A Broad Perspective on Mental Healing

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iv                 THE ECCLESIA AND PNEUMATIC THERAPY              149
fire. The labour, therefore, of every one is to be solicitous about the putting to flight of his own demon. . . . Whence many, not knowing how they are influenced, consent to the evil thoughts suggested by the demons as if they were the reasoning of their own souls. . . . Therefore the demons who lurk in their souls induce them to think that it is not a demon that is distressing them, but a bodily disease, such as some acrid matter, or pile, or phlegm, or excess of blood, or inflammation of a membrane, or something else. But even if this were so, the case would not be altered of its being some kind of a demon/ I95
Origen (b. a.d. 185), the disciple and successor of Clement, definitely asserted that ' The force of exorcism lies in the Name of Jesus \ After speaking of the power of the deities of the Hebrews, Persians and Greeks, he says, ' And a similar philosophy of names applies also to our Jesus, Whose Name has already been seen in an unmistakable manner, to have expelled myriads of evil spirits from the souls and bodies of men, so great was the power it exerted upon those from whom the spirits were driven out . . .' l67 (1, 24, 25). This, Origen believed to be the will of the Logos. Tertullian 22S said, ' The wicked spirit, bidden to speak by a follower of Christ, will as readily make the truthful confession that he is a demon, as elsewhere he has falsely asserted that he is a god ' {ApoL ch. 23). Writing in the fourth century, Eusebius says, ' Who is he who knows not how delightful it is to us that through the Name of our Saviour coupled with prayers that are pure, we cast out every demon \
The prominence of exorcism in the early ages of the Christian Church appears from such statements and many others in the writings of the fathers, and by the third century there was an order of exorcists. The