will not use the words to signify merely extreme evil, but rather the
manifestation of real demonic entities influencing human thought, ideologies and beliefs.
Demons will not manifest as red-dressed entities with pitchforks, but like sub-atomic
particles and can be discerned only by the trail they leave – in this case of death, wreckage
and harm.

[1] A very few historical works take into account Satanic evil as a mover in history. See,
for instance, Nicholas Goodrick-Clarke’s Occult Roots of Naziism (New York: New York
University press, 1985).

[2] Athanasius, Life of St. Anthony. Available in several modern translations and on the

internet.

[3] Evagrius Ponticus, “On Various Evil Thoughts,” Early Fathers From the Philpkalia, ed.
And trans. E. Kadloubovsky (London: Faber & Faber, 1954). And, Evagrius of Pontus:
Talking Back ( Collegeville: Liturgical Press, 2009).
[4] A fine summary of Dostoevsky’s theology is found in David J. Leigh,  “The Philosophy
and Theology of Fyodor Dostoevsky,”  Ultimate Reality and Meaning, 33 (March 2010)
85-103. https://www.utpjournals.press/doi/pdf/10.3138/uram.33.1-2.85

[5] Gary Saul Morson, “The Greatest Christian Novel,” First Things. May 2021.

https://www.firstthings.com/article/2021/05/the-greatest-christian-novel?
fbclid=IwAR0jHpQQRfi_ab5zt5_fPEg3At1Tagjc7TOrFAn202PsIDrIloQJY9eW54k
Morson also has a long review article on Dostoevsky in the New York Review of Books,
“Dostoevsky  and Hid Demons,” July I, 2021
https://www.nybooks.com/articles/2021/07/01/dostoevsky-and-his-demons/

[6] The Possessed first appeared in serialized form in 1871-1872. And the title has been
variously translated in English as “The Demons,” or “The Possessed.”

[7] Similarly,  the FARC a communist guerrilla group in Columbia, which fougth a half
century war against the Colombian government drifted into extreme evil and
narcotrafficking. See Garry Leech’s The FARC: The Longest Insurgency (Halifax:
Fernwood, 2001).Leech is a leftist, and trys to sugar coat the FARC, but cannot do it
successfully.

[8] Joseph Frank, Dostoevsky A Writer in his Time. New Jersey: Princeton University Press,
2010) 607.

[9] The Orthodox Church had a very limited understanding of the Gifts of the Spirit, and
restricted them to monks and especially holy people. This made it rare enough so that to the
atheistic revolutionary it was nothing more than fables and myths.

[10] The fruit of that investigation was incorporated into my book, Quenching the Spirit.

[11] I already knew something about it as it was presented as the “latest thing” in my
theology classes at Fordham University in the 1960s. The most famous (infamous) person
of this theology, which I call by it acronym “DOG theology,” was bishop John A.
Robinson’s Honest to God ((London SMC 1963).  See my comments on this theological
fad and atrocity in my work, Agnes Sanford and Her companions, chapter 23. “The villains
in the story; The seminaries as Sanhedrin.”

[12] Thomas J. J. Altizer, The Gospel of Christian Atheism (Philelphia:

Westminister ,1966) Chapter 4. “The Self-Annihilation of God.”

[13] Thomas J.J Altizer, Living the Death of God (Albany: State University of New York,
2006) 4.
[14] Ibid.

[15] This is an “intelligence estimate” done in the fog of war. We may develop a clearer
understanding of the relatively light demonic manifestations in the West, vi a vie other
areas in Asia and Africa, as time goes on.

[16] James Kallas, The Satanward View: A Study in Pauline theology (Philadelphia:

Westminster, 1966). I have found this work, now sadly out of print, to be the best
discussion of the importance of Jesus’s ministry against the Kingdom of Darkness. To
avoid the issue of the demonic it to short-change the Gospel, as indeed happened in liberal
theology.

[17] Esta es una versión editada de mi publicación de blog que fue eliminada de Blogger
como "contraria a los estándares de la comunidad", pero ahora está disponible en su forma
completa en Teología Pentecostal:

[18] Wilson Van Dusen, La profundidad natural del hombre (Nueva York: Harper & Row,
1972). Un clásico y todavía en impresión.

