Come Let Us Reason Together

Promoting Interdisciplinary Dialogue Between Clergy and Mental Health Professionals Regarding Demonic Oppression and Mental Illness

This book advocates for interdisciplinary dialogue between clergy and mental health professionals to address the intersection of demonic oppression and mental illness. It examines various theological and psychological perspectives on these issues, highlighting the need to differentiate between spiritual and medical needs.

As both a licensed mental health professional and deliverance minister, I share personal experiences and research findings to support a collaborative treatment approach. I explore the historical context of exorcism and deliverance, critique solely spiritual or solely medical models, and propose a comprehensive model integrating both faith-based and clinical interventions. Ultimately, I argue for a collaborative approach that respects both spiritual and psychological dimensions of healing.

Deep Dive Audio Interview

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Chapter Summary

The book’s introduction poses the question, “Is deliverance even a thing?” and answers with a resounding “yes” [1]. The author then shares a personal story that highlights the need for a collaborative dialogue between clergy and mental health professionals to effectively care for individuals experiencing both demonic oppression and mental illness [2, 3]. This need stems from the ethical concerns posed by clergy performing exorcisms without considering the potential mental health needs of their parishioners and the potential for mental health professionals to better serve their clients by understanding those who embrace exorcism or deliverance as part of their spiritual orientation [4, 5].

Chapter One emphasizes the necessity of interdisciplinary dialogue between clergy and mental health professionals. Using the story from the introduction as a foundation, the chapter argues that deliverance ministers must learn to differentiate between spiritual manifestations and mental illness, while mental health professionals would benefit from understanding the spiritual beliefs and practices of their clients, particularly those who believe in exorcism or deliverance [4, 5]. This chapter also raises concerns about the impact of demonic oppression and mental illness on children, highlighting the need to consider the appropriateness of deliverance for young children and the potential benefits of incorporating therapeutic interventions alongside spiritual prayer interventions [6-9].
Chapter Two delves into the biblical and historical foundations for the reality of spiritual warfare, examining the concept of deliverance in both the Old and New Testaments [9, 10]. The chapter establishes a hermeneutical framework for interpreting biblical texts, emphasizing the importance of considering the original language, historical context, and authorial intent [10]. It then explores the cultural and historical backdrop of the Old Testament, highlighting the belief in malignant spirits and the use of exorcism as a viable means of addressing demonic oppression [11-13]. The chapter then transitions to the New Testament, examining the ministry of Jesus and his use of exorcism as a central component of his healing ministry [14-18]. The chapter concludes by discussing the continuation of exorcism in the early church, noting its connection to both healing and discipleship [19-21].
Chapter Three examines alternative views and treatment analyses for mental illness, presenting a spectrum of beliefs among clergy regarding the etiology of mental illness and appropriate treatment modalities [22-25]. The chapter discusses the deliverance model, which attributes mental illness solely to spiritual causes, and critiques its limitations and potential for harm, particularly the tendency to demonize individuals with mental illness and discourage them from seeking necessary mental health care [26-33]. The chapter then contrasts the deliverance model with the biopsychosocial (BPS) model, which acknowledges the interplay of biological, psychological, and social factors in mental and physical health [33, 34]. The chapter argues for the inclusion of spirituality into the BPS model, resulting in the biopsychosocial spiritual/religious (BPS-S/R) model, which recognizes the importance of spiritual and religious beliefs in understanding and treating mental health [35-38].

The chapter also discusses the nouthetic counseling model which views the Bible as the sole source of guidance for counseling, and criticizes its potential to further stigmatize mental illness and discourage individuals from seeking professional help [39-47]. The chapter concludes by discussing the need for a more holistic approach to treating mental illness, one that incorporates both spiritual and psychological interventions [48].
Chapter Four explores the historical rivalry between religion and psychology, tracing its roots to cultural and intellectual movements such as the Renaissance, humanism, secularism, and the scientific revolution [49-51]. The chapter examines how these movements shifted the understanding of mental illness away from supernatural explanations and towards natural causes [52-54]. The chapter also highlights the influence of the Malleus Maleficarum (“The Witch Hammer”) in demonizing individuals with mental illness and further separating the fields of religion and psychology [54-56]. The chapter concludes by discussing the work of Johann Weyer, a physician who challenged the prevailing view of mental illness as demonic possession and advocated for a more compassionate and humane approach to treatment [57-59].
Chapter Five outlines a strategy for promoting interdisciplinary dialogue between clergy and mental health professionals, drawing on the author’s field research and the concept of fundamental practical theology [59-61]. The chapter presents the Interdisciplinary Intelligence Praxis (IIP) Assessment Model as a tool for identifying clergy and mental health professionals who are open to collaboration and creating a platform for dialogue [62, 63]. The chapter emphasizes the need for a hermeneutical methodology that acknowledges the biases and perspectives of both fields and encourages dialogue and reflection [64-67].

The chapter also discusses the importance of viewing interdisciplinary conversations as learning events that can lead to the transformation of values, dispositions, attitudes, and understanding [68, 69]. The chapter concludes by advocating for a new ministry praxis that incorporates both deliverance and mental health services, recognizing that healing is not a one-size-fits-all process and requires a multidisciplinary approach [70-72].
Chapter Six examines the re-emergence of requests for exorcism in both Catholic and Protestant churches, attributing this trend to factors such as the influence of the movie “The Exorcist,” the increasing acceptance of the occult, and the limitations of naturalistic and materialistic worldviews [73-77]. The chapter discusses the growing demand for exorcists, the challenges of distinguishing between demonic possession and mental illness, and the need for a holistic approach that incorporates both spiritual and medical interventions [48, 78-81]. The chapter concludes by arguing that the resurgence of exorcism highlights the need for a renewed dialogue between religion and psychology in order to address the complex interplay of spiritual and mental health [82].
Chapter Seven reiterates the urgency of dialogue and collaboration between clergy and mental health professionals in light of the rising rates of mental illness and demonic activity [82-84]. The chapter discusses the role of clergy as first responders to mental health needs within their congregations and the ethical imperative for them to be knowledgeable about mental health issues and collaborate with mental health professionals [85, 86]. The chapter also highlights the impact of historical trauma, particularly within the African American community, and its relevance to understanding mental health disparities and the importance of culturally sensitive interventions [87-91].

The chapter then presents the concept of collaborative intelligence as a framework for fostering effective interdisciplinary dialogue and problem-solving [92, 93]. The chapter concludes by emphasizing the need for a comprehensive care model that addresses both natural and supernatural maladies through collaboration between clergy and mental health professionals [93, 94].
Chapter Eight proposes a new ministry praxis based on the principles of full collaboration between clergy and mental health professionals [94]. The chapter introduces the “Path of Least Resistance” model, which aims to create a seamless and integrated approach to care that minimizes conflict and maximizes the benefits of both spiritual and psychological interventions [94, 95]. The chapter emphasizes the need for a shared understanding of mental illness and demonic oppression, the development of clear referral pathways, and the ongoing education and training of both clergy and mental health professionals in order to ensure effective and ethical care [70-72, 96].