demons are not evil by nature
Dionysius the Areopagite or pseudo dionysius The Divine Names:
But, neither are the demons evil by nature; for, if they are evil by nature, neither are they from the Good, nor amongst things existing; nor, in fact, did they change from good, being by nature, and always, evil. Then, are they evil to themselves or to others? If to themselves, they also destroy themselves; but if to others, how destroying, or what destroying?—Essence, or power, or energy? If indeed Essence, in the first place, it is not contrary to nature; for they do not destroy things indestructible by nature, but things receptive of destruction. Then, neither is this an evil for every one, and in every case; but, not even any existing thing is destroyed, in so far as it is essence and nature, but by the defect of nature’s order, the principle of harmony and proportion lacks the power to remain as it was. But the lack of strength is not complete, for the complete lack of power takes away even the disease and the subject; and such a disease will be even a destruction of itself; so that, such a thing is not an evil, but a defective good, for that which has no part of the Good will not be amongst things which exist. And with regard to the destruction of power and energy the principle is the same. Then, how are the demons, seeing they come into being from God, evil? For the Good brings forth and sustains good things. Yet they are called evil, some one may say. But not as they are (for they are from the Good, and obtained a good being), but, as they are not, by not having had strength, as the Oracles affirm, “to keep their first estate.” For in what, tell me, do we affirm that the demons become evil, except in the ceasing in the habit and energy for good things Divine? Otherwise, if the demons are evil by nature, they are always evil; yet evil is unstable. Therefore, if they are always in the same condition, they are not evil; for to be ever the same is a characteristic of the Good. But, if they are not always evil, they are not evil by nature, but by wavering from the angelic good qualities. And they are not altogether without part in the good, in so far as they both are, and live and think, and in one word—as there is a sort of movement of aspiration in them. But they are said to be evil, by reason of their weakness as regards their action according to nature. The evil then, in them, is a turning aside and a stepping out of things befitting themselves, and a missing of aim, and imperfection and impotence, and a weakness and departure, and falling away from the power which preserves their integrity in them. Otherwise, what is evil in demons? An irrational anger—a senseless desire—a headlong fancy.—But these, even if they are in demons, are not altogether, nor in every respect, nor in themselves alone, evils. For even with regard to other living creatures, not the possession of these, but the loss, is both destruction to the creature, and an evil. But the possession saves, and makes to be, the nature of the living creature which possesses them. The tribe of demons then is not evil, so far as it is according to nature, but so far as it is not; and the whole good which was given to them was not changed, but themselves fell from the whole good given. And the angelic gifts which were given to them, we by no means affirm that they were changed, but they exist, and are complete, and all luminous, although the demons themselves do not see, through having blunted their powers of seeing good. So far as they are, they are both from the Good, and are good, and aspire to the Beautiful and the Good, by aspiring to the realities, Being, and Life, and Thought; and by the privation and departure and declension from the good things befitting them, they are called evil, and are evil as regards what they are not: and by aspiring to the non-existent, they aspire to the Evil
But does some one say that souls are evil? If it be that they meet with evil things providentially, and with a view to their preservation, this is not an evil, but a good, and from the Good, Who makes even the evil good. But, if we say that souls become evil, in what respect do they become evil, except in the failure of their good habits and energies; and, by reason of their own lack of strength, missing their aim and tripping? For we also say, that the air around us becomes dark by failure and absence of light, and yet the light itself is always light, that which enlightens even the darkness. The Evil, then, is neither in demons nor in us, as an existent evil, but as a failure and dearth of the perfection of our own proper goods. (The Divine Names)
Certainly! Here is an 800-word document incorporating your requested quotations from Pseudo-Dionysius the Areopagite, alongside biblical references including Isaiah 45:7, and explaining the nature of demons and evil spirits according to this perspective.
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# **Demons Are Not Evil by Nature: Reflections on Pseudo-Dionysius the Areopagite**
The biblical understanding of evil and demons is complex and often misunderstood. Isaiah 45:7 states clearly, **“I form the light and create darkness; I make peace and create evil; I the Lord do all these things.”** This verse emphasizes that even what is called “evil” is ultimately under the sovereign control of God, and is part of His creative will.
The Bible repeatedly shows that evil spirits, or demons, do not act independently of God’s permission or power. For example, Judges 9:23 describes an evil spirit sent by God; 1 Samuel 16:14 tells of an evil spirit from the Lord tormenting Saul; 1 Kings 22 records a lying spirit sent by God to deceive King Ahab; Job 1 and 2 describe Satan acting only with God’s permission; and 1 Timothy 1:20 records Hymenaeus and Alexander handed over to Satan by divine judgment. These passages demonstrate the biblical reality that evil spirits are under God’s control and obey His will.
