|The Real Devil A Biblical Exploration|
Contact the author, Duncan Heaster
4-3-1 Legion And The Gadarene Pigs
Mark 5:1-17 (Matthew 8:28-34; Luke 8:26-38) "They came to the other side of the sea, to the country of the Gerasenes. And when Jesus had stepped out of the boat, immediately there met him out of the tombs a man with an unclean spirit. He lived among the tombs. And no one could bind him anymore, not even with a chain, for he had often been bound with shackles and chains, but he wrenched the chains apart, and he broke the shackles in pieces. No one had the strength to subdue him. Night and day among the tombs and on the mountains he was always crying out and cutting himself with stones. And when he saw Jesus from afar, he ran and fell down before him. And crying out with a loud voice, he said, "What have you to do with me, Jesus, Son of the Most High God? I adjure you by God, do not torment me." For he was saying to him, "Come out of the man, you unclean spirit!" And Jesus asked him, "What is your name?" He replied, "My name is Legion, for we are many." And he begged him earnestly not to send them out of the country. Now a great herd of pigs was feeding there on the hillside, and they begged him, saying, "Send us to the pigs; let us enter them." So he gave them permission. And the unclean spirits came out, and entered the pigs, and the herd, numbering about two thousand, rushed down the steep bank into the sea and were drowned in the sea. The herdsmen fled and told it in the city and in the country. And people came to see what it was that had happened. And they came to Jesus and saw the demon-possessed man, the one who had had the legion, sitting there, clothed and in his right mind, and they were afraid. And those who had seen it described to them what had happened to the demon-possessed man and to the pigs. And they began to beg Jesus to depart from their region".
In considering this passage, let's bear in mind some conclusions reached elsewhere:
- 'Casting out demons' is a way of saying that mental illness had been cured- see 4-3 Demons And Sickness
- 'Demons' in the first century were understood to be demigods responsible for illness; they are paralleled with idols, and we are assured that demons / idols have no ultimate power or existence- see 4-2 Demons And Idols
These principles enable us to understand the passage as an account of the healing of a mentally disturbed man- albeit written in the language of the day, from the perspective and worldview of those who first saw the miracle. The following comments hopefully assist in clarifying this interpretation:
1. Mk. 5:2 describes Legion as a man with an "unclean spirit". He cried out. But when we meet a similar situation in Acts 8:7 of unclean spirits crying out, the Eastern (Aramaic) text reads: "Many who were mentally afflicted cried out". This is because, according to George Lamsa, ""Unclean spirits" is an Aramaic term used to describe lunatics" (1). It should be noted that Lamsa was a native Aramaic speaker with a fine understanding of Aramaic terms. He grew up in a remote part of Kurdistan which had maintained the Aramaic language almost unchanged since the time of Jesus. It's significant that Lamsa's extensive writings indicate that he failed to see in the teachings of Jesus and Paul any support for the popular conception of the devil and demons- he insisted that the Semitic and Aramaic terms used by them have been misunderstood by Western readers and misused in order to lend support for their conceptions of a personal Devil and demons.
2. When Legion was cured of his 'demons', we read of him as
now "clothed and in his right mind" (Mk. 5:15). His 'demon possession'
therefore referred to a sick state of mind; and the 'casting out' of
those demons to the healing of his mental state. People thought that
Jesus was mad and said this must be because He had a demon- “He
has a demon, and is mad” (Jn. 10:20; 7:19-20; 8:52). They
therefore believed that demons caused madness.
3. A comparison of the records indicates that the voice of the individual man is paralleled with that of the 'demons'- the man was called Legion, because he believed and spoke as if he were inhabited by hundreds of 'demons':
"Torment me not" (Mk.5:7) = “Are you come to
torment us?” (Mt. 8:29).
4. Note that the sick man is paralleled with the demons. "He begged him earnestly not to send them out of the country" (Mk. 5:10) parallels "he", the man, with "them", the demons. And the parallel record speaks as if it were the demons who did the begging: "They begged him not to order them to go into the abyss" (Lk. 8:31). This is significant in that the record doesn't suggest that demons were manipulating the man to speak and be mad; rather are they made parallel with the man himself. This indicates, on the level of linguistics at least, that the language of "demons" is being used as a synonym for the mentally ill man. There's another example of this, in Mark 3:11: "Whenever the unclean spirits saw him, they fell down before him and shouted, “You are the Son of God!”". Who fell down on their knees and who shouted? The mentally disturbed people. But they are called "unclean spirits". James 2:19 likewise: "The demons believe and tremble". This is surely an allusion to the trembling of those people whom Jesus cured, and 'belief' is appropriate to persons not [supposed] eternally damned agents of Satan. Clearly James is putting "demons" for 'mentally disturbed people who believed and were cured'. And thus we can better understand why in Mk. 5:8 Jesus addresses Himself not to these supposed spirits; but to the man himself: "Jesus said to him, Come out of the man, you unclean spirit". He doesn't say to the unclean spirit "Come out of the man". Jesus addresses Himself to "the man". The demons / unclean spirits never actually say anything in the records; it's always the man himself who speaks. Josephus records that when the first century Rabbis cast out demons [as they supposed], they first had to ask for the name of the demon. The Lord Jesus doesn't do this; He asks the man for his personal name. The difference is instructive- the Lord wasn't speaking to demons, He was speaking to the mentally sick man, and going along with the man's belief that he had demons within him. The 'demons' plead with Jesus not to torment them, and back this up by invoking God. 'They' believed in God and honoured Him to the point of believing He was the ultimate authenticator of oaths. 'They' hardly fit the classical idea that demons are anti-God and in conflict with Him. Clearly enough, when we read of demons and spirits in this passage we are not reading of the actual existence of 'demons' as they are classically understood, but simply of the mentally ill man himself.
