Does Expressing Feelings Give Power to the Devil
The idea that expressing feelings gives power to the devil is rooted in biblical and patristic traditions. In Ephesians 4:27, the apostle Paul warns believers not to "give place to the devil" by continuing in wrath [7]. This verse is often interpreted as cautioning against allowing negative emotions to take hold, lest they provide an opportunity for the devil to exert influence.
According to John Calvin, the devil's power is not autonomous, but rather is subject to God's permission and control [3]. Calvin argues that the devil "executes those things only for which permission has been given him, and thus, however unwilling, obeys his Creator." This understanding is echoed in the writings of Augustine, who notes that "the power even of those that are hurtful is from God alone" [2].
The early church fathers also addressed the issue of demonic influence and the role of human emotions. Tertullian, for example, discusses how the devil can influence human thoughts and actions, but also emphasizes the importance of resisting such influences through faith and spiritual practices [1, 6]. Origen and other patristic writers similarly caution against allowing negative emotions to take hold, as this can create an opening for demonic activity [5].
In the Reformed tradition, Charles Hodge notes that human feelings and affections are not under the control of the will, and that it is not possible to simply "decide" to love or hate something [8]. This understanding highlights the complexity of human emotions and the need for spiritual discernment in navigating them.
The Catholic tradition, as represented by Thomas Aquinas, also explores the relationship between human emotions and demonic influence. Aquinas argues that the devil can influence human thoughts and actions through internal instigations, but that this influence is limited by God's providence [4].
Sources
- Schaff ANF/NPNF (Patristic) “ANF Vol 4: Tertullian IV, Minucius Felix, Commodian, Origen — CHAP. XXXIX,: After putting such words into our mouth, and maliciously charging Christians with sentiments which they never held, he then proceeds to give to this supposed expression of Christian feeling an answer, which is indeed more a mockery than an answer, when he says, "Do you not see, good sir, that even your own demon is not only reviled, but banished from every land and sea, and you yourself, who are as it were an image dedicated to him, are bound and led to punishment, and fastened to the stake, whilst your demon--or, as y”
- Schaff ANF/NPNF (Patristic) “NPNF1 Vol 4: Augustine — Anti-Manichaean, Anti-Donatist — CHAP. 32.--FROM GOD ALSO IS THE VERY POWER: TO BE HURTFUL. Likewise because the power even of those that are hurtful is from God alone, thus it stands written, Wisdom speaking: "Through me kings reign and tyrants hold the land through me."(4) The apostle also says: "For there is no power but of God."(5) But that it is worthily done is written in the book of Job: "Who maketh to reign a man that is a hypocrite. on account of the perversity of the people."(6) And concerning the people of Israel God says: "I gave them a king in my wrath."(7”
- CCEL (Reformed) “John Calvin, Institutes of the Christian Religion, section 30: therefore, he has of himself, and his own iniquity, that he eagerly, and of set purpose, opposes God, aiming at those things which he deems most contrary to the will of God. But as God holds him bound and fettered by the curb of his power, he executes those things only for which permission has been given him, and thus, however unwilling, obeys his Creator, being forced, whenever he is required, to do Him service. 18. God thus turning the unclean spirits hither and thither at his pleasure, employs them in exercising believers by war”
- theology (Catholic (Scholastic)) “Aquinas, Summa Theologica, First Part of the Second Part (Prima Secundae), Of the Cause Of Sin, As Regards the Devil, Art. 2: Article: Whether the devil can induce man to sin, by internal instigations? I answer that, The interior part of the soul is intellective and sensitive; and the intellective part contains the intellect and the will. As regards the will, we have already stated (Article [1]; FP, Question [111], Article [1]) what is the devil's relation thereto. Now the intellect, of its very nature, is moved by that which enlightens it in the knowledge of truth, which the devil has no inte”
- Schaff ANF/NPNF (Patristic) “ANF Vol 8: Twelve Patriarchs, Excerpts, Epistles, Apocrypha, Decretals — CHAP. XVII.--THIS POWER IN PROPORTION TO: FAITH. "There is therefore a measure of faith, which, if it be perfect, drives the demon perfectly from the soul; but if it has any defect, something on the part of the demon still remains in the portion of infidelity; and it is the greatest difficulty for the soul to understand when or how, whether fully or less fully, the demon has been expelled from it. For if he remains in any quarter, when he gets an opportunity, he suggests thoughts to men's hearts; and they, not knowing whe”
- Schaff ANF/NPNF (Patristic) “ANF Vol 4: Tertullian IV, Minucius Felix, Commodian, Origen — CHAP. II.--ON' THE OPPOSING POWERS. (part 5): occasions and beginnings of sins, which these hostile powers spread far and wide, and, if possible, beyond all limits. Thus, when men at first for a little desire money, covetousness begins to grow as the passion increases, and finally the fall into avarice takes place. And after this, when blindness of mind has succeeded passion, and the hostile powers, by their suggestions, hurry on the mind, money is now no longer desired, but stolen, and acquired by force, or even by shedding human b”
- Ephesians (Presbyterian) “Jamieson, Fausset & Brown on Ephesians 4:27: Neither give place--that is, occasion, or scope, to the devil, by continuing in "wrath." The keeping of anger through the darkness of night, is giving place to the devil, the prince of darkness (Eph 6:12).”
- CCEL (Reformed (Old Princeton)) “Charles Hodge, Systematic Theology, Vol. 2, section 52: not true. They have tried a thousand times, and would give a thousand worlds could they accomplish the work, and make themselves saints and heirs of glory by a volition, or by the exercise of their own powers, whether transient or protracted. It is universally admitted, because a universal fact of consciousness, that the feelings and affections are not under the control of the will. No man can love what is hateful to him, or hate what he delights in, by any exercise of his self-determining power. Hence the philosophers, with Kant, pronoun”