I. Origin and nature of the demons
II. Worship of demons
III. Demon activities and possession
IV. The Christian’s authority over demons
I. Origin and nature of the demons
There were giants on the earth in those days, and also afterward, when the sons of God came in to the daughters of men and they bore children to them. Those were the mighty men who were of old, men of renown. Gen. 6:4
The angels transgressed this appointment and were captivated by love of women. And they begat children, who are those who are called demons. Justin Martyr (c. 160, E), 1.190
None of the demons possess flesh. Their structure is spiritual, like that of fire or air. And only by those whom the Spirit of God dwells in and fortifies are the bodies of the demons easily seen, not at all by others. Tatian (c. 160, E), 2.71
The demons who rule over men are not the souls of men. Tatian (c. 160, E), 2.72
The demons were driven forth to another abode. Tatian (c. 160, E), 2.74
These angels, then, who have fallen from heaven, and haunt the air and the earth, and are no longer able to rise to heavenly things, and the souls of the giants, who are the demons who wander about the world, perform similar actions. Athenagoras (c. 175, E), 2.142
The philosophers acknowledge there are demons. Tertullian (c. 197, W), 3.36
Furthermore, we are instructed by our sacred books how from certain angels, who fell of their own free will, there sprang a more wicked demon brood, condemned of God along with the authors of their race. . . . Their great business is the ruin of mankind. So, from the start, spiritual wickedness sought our destruction. Accordingly, they inflict upon our bodies diseases and other grievous calamities. And by violent assaults, they hurry the soul into sudden and extraordinary excesses. . . . By an influence equally obscure, demons and angels breathe into the soul, and rouse up its corruptions with furious passions and vile excesses. Tertullian (c. 197, W), 3.36
Every spirit is possessed of wings. This is a common property of both angels and demons. So they are everywhere in a single moment. The whole world is as one place to them. Tertullian (c 197, W), 3.36
From dwelling in the air, and their nearness to the stars, and their familiarity with the clouds, the demons have means of knowing the preparatory processes going on in these upper regions. By this means, they can give promise of the rains that they already feel. No doubt, they are very kind, too, in regard to the healing of diseases! For, first of all, they make you ill. Then, to get a miracle out of it, . . . they withdraw their hurtful influence. Supposedly, then, they have wrought a cure! Tertullian (c. 197, W), 3.37
There are some insincere and vagrant spirits who have been degraded from their heavenly vigor by earthly stains and lusts. Now that these spirits . . . are ruined themselves, they never cease to ruin others. Being depraved themselves, they infuse into others the error of their depravity. . . . The poets know that these spirits are demons. The philosophers speak of them, too. Mark Minucius Felix (c. 200, W), 4.189
From the seed [of the fallen angels and women], giants are said to have been born. By them, arts were made known in the earth. They taught the dyeing of wool and everything that is done. When they died, men erected images to them. Yet, because they were of an evil seed, the Almighty did not approve of their being brought back from death when they had died. For that reason, they wander and they now subvert many bodies. And it is these whom you [pagans] presently worship and pray to as gods. Commodianus (c. 240, W), 4.203
In my opinion, it is certain wicked demons (so to speak, of the race of Titans or giants) who have been guilty of impiety towards the true God and towards the angels in heaven. They have fallen from it, and they haunt the denser parts of bodies. They also frequent unclean places on the earth. Since they are without bodies of earthly material, they possess some power of foretelling future events. So they engage in works of this kind, desiring to lead the human race away from the true God. They also secretly enter the bodies of the more predatory, savage, and wicked of animals and stir them up to do whatever they choose, whenever they choose. They can turn the fancies of these animals to make flights and movements of various kinds, in order to entrap men by such power of divination. Origen (c. 248, E), 4.538
The term “demons” is always applied to those wicked powers, who are freed from the encumbrance of a grosser body. They lead men astray and fill them with distractions. They drag them down from God and from heavenly thoughts to things here below. Origen (c. 248, E), 4.545
It is true of all demons that they were not originally demons. Rather, they became so in departing from the true way. Accordingly, the name “demon” is given to those beings who have fallen away from God. Origen (c. 248, E), 4.638
Among angels, some are angels of God, and others are angels of the devil. But among demons, there is no such distinction. For they are all said to be wicked. Origen (c. 248, E), 4.648, 649
However, those who were born from [the relations of angels with women]—because they were neither angels nor men, but had a mixed nature—were not admitted into Hades [when they died]. Similarly, their fathers had not been admitted into heaven, either. Thus there came to be two kinds of demons: one of heaven, the other of the earth. The latter are the wicked spirits, who are the authors of all the evils that are done. This same devil is their prince. . . . However, grammarians say that the reason they are called demons . . . is because they are skilled and acquainted with matters. For the grammarians think they are gods. In truth, the demons are acquainted with some future events, but not with all. For He has not permitted them to know entirely the counsel of God . . . .
