Wednesday, November 10, 2021

Auke Jelsma on the Satanology and Demonology of Balthasar Bekker (1634-97)

In his Frontiers of the Reformation (1998), Auke Jelsma, in the chapter “The Devil and Protestantism” discussed the Satanology and Demonology of Balthasar Bekker:

 

The Devil in the history of the Dutch Reformation

 

The most crushing critique of the then current belief in the Devil and demons was given by Balthasar Bekker (1634-97) in his four-volume study De botoverde Weereld. To combat the persecution of witches and the now orthodox demonology Bekker appeals, under the influence of the teachings of RenĂ© Descartes (1595-1650), to the Bible, common sense and a sober analysis of the reports on sorcery and witchcraft. One of this most important against the then current views was their pagan origin and the way in which they were developed. When one wats to free oneself from pagan idolatry and ‘popish’ superstition, one should no longer harbour such ideas, according to Bekker. The liberation of the Roman yoke can only be complete if one distances oneself from the wild fantasies as well.

 

The Devil does exist, in his opinion, but not in the way and with the means of power that people ascribe to him. ‘And so as a result of the Devil’s insignificance the realm of magic should perish’ (Bekker, De botoverde Weereld, vol. III. p. 1). Bekker’s assumption was that the Devil had been banned by God to hell immediately after his fall, and that therefore his influence should be regarded as extremely small. All those stories about evil spirits and women who have made a pact with the Devil, should be dismissed as nonsense. Of course he also pays attention to the counter-arguments, which were mainly taken from the Bible. He analyses all the verses that speak of angels, evil spirits, the Devil or Satan, and he concludes that there is no reason to believe in the existence of demons as demi-gods or sub-gods. The accounts o good or fallen angels contradict one another and are unclear. It is true that the New Testament mentions several times Jesus driving our evil spirits, but one needs to realize that Jesus adapted his actions and words to the view of his time. (Auke Jelsma, Frontiers of the Reformation: Dissidence and Orthodoxy in Sixteenth-Century Europe [Aldershot, U.K.: Ashgate, 1998], 36-37)

 

So, while Balthasar Bekker rejected the ontological existence of demons, he did affirm the ontological existence of a personal Satan.

 

Earlier in the chapter, Jelsma presented an early proponent of the “no external, personal Satan” doctrine:

 

 

One of the first opponents of the belief in the existence of a personal Devil and of evil spirits was the glass-painter David Joris (c. 1501-56). Other Mennonite teachers proclaimed similar views. (Ibid.,, 35)

 

The corresponding footnote for Joris’ Satanology presents the following source:

 

Gary K. Waite, 'David Joris en de opkomst van de sceptische traditie jergens de duivel in de vroegmoderne Nederlanden', in Duivelsbeelden, eds G. Rooikakkers, L. Dresen-Coenders and M. Geerdes (Baarn, 1994), pp. 216-31. (Ibid., 35 n. 30)

 

For more on Satan and Demons, see:


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