A Minister Speaks Out on the Psychic and the Devil
by J. Gordon Melton
In the late 1960's, the psychic truly came of age as a major
competitor of some forms of Christian faith. No longer could it be
dismissed as foolishness and because of this new realization the
1960's also saw the birth of a new type of literature in which
fundamentalist Christians attack the psychic as being "of the Devil."
Asa minister of theGospel I often amcalled upon to evaluate
this "antipsychic" literature. My interest in psychic and spiritual
healing, as well as church history, is well known and laymen, having
added a new depth to their faith through experiencing psychic reality
are concerned that their fellow Christians should speak so harshly
of them. At the same time, my non-Christian acquaintances in the
psychic community consider the literature a 20th-Century form of
witch-hunting and ridicule it as an expression of "Christian love."
Theliterature of which Ispeak consistsof numerous pamphlets
and a few books, some claiming to be written by former mediums or
psychics now converted to conservative evangelical Protestantism. A
few of these booklets are from Reformed or Baptist writers but by far
the greatest number represent the Protestant Pentecostal perspective.
(Pentecostals are those Protestants distinguished by a belief that
speaking-in-tongues, or glossolalia, is prima facie evidence of the
baptism of the Holy Spirit.)
Their major argument is that the Bible condemns all psychic
activity and they cite a number of both Old and New Testament passages
(Deuteronomy 18:9-12;I Samual 28;Acts 8; I Timothy 4:1) to make their
point. The material is accompanied by the warning that these devices
of Satan shall increase in the latter days and are signs of the end of
time.Satan is a major figure in the literature, especially in the
writings of Hal Lindsey, author of several popular books on prophecy,
who seems determined to prove Satan's existence. The Church of Satan
of Anton LaVey, although a minor force even in occult circles, always
is given a large coverage and the remaining psychic community is
wrongly associated with him and his antiChristianity.
One is tempted to dismiss this literature as the ravings of
people who know little or nothing about their topics. Even the
converted mediums seem to be the ones who flunked their training
courses in basic psychic development. In fact on a theological level
the material is all but worthless.
Whenthe Pentecostal says that something is "of the Devil" he
really is saying in the strongest possible way that he does not like
it and disagrees with it. But for someone who does not accept this
world view, there is no common standard to judge the Devil's tastes. I
personally think that cooked carrots are the Devil's favorite food
(with boiled okra running a close second). Who is to prove me wrong?
Certainly not those Devil-worshipping carrot eaters. Satan's deceit is
manifested by his inclusion of vitamin A in carrots so people will
think they are "good" food!
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There is noappeal then frompersonal taste,just as thereis no
appeal from divine revelation. One can only hope that a new dislike
will arise to replace the psychic as the "Devil's" main manifestation.
On apastoral level, however, theantipsychic literature takes
on some importance. Almost weekly I hear from laymen who have been
victimized by well meaning if fanatical acquaintances who challenge
them with their devil theology. It's one thing to read a book. Its
quite another to have a friend or relative say that something you
are doing is satanic and draw a line that places you outside the
church.
Such wellmeaning but misguided concern is reminiscent of the
Inquisition that tortured people out of loving concern for their souls
and then killed them quickly lest they turn again to their sin. It is
for these victims that I write. Hopefully, by discovering answers
which will blunt the major points of the attack on the psychic, they
will find a shield from the barrage of their Christian brethren.
* * * * *
If any central charge can be leveled at the Pentecostal
devil-psychic theory, it is shallow Biblicism. As one of my Bible
teachers warned me, "A text out of context becomes a pretext." The
antipsychic literature is rife with texts out of context. Typical is
the constant repetitions of the Deuteronomic prohibitions against
certain kinds of psychic activity.
"When thouart come into theland which the Lordthy God giveth
thee, thou shalt not learn to do after the abominations of those
nations. There shall not be found among you any one that maketh his
son or his daughter to pass through the fire, or that useth
divination, or an observer of times, or an enchanter, or a wizard, or
a necromancer. For all that do these things are an abomination unto
the Lord thy God doth drive tham out from before thee."
(Deuteronomy 18:9-12.)
Two problems immediately arisein any modern use ofthis text.
First it contains several Hebrew words which appear nowhere else in
Hebrew literature and are untranslatable. They were translated during
the rule of England's James 1 when witchcraft trials were popular and
terms useful in those trials were inserted into the text. While we
know the prohibitions are against certain forms of divination, we do
not know specifically which ones. These prohibitions must, however, be
set within the context of "accepted" means of divination: dreams
(Genesis 41), the Urim and the Thummin, a Quija board-like device
(Exodus 28:30), precognition (Judges 4:4), casting lots (Acts 1:26)
and the psychic experience (I Samual 9, particularly verse 9).
Incertaincontexts, suchas theconflict withCanaanite religion
(particularly the blood-sacrifice cult of Moloch), practices
associated with divination are prohibited. But in a differing context
(Israel's own religion and in the early church) divination was an
accepted practice (Numbers 27:21, Acts 1:26).