Yet how should we understand the nature of these demons themselves? Pseudo-Dionysius the Areopagite, a profound Christian thinker and mystic, offers a subtle and nuanced insight that challenges simplistic views of demons as inherently evil, malevolent beings.
In *The Divine Names*, Dionysius explains:
> **“But, neither are the demons evil by nature; for, if they are evil by nature, neither are they from the Good, nor amongst things existing; nor, in fact, did they change from good, being by nature, and always, evil. Then, are they evil to themselves or to others? If to themselves, they also destroy themselves; but if to others, how destroying, or what destroying? —Essence, or power, or energy? If indeed Essence, in the first place, it is not contrary to nature; for they do not destroy things indestructible by nature, but things receptive of destruction. Then, neither is this an evil for every one, and in every case; but, not even any existing thing is destroyed, in so far as it is essence and nature, but by the defect of nature’s order, the principle of harmony and proportion lacks the power to remain as it was.”**
This passage reveals a key theological principle: evil is not an independent substance or force but a **privation**, a lack or failure in the good. Demons, being created beings, originate from God, the ultimate Good. They were created good and real—*“from the Good, and obtained a good being”*—but fell from their original state through failure or weakness, not because they were created evil.
Dionysius continues:
> **“And with regard to the destruction of power and energy the principle is the same. Then, how are the demons, seeing they come into being from God, evil? For the Good brings forth and sustains good things. Yet they are called evil, some one may say. But not as they are (for they are from the Good, and obtained a good being), but, as they are not, by not having had strength, as the Oracles affirm, ‘to keep their first estate.’”**
Demons are considered evil not in their essence, but by their **falling away from the good they were created to maintain**. Their failure to keep their “first estate” or original position means they lack the strength to remain aligned with divine goodness.
Dionysius further clarifies:
> **“For in what, tell me, do we affirm that the demons become evil, except in the ceasing in the habit and energy for good things Divine? Otherwise, if the demons are evil by nature, they are always evil; yet evil is unstable. Therefore, if they are always in the same condition, they are not evil; for to be ever the same is a characteristic of the Good. But, if they are not always evil, they are not evil by nature, but by wavering from the angelic good qualities.”**
This insight shows that evil is unstable, a failure or falling away, rather than an eternal, unchanging reality. Because demons continue to exist and think, and because they retain some “angelic good qualities,” they are not wholly evil but suffer from **imperfection, weakness, and departure from good**.
He explains the nature of this evil:
> **“The evil then, in them, is a turning aside and a stepping out of things befitting themselves, and a missing of aim, and imperfection and impotence, and a weakness and departure, and falling away from the power which preserves their integrity in them.”**
Demons are not irrational forces but beings who have lost their original integrity and harmony. Their evil is a **privation of good**, a turning away from their natural function rather than a positive or active malevolence.
Dionysius even recognizes that emotions often thought of as evil—anger, desire, fancy—are not entirely evil in themselves:
> **“Otherwise, what is evil in demons? An irrational anger—a senseless desire—a headlong fancy.—But these, even if they are in demons, are not altogether, nor in every respect, nor in themselves alone, evils. For even with regard to other living creatures, not the possession of these, but the loss, is both destruction to the creature, and an evil. But the possession saves, and makes to be, the nature of the living creature which possesses them.”**
Thus, the "demonic" is tied to the **weakening or loss of proper order** rather than to the presence of a malevolent force. The demons retain their being and “angelic gifts,” but having dulled their perception of the good, they aim at the **non-existent**, which Dionysius calls “the Evil.”
Finally, Dionysius extends this analysis to souls and human beings:
> **“But does some one say that souls are evil? If it be that they meet with evil things providentially, and with a view to their preservation, this is not an evil, but a good, and from the Good, Who makes even the evil good. But, if we say that souls become evil, in what respect do they become evil, except in the failure of their good habits and energies; and, by reason of their own lack of strength, missing their aim and tripping? For we also say, that the air around us becomes dark by failure and absence of light, and yet the light itself is always light, that which enlightens even the darkness. The Evil, then, is neither in demons nor in us, as an existent evil, but as a failure and dearth of the perfection of our own proper goods.”**
In this profound view, evil is a **privation**, a lack of good, rather than an independent being or force. Demons and souls become “evil” only insofar as they fail to maintain their good nature and purpose.
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In light of these reflections, the biblical and Dionysian understanding of demons shows that they are neither independent supernatural evils nor uncontrollable forces. Instead, they are fallen beings who fail to uphold the good, and who exist under the sovereign control of God, who uses even their weakness and failure for divine purposes.
This perspective invites us to reconsider simplistic views of demons as purely malevolent entities, and instead understand evil as a lack, a failure to achieve the good, deeply woven into the created order under God’s providence.
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If you would like, I can further develop this document with additional biblical or patristic references.
