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.

Archdiocese of Washington exorcist Msgr. Stephen Rossetti and his team have a very active caseload of demonic possessions. Msgr. Rossetti presents many of these stories here, without varnish or hype. In these ninety-five detailed cases, two vivid lessons consistently emerge: 1. Demons possess or simply harass people in myriad ways and need to be taken seriously, even when they do not enter a soul. 2. Demons are defeated, decisively, by the power of Christ and His Church, employing prayer, sacramentals, rites of exorcism -- and especially, invocations to the Blessed Mother. "Despite all their bluster and arrogance, demons are cowards," Msgr. Rossetti reveals. In fact, in every section of his work, he offers detailed "Theological Reflections" explaining the meaning of these possessions, why he thinks God permitted each, and the spiritual benefits accrued. The devil is no match for the Lord of Heaven and Earth.

In today’s culture of scientific enlightenment, many consider belief in demonic possession and exorcism to be superstitious remnants of the Dark Ages. Even many Christians, contrary to the clear words of Jesus in the Gospel, scoff at the notion that the Devil and demons really exist. Is demonic possession real? Are believers really in any danger from Satan and his crafty minions? What is the truth about exorcism? In this captivating book, you will find answers to these questions and many more. Written by one of the Church’s foremost experts on the topic, Interview with an Exorcist is based on Fr. Jose Antonio Fortea’s years of working as an exorcist, his extensive investigations of cases of suspected possessions, and his attendance at hundreds of exorcisms. You will learn: ● What really happens at an exorcism. ● The signs that show when possession is present. ● Why the number of possessions has been increasing in recent times. ● Why the permission of the local bishop is required for an exorcism to occur. ● Why some within the Church disparage this essential apostolic ministryAnd much more. ● The difference between demonic possession, obsession, and infestation. ● How to tell the difference between psychological problems and demonic influence. ● Why consulting mediums, dabbling in witchcraft, or having recourse to other occult practices is an open invitation to demonic spirits.

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.

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.