As I was saying, these contaminated and abandoned spirits wander over the whole earth. They console their own ruin by destroying others. Therefore, they fill every place with snares, deceits, frauds, and errors. For they cling to individuals and even occupy whole houses, from door to door. . . . And since spirits are without physical substance and cannot be held, they slink into the bodies of men. Secretly working in their inward parts, they corrupt the health of these persons, bring on diseases, terrify their souls with dreams, and harass their minds with frenzies. They do this so that by these evils, they may cause men to come to them for aid. Lactantius (c. 304–313, W), 7.64
II. Worship of demons
I say that the things which the Gentiles sacrifice they sacrifice to demons and not to God, and I do not want you to have fellowship with demons. 1 Cor. 10:20
But the rest of mankind . . . did not repent of the works of their hands, that they should not worship demons, and idols of gold, silver, brass, stone, and wood. Rev. 9:20
Not knowing that these spirits were demons, they called them “gods,” and gave to each the name which each of the demons chose for himself. Justin Martyr (c. 160, E), 1.164
The poets and mythologists did not know that it was the [wicked] angels, and those demons who had been begotten by them, who did the various things to men, women, cities, and nations that the poets and mythologists wrote about. So they ascribed them to God Himself and to those who were considered to be His very offspring. . . . For they called them by whatever name each of the angels had given to himself and to his children. Justin Martyr (c. 160, E), 1.190
The demons, as you call them, received their structure from matter and obtained the spirit which is inherent in it. As a result, they became intemperate and greedy. . . . O Greeks, you worship these beings, produced from matter, but very remote from right conduct. Tatian (c. 160, E), 2.70
[When exorcised by Christians,] these beings admit that they are not gods. And they confess to you that there is no God, except one—the God whom we worship. Tertullian (c. 197, W), 3.38
As is shown by the Magi, the philosophers, and Plato, these impure spirits (the demons) lurk under the statues and images that are consecrated to them. In the meantime, they are breathed into the [pagan] prophets. They dwell in the shrines, and they sometimes animate the fibers of the entrails. They control the flights of birds, direct the lots, and are the cause of oracles involved in many falsehoods. Mark Minucius Felix (c. 200, W), 4.190
When they are adjured, those most wicked spirits confess that they are demons. Yet, when they are worshipped, they falsely say that they are gods, in order to lead men into errors. Lactantius (c. 304–313, W), 7.130
III. Demon activities and possession
They brought to him all sick people who were afflicted with various diseases and torments, and those who were demon-possessed. Matt. 4:24
Now it happened, as we went to prayer, that a certain slave girl possessed with a spirit of divination met us, who brought her masters much profit by fortunetelling. Acts 16:16
It is the practice of some men to capture persons and then to restore them to their friends for a ransom. Similarly, those who are considered to be gods invade the bodies of certain persons. They then produce a sense of their presence by dreams. Then, when they have taken their fill of the things of this world, these “gods” command them to come forth into public. In the sight of all, they then fly away from the sick, destroying the disease which they had produced. They thereby restore men to their former state. Tatian (c. 160, E), 2.73
Secretly creeping into human bodies with subtlety (as being spirits), they simulate diseases, alarm the minds, and wrench about the limbs. They do this so that they may constrain men to worship them. . . . By remitting what they had bound, they seem to have cured it. Mark Minucius Felix (c. 200, W), 4.190
