“We, God’s church around the world, have a problem.”1 That problem, according to Scott D. MacDonald, is our understanding of demonology. And his book Demonology for the Global Church (Langham, 2021) is a helpful attempt to address that problem.
The specific issue, the author argues, is that Christians across the world “tend to express a view of the demonic that is more in line with our culture than our Bible.”2 The result is a multiplicity of cultural demonologies, which increasingly come into conflict in our globalised context. And that conflict can lead to division or confusion. Or we can just remain silent in the hope of maintaining unity.
With one endorsement for every 17.22 pages, Scott D. MacDonald attempts to show us a better way forward, proposing a “robust yet restrained demonology” for the global church.3 I first read this book with some others in a Zoom group last November, and re-read parts of it recently in preparation for a sermon. So, it seemed a good moment to share some of the things I found particularly valuable about MacDonald’s approach.
Back to the Bible
At the heart of the book is a call for Christians across the world to build their understanding of demonology on a Scriptural foundation. Only God’s word can perfectly speak into every human culture, affirming good and correcting error. When it comes to demonology, “the Bible alone avoids the excesses and dismissals of competing cultural positions.”4 And this gives us hope for unity, as we humble ourselves under the supracultural truth of Scripture.
Alongside the centrality of the Bible, MacDonald outlines three other criteria for his construction of a demonology for the global church: hermeneutical consistency (reading Scripture in context), historical faithfulness (using historical interpreters as a guide) and theological harmony (seeking coherence with our wider theology). This provides a helpful framework for the discussion that follows.
One of the interesting decisions that flows from MacDonald’s criteria is the order in which he approaches key questions: he first asks “what do demons do?”, and only then asks, “who or what are demons?” Typically, discussions of demonology begin with these latter questions of ontology, about the origin or nature of demons. But the Bible’s emphasis is somewhat different, focussing instead on the activity and behaviour of demons, “especially in their relationship to God’s plan of human redemption”.5 And so, MacDonald examines ten behaviours of demons, twelve demonic speeches, and only then addresses ontological questions.
The author’s hope is that following the Bible’s priorities will help to guard us against distorted perspectives on the demonic. Sometimes we can be too fond of trying to fill in the gaps that God has (intentionally) left unrevealed. Demonology especially can be fertile ground for speculation. There is wisdom, therefore, in beginning with the areas where Scriptural teaching is most substantial. On the other hand, for those who are inclined to skepticism, MacDonald’s method immediately introduces us to the concrete reality of demonic activity. We cannot escape the Bible’s insistence on the existence of demons.
This approach also ensures that our demonology is formed within the context of God’s redemptive purposes. Demons are not one half of a precarious cosmic battle of good versus evil. Instead, “the defeat of the demonic is a theme that saturates the biblical narrative.”6 Demons act and speak as beings that are subject to the authority of God, whose plan of salvation is secure. For God's people now, there is still a real spiritual struggle, of course. But Satan’s defeat has been announced since Genesis 3, and one day the devil and his allies will be confined to the fire prepared for them.
The gospel of salvation
No doctrine exists in isolation, and so in his later chapters MacDonald shows the impact our demonology has on (amongst other things) our soteriology and our evangelism. A faithful biblical demonology shapes both our understanding of the gospel of salvation and our proclamation of it.
In terms of the doctrine of salvation, MacDonald contends that much Protestant soteriology is “demon-less”, and therefore gives us an incomplete view of Christ’s saving work.7 Biblical demonology sharpens our understanding of what we've been saved from, showing us how we have been liberated "from the chains of the rules and regulations by which the demonic powers manipulate and enslave humanity".8
Demonology sharpens our understanding of the other tenses of salvation as well — how we are being saved, and how we will be saved. In the present, “we are warring with demonic powers… resting on the resources secured through the cross in Christ.”9 In the future, we will see the scope of Christ's victory, as he "will throw down every evil power... and unseat the cruel spiritual masters of this world."10
In terms of our gospel proclamation, MacDonald underscores how our demonology should lead us to a greater compassion for the lost. Those outside of Christ are not just guilty of sin, they are also oppressed and blinded by Satan. In his mercy, Jesus delivered us. Now, we ourselves are “agents tasking with helping others find freedom and release from bondage to sin in the dominion of demons.”11
The author also proposes that demonology needs to be given more priority in how people are prepared for mission. “We have no right to send people on missions, especially in cross-cultural or multicultural contexts, without giving them an understanding of demonology!"12 (The exclamation mark is his!) We could, of course, ask whether this should apply more widely — should we add people to the Sunday School rota without giving them an understanding of demonology?
Further homework
In the final chapter, MacDonald asks the question: “Where does the study of demonology need to advance in the days to come?”13 It’s a helpful end to a rich, stimulating and surprisingly-comprehensive-for-its-length book. And it's a reminder that one book cannot answer all of the questions that we may have. But as I finished, there were a few areas that I wished MacDonald had explored more in his study. Further reading recommendations are very welcome!
The first area is his criterion of “historical faithfulness.” He reminds us that “throughout the history and locations of Christianity, godly minds have studied demonology for millennia,” and yet there is little engagement with historical thinkers.14 In the 7-page bibliography, there are only five items predating 1800, only two of which come from the first few centuries of the church. It seems MacDonald has prioritised geographical breadth, especially in engaging with African theologians. This is obviously essential in a work like this, but the lack of historical theologians is conspicuous given his stated criteria.
Second, MacDonald is tantalisingly brief when discussing the “corporate influence of demons” on human institutions. In the case of politics, he draws on Daniel 10 to conclude that “demons influence not only individuals but also nations.”15 Clearly, Satan's activity can have an impact in the political sphere, just as it can in the church, or the family. But I am unsure what this "corporate influence" of nations, rather than just of individuals, would mean in practice, or what the contemporary application would be.
The scope of MacDonald's book also means there is only limited reflection on how we understand contemporary phenomena attributed to demons. His opening chapters note how questions about the demonic “well up from the pages of daily life and the cultural volumes that flood our world.”16 And his book does seek to give a biblical framework for addressing these questions. But readers like me will probably still want some more guidance for engaging with issues like divination, necromancy, witchcraft, paranormal activity and the occult.
Hope, not fear
These questions aside, I’m very thankful for Scott D. MacDonald’s writing, especially given the challenges that come when any of us attempt to reflect deeply on the demonic. He has blessed the church with some much-needed biblical and theological reflection, in a concise and practical form. It would be a valuable read for any Christian wanting to think further on this topic, and especially for church leaders or those involved in cross-cultural mission.
And as well as being a helpful read, it’s ultimately a hopeful one. Studying biblical demonology does not end with uncertainty and fear, but with hope. “Illumining by the Scriptures and the Spirit, Christ still delivers. We need not cower any longer.”17
Amen!
Shopping list
Demonology for the Global Church is available to buy direct from Langham Publishing or from Eden. You can also buy it as an eBook from Hive.
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