DEMON POSSESSION IN MODERN TIMES.
By John L. Nevins
[Striking evidence from the observation and studies of the late Dr. John L. Nevins, for forty years a missionary to the Chinese; being extracts from his book on “Demon Possession and Allied Themes,” published by Fleming H. Revell Company.] THE Bible recognizes not only the material world, but a spiritual world intimately connected with it, and spiritual beings both good and bad, who have access to, and influence, for good and ill, the world’s inhabitants. If the claim of the Bible to be of divine origin is well founded, it is the very guide we need, and the only authoritative guide to answer the questions which have been raised in this inquiry. If the teachings of the Bible on this subject are unreliable and inconclusive, the authority of the Scriptures is shaken to its very foundations, and a wide door is open to doubt and unbelief. The assaults of infidelity against the Bible are often made at this, which is supposed to be its weakest point. Not a few who have given unreasoning assent to the oft-repeated and very generally-believed assertion that there is, and in the nature of things can be, no evidence of unseen existences, and that possession by demons is a superstitious delusion of an unscientific age, have in consequence had their confidence in the Scriptures shaken or permanently destroyed. The testimony of the Scriptures on this subject, and that which we derive from sources outside the Scriptures, are mutually confirmatory. To one in whose mind doubts have arisen as to the possibility of occurrences which are declared in the Scriptures to have taken place, the appearance in the present age, and in ordinary life, of facts similar to, or identical with, those to which the Bible bears witness tends to solve his doubts. The very statements which were the means of shaking his confidence in the Bible become to him convincing evidence of its truth. On the other hand, the testimony of the Bible on this subject confirms and authenticates similar testimony from other sources, and above all gives us authoritative instruction respecting the character and origin of this class of phenomena. The importance, then, of a careful and unprejudiced consideration of what the Bible teaches on this subject is apparent. . . . We believe, then, that the language of the Bible with reference to demon possession is to be interpreted in its ordinary literal sense; that it represents actual occurrences; that there were unseen spirits in Judea; that they sought opportunities to possess themselves of the bodies of men; that they did so, and while in possession of those bodies gave evidence of that possession which was palpable and unmistakable. They conversed through the organs of speech of the persons possessed, and gave evidence of personality, of desires and fears, and acknowledged God’s authority over them. Our Saviour cast them out by His word, and gave the same authority to His disciples, tho it does not clearly appear in the Scriptures how long that power was to continue. In a word, we believe that our Saviour said just what He meant, and that He was perfectly acquainted with this whole subject in all its facts and bearings. It thus appears that the hypothesis of demon possession may claim a divine sanction, as well as the common consent of all nations and ages. The question of such events being repeated in the world’s history is simply a matter of evidence. Let us determine, then, by comparison, how far the manifestations or symptoms of demon-possession as they appeared in the previous chapters of this treatise correspond with those presented to us in the New Testament. 1. In China, persons afflicted are of both sexes and of all ages. The same is true of the cases presented in Scripture. 2. A marked characteristic of the cases which have been met with in China is that the attacks are occasional, and commence with some physical disturbance or bodily convulsion. This corresponds with the cases given in Scripture: “Lo, a spirit taketh him, and he suddenly crieth out; and it teareth him that he foameth again, and bruising him hardly departeth from him.” Luke 9 : 39; compare Mark 9 : 18 and Luke 8 : 29. 3. In many of the cases which have come before us, the demon declares that he will never cease to torment his victim unless he submits to his will. The subject bemoans his deplorable and hopeless condition, and sympathizing friends intercede for him. Frequently the victim pines away and dies. The correspondence of these characteristics to the cases given in Scripture is too obvious and striking to require pointing out. 4. We have had presented in some of the cases before us instances in which the subject has received bodily injuries or scars as if from an unseen hand. So we read of the cases in Scripture, that they were thrown down, torn and bruised, and that one cut himself with stones. 5. Some cases before us are easily cast out,10and others with great difficulty. The Scripture narrative presents the same difference. 