Journal articles: 'Exorcism'

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Misiarczyk, Leszek. "Od charyzmatu do "Ordo exorcistarum". Rozwój praktyki egzorcyzmu w pierwotnym chrześcijaństwie." Vox Patrum 59 (January 25, 2013): 67–85. http://dx.doi.org/10.31743/vp.4015.

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The term „exorcism” comes from the Latin exorcismus and from the Greek term, which originally meant „an oath”, but later in a Christian environment has assumed the meaning „to curse” or „to expel the demons/evil spirits”. The practice of exorcism in early Christianity has been influenced by Old Testament, ancient Judaism and especially by the exorcisms done by Jesus Christ and described in the New Testament. In patristic texts of IInd and IIIrd century we find the following elements of an exorcism: prayer in the name of Jesus, recitation of some elements of early Christian Creed, reading of the Gospel and it was done as an order. An exorcism has been accompanied by the imposition of hands, fast and using of the holy cross. An exorcism has been usually performed publicly and was treated as evidence of the truth of the Christian faith. Until the IIIrd century there was no office of exorcist in the ancient Church and the ministry of it was not connected at all with the priesthood, but depended on the individual charisma received from God and was confirmed by the effectiveness to realase the possessed people.

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Zieliński, Jędrzej. "Konstytucja RP a egzorcyzmy." Przegląd Prawa Konstytucyjnego 71, no. 1 (2023): 51–62. http://dx.doi.org/10.15804/ppk.2023.01.04.

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This article examines the determinants and consequences of the rite of exorcism from the constitutional law perspective. The study was limited to exorcism in the Roman Catholic Church due to its dominance in the religious composition of population in Poland. Exorcism is clearly a manifestation of religion, and it is argued that its performance should be subject to constraints justified by the need to protect the health and the right to humane treatment of the exorcised. Therefore, it is necessary to call for the establishment of legal restrictions, both preventive (mandatory medical consultation before performing the rite, mandatory medical examination for exorcists) and ex-post (ban on performing the rite on a given category of people). On the other hand, an absolute ban on exorcisms would violate the essence of the freedom to manifest religion and would not satisfy the requirements of proportionality.

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Bull, Dennis L., Joan W. Ellason, and Colin A. Ross. "Exorcism Revisited: Positive Outcomes with Dissociative Identity Disorder." Journal of Psychology and Theology 26, no. 2 (June 1998): 188–96. http://dx.doi.org/10.1177/009164719802600205.

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Forty-seven separate incidents of exorcism, conducted on 15 Dissociative Identity Disorder (DID) patients, were retrospectively investigated by a neutral interviewer using the Exorcism Experiences Questionnaire. Five types of exorcism were identified based on eight methodological factors. These factors were patient permission, noncoercion, active participation of the patient, understanding of DID dynamics by the exorcist, implementation of the exorcism within the context of psychotherapy, compatibility of the procedure with the patient's spiritual beliefs, incorporation of the patient's belief system, and encouragement of patient self-independence regarding exorcism. Descriptive analysis yielded 24 positive patient responses and 23 diverse responses, based on the presence or absence of these factors. Exorcisms that incorporated all factors consistently had positive responses. Symptom outcomes and experiences are discussed in light of the five different types of exorcism.

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Coleman, Gerald D. "Separating Exorcism from Superstition." National Catholic Bioethics Quarterly 18, no. 4 (2018): 595–602. http://dx.doi.org/10.5840/ncbq201818463.

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The increased interest in exorcisms and demonology should be moderated by a proper understanding of the relationship between psychology and spirituality. There is an important link between psychological aberrations and possession, but too often and too quickly, a person’s mental health is dismissed or overlooked in favor of a diagnosis of demonic possession. The Church’s ritual of exorcism can be properly used only after psychological discernment, episcopal approval, and personal assent. Most priests are not prepared for the role of exorcist and should spend their time more effectively addressing pastoral needs. The belief in demons is part of biblical witness and Catholic history. At the same time, we must avoid any tendency toward redemption by exorcism.

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Bauer, Nicole M., and J. Andrew Doole. "The (Re)Invention of Biblical Exorcism in Contemporary Roman Catholic Discourses." Religion and Theology 29, no. 1-2 (August 9, 2022): 1–33. http://dx.doi.org/10.1163/15743012-bja10030.

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Abstract Exorcism is flourishing once again in the Roman Catholic Church today. Discourse on the topic has been influenced by the publications of exorcists such as Malachi Martin and Gabriele Amorth. They claim biblical precedence and commissioning for their duties as exorcists and seek to emphasise their credentials by interacting with modern medicine. At the same time, they provide descriptions of demonic possession which surpass and even contradict the accounts found in the Gospels. We analyse the claims of modern exorcists concerning demons, those they possess, and how they are expelled, and evaluate these against the evidence in the Gospels. We discover that the narratives constructed by modern exorcists involves both a dramatisation of the supernatural that exceeds the exorcisms of Jesus, and the ‘medicalisation’ of exorcism as a means to legitimise the practice as a valid alternative or complement to modern medicine and psychology.

