List of Appendices
1.6. Research Ethical Clearance
2.3.11 Healing and Exorcism in Luke
In Luke’s opinion, the therapeutic and exorcist miracles were not only events in the life and ministry of Jesus but also examples to the followers of Jesus. Whereas such miracles according to Igenoza (1985:179) appeared to have formed a central feature in the mission of Jesus for the apostles, they however, would be incidental corroborations of their mission. Healing and exorcism is central in Luke’s presentation of the ministry of Jesus and it took overall importance in his two volumes, and a perusal of the terminologies also points the same way (Hardon 1954:305). For instance in Luke 7:21 a concrete instance is presented when it is said that “at that very time Jesus cured many of diseases and plagues and evil spirits”. In addition some of the women mentioned by Luke, had already been healed of evil spirits and infirmities. The reference in Luke 13:32 “I cast out demons and perform cures today and tomorrow …” could also establish the Lukan view of healing and exorcism.
57 Healings and Exorcisms in Luke
No Description Healing Exorcism
1. Man with unclean spirit in the synagogue at Capernaum
Luke 4:33-37 2. Peter’s Mother –in-law sick of fever Luke 4:38-39
3. Multitudes at sunset with various disease: demons
also cast out Luke 4:40
4. A leper healed Luke 5:12-14
5. Great multitudes healed Luke 5:15
6. A paralytic healed and forgiven Luke 5:17-26 7 Man with withered hand in synagogue Luke 6:6-10 8. People healed of diseases and those with unclean
spirits cured Luke 6:18-19
9. The centurion’s servant healed Luke 7:1-10 10. John’s disciples witness Jesus’ healings and
exorcism
Luke 7:18
Luke 7:19
11. The Gerasene Demoniac cured Luke 8:26-39
12. Woman with flow of blood healed Luke 8:43-48 13. After the return of the Twelve Jesus cured the
sick Luke 9:11
14. An only son with the spirit of convulsion Luke 37:43 15. Cure of man with spirit causing dumbness Luke 11:14 16. Jesus heals woman with infirmity Luke 13:10-13
17. Jesus claims to perform cures and to cast out evil
spirits as a matter of routine Luke 13:32
18. Dropsically man cured Luke 14:1-6
19. Ten lepers cleaned Luke 17:11-19
20. Blind man near Jericho healed Luke 18:35-43 21. High priest’s servant’s ear restored Luke 22:51
Luke exclusively uses hypotasso which means ‘to be subject to’ in connection with exorcism (Luke 1017). Luke make use of words normally connected with healing in relation to exorcism (Lawrence 1974: 61-62). In Acts 5:16, Luke also reflects this when he states that people afflicted with unclean spirits were healed. One can deduce that Luke sees exorcism also as healing, using words like therapeo and iaomai (both meaning to heal). McCall (1975:296) points out that the ministry of exorcism should not be taken out of context: it is not a separate ministry but part of Christ’s command to preach, heal and cast out for the purpose of salvation. This differentiates the Christian healing and exorcism from that of the non-Christian. While non-Christian ministries appear to be ends in themselves, the Christian ministry of exorcism (and healing) is intended to be for the purpose of eschatological oteriology (Igenoza 1985:181).
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The concern of Luke in relation to healing and exorcism is brought out and underlined by Wilkinson (1998:54; 1977:205) who opined that the main contribution which the healing accounts in Luke makes to the biblical view of health and disease it its clear implication that disease is due to the activity of Satan and that the cure of disease is therefore an illustration of the power of God over evil and over Satan, which is expressed and revealed in the life and ministry of Jesus Christ. It is only in the Gospel of Luke that sickness and spiritual healing is presented in terms of binding by Satan and loosening by Christ.
The narrative in Luke 17:11-19 which is the focus of this thesis forms part of the therapeutic narratives of the Gospel of Luke particularly the healing of the ten lepers. At first sight the story appears like a typical miracle story with the significant features of healing done at a distance (compare the healing of Naaman in 2 Kings 5:10-14). Vincent Taylor had no hesitation in calling this episode a “pronouncement story” and a pointer to the merging and inseparable presentation of healing and exorcism in Luke’s Gospel (Taylor 1933:75). Lake and Cadbury (1933:31) see the general background of this narrative as the power of Jesus (and later the apostles) in the use of words (name of Jesus for the apostles) for exorcism or healing. Thus, healing in the Gospel of Luke were not isolated incidents told for their own sake, they have therapeutic periscope having far reaching soteriological and Christological importance.
The Lukan understanding of the messianic mission of Jesus in Luke 4:18-19 shows the pattern which the ministry of Jesus was to take. W. R. Bowie (1952:90) sees the two verses as the “perfect description” of the ministry of Jesus given by the heavenly father. But we may ask what was to be the full nature of this ministry as far as Luke was concerned? Luke sees it as “the bringing of pardon, healing and liberation” (Caird 1977:86).
Today, in the Yoruba cultural context of study, there is a growing interest and rethinking about the whole issue of healing and exorcism especially with the menace of HIV and AIDS has caused the death of many and continues to threaten the life of others.
Also in the contemporary world a major focus of current theological thinking revolves around how to effectively contextualize and meaningfully use the Bible as a tool to healing. Thus, an understating of healing in relation to exorcism and the proclamation of
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the kingdom of God may provide a useful criterion for evaluating the relevance of alleged contemporary cases of exorcisms in Christian circles. Does it have a place for an effective proclamation of the kingdom of God today? According to Richardson (1956:70) against such a cultural background and religious foundation, the power which Jesus or his name released would be seen as a singular authentication of his divine mission and of his teachings.
From the point of view of Luke-Acts, the themes of healing and exorcism were relevant for the Graeco-Roman world of the first Christian centuries owing to their religio-cultural view, hence these themes are no less important to the Yoruba context of HIV and AIDS if they are to meaningfully relate Christianity to their situation. This will provide a platform for this study to understand Luke in the light of the Christ event and adequately contextualize it to address current health issues as it relates to healing. And in the words of Igenoza (1982:1004) “if there had been nothing outstanding in the story of Jesus, the rise of the community would itself be inexplicable but if the followers of Jesus lived through great acts, it is hard to see how the record of real events could perish and be replaced by completed different tradition, nor should we imagine that early Christianity was too uncritical or avid for miracles…” This means that, these texts as presented by Luke forms enough of a basis for serious thinking about healing and exorcism in a contemporary situation. Furthermore, apart from the historical plausibility, the theological interest of Luke in this healing narrative is predominant; hence the narratives always have a material point beyond themselves. Gregory of Nyssa had seen the healing of Jesus as being central to faith in his resurrection and also says these manifestations served as the main door through which a knowledge of God reaches men (Gregory of Nyssa: On the making of Man, cited by Kelsey 1973:174-175). They also open people’s eyes to the realization that in Christ there is hope.