Where is exorcism in the bible
The essay concludes that the language of possession and exorcism is an irrelevant, irrational superstition for most people who live in modern industrial society.
Bhayro, Siam, and Catherine Rider, eds. Magical and Religious Literature of Late Antiquity 5. Leiden, The Netherlands, and Boston: Brill, An introductory volume covering ancient Mesopotamia, Egypt, Second Temple Judaism, medieval and the early modern period on illness, and demons and their changing identities.
Although an excellent introduction, the contributors also give attention to language and a plethora of primary sources. Dunn, James D. The essay discusses the portrayal of Jesus as an exorcist, the ancient understanding of demon possession, and the significance given to the exorcisms of Jesus. Grayston, Kenneth. It is concluded that the problems of demon possession in Galilee were marginal to the work of Jesus, and the earliest Christians were not much interested in exorcism.
Kay, William K. Exorcism and Deliverance: Multi-disciplinary Studies. Milton Keynes, UK: Paternoster, Exorcism is discussed in separate chapters on the Old Testament, the New Testament, and the early church. These discussions take place in the context of other essays on psychological, philosophical, pop culture, and theological perspectives, and an interest in the contemporary and practical-theological relevance of the topic of exorcism.
Sorensen, Eric. Wissenschaftliche Untersuchungen zum Neuen Testament 2. Exorcism, along with the attendant notion of possession, is examined in the ancient Near East, ancient Israel, early Judaism, early Greece, the New Testament, and early Christianity. This exploration is motivated by the question of how Christianity maintained its exorcistic traditions where it conflicted with social conventions. It is concluded that exorcism remained relevant to Christianity through cultural adaptation, authoritative tradition and innovative theological interpretations.
Twelftree, Graham H. Jesus is identified as a magico-charismatic in that his exorcisms were dependent on his personal force and an outside power-authority. This was also the dominant approach by the early Christians. While early-2nd-century literature shows no interest in exorcism, the Longer Ending of Mark marks a resurgence of interest in exorcism. Yamauchi, Edwin M.
Disease, Demons and Exorcisms. Edited by David Wenham and Craig Blomberg, 89— Kyle Johnson does not work for, consult, own shares in or receive funding from any company or organisation that would benefit from this article, and has disclosed no relevant affiliations beyond their academic appointment.
The film tells the story of a young American girl who is possessed by a demon and eventually exorcised by a Catholic priest. As a scholar of Christian theology, my own research into the history of Christian exorcisms reveals how the notion of engaging in battle against demons has been an important way that Christians have understood their faith and the world.
The Gospels, reflecting views common in Judaism in the first century A. Possessed individuals are depicted as displaying bizarre and erratic behaviors. In the Gospel of Luke , for example, a boy is possessed by a demon that makes him foam at the mouth and experience violent spasms. Jesus is shown to have a unique power to cast out demons and promises that his followers can do the same. Over the years exorcism came to be associated more widely with the Christian faith.
Several Christian writers mention exorcisms taking place publicly as a way to convince people to become Christians. Early Christian texts mention various exorcism methods that Christians used, including making the sign of the cross over possessed persons or even breathing on them.
Beginning some time in the early Middle Ages, specific priests were uniquely trained and sanctioned for exorcism. This remains the case today in Roman Catholicism, while Eastern Orthodox traditions allow all priests to perform exorcisms. The rites are not to be altered at the discretion of the exorcist beyond the options clearly stated in the official text.
However, before proceeding with the use of the rite, it is helpful for the exorcist to be aware of any cultural differences and regional influences that may have impacted the current state of the afflicted person. The deprecative formulas are exorcistic prayers, addressed to God, which request the liberation of the afflicted person. The imperative formulas are addressed directly to the inhabiting demonic spirit, commanding it to depart in the name of Jesus Christ.
The deprecative formulas and the imperative formulas are presented as sets in the rite of exorcism with the deprecative formula always being used first with the option of then using the imperative formula. The deprecative formulas may be used without the imperative formulas but the opposite is not permitted ERS, no.
The focus of these prayers is to address and remedy any demonic influence on places and things in particular, as well as to remedy attacks against the Church in a more general way. As in the case of a "major exorcism," the ordinary minister of these prayers would be a priest appointed for this purpose or the bishop himself.
The prayers and invocations that comprise Appendix II "Supplications which May be Used by the Faithful Privately in their Struggle against the Powers of Darkness" are intended for general the use of the clergy and of the lay faithful in combatting the temptations of sin or spiritual attacks by the devil. When it is learned through such avenues as pastoral counseling, spiritual direction, or the Sacrament of Penance that a member of the faithful is experiencing assaults by the devil, the prayers and invocations found in Appendix II may be recommended.
Questions about Exorcism What is an exorcism? Exorcism is a specific form of prayer that the Church uses against the power of the devil. What is the difference between an exorcism and the Sacrament of Penance? Why does the Church need exorcisms? Is there a scriptural basis for exorcism? Do the Fathers of the Church refer to exorcisms in their writings?
Are there different kinds of exorcisms? When and how is an afflicted member of the faithful referred to an exorcist? May anyone receive a "major exorcism? How frequently is a "major exorcism" performed? What is the difference between a major exorcism and a minor exorcism? Are there examples of each in the text of Exorcisms and Related Supplications?
Who may perform the various kinds of exorcisms? How does a priest become an exorcist? What criteria are used for deciding which priests are given this responsibility? How are exorcists trained and prepared for this ministry? What, if any, rites in this text may be performed by the lay faithful? How does an exorcist determine "with moral certitude" ERS, no. Do afflicted members of the faithful undergo medical or psychological examination prior to the use of exorcism?
How may an exorcist ensure that an exorcism is not perceived as a magical or superstitious activity? What ritual symbols are used in exorcisms and what do they symbolize?
Should other members of the faithful be present when an exorcism is performed? Where should an exorcism be performed? Is the use of exorcism kept confidential?
May an exorcism be performed without the recipient's permission? Are exorcisms the same everywhere, or are there regional and cultural differences? In the formulas of exorcism, what is the difference between the deprecative formulas and the imperative formulas? When would each be used? When would the rites contained in the appendices be used, and by whom?
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