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Hunt, Marcus. "Exorcism and Justified Belief in Demons." Forum Philosophicum 25, no. 2 (December 4, 2020): 255–71. http://dx.doi.org/10.35765/forphil.2020.2502.17.

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The paper offers a three-premise argument that a person with first-hand experience of possession and exorcism, such as an exorcist, can have a justified belief in the existence of demons. (1) “Exorcism involves a process by which the exorcist comes to believe that testimony is offered by a demon.” Cited for (1) are the Gospels, the Roman Ritual, some modern cases of exorcism, and exorcism practices in non-Christian contexts. (2) “If defeaters are absent, the exorcist may treat as reliable the process by which he comes to believe that testimony is offered by a demon.” For (2) a case is offered that we have a reliable ability to identify when testimony is being offered and when it is being offered by particular types of agents, what is termed testifier-identification. (3) “In many cases of exorcism, defeaters are absent.” An inductive case is given for (3) by responding to possible defeaters, including several suggested recently by David Kyle Johnson. Therefore, in many cases of exorcism the exorcist may treat as reliable the processes by which he comes to believe that testimony is offered by a demon, and so can have a justified belief in the existence of demons.

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Burrow, Andrew. "Bargaining with Jesus: Irony in Mark 5:1-20." Biblical Interpretation 25, no. 2 (April 11, 2017): 234–51. http://dx.doi.org/10.1163/15685152-00250a04.

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This study analyzes Mark 5:1-20 from the perspective of verbal and situational irony. I argue that three elements of irony in Mark 5:1-20 align with distinctive features of exorcisms in the ancient world: (1) the demons act as an exorcist against Jesus, who in turn will exorcise them; (2) the demons ask Jesus to consider their well-being when they have shown no concern for their host; (3) the demons believe that their selection of the swine as a new host will allow them to remain in the country of the Gerasenes, but it results in the destruction of the pigs. Additionally, using other ancient accounts of exorcism as comparative examples (those found in the Dead Sea Scrolls, Josephus, Lucian, Philostratus, the Papyri Graecae Magicae, and the Testament of Solomon), I show that Mark 5:1-20 differs in many ways and that those differences both elucidate and intensify its elements of irony.

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Chavez, William S. "Modern Practice, Archaic Ritual: Catholic Exorcism in America." Religions 12, no. 10 (September 27, 2021): 811. http://dx.doi.org/10.3390/rel12100811.

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The following ethnographic and folkloric analysis of American exorcism practices post-1998 centers on four Catholic priest-exorcists currently active in the United States. After a brief commentary regarding the place of Satanism within contemporary Catholic imagination, this article posits that the Catholic Church’s recent institutional support of its office of exorcist must not be viewed separately from its discursive fear of Satanic cults and larger narratives of religious declension. The current era of exorcism practice in America is chiefly characterized as a response to the media sensationalism surrounding not only prior cases of demonic possession but also of Satanic ritual abuse. Moreover, beyond these explicit issues of religious competition (e.g., Catholics versus Satanic conspirators), the current era of exorcism practice is also implicitly characterized by the changing belief systems of contemporary Catholics. Thus, this article ultimately concerns issues related to religious modernization, the apotropaic use of established religious tradition, popular entertainment and the mediatization of contemporary exorcism cases, institutionalized training curricula and the spaces allowing ritual improvisation, and the vernacular religious consumption of unregulated paranormal concepts that possess no clear analogues within official Church theology.

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Bindi, Serena, and Verónica Giménez Béliveau. "Exorcisms, extraction of unwanted entities, and other spiritual struggles around the body: A comparative perspective Exorcismes, extractions d’entités indésirées et autres combats spirituels autour du corps: une perspective comparative." Social Compass 69, no. 4 (December 2022): 443–80. http://dx.doi.org/10.1177/00377686221147797.

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Exorcism is a long-standing practice in the history of religions and has increased in contemporary societies. The introduction to the dossier ‘Exorcisms, extractions of unwanted identities, and other spiritual struggles around the body’ proposes a revision of the production of contemporary social sciences – in particular, anthropology and sociology – on exorcism. First, we propose a reflection on the category of exorcism, and then we discuss some of the issues that underlie research on the contemporary practice: ritual performance, the status of exorcism in modernity, the relationship with therapeutic and healing practices, the discussion of exorcism as a gendered ritual, and the political dimension of the practice.

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Bauer, Nicole Maria. "The Devil and the Doctor: The (De)Medicalization of Exorcism in the Roman Catholic Church." Religions 13, no. 2 (January 18, 2022): 87. http://dx.doi.org/10.3390/rel13020087.

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Exorcists are once again in demand for their very specific set of skills in (religious) healing. The founding of the International Association of Exorcists (AIE), the development of the “Exorcism and Prayer of Liberation Course” at a Vatican university, and countless publications from prominent Catholic exorcists are evidence for the relevance of exorcism in contemporary societies. Even though it is strictly speaking a liturgical practice, current exorcism discourses incorporate medical approaches and terminology. The relationship between religion and medicine is subject to change in late modern societies, as illness, health, and healing have increasingly shifted from the realm of religion to the realm of modern medicine. While mainstream churches come to terms with the prevailing paradigms of modernity, healing practices such as exorcism are (again) gaining importance on the margins. This article illuminates the tension between religion and medicine, as religious experts (exorcists) interact with medical experts and give their religious healing practices legitimacy through reference to medical and psychological methods.

