Interview with an Exorcist by Jose Antonio Fortea
By Jose Antonio Fortea
Synopsis from publisher
In today’s tradition of medical enlightenment, many contemplate trust in demonic ownership and exorcism to be superstitious remnants of the darkish a long time. Even many Christians, opposite to the transparent phrases of Jesus within the Gospel, scoff on the proposal that the satan and demons rather exist. Is demonic ownership genuine? Are believers particularly in any risk from devil and his artful minions? what's the fact approximately exorcism?
Presented as a Q & A with a hundred questions and solutions.
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Extra info for Interview with an Exorcist
Sample text
The latter was born just as much of religious polemic, however, if fourteen centuries later. The Cambridge Platonist Henry More was the first, in 1669, to affix its fateful suffix, fateful insofar as it carried with it the latent potential for a certain slippage in meaning. ’’ More’s use of the term is extraordinary. In its very invention, he managed to both expand and circumscribe the term’s capacity to refer. He destabilized the term’s relation to its putative historical referent (identifying Catholicism’s foundational heresy with a version of Catholicism itself).
This discomfort was nowhere more evident than in efforts to account for the origin and continued presence of evil in the world. No matter the explanations offered, they could hardly compete in imaginative force with the gnostic solution: two powers in heaven, one the evil creator, the other an absent, unknown, and transcendent god of salvation. Even as they feared the cogency of gnostic exegesis, the early heresy hunters complained of gnosticism’s prodigious capacity for invention, its penchant for spontaneous mythmaking.
The question is why. The answer is in part bound up with a second drawback: to call this story an overcoming of gnosticism obscures the fact that Jonas’s attack on gnostic thought had its precedent and complement in his attack on Paul. Like the gnostics, Paul enjoyed a renaissance in this period, prompted not least by the theologians of crisis. Many associated Paul with gnostic theology, and in this Jonas was no exception. He in fact advanced a strong version of the thesis, describing Paul as the most perfect incarnation of the gnostic spirit.