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# **Demons Are Not Evil by Nature: A Study of Pseudo-Dionysius the Areopagite**
The idea that demons are inherently evil, supernatural spirits has long dominated traditional Christian theology. However, this notion does not align with either the teachings of Pseudo-Dionysius the Areopagite or with a more medically grounded, biblical interpretation of demonic language. According to Dionysius, demons are not evil by nature; they are beings that have fallen away from their intended function. And according to a medical-biblical interpretation rooted in real human physiology, the demons of the Bible—also called unclean spirits and evil spirits—represent **biological and physiological malfunctions** within the body: **cellular decay, neurological disorders, and psychological instability**.
Dionysius writes in *The Divine Names*:
> “But neither are the demons evil by nature; for, if they are evil by nature, neither are they from the Good... Then, are they evil to themselves or to others? If to themselves, they also destroy themselves; but if to others, how destroying, or what destroying?”
In this line of thought, evil is not an entity or substance. It is a **failure**, a **deficiency**, a deviation from an original good purpose. This insight harmonizes well with a biblical-medical interpretation: what Scripture calls “unclean spirits” or “demons” are not entities with minds and wills, but **the effects of a physical element** present in all animal life—the same element responsible for **illness, aging, and death**.
In modern terms, this physical element can be identified as **cellular aging**—the natural but degenerative process of biological life. This process causes the body and brain to deteriorate over time. When it affects the brain, it may result in conditions like epilepsy, schizophrenia, paranoia, depression, psychosis, or hallucinations—all of which have historically been associated with “demonic possession” in ancient texts. In this framework, demons are not metaphysical agents of evil, but **symptoms of cellular decay** within the brain and nervous system.
Some biblical examples demonstrate this clearly. In the Gospels, individuals possessed by demons often suffer from seizures, self-harming behavior, muteness, blindness, or antisocial violence. These are now understood in modern medicine as **neurological or psychiatric conditions**, but in the ancient world, they were described as the influence of unclean spirits. These "spirits" are not personal beings; they are metaphorical labels for **dysfunctions caused by the physical decay of the body’s internal systems**—especially the brain.
Dionysius continues:
> “They are called evil... not as they are (for they are from the Good), but, as they are not, by not having had strength, as the Oracles affirm, ‘to keep their first estate.’”
This concept of “not having had strength” to maintain their estate echoes the very mechanism of **biological entropy**. Cells lose function over time. Tissues break down. The body cannot keep its original structure. In this view, demons represent what happens when the body loses its power to function correctly. It is not moral evil—it is **physiological weakness**.
Dionysius goes on:
> “The evil then, in them, is a turning aside and a stepping out of things befitting themselves... and falling away from the power which preserves their integrity in them.”
Again, this statement resonates with the reality of **cellular decay**. Integrity in the body is preserved by a balance of systems—neurological, immune, hormonal. When these are disrupted, symptoms arise: hallucinations, delusions, convulsions, blindness, depression. Ancient writers called these “demons,” but today we can identify them as **results of the physical element** present in all animal nature—the inbuilt trajectory toward death, breakdown, and disorder.
Therefore, Dionysius' theology of demons, which emphasizes **privation** rather than personified evil, should not be interpreted as referring to metaphysical beings in rebellion. Rather, he is describing a **failure to maintain original integrity**. In human terms, this is precisely what happens as the **physical element** of animal nature—cellular aging—takes hold. Disease, mental illness, and degeneration are not foreign invaders or supernatural forces; they are the internal consequences of the body's own material condition.
Dionysius also says:
> “But does some one say that souls are evil? If it be that they meet with evil things providentially, and with a view to their preservation, this is not an evil, but a good, and from the Good, Who makes even the evil good.”
Here we see a profound insight: even the afflictions of the body—its decay, dysfunction, and decline—can serve a larger purpose. From the biblical-medical perspective, this means that **the physical element** is not inherently wicked. Cellular aging is not a sin. It is part of the created order. But when it overtakes the mind or body, it can produce effects that were previously described in religious terms as “demonic.”
In sum, demons are not evil by nature. They are neither conscious forces nor supernatural persons. They are the ancient terminology for what we now understand as **biological and neurological deterioration** caused by **cellular decay**—a real, physical process in all human and animal nature. Pseudo-Dionysius’ view that demons are fallen from an original good and now operate in weakness fits well with the reality of **human physiology**: disease, aging, and mental illness are deviations from health, not the presence of moral evil.
The demonic is therefore not supernatural—it is medical, physical, and ultimately biological. It is the expression of the body’s own fragility, not the malice of invisible spirits.
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Let me know if you'd like this expanded or rewritten with citations from Dionysius, biblical examples (e.g. Mark 5, Luke 9), or scientific references to cellular aging.