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Kallendorf, Hilaire. "The Rhetoric of Exorcism." Rhetorica 23, no. 3 (2005): 209–37. http://dx.doi.org/10.1525/rh.2005.23.3.209.

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Abstract Exorcism incorporates all three branches of classical rhet\-oric: judicial (as in a trial, accusing the demon for his actions); deliberative (exhorting the demon to depart); and ceremonial or epideictic (praising the power of God and blaming Satan for taking possession of a human soul). The structure of a typical exorcism follows the classical arrangement of exordium,narratio, divisio,refutatio, probatio, andperoratio. The speaker is the exorcist, a Catholic priest who was often classically educated. There are five audiences in any given exorcism, three supernatural and two human, and each of these requires specific rhetorical strategies.

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Ahmadi, Ahmadi. "PRAKTIK DAN MOTIVASI MERUQYAH DENGAN AYAT KURSI." Reflektika 15, no. 2 (September 29, 2020): 155. http://dx.doi.org/10.28944/reflektika.v15i2.401.

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Exorcism is a culture and heritage that must be preserved as an effort for Muslims to serve the community. The existence of exorcism in Indonesia has an important role, this is because in the life of Indonesian people there are two types of diseases, namely; ordinary and extraordinary diseases. In this extraordinary disease, exorcism has a role in society.This research is a qualitative research with a case study that seeks to reveal the practice and motivation of a person to become a exorcismer by using Ayat Kursi as a medium of ruqyah. In doing treatment, exorcismer uses readings from the Qur'an and hadith to treat someone's illness. One of the verses read in medicine is Ayat Kursi, which is a verse that has many fadilah and its virtues as a protective fortress for its readers, the greatest verse, the leader of the verses of the Qur'an. While the motivation to become exorcismer is to help others as an effort to get closer to Allah.

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Lee, Sang Mok. "The Unknown Exorcist in Mark 9:38–40: A Study of Diversity and Inclusiveness in Early Christianity." Expository Times 128, no. 4 (July 28, 2016): 157–67. http://dx.doi.org/10.1177/0014524616649136.

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This article discusses diversity and inclusiveness in the early church in terms of Mark’s attitudes towards the unknown exorcist in Mark 9:38–40. Exorcisms are well-documented phenomena in early Christianity. Mark’s episode of the unknown exorcist reflects such a historical situation. Through the episode, Mark explains that God’s kingdom expands not merely through certain well-known authoritative figures, but also anonymous, minor figures such as the unknown exorcist. The evangelist explains the diversity and inclusive characteristic of God’s kingdom to the reader. While many studies on the given Marcan passage understand the exorcist as an outsider of God’s kingdom, this research suggests that the evangelist regards the exorcist as an authentic member of God’s kingdom and his exorcism as a mystical way of the growth of the kingdom. The twelve disciples fail to recognize such a secret expansion of the kingdom. They define the boundary of the kingdom rather narrowly. Mark reveals the disciples’ narrow view and engages the reader in reflections on the true characteristic of God’s kingdom. He invites the reader to understand the mysterious expansion and the inclusiveness of the kingdom and participate in that expansion.

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Prokop, Adam R. "Egzorcyzmy nieświęte. Teologiczne tropy kinowych adaptacji." Studia Filmoznawcze 40 (June 27, 2019): 201–10. http://dx.doi.org/10.19195/0860-116x.40.16.

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Not holy exorcism. Theological traces in cinematic adaptationsThe rite of major exorcism, which includes imperative formulas addressed at Satan, still exists in the liturgy of the Latin Church. It has become the basis for numerous film adaptations somewhat fascinated by the Christian almighty God and his eternal opponent, the fallen angel. Moreover, the character of the exorcist, a man who holds the power to expel evil spirits, also raises many questions about his faith, morality and objectives. The energumen, i.e. the possessed individual, is a character able to shape and embellish the entire picture, and even the plot. An insight into those four persons, who are the core of cinematographic reinterpretations of exorcism and an integral part for the liturgy itself, constitutes the main subject of the article, preceded by a basic explanation of the terminology and a brief historical outline of the development of the rite of exorcism.

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Twelftree, Graham. "In the Name of Jesus: A Conversation with Critics." Journal of Pentecostal Theology 17, no. 2 (2008): 157–69. http://dx.doi.org/10.1163/174552508x377466.

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AbstractInteracting with critics, significant aspects of the project are set out: there was a range of approaches to exorcism from magicians to charismatic magicians, through to charismatics. Jesus is to be placed between the charismatic magicians and the later charismatics. For the Fourth Gospel, exorcisms were unable to reflect adequately on Jesus. Yet demon possession is maintained not for the few deranged but for the many, showing the demonic is fought not with the hand of a healer but with accepting Jesus, his truth and honoring God as one's Father. In the early second century there appears to be no interest in exorcism. Around the middle of the second century there was a renewed interest in exorcism, beginning in Rome. Often influenced by the Fourth Gospel, other material is evidence that the demonic was confronted other than by exorcism, indicating the ministry of Jesus was not always determinative for early Christians.