8. Nothing has excited more surprise in connection with these manifestations in China, than the fact that the subjects of these manifestations have in some cases evinced a knowledge of God, and especially of our Saviour, and acknowledged our Saviour's authority and power. 9. We notice in cases of possession in China and in those given in Scripture in some instances, a kind of double consciousness, or actions and impulses directly opposite and contrary. The woman in Fuchow, whose case is given in chapter VII, tho under the influence of a demon whose instinct it was to shun the presence of Christ, was moved by an opposite influence to leave her home and come to Fuchow to seek help from Jesus. So the demoniac who dwelt among the tombs, "when he saw Jesus afar off, he ran and worshiped him," altho the spirit still manifested a feeling of antagonism and dread, saying, "What have I to do with Thee, Jesus Thou Son of the Most High God? I adjure Thee by God, that Thou torment me not." Mark 5 : 6, 7; compare Matt. 8 : 28, 29; Luke 8 : 27, 28. 10. We have had cases before us in which the same human body was possessed by several demons,—three, six, and more. So in Scripture we have cases of possession by seven demons and by a legion. Luke 8 : 2; Mark 5 : 9. 11. One of the most common characteristics of the cases met with in China is the instinct or longing of the spirit for a body to possess, and their possessing the bodies of inferior animals as well as men. So in Scripture we have spirits represented as wandering about to seek rest in bodies, and asking permission to enter into swine. Matt. 12 : 43; 8 : 31. 12. In the cases before us, as well as those given in Scripture, we have the spirit cast out seeking to return again. Matt. 12 : 44. 13. We have exact correspondence also in the assertion of a new personality and the instinctive recognition of this new personality by all present, long conversations being carried on with this new personality, precisely as between two human beings, the possessed subject being in most cases entirely ignored. In this distinguishing feature of possession the correspondence between cases of demon-possession generally and those found in Scripture is very striking. 14. We have another correspondence in the fact that in attempts to cast out demons in the name of Christ there has been no failure. 15. Demons are cast out by others than Christians, and by different methods. So in the Scriptures. Witness the existence of exorcists in Judea, and our Saviour's words, "By whom do you cast them out?" Matt. 12 : 27; Luke 11 : 19. 16. We have cases of casting out demons by those who have afterwards been guilty of gross immorality, and have been cast out of the church. So our Saviour declares, "Many will say to Me in that day, . . . Did we not . . . by Thy name cast out demons?" etc., to whom He will declare, "I never knew you." Matt. 7 : 22, 23. 17. There is a correspondence in the effects produced by casting out demons in the name of Christ. When the Gospel was first preached in Judea, and now when it is first preached in heathen lands, the effect produced by casting out demons has been to arrest public attention, and give evidence readily appreciated and understood by the masses, of the presence and power of Christ, thus convincing men of the divine origin and truth of Christianity, and preparing the way for its acceptance. . . . 21. The evil spirits spoken of in Scripture are represented as belonging to the kingdom of Satan, and in direct and acknowledged opposition to the kingdom of our Lord. In China, as a rule, the cases which we have been considering are directly or indirectly connected with heathen temples and idolatrous worship. The Chinese attribute these cases to unclean and malicious spirits, who are the enemies of men, and are constantly seeking to injure them. 22. In case D in the Appendix we hear of a female slave possessed by a spirit, who was highly prized and used by her master as a means of gain. Compare the case given in the sixteenth chapter of Acts. . . . As the result of the comparison which has been made we see that the correspondence between the cases met with in China and those recorded in Scripture is complete and circumstantial covering almost every point presented in the Scripture narrative. The frequent assertions, made in extracts which we have taken from a variety of authors, that the possession phenomena of Judea found in the Bible are identical with those of other lands, seems justified, and we may inquire, in the language of Bishop Cardwell of India, "If the cases nowadays differ from those of the Hebrews in the time of Christ, will any one point out the exact bound and limit of the difference?" It was my hope, when I began to investigate the subject of so-called "demon-possession," that the Scriptures and modern science would furnish the means of showing to the Chinese that these phenomena need not be referred to demons. The result has been quite the contrary.—Sunday-School Times.