CDF – Christian Faith and Demonology (June 26, 1975): The Magisterial Synthesis on the Devil

The document Fede cristiana e demonologia (Sacred Congregation for the Doctrine of the Faith, June 26, 1975) is the fundamental magisterial synthesis on demonology in the post-conciliar Magisterium. It was published at a moment of great theological confusion, when many modernist theologians were reducing the Devil to “mythology” or to a “symbol of evil”, and it reaffirms the traditional Catholic doctrine on the personal existence and the real action of the demons.

Historical Context

After the Second Vatican Council (1962-1965), there arose in Catholic theology a “demythologizing” current that reduced the Devil to:

• A mythological symbol of abstract evil
• A literary personification of sin
• A psychological construct
• A pre-Christian cultural residue

This current was popularized by theologians such as Herbert Haag (Abschied vom Teufel, 1969), Christian Duquoc, Hervé Léveque. Pope Paul VI had already reacted with his famous address of November 15, 1972 (“Confronto col Diavolo”). The CDF took the question up again in systematic fashion in 1975.

Structure of the Document

The document is organized in four parts:

1. Position of the Magisterium: recapitulation of the tradition
2. Biblical testimony: Old and New Testament
3. The Fathers of the Church: Justin, Origen, Athanasius, Augustine
4. Doctrinal conclusion: reaffirmation of Catholic doctrine

Italian text – doctrinal conclusion

The present situation therefore demands two warnings: the first, not to forget satanic action; the second, not to exaggerate in identifying it, applying it in a mistaken way. It is a matter not only of not denying the demon or of making him the metaphysical principle of evil; it is also a matter of not interpreting his actions as though they were the habitual explanation of our sins or of all our deviations.

The Church does not hold her doctrine as her own property, but proclaims the message of the word of God interpreted and lived in the tradition. What she affirms about the devil, and what she has said for centuries in her confessions of faith, in the liturgy, in the catechism, in the rite of baptism, in the exorcisms, and what she affirms in full agreement with what Sacred Scripture attests from one end to the other, she affirms in witness to the experience of so many people who have found themselves caught in the machinations of the Evil One.

English translation

The present situation therefore calls for two appeals: the first, to avoid forgetting satanic action; the second, to avoid exaggerating in identifying it, applying it in an erroneous way. It is a matter not only of not denying the devil or of making him the metaphysical principle of evil; it is also a matter of not interpreting his actions as though they were the habitual explanation of our sins or of all our wanderings.

The Church does not have a doctrine of her own, but proclaims the message of the Word of God interpreted and lived in the tradition. What she affirms about the devil, and what she has said for centuries in her confessions of faith, in the liturgy, in the catechism, in the rite of baptism, in the exorcisms, and what she affirms in full agreement with what Sacred Scripture attests from one end to the other, she affirms in witness to the experience of so many people who have found themselves caught in the machinations of the Evil One.

The Seven Central Theses

1. The Devil exists as a personal being, he is not a symbol, a myth, or a literary personification
2. The Devil is a fallen angel, he was created good by God but rebelled by his own choice
3. The Devil acts in the world, he tempts men, disturbs the action of the Church, seeks the perdition of souls
4. The Devil is not omnipotent, he has limited power, always subordinate to the sovereignty of God
5. The Devil was conquered by Christ on the Cross and in the Resurrection, but he continues to act until the end of time
6. The Christian can resist the Devil through Baptism, through the Eucharist, through the sacraments, through prayer
7. The Church has practiced and does practice exorcism, not out of superstition but in fidelity to Christ (cf. Mk 16:17: “In my name they will cast out demons”)

The “Catholic Balance”

The document defines what may be called the “Catholic balance” in demonology:

Doctrinal Significance

The 1975 document establishes that Catholic demonology is not:

• A religious “obsession”
• A residue of pre-modern ages
• An “excuse” for human sin
• A form of superstition

But rather:

• An integral component of biblical faith
• A requirement of soteriology (Christ came to save from sin and from the Evil One)
• A key for the existential reading of personal and structural evil
• A sober and balanced spiritual practice

Later Influence

The 1975 document was the basis for:

• The catecheses of John Paul II on the angels and the Devil (1986)
• Catechism of the Catholic Church nn. 391-395
• New Rite of Exorcism (1999)
• Vade-mecum for Exorcists of the Sacred Congregation for Divine Worship

Further reading

Fourth Lateran Council 1215 | CCC Catechism