Demon Possession in 2016

It is not gamesmanship. I don’t like your reading my posts in bad faith.

Irrelevant, the point I am making is unaffected by this.

That is precisely my point. When you understand how it’s possible for you interpret the Biblical passages about Solomon in an entirely different manner to Bellarmine whilst being faithful to Scripture, you will understand how it’s possible for me to interpret the Biblical passages about demons in the New Testament in an entirely different manner to you, whilst being faithful to Scripture.

Now you sound like Bellarmine again.

Correct. A more sophisticated reading is in order. You could start with a diachronic and synchronic lexicographical study of the satanological and demonological terminology in Second Temple Period literature.

Reading my two papers will give you some excellent guidance to start with; I cite the literature extensively. I would recommend in particular that you read Henry Ansgar Kelly, and Gary Ferngren. I’m happy to make a specific reading list for you, but it will take me time I don’t have today.

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Versus:

Pro tip; self-contradiction doesn’t advance your argument. Before posting, check what you’ve said previously in case you’ve forgotten.

Oh I don’t need to do precisely that. Satanology and demonology are separate subjects, and in the literature the different writers of the New Testament books are treated separately also. So an author may consider that one New Testament writer did not believe in demons (or at least that it is not clear whether or they did), whilst accepting that other New Testament writers did believe in demons. I need only demonstrate the debate on the issues in the relevant literature, and the arguments against the idea that the New Testament writers uniformly held the satanological and demonological views which are commonly attributed to them (especially by lay Christians). Comments such as these, for example.

‘To describe the particular outworkings of that evil power he Paul uses a variety of conceptualities, and it remains unclear whether he [Paul] conceives of serried ranks of evil beings (fallen angels, demonic spirits) or simply of a single focus of hostility to God of cosmic proportions (that is, not reducible to psychological or sociological neuroses) with many particular manifestations in the lives of individuals and societies.’, Dunn & Twelftree, ‘Demon-Possession and Exorcism in The New Testament’, Churchman (94.219), 1980.

Of course there’s more. According to Högskolan, there is ‘some disagreement as to how real the devil was for John’,[1] with some commentators believing the devil in John is ‘a literary personification of sin rather than as an independently acting being.’[2] Thomas notes John never uses satan and demons as an etiology of illness, and ‘shows no real interest in the topic’;[3] he also says ‘Neither James nor John give any hint that the Devil or demons have a role to play in the infliction of infirmity’.[4]

Caird says ‘it is a matter of some delicacy to determine how far the New Testament writers took their language literally’,[5] and proposes satan may have been a personification to some in the early church (including Paul), rather than a person.[6] Wahlen notes that in Luke ‘illness is never described as the result of demonic activity’,[7] and Ferngren concludes ‘The evidence, however, does not suggest that Jesus shared the demonology of his Palestinian contemporaries’.[8]

Wesley Carr’s work is one you should definitely start with.

Carr, Wesley. Angels and Principalities: The Background, Meaning and Development of the Pauline Phrase ‘hai archai kai hai exousiai.’ Cambridge; New York: Cambridge University Press, 1981.


[1] Torsten Löfstedt, “The Ruler of This World,” Sven. Exegetisk Aarsb. 74 (2009): 54.
[2] Löfstedt, “The Ruler of This World” , 58.
[3] John Christopher Thomas, The Devil, Disease and Deliverance: Origins of Illness in New Testament Thought (A&C Black, 1998), 162.
[4] Thomas, The Devil, Disease and Deliverance: Origins of Illness in New Testament Thought, 301.
[5] G. B. Caird, New Testament Theology (Oxford University Press, 1995), 110.
[6] Caird, New Testament Theology , 110.
[7] Clinton Wahlen, Jesus and the Impurity of Spirits in the Synoptic Gospels (Mohr Siebeck, 2004), 173.
[8] Gary B. Ferngren, Medicine and Health Care in Early Christianity (JHU Press, 2009), 45.

