Narratives of Externality, Oppression, and Agency: Perceptions of the Role of the Demonic in Mental Illness Among Evangelical Christians

Abstract

Accounts of the demonic within the Christian tradition as causative in differing forms of illness and suffering can be traced back to the New Testament. Demonic accounts also exist more centrally in the language of spiritual warfare that pervades some evangelical groups. Contemporary research suggests that belief in the demonic as aetiologically culpable in mental illness has potentially stigmatising effects for those with mental illness and can also negatively impact help-seeking behaviours. However, no research has explored how evangelical groups which subscribe to belief in demonic entities represent the demonic and their relative role in relation to mental illness. This study explores perceptions of the demonic in relation to mental illness, with a sample of evangelical Christians who actively subscribe to belief in the demonic, by using the novel qualitative story completion task. A convenience sample of 43 evangelical Christians completed a third-person fictional story stem featuring a gender-neutral character (Alex) who encountered the demonic (in an ambiguous way) in relation to their mental health. A contextualist informed thematic analysis suggests that while mental ill health was often positioned as having a biopsychological cause, demonic activity was also frequently cited as exacerbating mental illness. Narrations of the demonic positioned Alex in either an active position, wherein they were responsible for their engagement with the occult and the subsequent onset of their mental illness (causative), or a passive position, wherein their pre-existing mental ill health made them vulnerable to demonic attack. In relation to recovery, storied data situated medical and spiritual interventions as effective. Significantly, participants positioned Alex’s Christian faith as a source of power over the demonic and over mental ill health – thus, despite demonic attacks, a sense of agency was often maintained. That the stories positioned demonic influence as external to the self, thereby maintaining a level of individual agency amidst suffering, highlights the potential limitations of assuming all demonic accounts are singularly stigmatising and negative in nature. Findings underline the need for future research to explore demonic accounts in religiously and culturally syntonic ways without imposing meaning.

Accounting for the demonic: Helpful and unhelpful factors associated with belief in demonic etiologies of mental illness among evangelical christians.

“…This may offer feelings of empowerment and agency through perceived access to a powerful combative tool over the demonic forces causing mental illness (e.g., Christ, the Holy Spirit and healing prayer; Exline et al, 2021; Wilt et al, 2023). This finding mirrors recent research which has explored social perceptions of the demonic among Christian groups (Lloyd & Panagopoulos, 2023). Demonic etiologies may therefore enhance proximate meaning making by providing an explanation of the source of the suffering along with a sense of hope that the suffering associated with mental ill-health will be alleviated by divine aid (Exline & Wilt, 2023; Lloyd et al, 2023).…”

“…Specifically, it identified both the helpful and unhelpful factors of this explanatory model. While much literature has focused on the positive (Zagożdżon & Wrotkowska, 2017) and negative outcomes of spiritualized etiologies of mental illness (see Exline et al, 2021; Mercer, 2013; Weaver, 2014), few articles have focused on exploring the positive and more functional outcomes associated with a demonic etiology of mental illness (Lloyd & Panagopoulos, 2023). This study makes an important effort to identify and recognize the diverse experiences of evangelical Christians in relation to mental illness.…”

“…While externalization due to demonic etiologies holds clear negative barriers to recovery, so too does the internalization and spiritual reductionism that is associated with belief in the demonic. As Lloyd and Panagopoulos (2023) outline, spiritual reductionism often places the individual as responsible for their illness through inadequate faith or sinfulness allowing access to the demonic. Such positions have been linked to excessive shame and diminished treatment seeking (Lloyd et al, 2023; Lloyd & Panagopoulos, 2022, 2023; Lloyd & Reid, 2022).…”

“…As Lloyd and Panagopoulos (2023) outline, spiritual reductionism often places the individual as responsible for their illness through inadequate faith or sinfulness allowing access to the demonic. Such positions have been linked to excessive shame and diminished treatment seeking (Lloyd et al, 2023; Lloyd & Panagopoulos, 2022, 2023; Lloyd & Reid, 2022).…”

The experiences of faith and church community among Christian adults with mental illness: A qualitative metasynthesis.

“…That being said, an existing body of research has also suggested that religious individuals are possibly less likely to come forward for mental health help when facing psychological difficulties (Lloyd et al, 2021; Lloyd & Kotera, 2021). It has been suggested that religious individuals with fundamentalist beliefs are more likely to see mental illness as the outcome of a poorer relationship with God, sinful living, or demonic activity (Lloyd et al, 2022; Lloyd & Panagopoulos, 2023). Thus, within the context of such a conceptualization of mental illness, there is also evidence of religious stigma toward mental illness, despite the fact that mental illness is found to be reported less prevalently within religious communities.…”