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Rosik, Christopher H. "When Discernment Fails: The Case for Outcome Studies on Exorcism." Journal of Psychology and Theology 25, no. 3 (September 1997): 354–63. http://dx.doi.org/10.1177/009164719702500304.

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Prompted by the author's own encounter with six patients who had previously undergone exorcism or deliverance prayer, this article critically examines the modern criteria for possession and demonization found in the evangelical Christian literature and reviews contemporary empirical research on exorcism. Some suggestions for future research are also presented. The increasing awareness of dissociation and the preliminary findings of negative sequelae for some exorcisms argue for the necessity of outcome studies in this area. Empirical research should be viewed as a valuable adjunctive resource rather than a threat to the spiritual discernment process.

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Sulaiman, Nahidh Falih. "Theatre of Exorcism: Evoking the Past to Control the Present." JOURNAL OF LANGUAGE STUDIES 3, no. 1 (September 1, 2023): 133–47. http://dx.doi.org/10.25130/jls.3.1.9.

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The paper will investigate the dramatic treatment of conjuring in the past theological and demonological texts of one of the English Renaissance plays. Exorcism is widely discussed and scientifically tackled during the twenty-first century theatrically and cinematically which is seemingly reflecting the out-off-heavenly thorough needs for eternal happiness. The paper is mainly divided into two parts. It starts with an introduction about the terms that are concerned mainly with the theme of the study. The first part is entitled ‘Readings in Exorcism and the Spiritual Challenge of Religion and Science’. It sheds light on various dimensions of exorcism in religion and science and deals with certain Classical Perspectives. The second part is entitled ‘Demonic Possession of Staging Exorcism’. It deals with some selected classical and modern plays that exemplify the significance of exorcism during the middle ages, and the increasing demand for exorcists in most updated dramatic adaptation of the 21st century. The second part illustrates the medical horror drama caused by exorcism set in a catholic hospital of a modern Korean drama Priest (2018) written by Moon Man-Se. This part is also concerned with a modern play which was dramatized in two acts by Tim J. Kelly entitled The Hunchback of Notre Dame(1992) as to be the main focus of the present study..

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Charette, Blaine. "A Review of Graham Twelftree, In the Name of Jesus: Exorcism Among Early Christians." Journal of Pentecostal Theology 17, no. 2 (2008): 133–36. http://dx.doi.org/10.1163/174552508x377439.

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AbstractIn this study of the divergence of perspective in the New Testament on the subject of exorcism, Twelftree provides the reader with a reliable introduction and guide. The consistent historical approach to the topic significantly limits the review of the biblical evidence (there is little attention to the literary/theological concerns of the NT authors) but means that a strong feature of the book is its review and critique of academic literature written in a similar vein. For the most part the interpretive conclusions are sound (albeit with some examples of special pleading). Specific areas of criticism are as follows: 1) a certain confusion attaches to the classifications Twelftree uses to describe the exorcisms of Jesus and his followers; 2) the discussion on possible reasons for the absence of exorcisms stories from the Fourth Gospel is unconvincing and unduly negative towards the exorcism stories of the synoptic tradition; and 3) the study would have gained much by considering exorcisms within a larger biblical theological context and through greater attention to literary and canonical approaches.

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Espí Forcén, Carlos, and Fernando Espí Forcén. "Demonic Possessions and Mental Illness: Discussion of selected cases in Late Medieval Hagiographical Literature." Early Science in Medicine 19, no. 3 (July 29, 2014): 258–79. http://dx.doi.org/10.1163/15733823-00193p03.

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During the Middle Ages, demonic possession constituted an explanation for an erratic behavior in society. Exorcism was the treatment generally applied to demoniacs and seems to have caused some alleviation in the suffering of mentally distressed people. We have selected and analyzed some cases of demonic possession from thirteenth-century hagiographical literature. In the description of demoniacs we have been able to find traits of psychotic, mood, neurotic, personality disorders and epilepsy. The exorcisms analyzed in our article are the result of literary invention more than the description of a contemporary event. Nevertheless, the writers were witnesses of their time, transferred their knowledge about exorcism and possession in their narrative and presumably incorporated their actual experience with demoniacs.

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Kallendorf, Hllaire. "The Diabolical Adventures of Don Quixote, or Self-Exorcism and the Rise of the Novel." Renaissance Quarterly 55, no. 1 (2002): 192–223. http://dx.doi.org/10.2307/1512535.

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This study explores Cervantes’ appropriations of the terminology and imagery of Catholic exorcists and demonologists in the Spanish Golden Age. The “lucid intervals” of Don Quixote, his constant sense that someone pursues him, and his explicit voicing of the words of the exorcism ritual can only be understood fully in relation to contemporaneous religious belief. This essay also argues that the devilishly-described Don Quixote exorcized himself. This action anticipated self-exorcism as preached by the Franciscan Diego Gómez Lodosa. In Cervantes studies, Don Quixote's selfexorcism will become paradigmatic of the autonomous action of this first novelistic character.