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@Jonathan_Burke, I hear ya. Just one of many many good pieces of advice in your recent postings, all pro-tips which some participants may choose to consider.

Even though my background and positions are different from yours, I enjoy reading them and learning from them. Generally, I’ve not found them hard to follow. Not at all. And when I’m not quite so certain of their meaning, I have no doubt that I could clarify said ambiguity by taking the time to read the links you’ve provided or by reviewing your prior posts. Sometimes the linked tangent interests me. Sometimes not. But I always appreciate that those explanations are available to me when I choose to pursue them.

@Jonathan_Burke, your explanations and observations in this thread do a good job of contrasting the obvious fact that participants on these forums visit with varied intentions—and that’s fine. Some participants are very earnest in furthering particular agendas. (Again, that’s fine.) And others of us read and contribute here and there and come and go according to what happens to interest us at that particular time. (And that’s fine.) Clearly, the former participants sometimes get frustrated with those of us who are more casual and less “armed and vigilant”. And to be fair: vice versa.

Some are very focused in advancing and defending a particular “side”, and whenever others don’t share that passion for “side-ism”, they may even lash out. No doubt for any given conflict, the eruption could be explained in various ways which may be as nuanced as the contrasts in the two parties involved. Yet, in so many of those cases, one party “demands a fair fight” and the other party simply doesn’t care. I admit to often finding myself in the latter group. Too many of such “debates” forum debates (on a wide variety of discussion websites) are simply rehashes of tiresome exchanges we’ve all watched or engaged a hundred times before. So unless I’m dealing with a brilliant swordsman from whom I may learn something, it’s just not worth working up a sweat. It’s hard to justify the time and energy. And it certainly doesn’t always make for a refreshing and productive use of one’s limited time available for recreational diversions on-line. (I liken it to my daily food calorie ration. If I’m going to expend an entire 500 calories in just one serving of a particular dish, it had better be invested in a delicious, exceptional entree that makes the expenditure well worth the cost. Nobody wants the post-dining regret of blowing 500 calories on the disappointingly mediocre or even the noxious.)

Of course, all of this is little more than common sense. But it is clear that some participants in online discussion forums don’t stop to consider that others may not be as fascinated by their positions as they are. Especially when they regularly taunt, posture, humble-brag, demand—and even foment their conspiracy theories and declare their supremacies. You know the routines: “Anybody who refuses to engage me on this is obviously afraid of me because they can’t defeat my arguments.” and “If you don’t accept my challenge, I will declare myself the victor on the aforementioned date.” One particularly infamous and clownish Young Earth Creationism activist has a website where he has a long list of his hundreds of “debate victories”. It includes every possible opponent from Richard Dawkins to Francis Collins to Hugh Ross. [See Footnote.] Of course, no such debates ever took place. They were all “victory by default forfeit.” The hubris and NPD drips off the webpage.

Back to the immediate sub-thread:
Personally, I am well aware that I hold viewpoints which differ from Jonathan_Burke’s but I’ve not found those differences particularly mysterious, frustrating, nor “opaque”. But if “sides” were extremely important to me—and advancing my own side absolutely essential in every exchange—perhaps I’d feel differently. But as it is, I don’t lose any sleep over Jonathan_Burke’s positions and my hunch is that he doesn’t lose any sleep over mine. I can live with that. But as with all things in life, your mileage may differ.

Communications skills vary widely between individuals. Interpersonal skills vary widely between individuals. Frustrations are sure to follow, perhaps even leading to emotional outbursts, especially if one participant chooses to make a much greater emotional investment in the disagreement than their opponent. Whether personality conflicts are involved or something more fundamental, I generally choose to ignore comments which are self-contradictory, emotional, taunting, and whiny.

Life is too short, as the saying goes. I have my work/research hours and I have my off-hours. When some sub-threads online go into obsessiveness, self-contradiction, double-standards, childish taunting, and generally nonsense. I just ignore them. As a young man, I would usually have jumped in with both hands and both feets, as if every confrontation justified rising to do full battle. I no longer care to do that on every occasion. But whatever others may choose to do is up to them.


