This is a fascinating book on multiple Christian approaches to demonic activity, exorcisms, and ghosts. My biggest complaint is how repetitive it is--not with the content, but with how things were phrased. At more than one time, Hallowell started two sentences in a row with the same phrasing.
The introduction provides details on what demographics believe in what, and highlights the fact that only about 4% of Christians believe demons are active today, despite the stories in the Scriptures. The Bible as a whole even talks about ghosts, possession, and other activities that are steeped in demonic activity. Hallowell interviewed multiple experts from different denominations to provide a comprehensive book.
The first talks about real-life stories: the 1949 case in Saint Louis, Missouri, which prompted the story of The Exorcist; a 2014 case in Gary, Indiana, around Latoya Ammons and her family; and Cranmer’s case from Pennsylvania, which prompted the movie The Conjuring. The latter is a good (yet awful) example as to the evil nature of abortion, pagan worship, and drug deals.
Part 2 discusses what the Bible says about Satan, demons, and demonic possession. While Satan is presented more in the New Testament, the Old Testament certainly has its share of stories, including with Job. Hallowell talks about key stories in both--especially given that one-third of Jesus’ healings are delivered from demons. However, this type of activity doesn’t negate human free will, which always needs to be taken into consideration. We can be led to sin and the occult, but don’t have to give in to that temptation. I like that there is no set opinion on what demons are, since the Bible doesn’t detail them and since people’s experiences are different. Demons are either fallen angels or the Nephilim, and I also like that Hallowell presents both opinions.
Part 3 is about ways in which demons can be welcomed in, from magic-based fantasy systems (D&D, for example)--not that these are inherently evil, but they can tempt some to work on legitimately practicing that magic. Chapter 7 highlights one such story, and McKeown’s story is not unique to those I’ve heard from others. The Ouija board, on the other hand, welcomes the spirits even more and explicitly invites them in. I have personally felt evil around an object that had the board printed on it, and that was before I knew the object was by me. And then there are ghosts, which some believe to have Biblical confirmation and others don’t.
Part 4 takes the biblical information and see how exorcisms and healings are translated to our modern life. Some have dealt with violent behavior as seen in the movies; others feel as if you stay calm and are firm there is no need for that craziness. Hallowell also addresses the fact that sometimes a person does have mental illness, and something that is done well these days is the sensitive approach to differentiate between the two. The Catholic Church recognizes minor (baptism, confession, etc.) and major (possession) exorcisms. It’s strict about who can perform exorcisms and how those priests are trained. I didn’t know that in 2014 the USCCB allowed for the Latin to be translated to English during exorcisms. Other denominations think that anyone can do an exorcism, and often don’t require training. Some Catholics believe Christians can be possessed because possession is control over the whole body of a person; most other Christians think that being a baptized Christian means you have the Holy Spirit, which can’t reside with a demonic presence. Again, I like that Hallowell presents both sides. Everyone agrees though that anyone can be demonized and come under demonic power, be influenced by Satan. After all, anyone can invite in evil.
Part 5 further delves into the differentiation between demonic activity and mental illness, and how teams of people involve psychiatrists in order to better understand the overall health of a person in distress. Everyone wants the most evidence-based explanation to both the mental and spiritual aspects of people.