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Hale, Anthony S., and Narsimha R. Pinninti. "Exorcism-resistant Ghost Possession Treated with Clopenthixol." British Journal of Psychiatry 165, no. 3 (September 1994): 386–88. http://dx.doi.org/10.1192/bjp.165.3.386.

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BackgroundAn Indian man now in Britain explained his criminal behaviour as episodic ghost possession. Traditional exorcisms failed to help.Method‘Western’ diagnosis of dissociative state or paranoid schizophrenia was made. Treatment commenced using trifluoperazine and clopenthixol.ResultsThe patient underwent remission during neuroleptic treatment, despite previous evidence of genuine possession.ConclusionsMany cultures give rise to apparently genuine cases of ghost possession. Neuroleptics may relieve symptoms of exorcism-resistant possession.

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Hampton, Viggy Parr. "Father Dale's Drive-Thru Exorcisms." After Dinner Conversation 2, no. 2 (2021): 74–90. http://dx.doi.org/10.5840/adc20212216.

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Is religious-based fear an acceptable way to ensure right behavior? Can moral behavior be created through theatre? At what age should a child be made aware of the Christian ideas of hell? Does the motivation of religious leaders make their lies acceptable? In this work of philosophical short fiction, Tina and Dale live out of their RV, scraping by, and traveling around the United States. Tina was traumatized by being made to attend an evangelical tent revival meeting as child. Now, as adults, they follow these same tent revivals around the United States offering fake exorcisms to anyone willing to pay for their service. In their opinion it doesn’t do any good, or any harm, which is more than can be said for the tent sermons. One day a family pulls up with a child asking for an exorcism. Tina and Dale obligate, however, in the process fail to realize the boy is having a genuine medical emergency. The boy dies during the “exorcism.”

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Kimmel, Joseph L. "Demons Seeking Identity? The Psychic Life of New Testament Exorcisms." Journal of Biblical Literature 143, no. 1 (March 15, 2024): 85–104. http://dx.doi.org/10.15699/jbl.1431.2024.5.

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Abstract An important but largely unrecognized feature of well-known New Testament exorcistic pericopes is the eagerness with which demons and spirits engage their respective exorcists. Why might narratives like Mark 1:21–26 and 5:1–13, or Acts 16:16–18, depict spirits as intensely keen to engage—and even to provoke—exorcists like Jesus and Paul? By reading these stories through Judith Butler’s nuancing of Louis Althusser’s interpellation theory, I argue that the demons seek and gain recognition of their identity through their interaction with Jesus. At the same time, I contend that ancient exorcism stories themselves (in concert with the work of Saba Mahmood) helpfully nuance Butler’s application of interpellation. In so doing, I illustrate a way of reading these pericopes in a manner that moves beyond simplistic, binary accounts (e.g., Jesus vs. Legion) to reveal the much more complex processes of identity and agency, negotiation and collaboration woven throughout the narrative action. Such interspecies collaboration, moreover, underscores the overlooked relevance of these texts for contemporary posthumanist philosophies, in how the motives, goals, and choices of humans and nonhumans—made in light of one another—dominate the action of these exorcism stories.

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Wells, Judy. "Ancestor Exorcism." Psychological Perspectives 63, no. 3-4 (October 1, 2020): 510–16. http://dx.doi.org/10.1080/00332925.2020.1853397.

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Premkumar, S. "Exorcism Rituals." Shanlax International Journal of Tamil Research 6, no. 1 (September 16, 2021): 138–45. http://dx.doi.org/10.34293/tamil.v6i1.4183.

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The belief that nature and the spirits of dead humans, contrary to nature, haunt the living is prevalent. Man also worshiped these superstitions out of fear. Humans considered the spirits of the virtuous to be gods after death and the spirits of the wicked to attack and afflict people. Tolkappier points out that fear is one of the human emotions in numerical reality and is primarily one of the characteristics of women in particular. Based on such fears, they believed that the spirit of Theor was easily attacked by demons, demons, black snakes, etc., and could not bring various sufferings to women. Women believe in certain rituals to get rid of these. One of these is the ritual of exorcism with the priest. This article seeks to illustrate these rituals through a field study conducted at Kalikovil in Attupatti, near Vittal Nayakkan Patti, Dindigul District.

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Silverman. "Neurosurgical exorcism." Paediatric and Perinatal Epidemiology 15, no. 2 (April 2001): 98–99. http://dx.doi.org/10.1046/j.1365-3016.2001.00331.x.

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Hong, Kyung. "A Korean Exorcism: Charismatic Christian Exorcism or Shamanic Exorcism? Driving out Demons or Women?" International Journal of Religion and Spirituality in Society 5, no. 3 (2015): 19–31. http://dx.doi.org/10.18848/2154-8633/cgp/v05i03/51111.

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Page, Sydney H. T. "The Role of Exorcism in Clinical Practice and Pastoral Care." Journal of Psychology and Theology 17, no. 2 (June 1989): 121–31. http://dx.doi.org/10.1177/009164718901700204.