FOOTNOTE: Yes, I’m on his list of allegedly vanquished opponents. I received his debate challenge by email some years ago. (An associate bothered to hunt it down in the server archives. Sure enough, the email was there.) Because my grad assistant never bothers me with such rubbish, I never actually saw it, nor any of the similar detritus I receive on a regular basis. So I didn’t realize that I was on the “defeated evil atheist” list until several years later when a colleague brought it to my attention as part of his stand-up routine at my retirement roast party. [As to “defeated evil atheist”, I’ve had my share of defeats in life (my goal of dropping an entire BMI unit in 2015 was a failure, though I came close) and my evil probably ranks me somewhere in the average range of humanity. But the “atheist” part was total nonsense. The YEC activist apparently defines atheist as anyone who doesn’t share 100% of his doctrinal positions so I get lumped into the same category with Dawkins, Harris, and Krauss. I see that a lot among some of the more extreme YECers.]


The preceding has been brought to you by The American Academy of the Mind-Numbingly Obvious and an affiliate-chapter near you.

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Excellent post, and this is particularly good comment.

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Here you go.

  • “I presume that you or your Christadelphian colleagues have published articles in peer-reviewed theological journals showing how and why the standard reading of the New Testament on the subject is wrong? Can you direct us to those peer-reviewed papers?”

That says you want to read articles I (or other Christadelphians), have published in peer-reviewed theological journals.

  • “I am not interested in articles written by yourself.”

That says you do not want to read any articles written by me at all (which includes any I have published in peer-reviewed theological journals). These two sentences contradict each other. If you had written “I presume that you or your Christadelphian colleagues have published articles in peer-reviewed theological journals”, and then “I am not interested in articles written by yourself which have not passed peer review in theological journals”, it wouldn’t have been a contradiction. But that’s not what you wrote.

As I’ve mentioned previously, before you even get to the Synoptics you need to do the necessary lexicographical heavy lifting. That means spending time in the Second Temple Period literature. As for secondary literature, these will help get you started.

  1. Miryam Brand, Evil Within and Without: The Source of Sin and Its Nature as Portrayed in Second Temple Literature (Vandenhoeck & Ruprecht, 2013).
  2. Eric Eve, The Jewish Context of Jesus’ Miracles (A&C Black, 2002).
  3. Gary B. Ferngren, Medicine and Health Care in Early Christianity (JHU Press, 2009).
  4. Ishay Rosen-Zvi, Demonic desires : yetzer hara and the problem of evil in late antiquity (Philadelphia : University of Pennsylvania Press, 2011).
  5. Paolo Sacchi, The History of the Second Temple Period, Journal for the study of the Old Testament Supplement Series (vol. 285; A&C Black, 2004).
  6. John Christopher Thomas, The Devil, Disease and Deliverance: Origins of Illness in New Testament Thought (A&C Black, 1998).
  7. Clinton Wahlen, Jesus and the Impurity of Spirits in the Synoptic Gospels (Mohr Siebeck, 2004).

Exactly.

You clearly have far more patience than I do. Yes, people are fallible and self-contradictions happen–for a variety of reasons. However, in order to preserve my sanity in online discussion forums, when such contradictions and other recurrent logic fallacies and recurrent foibles regularly arise from agenda-driven obsessions to advocate a side and advance a personal agenda through any sub-academic means available—including personal attacks, conspiracy theories, silly deadline-challenges, and incessant posturing and pedantry—that’s where I draw the line. That problem was virtually the expected norm in the exchanges at ChristianForums.org (and perhaps still is) but at least they had an automated “Ignore This User” button. It made forum threads much more pleasant by filtering out the static and noise. I think YahooAnswers.com had something similar, or at least, years ago it did.

Hi @Tony, I would like to get back to the “challenge” you posed before.

