Jesus The Galilean Exorcist

Amanda Witmer presents an investigation of exorcism in the activities of the historical Jesus, particularly the connection between spirit possession and exorcism on the one hand and the socio-political context of first-century Galilee on the other. Witmer draws on research from the areas of sociology, anthropology, archaeology and biblical studies to illuminate this aspect of Jesus' career, as well as the broader social implications of spirit possession in those he treated and the exorcisms themselves. Evidence found in the strands underlying the Synoptic Gospels is evaluated using the criteria of authenticity and comparative analysis in order to establish early and historical material. Questions posed and answered concern the historical plausibility of Jesus' role as exorcist, the possibility that his own career began with a period of spirit possession, and the meaning that his exorcisms conveyed to his first-century audience. Thus, the methodology includes textual analysis, sociological analysis of general cultural patterns within which first-century Palestine can be fitted, and anthropological analysis of the plausible functions of both spirit possession and exorcism in agrarian societies.

What are the origins of Jesus’ reputation for healings and exorcisms? Few questions in Jesus studies are more hotly contested or elicit more diverse responses. Adopting an interdisciplinary approach and in dialogue with recent scholarly literature, The Galilean Wonderworker offers a compelling account. Recognizing the reciprocal relationship between personal and communal well-being within Israelite faith, this study offers new insights into how sickness and healing were understood in first-century Palestine. This, in turn, supplies the backcloth for a fresh evaluation of the evidence for Jesus’ healings and exorcisms, where the emphasis falls firmly upon the dynamics of personal encounter. Jesus emerges as a spirit-person, capable of engendering faith and exercising authority to the extent that sufferers experienced liberation from debilitating symptoms and oppressive behaviors, many of which reflected contemporary sociopolitical conditions. Further, by vesting theological significance in these outcomes, they simultaneously constituted manifestations of God’s sovereign presence, signaling restoration of covenantal well-being. Acknowledging that Jesus expected his disciples to heal and exorcize, the investigation concludes with an overview of how this legacy was embraced by the early church—noting how exorcism becomes incorporated into Christian initiation while spiritual healing, though continuing, is eclipsed by pastoral care and conventional medical practice.

That the synoptic writers believed that Jesus cast out demons and that such a role figured prominently in the Synoptics' portrait of him can scarcely be denied. And yet, only scant scholarly attention has been focused on Jesus' role as exorcist. Even less consideration has been given to the significance of Jesus as exorcist for understanding the historical Jesus. Now, in a provocative and insightful study, Graham Twelftree helps New Testament scholars move beyond such myopia. Twelftree examines exorcists and exorcism in first-century Palestine, assesses the New Testament accounts of demons and their demise, and explores the implications and significance of the fact that Jesus was indeed an exorcist. The volume appeared originally in the noted German series Wissenschaftliche Unteruchmungen zum Neuen Testament.

This volume offers a comprehensive examination of both historical and theological aspects of exorcism in Christianity's first two centuries.

This book investigates stories of Jesus’ exorcisms in the Gospel of Mark. The story of Jesus’ first public ministry in the synagogue (Mark 1:21–28) and the Beelzebul controversy story (3:20–30) are examined to understand the other acts of exorcism that Jesus performed (5:1–20; 7:24–30; 9:14–32). Both Mark 1:21–28 and 3:20–30 highlight Jesus as a teacher and as an eschatological exorcist. The latter stresses Jesus’ own understanding of exorcism and relates his identity with that of the Holy Spirit. Therefore, the first two exorcism stories in Mark’s Gospel confirm Jesus as the bearer of the kingdom of God. The motif of discipleship, which is evident in both stories, contributes to delineating Jesus’ christological identity as the Son of God, as indicated by the incipit of Mark’s Gospel (Mark 1:1). Markan exorcism stories in Mark 5:1–20; 7:24–30; and 9:14–29 further develop the presentation of Jesus’ exorcisms and other primary motifs. The motifs of authority, identity, and mission confirm the christological identity of Jesus within gentile territory, and are an important part of his mission to the gentiles. Jesus’ specific mission in Mark 9:14–29 presents the exorcism that Jesus performed in the context of his role in both death and resurrection. In this way, Jesus as the bearer of the kingdom of God defeats the kingdom of Beelzebul.

Philosophers of religion have focused almost exclusively on the existence and nature of God and the nature and destiny of human beings. But these philosophers have been remiss in engaging discussions about the possibility of there being adverse gods of this world (demonic beings) despite being a doctrine that comprises a significant part of the Christian confession. This drought in the literature has left a number of questions unaddressed, including: Hasn't science buried the demonic? Are there any successful philosophical arguments for the existence of Satan? What kind of being is Satan? Is he the fallen angel of lore? Is it reasonable for Christians to say that demons are purely immaterial spirits? Can demons causally interact with the physical world and its inhabitants? Can demons perform diabolical miracles? Shandon Guthrie broaches new territory beginning with a rigorous defense for the existence of Satan and his cohorts. He then advances and defends a model for how to understand their nature in terms of their ontology and causal powers. No other book has attempted a full-fledged natural diabology on behalf of Christian orthodoxy. This is a must-read for anyone interested in the dark side of Christian theology and metaphysics.

Documentary as Exorcism is an interdisciplinary study that builds upon the insights of postcolonial studies, critical race theory, theological and religious studies and media and film studies to showcase the role of documentary film as a system of signifying capable of registering complex theological ideas while pursuing the authentic aims of documentary filmmaking. Robert Beckford marries the concepts of 'theology as visual practice' and 'theology as political engagement' to develop a new mode of documentary filmmaking that embeds emancipation from oppression in its aesthetic. In various documentaries made for Channel 4 and the BBC, Beckford narrates the complicit relationship of Christianity with European expansion, slavery, and colonialism as a historic manifestation of evil. In light of the cannibalistic practices of colonialism that devoured black life, and the church's role in the subjugation and theological legitimation of black bodies, Beckford characterises this form of historic Christian faith as 'colonial Christianity' and its malevolent or 'occult' practices as a form of 'bewitchment' that must be 'exorcised'. He identifies and exorcises the evil practices of colonialism and their present impact upon African Caribbean Christian communities in Britain in films such as Britain's Slave Trade and Empire Pays Back through a deliberate process of encoding/decoding. The emancipatory impact of this form of documentary filmmaking is demonstrated by its ability to bring issues such as reparations to the public square for debate, and its capacity to change a corporation's trade policies for the good of Africans.

This study offers fresh insight into the place of (non)violence within Jesus' ministry, by examining it in the context of the eschatologically-motivated revolutionary violence of Second Temple Judaism. The book first explores the connection between violence and eschatology in key literary and historical sources from Second Temple Judaism. The heart of the study then focuses on demonstrating the thematic centrality of Jesus’ opposition to such “eschatological violence” within the Synoptic presentations of his ministry, arguing that a proper understanding of eschatology and violence together enables appreciation of the full significance of Jesus’ consistent disassociation of revolutionary violence from his words and deeds. The book thus articulates an understanding of Jesus’ nonviolence that is firmly rooted in the historical context of Second Temple Judaism, presenting a challenge to the "seditious Jesus hypothesis"—the claim that the historical Jesus was sympathetic to revolutionary ideals. Jesus’ rejection of violence ought to be understood as an integral component of his eschatological vision, embodying and enacting his understanding of (i) how God’s kingdom would come, and (ii) what would identify those who belonged to it.