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This article contends that there is a legitimate place for exorcism in the church today, but urges caution in its use. It begins with a survey of biblical, theological, historical, and practical considerations which favor the recognition of exorcism as a valid form of ministry. It then examines claims that the teaching and practice of Jesus are not normative because (a) his knowledge was limited by the incarnation, (b) he consciously accommodated himself to a prescientific world view, (c) exorcism is not mentioned in the New Testament epistles, and (d) genuine possession was limited to the ministry of Jesus. The next section discusses the following difficulties inherent in the ministry of exorcism: (a) the diagnosis of cases where exorcism is appropriate, (b) the risk of aggravating the condition of a disturbed person, and (c) the tendency to develop beliefs and practices which lack biblical support. Some guidelines for the practice of exorcism conclude the article.

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Wijaya, Jonathan Cristian, Lemuel Lo, and Jesica Wahongan. "Studi Komparatif Terhadap Narasi Eksorsisme Roh Jahat Dalam Film The Nun I Sampai II dan Eksorsisme Yesus Dalam Markus 1:21-28." Jurnal Teologi dan Pelayanan Kerusso 9, no. 1 (March 9, 2024): 14–36. http://dx.doi.org/10.33856/kerusso.v9i1.321.

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Films featuring scenes of the expulsion of evil powers have been widely published to provide entertainment to the public, while also showcasing certain values within the narrative they visualize. One horror genre film that has garnered considerable interest is "The Nun I and II." These films depict the struggle of several priests attempting to expel the evil spirit named Valak. There are several scenes showing how the characters in the film beseech God for strength to defeat the dark power of Valak. The exorcism narrative depicted in these films offers several points of interest to be examined from a biblical perspective. Speaking of exorcism, the Gospel of Mark also presents several stories of exorcism performed by Jesus against evil spirits. This paper compares the exorcism narrative portrayed in "The Nun I and II" with the exorcism narrative performed by Jesus in the Gospel of Mark, as recounted in Mark 1:21-28. The purpose of the comparison presented in this paper is to demonstrate the relevance (similarities) and irrelevance (differences) of the concept of exorcism as portrayed in both "The Nun I and II" and Mark 1:21-28, enabling one to identify which points align and which do not align with the latter as one of the texts describing exorcism performed by Jesus.

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Oravetz, Anne. "J. H. Chajes. Between Worlds: Dybbuks, Exorcists, and Early Modern Judaism. Philadelphia: University of Pennsylvania Press, 2003. 278 pp." AJS Review 29, no. 2 (November 2005): 378–80. http://dx.doi.org/10.1017/s0364009405300171.

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Jewish mystical and magical texts are remarkably relevant to some of the most central historiographical themes of early modern Europe; they are also remarkably esoteric and confounding to any nonspecialist. Providing a remedy to this incongruity, J. H. Chajes makes a major contribution to both Jewish and general early modern historiography with his first book, on Jewish spirit possession and exorcism. His work offers a useful narrative of the development of Jewish exorcism traditions, presenting the complex subject in terms that make it more approachable without over-simplification. At the same time, Chajes lends the material depth and relevance through sensitive analysis of the chronologically and geographically local circumstances of the most significant early modern treatments of the phenomenon. The appendix alone would be an offering of some significance, consisting of eleven original translations of early modern accounts of spirit possession, and this quality of presenting important raw material runs throughout the volume. Competent and detailed legwork is evident in the exposition of various exorcists' techniques from the ancient world and Middle Ages, through Luria's unique methods in sixteenth-century Safed, and up to later seventeenth-century attitudes to possession and demonology. Much of this material is in the first chapter, “The Emergence of Dybbuk Possession,” which argues that “there was something new in the sixteenth century” as a long percolation of diverse traditions culminated in the formation of the “classic” view of the dybbuk in a period of unprecedented frequency of possession and exorcism events.

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Greenblatt, Stephen. "Exorcism Into Art." Representations 12, no. 1 (October 1985): 15–23. http://dx.doi.org/10.1525/rep.1985.12.1.99p04116.

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Sang-Hyeon Yoo. "Exorcism in Ephesus." Theological Forum 59, no. ll (March 2010): 59–80. http://dx.doi.org/10.17301/tf.2010.59..003.

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Williams, Michael, and John McDowell. "Exorcism and Enchantment." Philosophical Quarterly 46, no. 182 (January 1996): 99. http://dx.doi.org/10.2307/2956312.

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Greenblatt, Stephen. "Exorcism Into Art." Representations 12 (1985): 15–23. http://dx.doi.org/10.2307/3043774.

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Jeff Kennedy. "Exorcism." Eugene O'Neill Review 34, no. 1 (2013): 28. http://dx.doi.org/10.5325/eugeoneirevi.34.1.0028.

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Hayen, Todd. "Demons on the Couch: Spirit Possession, Exorcisms and the DSM-5 by Michael Sersch." Journal of Scientific Exploration 34, no. 2 (June 7, 2020): 382–91. http://dx.doi.org/10.31275/20201751.