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The secondproblem with theuse ofthis textconcerns itspresent
binding force on the church. While it may be a matter of argument
whether or not the text is binding, it seems for anyone who accepts
the "whole Bible" the commands surrounding the prohibitions are as
relevant as the divination prohibition.
Thus anyone whowishes to usethis text asliteral commandtoday
should also be prepared to stone stubborn children (Deuteronomy
21:18), keep the feast of booths (Deuteronomy 16:13) and accept
polygamy (Deuteronomy 21:15).
Asthese versesshow, thiswhole section ofDeuteronomy consists
of legalisms which have little or no relevance today and were only
valid in the context of Israel's struggle with the Canaanites.
* * * * *
A major complaint of conservative Christians is that liberal
Christians see them as being all alike, failing to recognize
significant differences of doctrine and lifestyle exist amoung
Holiness people and Pentecostals, Billy Graham and the Reverend Ike,
Baptists and Plymouth Brethren, Wesleyans and Reformed. Conservatives
strongly deny any association with the weird and radical fringe that
is part of their movement, such as those fundamentalists who espouse
bigoted racial theories of the donning of ascension robes or free sex
practices.
Likewise the psychic communityresents the naive and ignorant
lumping of psychic research and parapsychology with healing,
meditative practices with witchcraft, yoga with hypnotism, astrology
with the tarot, or Spiritualism with satanism and black magic. Such an
approach to the psychic is the lowest form of the polemic.
While interests in the psychic often lead to exploration of a
number of areas, most people in the field have one or two central
concerns. (My own interests are psychic and spiritual healing,
prayer and meditation.) While one learns about many things one's
involvement usually is in the specific area that is most rewarding
personally.
Pentecostal claims that involvement in the psychic leads to
possession are plainly false. Such involvement by people who are
emotionally unstable or who have immoral motives can lead to
possession-like phenomena, especially when such people dabble with
automatic writing, Quija boards or seance activity. But such phenomena
are no more prevalent than those caused by speaking-in-tongues which
also affects the deep levels of the psychic. Any kind of psychic
activity -glossolalia included- can and does lead to possession
phenomena in the unprepared and unstable (see "The Dangers of
Psychic Development" by Harmon H. Bro, October-November 1970 Fate.)
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Finally, thecentral problem ofthe antipsychic materialis its
orientation towards the negative, toward evil and the devil. Such a
book as Hal Lindsey's "Satan Is Alive and Well" and Derek Prince's
works on the demonic are psychologically dangerous literature. They
are major causes of the phenomena they seem most to abhor. A simple
psychological principle is at work. As Aldous Huxley explains in
"The Devils of Loudon", "No man can concentrate his attention upon
evil or even upon the idea of evil and remain unaffected. To be more
against the devil than for God is exceedingly dangerous. Every
crusader is apt to go mad. He is haunted by the wickedness which he
attributes to his enemies; it becomes some sort a part of him.
Prince, Lindsey and cohorts are pouring their energy into
fighting Satan. They are creating an atmosphere in which it is the
"in thing" to be freed from a possession. Lonely, bored and highly
suggestible people are only too happy to respond with the called-for
symptoms. At a mass meeting if you produce a paper bag, someone will
be happy to regurgitate a "demon" for you.
Theologically, Isympathize withthePentecostals. Theirleaders
and writers certainly recognize the theological attack the psychic
represents for them. For years they have been telling their
followers that tongues and healing "miracles" represent a direct
supernatural activity and are a self-authenticating sign of the Holy
Spirit. Considering tongues an outward sign of the baptism of the
Holy Spirit within is crucial to the Pentecostal position. And psychic
research applied to the "supernatural" activities often results in
a denial of their supernaturalism. If non-Pentecostals and even
non-Christians can do these things, their value as a sign of baptism
is ended.
Pentecostalistsdenouncenon-Christianphenomenonas"counterfeit
miracles." Discussing healing, one Pentecostal writer says, "We can
see that this gift, like all the other gifts of the spirit, can be
either from God or from Satan. The counterfeit must be in appearance
as good as the real thing, otherwise it would not fulfill its aim."
When Jesus was accused of working satanic miracles (see Mark 3:20-26)
his reply was that a house divided cannot stand, a rejoinder that
still is valid.
The ideaof "counterfeit miracles" is asmuch a problem to the
Pentecostals as it is to the psychic, moreover. If counterfeit
miracles exist, than no instance of speaking-in-tongues can be
considered a sign of the baptism of the Holy Spirit until it has been
tested. Like all Christian experience the baptism is signified only
if the fruits of the spirit follow. Anyone can speak in tongues or be
a channel for miraculous healings. Only those persons filled with the
Spirit can bring forth love, patience and kindness (Galatians 5:22).
Pentecostals have no corner on the fruits-of-the-spirit market.
In conclusion, involvement inthe psychic clearly isvalid for
the Christian, provided that involvement is done in a sane
self-conscious context. I bid my Christian brethren cease their harsh
words and uninformed polemics. Let us unite against our mutual
psychic enemy, the perverted phenomena that can wreck a life as surely
as can alcohol or narcotics. Allegiance at any particular
theological principle should not keep us from that fellowship we all
desire.
Reprinted with permission of FATE Magazine.
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