God’s grace, peace
and mercy be with you. … My sermon is entitled Exorcisms, Excerpt and Examination,
and my focus is Mark 1:21-28. Let us pray. Heavenly Father, the psalmist wrote,
“I
rejoiced when they said to me, ‘Let us go to the house of the Lord.’”
Now that our feet are within your gates, we rejoice to hear your Word. As we
listen, may your Spirit enlighten our minds and move our hearts to love deeply
as Jesus loved. This we pray to you, Most Holy Trinity. Amen.
Would you be
surprised to know that there are more than 70 movies about exorcisms? In
addition to The Exorcist by William Peter Blatty, the list includes
comedies (Beetlejuice) and cartoons (Daffy Duck’s Quackbusters). Mention the
word exorcism and most likely, once you get past the gore of movies, you will
settle upon the practice of the Roman Catholic Church. Since this is a sermon
during the Divine Worship of the Lutheran Church, I will stick to our teachings
and pastoral practice.[1]
The word itself is
a Greek command meaning Get out! It is the expelling or banning of evil
spirits. In the broad sense, exorcism is a ritual widely practiced in many
religious cults. In the narrow sense it is a Christian ceremony.
In the early
church, special formulas of exorcism were developed alongside baptism. During
the Reformation, Catholic and Eastern Orthodox Churches preserved the ritual,
while the Lutheran Church, following Martin Luther's lead, generally kept
exorcism until the 18th century. At that time, some Lutheran leaders
rejected the rite of exorcism. C. F. W. Walther advised congregations that
practiced it not to abolish it in haste and those that did not have it not to
reintroduce it.
So, there is no official
position in the LCMS.[2] The Synod believes in the
existence of Satan and of demonic beings, but has no official position on
demonic possession. It does not subscribe officially to any formal rite of
exorcism or have special clergy assigned to this task, but individual pastors
have participated in exorcisms.
In 2018, Fort
Wayne Seminary Professor, Dr. Gene Vieth wrote about the topic.[3] In The Lutheran
Approach to Exorcism, Vieth pointed out that psychology and pastoral
counseling led to a downplay in demonic possession. He then cited Pastor Robert
Bennett, who worked in Madagascar, one of the largest and fastest-growing
Lutheran populations in the world, where Lutheran pastors cast out demons regularly.
Bennett concedes
that while mental illness is real, the devil attacks us at our weakest point.
Hence, Satan may attack us because our mental condition is weakened from
financial worries, professional ambitions or personal fears. His lies include: “You
are not worth saving.” “Your life is
worthless.” “God cannot love someone
like you.”
Bennett observed
that while pastors practice the ritual, Jesus is the true exorcist, and where
He is, demons are defeated. Thus, demons
are cast out not so much by elaborate rituals but by the Word of God and
prayer. In fact, every Christian has at his or her disposal the powerful resources
to combat devils. Confession and Absolution, found within the Divine Service
and the individual version, is a powerful weapon. The Lord’s Prayer and many
Lutheran hymns are effective as well.
Now that we have
some understanding of exorcism, let us move to my second point, excerpt. Our
Gospel excerpt today (Mk 1:21-28) takes place in a synagogue in Capernaum. This
was a sizeable congregation, and like all synagogues, the right to teach was
controlled by leaders. We read in Acts 13, how Paul and Barnabas entered the
synagogue in Antioch. “On the Sabbath day they went into the synagogue
and sat down. After the reading from the Law and the Prophets, the rulers of
the synagogue sent a message to them, saying, “Brothers, if you have any word
of encouragement for the people, say it.”[4]
Jesus was already
active in the area as a known and respected teacher when he was invited to
speak. And even though this excerpt is known as Jesus Driving Out an Unclean
Spirit, the exorcism is secondary to His teaching. His mission is
fundamentally oriented not toward miracles, but rather toward proclamation of the
Word.”[5]
Jesus’ teaching did
two things: first, it astonished; and second, it exposed evil. Teaching God’s
Word frees people, and exposes evil which seeks to destroy people and hinder
God’s plan. We do not know the details of Jesus’ teaching in this synagogue,
but we do know that his views on Sabbath and purity laws, divorce and other
matters challenged the regime.[6] Those who heard his teaching
were astonished because unlike the scribes, he taught like a prophet. Prophets
received a word of God without study. And the reaction of the audience was
frequently described as astonishment at his unprecedented power.
With regards to
the man, it is important to distinguish between the sick and the possessed.
This man was not like Peter’s mother-in-law, the man with leprosy or the
paralyzed man. This man was possessed by the unclean spirit. Furthermore, we do
not know if the man was a regular attendee at the synagogue. Mark is silent on
this detail. We do know that the spirit felt threatened and became hostile, and
that it spoke for the whole threatened fraternity of demons. Hence, we see that
Jesus’ battle was not with an individual spirit, but against the realm of evil.
Evil is not an impersonal force but is concentrated in invisible, malevolent
beings who are bent on destroying human beings and hindering God’s plan of
salvation.[7]
The demon who took
possession of the man affected his thinking, words and physical behavior. The
exorcism passages all speak of the demon as an active personality, distinct
from the human host, and controlling his behavior.[8] Its crying out and
convulsing was a mark of desperate but ineffectual resistance. It was not
concerned about Jesus’ earthly origin but His Divine Nature for it was aware that
it was facing a superior supernatural power.
When the evil spirit
does call Jesus the Holy One of God, a term usually reserved for God, priests
or prophets, he responded by rebuking and silencing the man with a command that
must be observed. The phrase the Lord used literally means “be muzzled!”
