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SUMMARY OF VOLUME III: The Psychology and Book Apologetics (232 pages)

CHAPTER 11: Epilepsy: the Archeproof (30 pages) Epilepsy stands at the center of the debate of whether or not a Christian can have an unclean spirit because Jesus cured epilepsy by casting out a spirit. However, some believe that the boy of Matthew 17 was not "epileptic," but "lunatic." Yet all the Greek lexicons agree that the word in question means "epileptic." So if epilepsy can be caused by a spirit, and Christians can have epilepsy, then here is real proof that a Christian can have an unclean spirit. However, there is more than one type of epilepsy; are Christians immune to one type and not to another? Is there a type which may be caused by a spirit and a type which is purely natural? To discover the answer to this question, the medical nature of this condition is explored. There are some surprises to be found in this information.

CHAPTER 12: Hysteria: the Archetype (65 pages) Hysteria is also central to the study of demonology because what used to be called "possession" is now called "hysteria." "Hysteria" does not refer to a panic-stricken person, but is something quite different. What is it; what is its medical or psychological nature; are Christians immune to it? Is it really just dissociated mechanisms from the person's subconsciousness, as psychiatrists claim, or is there more to it?

One of the most bizarre forms of hysteria is multiple personality, which includes the case of the Eve of "The Three Faces of Eve." Were any of these patients Christians? More surprises are found here.

CHAPTER 13: The Neuroses and Psychoses (19 pages) We know that Christians can become neurotic or psychotic. Are spirits involved in either of these illnesses? To determine this, the medical and psychological nature of these conditions are explored. This includes: studying the neuroses such as anxiety, phobia, obsession, compulsion, depression; and studying the psychoses such as paranoia, depression, mania, and schizophrenia. If it appears that spirits might be involved in any of these, theories must be developed to explain how they are involved, and what is the balance between the natural and spiritual elements of these conditions. This is because no spirit-caused condition is one-hundred percent spiritual, not even possession; all spirits are limited to working through the physiology and psychology of the subject.

CHAPTER 14: The Mind, Drugs, and Spirits (32 pages) If spirits may be involved in epilepsy, the neuroses, and the psychoses, why can some of these conditions be treated (though not cured) by drugs? And why, conversely, do other drugs seem to promote the activity of spirits, such as the psychedelic and other mind-altering drugs? Most Third World religions use drugs and asceticism to produce spiritual experiences, as a means of putting their devotees into contact with their "gods." So is there a connection between the mind, drugs, and spirits?

CHAPTER 15: Reply to Dr. Reddin (24 pages) It is not enough to answer various objections to the idea that a Christian can have an unclean spirit; there are also entire books written against this idea. These objecting works come from all directions, from the fundamentalists, from the liberals, and from the non-Christian psychiatrists. The fundamentalist viewpoint is represented in a book by Dr. Opal Reddin and nine of her colleagues at Central Bible College, Springfield, Missouri. Their book is called, Power Encounter: A Pentecostal Perspective.

Though their credentials are impeccable, the arguments of these theologians are extremely weak. The passages they cite to "prove" that a Christian cannot have an unclean spirit have little or nothing to do with internal demonic bondages. For instance, they repeatedly refer to Matthew 6:24, the passage that says no man can serve two masters, as one such "proof." But what does this have to do with demonology? Why should anyone think that those who are harassed by unclean spirits are "serving" the devil? This is a dangerous attitude, the same one that lead to the prosecution of the possessed during the witch hunts of the seventeenth and eighteenth centuries. At that time the possessed were identified with witches, which resulted in their being imprisoned, tortured and executed along with witches! By citing such passages as Matthew 6:24, these theologians demonstrate that they are out of contact with the realities of this subject.

Dr. Reddin and her colleagues further criticize those who have made demonology their life-long study, but their lack of understanding demonstrates their failure to invest any real amount of time and energy into studying this matter. Hence, their thought and arguments are fraught with weakness.