I could show him . . . many other things in natural connection with the soul. For instance, there is demon possession. I could point out possession not only of one [demon]—as in the case of Socrates’ own demon—but of seven spirits. Such was the case of the Magdalene. I can point to a legion in number, as in the Gadarene. Tertullian (c. 210, W), 3.206
Holy Scripture teaches us that there are certain invisible enemies that fight against us. And it commands us to arm ourselves against them. From that, the more simple among the believers in the Lord Christ are of the opinion that all the sins that men have committed are caused by the persistent efforts of these opposing powers exerted upon the minds of sinners. . . . In other words, they think that if there were no devil, no single human being would go astray. We, however, who see the reason more clearly, do not hold this opinion. For we take into account those [sins] that clearly originate as a necessary consequence of our bodily constitution. . . . The devil is obviously not the cause of our feeling hunger and thirst. Likewise, neither is he the cause of that desire that naturally arises at the time of maturity—the desire of sexual intercourse. Origen (c. 225, E), 4.329, 330
We receive certain initial elements and (as it were) seeds of sins from those things that we use agreeably to nature. However, when we have indulged them beyond what is proper and have not resisted the first movements to intemperance, then the hostile powers seize the occasion of this first transgression. They incite and press us hard in every way. They seek to extend our sins over a wider field and to furnish us human beings with opportunities and beginnings of sins. Origen (c. 225, E), 4.330
Now, of wicked spirits, there is a twofold mode of operations. Sometimes they take complete and entire possession of the mind, so as not to allow their captives the power of either understanding or feeling. For example, this is the case with those who are commonly called “possessed,” whom we see to be deprived of reason. . . . At other times, [these forces] use their wicked suggestions to deprave a conscious and intelligent soul with thoughts of various kinds—persuading it to do evil. Judas is an illustration of this. Origen (c. 225, E), 4.336
[Celsus, a pagan] next returns to the subject of the seven ruling demons. However, their names are not found among Christians. Rather, I think they are accepted by the Ophites. Origen (c. 248, E), 4.586
We must determine whether the Logos of God, who governs all things, has appointed wicked demons for certain employments. This would be similar to the way that executioners are appointed in states, or that other officers are appointed with cruel, but necessary, duties to discharge. . . . Or perhaps the demons (who are scattered as it were in troops in different parts of the earth) have chosen for themselves a chief under whose command they may plunder and pillage the souls of men. Origen (c. 248, E), 4.639
The Psalmist bears witness that divine justice employs certain evil angels to inflict calamities upon men: “He cast upon them the fierceness of His anger, wrath, indignation, and trouble, sent by evil angels” [Ps. 78:49]. Origen (c. 248, E), 4.651
Sometimes a wicked spirit has foresight and perceives that there will be an earthquake. So he pretends that he will accomplish what he already foresees will happen. By such lies and boasting, [one demon] subdued the minds of various persons. As a result, they obeyed him and did whatever he commanded. They also went wherever he led them. He would also make a certain woman walk in the dead of winter with bare feet over frozen snow. Yet, she was not troubled or hurt in any degree by doing this. Cyprian (c. 250, W), 5.393
These [wicked spirits] were the inventors of astrology, soothsaying, divination, . . . those productions that are called oracles, necromancy, the art of magic, and whatever other evil things that men practice either openly or in secret. Lactantius (c. 304–313, W), 7.65
IV. The Christian’s authority over demons
When He had come to the other side, to the country of the Gergesenes, there met him two demon-possessed men, coming out of the tombs, exceedingly fierce, so that no one could pass that way. And suddenly they cried out, saying, “What have we to do with You, Jesus, You Son of God? Have You come here to torment us before the time?” Matt. 8:28, 29