Nowhere on this thread will you see me arguing for the position that demonic possession should somehow be used to “fill the explanatory gaps” of observable phenomena. “Filling the gaps” already implies some kind of separability, but I do not think such separability can be justified biblically. Also, the intention of the language of the Ancients regarding the spiritual world is description and not prediction. The term “explanatory gap” is already infused with some kind of modern conception of what causality is supposed to mean. It’s simply not appropriate to place the spiritual realities described by the biblical writers into those modern conceptions and complain that they don’t work to your fancy.

To put it in colloquial terms, it’s a bit like throwing a spider in the air and concluding that it’s a bad spider because it can’t fly.

From the outset of this discussion, I have taken the position that phenomena such as mental illness, disease and other physical states cannot (and should not, if we want to be true to the biblical writers) be strictly separated from the spiritual dimension (including demonic influences).

My small treatment here makes your questions seem rather pointless:

To summarize: (1) You’re using inappropriate semantic categories such as “symptoms” for speaking about demonic influences. There’s no reason why spirits would in any way be restricted to systems of symptoms or, for that matter, our modern scientific methods. (2) Your insistence on a strict differentiation between natural and spiritual phenomena shows an inappropriate exegetical lense for understanding their relationship. I repeat, the Ancients did NOT assume these categories to constitute strictly separable phenomena.

But they clearly believed they could tell if someone was possessed by a demon, or not possessed by a demon. To them there was an obvious difference, and they treated demon possessed people differently to people who were not possessed by a demon.

It boils down to spiritual discernment, which is more bound to persons than to methods. To the Christians among us, the discernment of Jesus and the Apostles regarding spiritual realities still stands above any methods we can conceive of. I still think you’re making epistemological errors here in the systematization that you demand.

Otherwise God could have simply given us a heavenly version of the Diagnostic and Statistical Manual of Mental Disorders ;).

My friend, that statement depends more on a disagreement on what “counts” as evidence. You don’t have to dig deep to find people who attest of having seen demonic manifestations. If you’ll keep demanding video recordings or whatever, I think you’ll never move beyond you’re current position. What makes you assume that demonic manifestations would surrender to scientific methods? We don’t even know whether the visual aspects are only manifested in our own minds or not, but that doesn’t make them less real. Think for example about the story of Elisha in 2 Kings chapter 6:

15 When the servant of the man of God got up and went out early the next morning, an army with horses and chariots had surrounded the city. “Oh no, my lord! What shall we do?” the servant asked.
16 “Don’t be afraid,” the prophet answered. “Those who are with us are more than those who are with them.”
17 And Elisha prayed, “Open his eyes, Lord, so that he may see.” Then the Lord opened the servant’s eyes, and he looked and saw the hills full of horses and chariots of fire all around Elisha.

Apparently, the servant needed spiritual discernment to see the reality of the situation, which was not observable before.

This is the same insistence on evidence you repeat all the time, but it doesn’t make sense in the context of demonic possession. Besides, where did you get the idea that the main aspect of demonic possession is that your free will is removed? I believe many instances of demonic possession result from voluntary surrender to evil. Think about, for example, the countless pagan rituals that revolve around the invitation of spirits for possession.

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What do you mean by that? During the Second Temple Period, perfectly ordinary people (including non-Christian Jews, and pagan Greeks), believed they were able to tell the difference between demonically possessed and non-demonically possessed people. There is no indication anywhere that this required any kind of special discernment, spiritual or otherwise

But perfectly ordinary people who weren’t Christ and the apostles, knew when they were looking at someone who was demonically possessed, and someone who wasn’t.

Not at all. All I’m doing is pointing out that during the Second Temple Period, perfectly ordinary people were able to do very easily, something which modern Christians today claim is extremely difficult and requires special spiritual discernment (or even supernatural powers). This shows that there is something wrong with the way modern Christians are thinking about demons; the way Christians today talk about, attempt to discern, and overcome, demonic oppression and possession, bears virtually no resemblance whatsoever to what we find in the Second Temple Period and the first century Christian literature. By the way, which Greek words did Paul use to identify the role of an exorcist, and the act of exorcism, and the demonically possessed?

