Wednesday, December 30, 2020

George McHaffie on the Problems of the Christadelphian Understanding of the Devil and Demons

 

 

7.  Devils and Demons

 

            Dr Thomas’ teaching under this head may be summarised as follows:

(a) The devil in the Bible is only an expression for flesh as a great seducer of men to sin.

(b) Demons are simply a mode of language used to describe diseases like madness and epilepsy.

               The proof advanced to support the first proposition was that the words ‘devil’ and ‘Satan’ in the original Greek (and ‘Satan’ in the original Hebrew) simply meant false accuser or adversary.  Comparisons were made with the use of the word diabolos in Titus 2:3 where the word is translated ‘false accusers’.  There is a fallacy here though.  The original words for ‘Devil’ and ‘Satan’ are nearly always in a grammatical form which makes them proper names and we cannot therefore support the idea that they were intended to be only general references to individual or national false accusation etc.  A parallel would be translating Peter by ‘stone’ and alleging there to be no Peter, just a personified stone.

            On the second proposition, while it may be true that ‘lunatic’ is derived from a primitive notion that the moon was the cause of the condition and in using it now, we do so in innocence of the original meaning, the use of ‘demon’ in the New Testament goes far beyond this. The demons speak, discuss their fate, ask not to be sent to the ‘abyss’, the traditional ‘home’ of the demons (Luke 8:26-33) and much more.

            The origin of Dr Thomas’ views here is not to be sought in the Bible primarily, but in the rationalist spirit of the age in which he wrote.

               Mede, the prophetic expositor of the early seventeenth century, to whose writings Dr Thomas refers with approval in the preface to Eureka Volume 3, was already of the same outlook on the demons. In his discourse on John 10:20, he says:

I am persuaded until I shall hear better reasons to the contrary that these demoniacs were no other than such as we call madmen and lunatics.

On 1 Timothy 4:1 of ‘doctrines of devils’:

It is plain from the context that the apostle did not mean the worship of departed human souls but the doctrines that were advanced by very wicked and cunning men.

On 1 John 4:1 ‘Believe not every spirit...’ he translates:

Believe not every doctrine but try the doctrines whether they be of God.

               By 1739 the controversy on the subject was hot. Dr Gregory Sharpe, Master of the Temple, published A Review of the Controversy about the Demoniacks in that year and concludes:

That the New Testament, speaking of demons possessing men, speaks in words of common use and in the vulgar notions not concerning itself in strict philosophical speculations.

               Hugh Farmer in an Essay on the Demoniacs of the New Testament (1775), has for his theme that ‘the demoniacs of the New Testament are all either madmen or epileptics.’

               In 1842 an anonymous pamphlet appeared in London pleading that belief in the devil and demons was of pagan origin and the appearance of the Devil and Satan in the New Testament was a result of mistranslation.  The subject was definitely in the air, so much so that Edward White in his book Life in Christ (1875), which challenged belief in the immortality of the soul, could comment in the preface that his continued belief in the apostles’ ‘doctrines of Evil Spirits as an essential part of Christianity, will deeply displease some as old-fashioned and uncritical...’.

            There seems little doubt on this point.  Dr Thomas was carried forward on a wave of reasoned scepticism which he shared with many of his contemporaries.

. . .

3. The Devil and Demons

 

            The few people who believe in the Devil and demons today are all seriously religious people, and hold their belief because of traditional Christian opinion or fundamentalist conviction.  A quotation from the controversies of 1739 may bring out the attitude of such people.  The writer is anonymous and is replying to those who do not believe in demons.

For is it probable that one of the evangelists should say that a spirit tare him; and another that the devil threw him down and tare him, in writings designed for the use of the world, if no more was in it than the effects of natural disorder?  Is it probable that all three evangelists should tell us that Jesus rebuked the Devil or the unclean spirit? and is it possible (for I really won’t ask whether it be probable) that our Saviour should speak to one labouring under a mere disorder only, these words ‘Thou deaf and dumb spirit I charge thee etc.’

            With regard to the Devil, our contention that the Bible teaches this to be flesh or human nature ‘in its various manifestations’ will simply not match up to Eph. 6:11,12. ‘... stand against the wiles of the devil. For we wrestle not against flesh and blood... but...spiritual wickedness in high places.’  The repeated references to the devil, the power of demons, and their being exorcised without any statement that there is no devil or even an ‘as is supposed’ in reference to a demon would carry conviction to most people that the Bible writers believed in the devil and demons. Supposing they did: would they have written any differently?

            Yet it seems beyond question that the phenomena once thought to be the work of demons etc. are more rationally explicable on other grounds.  The only explanation of all this seems to be as already outlined under ‘Fundamentalism’ that the Bible contains references to contemporary beliefs on many things incidental to the main intention of revelation.  It would make our witness much more frank if we could acknowledge this primitive element rather than endeavour to build up a case to show that it is not actually in the Bible at all.  This carries with it, also, the implication that if anyone, out of conviction, believes in the devil and demons, he is nevertheless acceptable to God providing his behaviour is otherwise Christian. (George McHaffie, Christadelphia Redivivus [1959], 14-15, 22-23)

 

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