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Michael J. Sersch’s (2019) Demons on the Couch: Spirit Possession, Exorcisms and the DSM-5 is an immaculately researched and referenced treatise on possession and exorcism presented through the lens of modern psychotherapy and the DSM-5 (the diagnostic bible of the mental health field.) Sersch states in his introduction: In writing this book, I hope to answer why demonic possession has held a cultural fascination for over two millennia as well as how clinicians can successfully and ethically deal with patients who legitimately believe they are possessed by a spiritual force. There is also mounting evidence that integrating a patient/client’s worldview into clinical practice, including their spirituality and faith practices, increases their likelihood of getting better (Lund, 2014) which is a position I am overtly advocating. (p. 5) He also claims that he has no desire to attempt to prove or disprove spirit or demonic possession (p. 5). His approach is largely clinical and pedagogical: what does a clinician do with a patient who claims they are possessed? Sersch divides his thesis into three sections, each section dealing with a different aspect of possession and exorcism. The first section, appropriately enough, deals with the history of spirit possession, demon possession, and different forms of exorcism. The second section is more clinical in its approach going into detail on such topics as the different designations for diagnoses found in the various editions of the Diagnostic Statistical Manual (DSM) such as Multiple Personality Disorder (an older label having been replaced with Dissociate Identity Disorder in the fourth edition of the DSM (APA, 1994)). The third section focuses on suggestions for the clinician, again: how does the clinician handle patients claiming to be possessed?

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Lészai, Lehel. "A tanítványok ördögűzési, halottfeltámasztási szolgálata és szenvedése." Studia Universitatis Babeș-Bolyai Theologia Reformata Transylvanica 66, no. 1 (June 30, 2021): 53–68. http://dx.doi.org/10.24193/subbtref.66.1.03.

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"The Disciples’ Ministry of Exorcism, Resurrection of the Dead, and Suffering. Service meant exorcism besides preaching and healing. According to Mk 3:15, Jesus calls his disciples so that they would be with him, preach the gospel, and exorcise demons. The authority of the disciples over unclean spirits (Mk 6:7) refers to their sharing in Jesus’s mission (Mk 1:22.23.27). Exorcism promoted the expending of God’s kingdom and the weakening of Satan’s power. In Mk 6:7, Jesus mentions exorcism as a concrete task for his disciples, what was fulfilled by them (6:7). We can learn from Mt 9:8 and 10:1 that the disciples were entrusted with power to cast out demons. Lk 9:1 mentions the same command. According to the report of Luke, the seventy(-two) disciples cast out demons too, although they did not receive explicit command for this in 10:9. Matthew is the only one who mentions that Jesus ordered his disciples to raise the dead (Mt 10:8). Thus, this belonged to the ministry too. The synoptic gospels do not mention anywhere that the disciples would carry out this command. But several reports mention that Jesus raised people from the dead. He answered the question that John the Baptist transmitted by his disciples by saying that the dead are raised up (Mt 11:5), so he truly carried this out as well. Some congregations of the early church had some difficulties with this command. The book of Acts reports in two cases that the disciples used this exceptional gift (Acts 9:36ff and 20:7ff). In order that the possession of this important power would not cause them any harm, when using this gift, the disciples were to ask nothing in return. Service is connected with suffering because mission supposes both. Jesus came to serve and suffer among the people, which is why he prepares his disciples for the future suffering. The disciples do share in Jesus’s mission, in his power and his authority, but in his destiny too. Following includes breaking with the family and profession, giving up the possessions, homelessness, self-denial, bearing the cross, persecution, and suffering. Mark’s congregation was persecuted. Therefore, it was a consolation for them that Jesus had suffered earlier and finished victoriously the battle against death. Jesus did not conceal the reality from his disciples and warned them that they had to flee too, they might be whipped and some of them might be executed because all of these form part of the mission. To follow him did not mean to study the Torah under his direction but to identify with his suffering. Keywords: disciple, exorcism, resurrection, suffering "

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Cornell, Collin. "Place-Based New Testament Instruction." Interpretation: A Journal of Bible and Theology 77, no. 2 (March 22, 2023): 154–65. http://dx.doi.org/10.1177/00209643221145946.

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This article gives an account of one introductory New Testament class taught in the fall of 2019; although answering to the historical interests commonplace to biblical studies instruction, it also experimented with a place-based pedagogy for spiritual growth. The article provides intellectual backgrounds, especially drawing from Willie James Jennings’s work, describes the class in terms of its course objectives and guiding epigrams, and details three “discernment projects”: the Forest Kinship Project; the Passion Project; and the Exorcism Project, each of which paired study of Scripture (Mark 1:12–13; Luke 22–23; and Synoptic accounts of exorcisms, respectively) with a place-specific experience.

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Taysom, Stephen. "‘Satan Mourns Naked upon the Earth’: Locating Mormon Possession and Exorcism Rituals in the American Religious Landscape, 1830–1977." Religion and American Culture: A Journal of Interpretation 27, no. 1 (2017): 57–94. http://dx.doi.org/10.1525/rac.2017.27.1.57.