CHAPTER 16: Reply to Dr. Corts (28 pages) Dr. Juan Corts, a liberal, has produced a similar book entitled, The Case Against Possessions and Exorcisms: A Historical, Biblical, and Psychological Analysis of Demons, Devils, and Demoniacs. His credentials are impressive: the holder of a masters degree in philosophy, a doctorate in theology, and a Ph.D in clinical psychology, and having been both a student and a professor at Harvard. However, his errors in the use of New Testament Greek and in his interpretation of scripture are easily exposed. For instance, he claims that a "demon" is not a true substantive, not a real "thing," but merely an impersonal "force" or "influence." He supports this claim by stating that in the Greek the word "demon" is never preceded by the definite article "the." But the fact is, out of a total of fifty-five listings for this word in the New Testament, the definite article precedes it in thirty-one of these cases (which are listed), which is 56% of the total. This is a far cry from "never."

CHAPTER 17: Reply to Dr. Sargant (15 pages) The psychological viewpoint is represented by Dr. William Sargant in two of his books: Battle for the Mind, and The Mind Possessed: A Psychology of Possession, Mysticism, and Faith Healing. His books are interesting, and his contribution to the treatment of the soldiers who suffered nervous breakdowns during World War II was significant. However, when he tries his hand in the field of religion, he is obviously unqualified. He holds such beliefs as, the Christian conversion process is the result of a nervous breakdown, the apostle Paul suffered trance-like hysterical fits of ecstasy when he spoke in tongues, and exorcism is equivalent to his drug-excitation treatment for hysteria. His lack of understanding of the religious domain and of the spiritual realities essentially hamstrings the effect of his argument..
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SUMMARY OF VOLUME II: THE THEOLOGY AND HISTORY (249 pages)

CHAPTER 5: Replying to the Reasoned Objections (40 pages)

When it comes to opposing the idea that a Christian can have an unclean spirit, two basic methods are used, reasons (rationales) and scriptural citations. This chapter covers the reasoned objections used against this idea. Twenty such rationales are listed, carefully scrutinized, and shown to be faulty in logic and in scriptural application. This includes such rationales as "God and Satan cannot coexist in the same place at the same time," "Light and darkness cannot be in the same place at the same time," "An unclean spirit cannot be in the temple of God," and "An unclean spirit cannot penetrate the blood of Jesus which covers the believer."

CHAPTER 6: Replying to the (Supposed) Scriptural Objections (29 pages)

The second method used to oppose the idea that a Christian can have an unclean spirit is through the use of scriptural citations. In this chapter fifty-four such passages are cited, thoroughly examined, and shown not to be in opposition to the idea at hand. Heavy reliance is made here, as is done throughout this book, on the technical definitions of key Greek and Hebrew words. No definitions are twisted; all are quoted directly from the lexicons and dictionaries as they are listed for each context.

CHAPTER 7: Scriptural Implications that a Christian Can Have an Unclean Spirit (23 pages)

Even though the Bible does not clearly state that a Christian can have an unclean spirit, it does give implications that such a thing is possible. These implications can be found in several New Testament cases, such as the epileptic boy (Matt. 17), Paul's "thorn in the flesh" (2 Cor. 12), and the "different spirit" which the Corinthians received (2 Cor. 11:4). Six such implications are explored; nothing is read into scripture that is not already contained within the Greek texts.

CHAPTER 8: Can a Person Have an Unclean Spirit Without Being Possessed? (26 pages)

When studying this issue of whether or not a Christian can have an unclean spirit, confusion often results from the fact that most people understand this question to be speaking in terms of possession. Though this concept may be included in the thesis of this book, it must be understood that a person can certainly have an unclean spirit without being possessed by it. The fact is, the New Testament uses seven different words to denote how a human and a spirit may be connected, with only two of these words necessarily implying possession; the rest do not specify to what degree the subject may be "influenced" or "controlled" by the spirit. After these words are listed and defined, twelve Biblical cases of people who "had" a spirit without being "possessed" are given and discussed, including the cases of King Saul, the idolatrous Jews (Hos. 4:12; 5:4), and the lady with the bent back (Luke 13).

