In October of 1563, 18-year old Anne Mylner was herding cows near her home when she was suddenly enveloped by a white cloud that precipitated a months-long illness characterized by sleeplessness, loss of appetite, convulsions, and bodily swelling. Mylner's was the first of several cases during the reign of Elizabeth I of England that were interpreted as demon possession, a highly emotional experience in which an afflicted person displays behavior indicating a state of religious distress. To most Elizabethans, belief in Satan was as natural as belief in God, and Satan's affliction of mankind was clearly demonstrated in the physical and spiritual distress displayed by virtually every person at some point in his or her life. This book recounts 11 cases of Elizabethan demon possession, documenting the details of each case and providing the cultural context to explain why the diagnosis made sense at the time. Victims included children and adults, servants and masters, Catholics and Protestants, frauds and the genuinely ill. Edmund Kingesfielde's wife, possessed by a demon who caused her to hate her children and to contemplate suicide, was cured when her husband changed his irreverent tavern sign (depicting a devil) for a more seemly design. Alexander Nyndge, possessed by a Catholic demon that spoke with an Irish accent, was cured by his own brother through physical bondage and violence. Agnes Brigges and Rachel Pindar, whose afflictions included vomiting pins, feathers, and other trash, were revealed as frauds and forced to confess publicly, their parents being imprisoned for complicity in the fraud. All these cases attest to a powerful need to ascribe some moral significance to human suffering. Allowing the sufferer to externalize and ultimately evict the demon as the cause of his or her affliction bestowed some measure of hope—no mean feat in a world with such widespread human distress.

"Victims included children and adults, servants and masters, Catholics and Protestants, frauds and the genuinely ill. Edmund Kingesfielde's wife, possessed by a demon who caused her to hate her children and to contemplate suicide, was cured when her husband changed his irreverent tavern sign (depicting a devil) for a more seemly design. Alexander Nyndge, possessed by a Catholic demon that spoke with an Irish accent, was cured by his own brother through physical bondage and violence. Agnes Brigges and Rachel Pindar, whose afflictions included vomiting pins, feathers, and other trash, were revealed as frauds and forced to confess publicly, their parents being imprisoned for complicity in the fraud. All these cases attest to a powerful need to ascribe some moral significance to human suffering.

In 1598, the English clergyman John Darrell was brought before the High Commission at Lambeth Palace to face charges of fraud and counterfeiting. The ecclesiastical authorities alleged that he had "taught 4. to counterfeite" demonic possession over a ten-year period, fashioning himself into a miracle worker. Coming to the attention of the public through his dramatic and successful role as an exorcist in the late sixteenth century, Darrell became a symbol of Puritan spirituality and the subject of fierce ecclesiastical persecution. The High Commission of John Darrell became a flashpoint for theological and demonological debate, functioning as a catalyst for spiritual reform in the early seventeenth-century English Church. John Darrell has long been maligned by scholars; a historiographical perception that this book challenges. The English Exorcist is the first study to provide an in-depth scholarly treatment of Darrell’s exorcism ministry and his demonology. It shines new light on the corpus of theological treatises that emerged from the Darrell Controversy, thereby illustrating the profound impact of Darrell’s exorcism ministry on early modern Reformed English Protestant demonology. The book establishes an intellectual biography of this figure and sketches out the full compelling story of the Darrell Controversy.

Exorcism is more widespread in contemporary England than perhaps at any other time in history. The Anglican Church is by no means the main provider of this ritual, which predominantly takes place in independent churches. However, every one of the Church of England dioceses in the country now designates at least one member of its clergy to advise on casting out demons. Such `deliverance ministry' is in theory made available to all those parishioners who desire it. Yet, as Francis Young reveals, present-day exorcism in Anglicanism is an unlikely historical anomaly. It sprang into existence in the 1970s within a church that earlier on had spent whole centuries condemning the expulsion of evil spirits as either Catholic superstition or evangelical excess. This book for the first time tells the full story of the Anglican Church's approach to demonology and the exorcist's ritual since the Reformation in the sixteenth century. The author explains how and why how such a remarkable transformation in the Church's attitude to the rite of exorcism took place, while also setting his subject against the canvas of the wider history of ideas.

The Supernatural in Tudor and Stuart England reflects upon the boundaries between the natural and the otherworldly in early modern England as they were understood by the people of the time. The book places supernatural beliefs and events in the context of the English Reformation to show how early modern people reacted to the world of unseen spirits and magical influences. It sets out the conceptual foundations of early modern encounters with the supernatural, and shows how occult beliefs penetrated almost every aspect of life. Darren Oldridge considers many of the spiritual forces that pervaded early modern England: an immanent God who sometimes expressed Himself through ‘signs and wonders’ and the various lesser inhabitants of the world of spirits including ghosts, goblins, demons and angels. He explores human attempts to comprehend, harness or accommodate these powers through magic and witchcraft, and the role of the supernatural in early modern science. This book presents a concise and accessible up-to-date synthesis of the scholarship of the supernatural in Tudor and Stuart England. It will be essential reading for students of early modern England, religion, witchcraft and the supernatural.

In Evil, Spirits, and Possession: An Emergentist Theology of the Demonic David Bradnick develops a multidisciplinary view of the demonic, using biblical-theological, social-scientific, and philosophical-scientific perspectives. Building upon the work of Pentecostal theologian Amos Yong, this book argues for a theology informed by emergence theory, whereby the demonic arises from evolutionary processes and exerts downward causal influence upon its constituent substrates. Consequently, evil does not result from conscious diabolic beings; rather it manifests as non-personal emergent forces that influence humans to initiate and execute nefarious activities. Emergentism provides an alternative to contemporary views, which tend to minimize or reject the reality of the demonic, and it retains the demonic as a viable theological category in the twenty-first century.

In 1711, in County Antrim, eight women were put on trial accused of orchestrating the demonic possession of young Mary Dunbar, and the haunting and supernatural murder of a local clergyman’s wife. Mary Dunbar was the star witness in this trial, and the women were, by the standards of the time, believable witches – they smoked, they drank, they just did not look right. With echoes of Arthur Miller’s The Crucible and the Salem witch-hunt, this is a story of murder, of hysteria, and of how the ‘witch craze’ that claimed over 40,000 lives in Europe played out on Irish shores.