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Then why did you even ask me to provide you with reading material on the subject, as if you weren’t familiar with the literature which casts doubt on traditional views?

  • you are at liberty to point to the articles in peer-reviewed journals which will straighten me out

  • I would like to see more literature on the Synoptic Gospels here

  • Just give me a list of half a dozen articles, written in English, published in mainstream theological journals, where the authors argue that the New Testament does not teach the existence of Satan, demons, and demonic possession

Please don’t call me condescending for providing you with what you asked for.

Well I should hope so, because it’s the kind of standard lexicographical research which you learn about in first year Greek.

Great, please share with us what you’ve published and taught on the lexicographical issue under discussion here. Or just post your own findings, even if you didn’t publish them. I would be interested to see how your results compare with mine. In the first century, what would you say was the established tradition of the name of the personal evil or the leader of demons? Beliar? Belial? Shemihazah? Mastema? Azâzêl? Sama‘el? Satan? Something else?

That’s exactly the kind of argument Bellarmine made.

Please read what I wrote. I didn’t say first year Greek involves performing lexicographical research. I said that diachronic and synchronic lexicographical studies are “the kind of standard lexicographical research which you learn about in first year Greek”.

Note that please, “the kind of standard lexicographical research which you learn about in first year Greek”. Not “the kind of standard lexicographical research which you perform in first year Greek”. A student’s typical first exposure to this kind of research happens when they open a lexicon such as LSJ9 or BDAG.

That’s what some of them believed, but I think that it is quite evident from biblical accounts that most people were often mistaken. So I definitely don’t agree with your following statement:

There are many examples that directly contradict this claim. Remember Jesus when He came to calm the storm? He had to reassure His disciples that He was certainly not a ghost.
Also, as far as I understand, the Greek Pagans systematically misidentified demons and thought they were deities. So here we see that the understanding of demonic possession allows one to make sense of those religious experiences, without accusing the people themselves of being completely delusional. Instead, the experiences can be real but the interpretations are spiritually misguided.

I would say that during the time of Jesus, all people were so confused concerning the discernment of spirits that they usually didn’t know what to believe or not to believe. They often believed things that were erroneous (just like nowadays). The examples of Jesus’ disciples and the Pagans show this. Also, people even accused Jesus of exorcizing demons by the power of Beelzebub. So effectively, they wrongly assumed that Jesus was accompanied by a demon (Satan himself!).

It is clear in the Bible that people were often very confused about the identification of spiritual entities. Therefore, I maintain that the power of spiritual discernment always was, still is, and always will be needed for understanding spiritual entities. I never used any term like “supernatural powers”. Again, the category “supernatural” is a modern one, such a distinction wasn’t used by the biblical writers.

We don’t need special powers of our own, but we desperately need the guidance of the Holy Spirit for accurate spiritual discernment. See 1 Corinthians 12:

7 But to each one is given the manifestation of the Spirit for the common good. 8 For to one is given the word of wisdom through the Spirit, and to another the word of knowledge according to the same Spirit; 9 to another faith by the same Spirit, and to another gifts of healing by the one Spirit, 10 and to another the effecting of miracles, and to another prophecy, and to another the distinguishing of spirits, to another various kinds of tongues, and to another the interpretation of tongues. 11 But one and the same Spirit works all these things, distributing to each one individually just as He wills.

Such direct guidance is possible because the Holy Spirit is a personal entity and not just an impersonal “creating power” like the Christadelphian understanding holds (to my knowledge).

And I repeat, this insistence on the methods of discernment of being “either possessed or non-possessed” is still a non-issue. In fact, like you say, in the Bible no effort is taken to explain such a distinction.

I don’t know what you mean to say here, but I would be glad to hear what you know about this.

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That ID proponent was “Rich.” I never denied that there existed the office of exorcist. However, nobody had any evidence that demon possession is considered for certain patients in Roman Catholic hospitals.

Rich was very rude, was very much into ID, and was banned from this site. And you and Rich are probably the same person, or you are channeling him. I mean come on, why do the two of you sound so similar?

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