Tuesday, February 28, 2017

Prayer, Fasting and Demonic Influence

By St. Nikolai Velimirovich

"This kind can come out by nothing, but prayer and fasting" (Mark 9:29).

This is the saving prescription of the greatest Physician of human souls. This is the remedy tried and proved. Another remedy for lunacy, there is not. What kind of sickness is that? That is the presence and dominance of an evil spirit in a man, a dangerous evil spirit who labors to eventually destroy the body and soul of man. The boy whom our Lord freed from an evil spirit; this evil spirit that had hurled him at times in the fire, at times in the water just in order to destroy him.

Friday, February 24, 2017

What is Fortune Telling?

By St. Nikolai Velimirovich

What is fortune telling? There are three kinds of belief, which have their origin in fortune telling: belief in blind chance, belief in things and belief in the almighty power of the spirits of darkness. Through fortune telling, events are prophesied, the power of things differentiated and an oath is sworn to the spirits of darkness.

Not any faith so decisively condemned and rejected fortune telling as did the Christian faith. Not any faith, except Christianity is free and pure of fortune telling. Other faiths are, more or less, fortune telling and some consist only of fortune telling.

Wednesday, February 22, 2017

Aspects of Demonology in the text “On The Belly-Myther” of Endor by St. Eustathius of Antioch

By Daniel Buda


This article tries to identify and analyse the demonological elements contained in the text “On the Belly-Myther” of St. Eustathius of Antioch. St. Eustathius demonology is primarily based on the Bible and is developed mainly as a consequence of his exegesis on 1 Kingdoms 28. Apart from the Bible, Eustathius appeals massively to logic while formulating statements about the demon and his power over human beings, the relationship between demons power in the world and God’s power, the possibility for demons to express the truth etc. St. Eustathius demonology is rather “intellectual” and might be different in its approach from the so-called “monastic demonology” which can be found by St. Athanasius of Alexandria or Evagrius Ponticus.

Monday, February 20, 2017

Saint Leo of Catania and the Sorcerer Heliodoros

By Agapios the Cretan

On the island of Sicily, a diviner and sorcerer, named Heliodoros, wrought signs and marvels by demonic cooperation. His satanic activities and powers surpassed the wickedness of Jannes and Jambres (2 Tim. 3:8) and Simon Magus (Acts 8:9), since he had all diabolical energy working in him. Now he was the son of noble Christian parentage; his mother was the patrician Barbara. All assumed Heliodoros was a Christian. But from his childhood he showed himself to be arrogant, insolent, audacious, rash and proud. In time, he aspired to become prefect of the city [of Catania], not that he might be of service to the people, but rather that he might commit with impunity his shameless misdeeds according to his will and pleasure. It was, however, not the will of God that the unworthy Heliodoros, with his overweening pride, should attain to that high dignity. That vile and perverse man, thereafter, turned his steps in the direction of the occult.

Tuesday, February 7, 2017

When St. Parthenios of Lampsakos Invited a Demon to Possess Him

St. Parthenios the Wonderworker (Feast Day - February 7)

Once there came to Bishop Parthenios of Lampsakos a man who was possessed by a most malicious demon, and no one knew of it, not even the possessed one himself. The Saint, however, recognized the demonic possession, because he was inspired and enlightened by God. When that man greeted him, the holy one offered no response but kept silent as if he were mute. The demon was angered at the bishop's conduct. The demon then, with haughtiness and pride, addressed the meek Parthenios in a wrathful tone:

Thursday, February 2, 2017

The Fathers of the Church and the Evil Eye

By Matthew W. Dickie

Introduction: The purpose of this paper is to demonstrate how difficult even the most highly educated and sophisticated Christians of the late fourth and early fifth centuries found it to rid themselves of the idea that envy lends a malign power to men’s eyes. The idea at issue is that the eyes of envious men are able, unaided, to inflict injury at a distance. This is the belief called the “evil eye” by speakers of English and other modem European languages, though that significantly is not the way in which most men in pagan and Christian antiquity would have referred to it. The difficulty that such fathers of the church as Basil, Jerome, and John Chrysostom had with freeing themselves from the idea is some indication of how deep-seated it must have been in the general population.