Concerning the kind of "connection" that may exist between a believer and an unclean spirit, modern Christianity has developed the concept of "obsession," which refers to affliction through external means. But this too is a myth; there is no such concept in the Bible - at least, not in terms of chronic affliction.

CHAPTER 9: Saved, Healed, Delivered, Exorcised: What is the Difference? (16 pages)

Modern Christianity also has a tendency to confuse certain spiritual functions of the faith, such as salvation, healing, deliverance, and exorcism. Believers may be taught that when they get "saved," they also get "delivered;" then "deliverance" is equated with "exorcism." So Christians think that they could not possibly have any spirits within them because they got "delivered" during conversion. But the fact is, an "exorcism" is never called a "deliverance" in the New Testament; the two functions are never equated. And even though a person may get "delivered" during conversion, from what is he delivered? He is delivered from the kingdom of darkness; this means that he is taken out of something and not that something is taken out of him. This difference can be clearly seen in the exact definitions of the words used for deliverance and exorcism. To coin an old adage, there is a difference between "taking the boy out of the country" and "taking the country out of the boy." This is not to undermine the work of internal regeneration which occurs during conversion, but just to say that regeneration is not to be confused with exorcism. The fact is, a new convert no more gets automatically "exorcised" during the salvation experience than he gets automatically "healed" of physical ailments at that time.

CHAPTER 10: The History of Christian Exorcism (88 pages)

Since it is difficult to determine exactly what Jesus and the apostles believed concerning the connection between Christians and unclean spirits, the next best thing is to discover what their immediate successors, the apostolic and church fathers, believed. A few of them knew the apostles and might reflect their attitudes and beliefs. After this is examined, the history of this question is followed to see how the church of ages past addressed it. This survey includes the beliefs of prominent church figures, such as Martin Luther, John Calvin, and John Wesley. The reader might be surprised to find out what these men believed concerning our question.

While this survey is being conducted, it is also appropriate to trace the history of exorcistic methods used by the church since these have directly affected the present attitude of the Protestant Church concerning not only the question-at-hand but also demonology in general. However, this study does not begin with the practices of the church fathers, but with those of pre-Christian civilizations, with those of Babylonia, Greece, and Judea. This is done in order to answer the charges of the liberal theologians that Jesus and the apostles learned their methods of exorcism from these ancient societies..
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Dean Burgess' meticulously researched first novel takes us back to the days of our "founding fathers," the first Puritan settlers, and brings to life the struggles and realities of earliest colonial life as it was actually lived, unvarnished and unromanticized. It's a compelling tale of tolerance and intolerance, love and fidelity, and the daily hardships and rewards experienced by the early settlers in seventeenth century British America.

At its core are three essential narrators: Thomas Burge, the woman he marries, Elizabeth, and Lydia, who offers comforts he cannot find in his loveless marriage. But leaving a marriage in 1661 and householding with another woman is simply not done in a Puritan community. It is an unclean act.

Their intimate narratives bear witness to the ironic intolerance of the Puritans who, after fleeing religious persecution in England, were not reluctant to inflict their own cruelties upon the growing number of freethinking Quakers who were springing up amongst them. Also brought to life are the conflicts between Native Americans and Europeans that continue, in altered form, to our present day.

An Unclean Act courageously tackles the historical events that first shaped our country (the major characters and actions depicted were real) and have contributed to the legacy of who we currently are, as a society, casting a spotlight on intolerance, bigotry, ignorance, and the subsequent violence that inevitably follows..
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This digital document is an article from Family Practice News, published by International Medical News Group on October 1, 2003. The length of the article is 1029 words. The page length shown above is based on a typical 300-word page. The article is delivered in HTML format and is available in your Amazon.com Digital Locker immediately after purchase. You can view it with any web browser.

Citation Details
Title: Infections traced to unclean acupunture needles: at least 270 people exposed.(Clinical Rounds)
Author: Jeff Evans
Publication:Family Practice News (Magazine/Journal)
Date: October 1, 2003
Publisher: International Medical News Group
Volume: 33 Issue: 19 Page: 32(1)

Distributed by Thomson Gale.
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