Then the seventy returned with joy, saying, “Lord, even the demons are subject to us in Your name.” Luke 10:17
We do continually beseech God by Jesus Christ to preserve us from the demons. . . . When they are exorcised in the name of Jesus Christ, . . . they are overcome. And thus it is demonstrated to all, that His Father has given Him such great power. For, by virtue of this power, demons are subdued by His name. Justin Martyr (c. 160, E), 1.209
Even to this day, the demon-possessed are sometimes exorcised in the name of the living and true God. And these spirits of error themselves confess that they are the demons who used to inspire these writers [i.e., the pagan poets]. Theophilus (c. 180, E), 2.97
The whole power of demons and kindred spirits is subject to us. Nevertheless, ill-disposed slaves sometimes join disobedience with fear. Such slaves delight in injuring those of whom they also stand in awe. So it is with the demons. Tertullian (c. 197, W), 3.41
Of how much greater dignity and constancy is the assertion of Christian wisdom. Before the very breath of it, the whole host of demons is scattered! Tertullian (c. 210, W), 3.182
God, Creator of the universe, has no need of odors or of blood. These things are the food of devils. But we not only reject those wicked spirits, we overcome them. We daily hold them up to contempt. We exorcise them from their victims, as multitudes can testify. Tertullian (c. 212, W), 3.106
Do you fear man, O Christian? You should be feared by the angels, since you are to judge angels! You should be feared by evil spirits, since you have received power also over evil spirits! Tertullian (c. 212, W), 4.122
Even at the present time, the demons and other unseen powers show that they either fear the name of Jesus as that of a Being of superior power, or else they reverentially accept Him as their lawful ruler. For if the commendation had not been given Him by God, the demons would not have withdrawn from those whom they had attacked. For they withdrew in obedience at the mere mention of His name. Origen (c. 248, E), 4.479
We do not deny that there are many demons upon earth. However, we maintain that they exist and exercise power among the wicked, as a punishment for their wickedness. But they have no power over those who “have put on the whole armor of God,” who have received strength to “withstand the wiles of the devil” [Eph. 6:11]. Origen (c. 248, E), 4.652
A Christian—I mean a true Christian, who has submitted to God and His Word—will suffer nothing from demons. For he is mightier than demons. The Christian will suffer nothing, for “the angel of the Lord will encamp around them who fear Him and will deliver them” [Ps. 34:7]. Origen (c. 248, E), 4.653
The obstinate wickedness of the devil prevails even up to the saving water [of baptism]. However, in baptism, a person loses all the poison of his wickedness. . . . When they come to the water of salvation and to the sanctification of baptism, we should know and trust that there the devil is beaten down. And the man, being dedicated to God, is set free by the divine mercy. . . . So also, the wicked spirits are called scorpions and serpents. Yet, they are trodden under foot by us, by the power given us by the Lord. They cannot remain any longer in the body of a man who is baptized and sanctified, in whom the Holy Spirit is beginning to dwell. Cyprian (c. 250, W), 5.402
In fact, [the demons] do injure some—but only those by whom they are feared. For the powerful and lofty hand of God does not protect such ones, for they have not been initiated in the sacrament of truth. However, the demons fear the righteous, the worshippers of God. When adjured by the name of God, they depart from the bodies. . . . They cannot speak falsely either to God (by whom they are adjured) or to the righteous, by whose voice they are tormented. Therefore, oftentimes they have uttered the greatest howls. They cry out that they are beaten and are on fire. . . . So whom can they injure, other than those whom they have in their own power? Lactantius (c. 304–313, W), 7.65