The reaction of
the crowd suggests exorcisms were not common, and that Jesus’ style was
strikingly different. I mean, to teach people is remarkable enough but to
exercise power over demons creates amazement like nothing else. Yet, the
amazement of the crowd must not be mistaken for faith.
And while teaching
is primary in Jesus’ ministry, Mark includes three other accounts of Jesus
exorcizing demons (5:1-20; 7:24-30; 9:14-29), two accounts where Jesus
empowered his disciples to do so (3:15; 6:7) and one where someone else is
doing so in his name (9:38-40).
Notice lastly that
the New Testament shows little interest in demons except when the discussion is
about exorcisms, namely, when the powers of darkness impose themselves on human
life. Mark’s Gospel does not seek to explain mysterious knowledge to satisfy
curiosity about the great unknowns or the existence of evil in this world. His
exorcism accounts are not lessons in mysticism or early Gnosticism. Rather,
Mark offers saving knowledge to those who need help and healing.[9]
Folks, you may not
need help and healing against demonic spirits in your life as did this man, but
each of us needs divine help against sin. Whether that sin comes to us from
Satan or our sin-scarred society; whether that sin brings sickness or suffering;
or whether we are plagued by selfish, sinful tendencies within ourselves, our
workplaces, social settings or even in families. We will never escape sin. Yet,
we need not give up and give in. Our God is not a cold and vicious Creator. He
is a Trinitarian God loving us into creation, salvation and sanctification.
And, as I mentioned in my first point, God has given us the means of grace to
combat and defeat Satan, sin and self. Hence, onto my third point, examination.
Lest you think I
am going to quiz you on your attentiveness or understanding, fear not. My
examination – my point – is our daily examination of conscience. In 2018, the
Synod issued a report on Confession and Absolution.[10] In it, the report cited Luther’s
use of the confession of sins in three settings: 1) private confession to a
pastor; 2) confession to God alone as we find it in the Lord’s Prayer; and 3)
confession made to a fellow Christian (James 5:16). Regarding private
confession, Luther once said, “Private confession should be retained in the
church, for in it consciences afflicted and crushed by the terrors of sin lay
themselves bare and receive consolation which they could not acquire in public
preaching.”[11]
In the 20th
century periodic attempts were made to restore individual confession, … but the
most common form … remains the general public confession and absolution in the
course of the Eucharistic service or immediately before it.[12]
That said, some
examination of conscience has been advocated by various districts.[13] The ancient Christian
practice called “The Examen” can strengthen our connection to God and others.
It is a daily process of examining my behavior and God’s actions in the light
of His words of truth. It is a daily practice where I ask God to help me see
His presence and plan in the confusion of daily life. As I review the day by
the hour, I offer thanks to God for allowing me to accomplish tasks and
encounter people. I may also be led to repent of certain actions, thoughts or
attitudes that emerged over the past 24 hours, before looking forward to
tomorrow.
I have used the examination
of conscience throughout my life. For those of you who recall, several weeks
ago, I wrote in my sermon about journaling and writing a spiritual biography. Part
of this came from my practice of a daily examination and journaling. Yet, the
focus is not on how I am doing or what I am doing. The focus is on God’s grace
– how the Almighty Trinity is active and alive in my insignificant, sinful
life. It’s not about my effort or the method of the examination, but the
loving-kindness of God directing my life.
My friends, you’re
going encounter evil in your life and our world. Evil may be overt but it is
also subtle. Sin is personal and social. In reality, facing evil is scarier
than Hollywood horror flicks, and how you face it is crucial. But remember this,
all sin and every evil is surmountable through the Grace of God and the Cross
of Christ.
My life may not
require an exorcism, but may benefit from an examination. Adopting a daily
examination of conscience will hopefully help you to be more aware of how and
where God is active and alive in your sin-filled life. Reflecting upon the
movements of grace and gratitude, sin and shame, the need for confession and
absolution in your life, incorporating a daily examination of conscience in
your life may be what’s missing. Consider it, and when you do, may the peace of
God that surpasses all understanding keep your heart and mind in Christ Jesus.
Amen.
[1]
See exorcism at http://cyclopedia.lcms.org/default.asp
[2]
See exorcism at https://www.lcms.org/about/beliefs/faqs/lcms-views#possession
[3]
See https://www.patheos.com/blogs/geneveith/2018/11/the-lutheran-approach-to-exorcism/
[4]
Acts 13:14-15.
[5] James
Voelz, Mark 1:1-8:26. St. Louis: Concordia Publishing House (2013), 162.
[6] R.T.
France, The Gospel of Mark: A Commentary on the Greek Text. Grand Rapids:
William B. Eerdmans Publishing Company (2002), 102.
[7] Mary
Healy, The Gospel of Mark. Grand Rapids MI: Baker Academic (2008), 47.
[8]
France, 102.
[9] Ben
Witherington III. The Gospel of Mark: A Socio-Rhetorical Commentary. Grand
Rapids MI: Baker Academic (2001), 95.
[10]
Confession and Absolution, A REPORT OF THE COMMISSION ON THEOLOGY AND CHURCH
RELATIONS
THE LUTHERAN CHURCH—MISSOURI SYNOD APRIL 2018.
[11]
See https://witness.lcms.org/2010/luther-and-private-confession-3-2010/
[12]
See http://cyclopedia.lcms.org/display.asp?t1=c&word=CONFESSION
[13]
See http://se.lcms.org/personal-prayer/
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