[19] Vea su autobiografía espiritual en la que revela que su abuela paterna era

médium, WilsonVan Dusen y David Rounds (editor). "The Universal Church and the
Sacred Source", Religion East & West, 5 de octubre de 2005, págs. 11-17.

[20] Recomiendo la película para la Escuela Dominical para adultos como una herramienta
de enseñanza sobre lo demoníaco.

[21]T. M. Luhrmann, "Living With Voices". El erudito americano. Publicado el 1 de junio

de 2012. https://theamericanscholar.org/living-with-voices/#.VgKjvMtVhHw Ver también
el excelente artículo de resumen sobre pacientes esquizofrénicos que escuchan voces del
psiquiatra de Nueva York, Paul Steinberg, "Our Failed Approach to Schizophrenia", New
York Times (25 de diciembre de 2012).

http://www.nytimes.com/2012/12/26/opinion/our-failed-approach-to-
schizophrenia.htmllamento del Dr. Steinberg es que los pacientes esquizofrénicos son
dados de alta de la hospitalización demasiado rápido, y las pesadas máscaras de
medicamentos que no están curadas. Los costos de tratar a dicho paciente es un problema
importante. (Nota: el exorcismo de los espíritus acosadores cuesta muy poco. Estaría
encantado de hacerlo por una donación voluntaria).

[22] Luhrmann, "Vivir".

[23] Imak M. Kemal, "¿Esquizofrenia o posesión?" Revista de Religión y Salud, 53 # 3

(2014) 773-774.

 
[24] Del resumen del artículo del Dr. Kemal, disponible
en:https://rd.springer.com/article/10.1007%2Fs10943-012-9673-y

[25] Neuton era pesado tanto en teología como en astrología, un hecho vergonzoso para los
historiadores y científicos seculares a quienes les gusta reclamarlo como el padre de la
ciencia moderna. Ver: Karl W. Giberson, "El último mago: Isaac Newton con
contradicciones intactas", Libros y cultura (septiembre / octubre de 2016. Publicado el 18
de agosto de 2016. http://www.booksandculture.com/articles/2016/sepoct/last-
magician.html

[26] Encontré un patrón similar de resistencia en la creencia de los demonios entre los

teólogos protestantes. Publiqué un estudio de un pionero misionero John Nevius, que
descubrió el exorcismo de sus conversos cristianos "ingenuos". Su obra, Posesión
demoníaca y temas aliados, fue un éxito de ventas entre el público cristiano, pero
marginada y olvidada en los seminarios, y por lo tanto no transmitida como un ministerio
procesable en la iglesia. John Nevius: El Espíritu Santo da una lección en chino", Pneuma
Review (10 de mayo de 2014). http://pneumareview.com/the-rev-john-l-nevius-the-holy-
spirit-gives-a-lesson-in-chinese/

[27]M. Scott Peck, People of the Lie: Hope for Healing Human Evil. (Nueva York: Simon
y Shuster, 1983)

[28]Asesor psiquiátrico, "Anomalías cerebrales en pacientes con esquizofrenia

encontradas". Publicado el 8 de julio de
2015. http://www.psychiatryadvisor.com/schizophrenia-and-psychoses/structural-brain-
abnormalities-schizophrenia-respond-treatment/article/425215/

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AméricalibromarrónpeligroDrRespaldaMiguelNuevo

Guillermo DeArteaga
William L. De Arteaga, Ph.D., es conocido internacionalmente como un historiador cristiano y
experto en avivamientos y el renacimiento y renovación del movimiento cristiano de sanación. Sus
principales obras incluyen, Quenching the Spirit (Creation House, 1992, 1996), Forgotten Power:
The Significance of the Lord's Supper in Revival (Zondervan, 2002), y Agnes Sanford and Her
Companions: The Assault on Cessationism and the Coming of the Charismatic Renewal (Wipf &
Stock, 2015). Bill pastoreó dos congregaciones anglicanas hispanas en el área de Marietta, Georgia,
y está semi-retirado. Él y su esposa Carolyn continúan en sus ministerios de sanación, enseñanza y
escritura. Es el capellán estatal de la Orden de San Lucas, alentando el ministerio de curación en
todas las denominaciones cristianas.

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