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AbstractSince its inception in 1830, an important feature of Mormonism has been its belief in a literal Devil and in the ability of the Devil to possess human beings. Despite the pervasiveness of these beliefs and practices, Mormon possession and exorcism is a largely unstudied phenomenon. What follows is a careful study of four historical accounts of Mormon exorcism rituals dating from 1830, 1839, 1888, and 1977, and their narrative presentations. This article traces the development of Mormon possession/exorcism beliefs and practices and situates them within their larger historical contexts. The article also describes the relationship between Mormon dispossession rituals and the dispossession rituals of Protestant and Catholic groups in American history and presents through a consideration of the impact of broader American cultural trends on the theory and practice of Mormon exorcism from 1830 to 1977.

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Giordan, Giuseppe, and Adam Possamai. "Mastering the devil: A sociological analysis of the practice of a Catholic exorcist." Current Sociology 66, no. 1 (February 2, 2017): 74–91. http://dx.doi.org/10.1177/0011392116686817.

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This study takes the documented growth in the ministry of exorcism within the Catholic Church as a significant challenge to some accounts of secularization. After clarifying how, according to Catholic doctrine, the devil can operate in people’s lives, this study offers a sociological interpretation of exorcism. This interpretation is illustrated and tested by a sociological analysis of data collected, over a period of 10 years, by a well-established Catholic priest in Italy who himself was well trained and well grounded in philosophical analysis. This sociological case study offers fresh insights into the contemporary social significance of exorcism and provides challenges for future research. In the analysis of the data, it was discovered that only 5% of the initial consultations lead to a ritual of exorcism and that a rapprochement with rituals of deliverance is found for the large majority of the cases.

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Twelftree, Graham H. "Exorcism and the Defeat of Beliar in the Testaments of the Twelve Patriarchs." Vigiliae Christianae 65, no. 2 (2011): 170–88. http://dx.doi.org/10.1163/157007210x515916.

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AbstractIn the light of a growing consensus that the Testaments is a Christian work, perhaps from Syria and, arguably, from the middle of the second century, it has potential to shed light on the understanding of exorcism in proto-orthodox Christianity of the period. As Beliar’s adverse impact on people is seen to be expressed in terms of inner struggles and broken relationships, rather than physical affliction, his defeat is proposed primarily in terms of acts of the mind and behaviour. The few references to exorcism show its use as part of the defeat of Beliar, though also primarily as a metaphor for the ministry of Jesus and his followers. This locates the Testaments over against those documents that show no interest in the demonic or exorcism, and between those texts that promote exorcism and those that take the demonic to be defeated in other ways.

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Cuneo, Michael W. "Of demons and Hollywood: Exorcism in American culture." Studies in Religion/Sciences Religieuses 27, no. 4 (December 1998): 455–65. http://dx.doi.org/10.1177/000842989802700407.

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As the related phenomena of exorcism and deliverance ministry vividly attest, the popular entertainment industry in the United States possesses a tremendous capacity for influencing religious beliefs and behaviours. Since the early 1970s, cinematic and popular literary treatments of demonic possession and affliction have helped create recurrent demands for exorcism within various sectors of American society. This paper examines the peculiar dynamics by which markets for exorcism have been created and sustained by the entertainment industry, and also the various ways in which these markets have been satisfied by religious entrepreneurs within the respective worlds of neo-Pentecostalism, Protestant evangelicalism and Roman Catholicism.

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HEDRICK, Charles W. "A Monastic Exorcism Text." Journal of Coptic Studies 7 (September 2, 2005): 17–21. http://dx.doi.org/10.2143/jcs.7.0.632466.

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Tosh, Nick. "Possession, exorcism and psychoanalysis." Studies in History and Philosophy of Science Part C: Studies in History and Philosophy of Biological and Biomedical Sciences 33, no. 4 (December 2002): 583–96. http://dx.doi.org/10.1016/s1369-8486(02)00022-5.

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LaFleur, W. R. "Abortion, Ambiguity, and Exorcism." Journal of the American Academy of Religion 67, no. 4 (December 1, 1999): 797–808. http://dx.doi.org/10.1093/jaarel/67.4.797.

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Ford, Colin. "Art is an exorcism." International Journal of Qualitative Studies in Education 33, no. 1 (October 16, 2019): 128–29. http://dx.doi.org/10.1080/09518398.2019.1678788.

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O'Brien, Dan. ""A More Satisfying Exorcism"." International Journal of the Humanities: Annual Review 5, no. 1 (2007): 87–92. http://dx.doi.org/10.18848/1447-9508/cgp/v05i01/58218.

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Martin, Joshua Lee. "Tonic Exorcism, and: Cutting." Appalachian Heritage 46, no. 2 (2018): 103–5. http://dx.doi.org/10.1353/aph.2018.0009.

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Tajima-Pozo, K., D. Zambrano-Enriquez, L. de Anta, M. D. Moron, J. L. Carrasco, J. J. Lopez-Ibor, and M. Diaz-Marsa. "Practicing exorcism in schizophrenia." Case Reports 2011, feb15 1 (February 15, 2011): bcr1020092350. http://dx.doi.org/10.1136/bcr.10.2009.2350.

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Kallendorf, Hilaire. "The Rhetoric of Exorcism." Rhetorica 23, no. 3 (June 2005): 209–37. http://dx.doi.org/10.1353/rht.2005.0006.

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Journal articles on the topic 'Exorcism'

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