5. Why did the pigs run over the cliff, and why did the Lord Jesus agree to the man's request for this?
Because mental illness features intermittent episodes, it's
understandable that the Lord sought to comfort those cured that the
change He had brought was permanent. Thus the Lord tells the 'spirit'
assumed to be tormenting the mentally afflicted child: "I command you,
come out of him, and enter no more into him" (Mk. 9:25). It's
in the same vein that He drove the pigs into the lake as a sign that
Legion's cure was permanent. I suggest that it was a kind of visual aide
memoire, of the kind often used in the Bible to impress a point
upon illiterate people. I suggest that's why in the ritual of the Day
of Atonement, the scapegoat ran off into the wilderness bearing
Israel's sins. As the bobbing animal was watched by thousands of eyes,
thousands of minds would've reflected that their sins were being cast
out. And the same principle was in the curing of the schizophrenic
Legion- the pigs were made to run into the lake by the Lord Jesus, not
because they were actually possessed by demons in reality, but as an aide
memoire to the cured Legion that his illness, all his perceived
personalities, were now no more. Mental illness is typically
intermittent. Legion had met Jesus, for he recognized Him afar off, and
knew that He was God's Son (Mk. 5:6); indeed, one assumes the man
probably had some faith for the miracle to be performed (Mt. 13:58). He
comes to meet Jesus "from out of the city" (Lk. 8:27) and yet Mt. 8:28
speaks of him living in the tombs outside the city. He pleads with the
Lord not to torment him (Mk. 5:7)- full of memories of how the local
folk had tied him up and beaten him to try to exorcise the demons.
Probably Legion's greatest fear was that he would relapse into madness
again; that the cure which he believed Jesus could offer him might not
be permanent. And so the Lord agreed to the man's request that the
demons he perceived as within him should be permanently cast out; and
the sight of the herd of pigs running over the cliff to permanent death
below, with the awful sound this would've made, would have remained an
abiding memory for the man. Note how the 'demon possessed' man in Mk.
1:23 sits in the synagogue and then suddenly screams out (Mk. 1:23)-
showing he was likewise afflicted by intermittent fits. Steve Keating
pointed out to me that the madness may have been an infection in the
brain of the trichina parasite, commonly found infecting the muscles of
pigs - and transmissible to humans in undercooked pork. The
infected man would likely have been forced by poverty to eat this
kind of food, and likely associated his "problem" with it because
of the prohibition of pork under the Mosaic Law.
The desire to see the disease return to the herds of swine
probably stemmed from a need to know that his affliction had been cured
in a rather permanent sort of way. And the Lord went along with this.
6. The Lord focused the man's attention upon the man's beliefs about himself- by asking him "What is your name?", to which he replies "Legion! For we are many!". Thus the man was brought to realize on later reflection that the pig stampede was a miracle by the Lord, and a judgment against illegal keeping of unclean animals- rather than an action performed by the demons he thought inhabited him. The idea of transference of disease from one to another was a common Semitic perception, and it’s an idea used by God. And thus God went along with the peoples' idea of disease transference, and the result is recorded in terms of demons [which was how they understood illness] going from one person to another. Likewise the leprosy of Naaman clave to Gehazi (2 Kings 5:27). God threatened to make the diseases of the inhabitants of Canaan and Egypt to cleave to Israel if they were disobedient (Dt. 28:21,60). Here too, God is accommodating the ideas of disease transference which people had at the time.
7. Legion believed he was demon possessed. But the Lord
didn’t correct him regarding this before healing him. Anyone
dealing with mentally disturbed people soon learns that you can't
correct all of their delusions at one go. You have to chose your
battles, and walk and laugh with them to some extent. Lk. 8:29 says
that Legion “was driven of the devil into the wilderness”,
in the same way as the Lord had been driven into the wilderness by the
spirit (Mk. 1:12) and yet overcame the ‘devil’ in whatever
form at this time. The man was surely intended to reflect on these more
subtle things and see that whatever he had once believed in was
immaterial and irrelevant compared to the Spirit power of the Lord. And
yet the Lord ‘went along’ with his request for the demons
he thought were within him to be cast into ‘the deep’,
thoroughly rooted as it was in misunderstanding of demons and sinners
being thrown into the abyss. This was in keeping with the kind of
healing styles people were used to at the time- e.g. Josephus records
how Eleazar cast demons out of people and placed a cup of water nearby,
which was then [supposedly] tipped over by the demons as they left the
sick person [Antiquities Of The Jews 8.46-48]. It seems to me
that the Lord 'went along with' that kind of need for reassurance, and
so He made the pigs stampede over the cliff to symbolize to the healed
man how his disease had really left him.
8. The Legion incident "proves too much" if we are to insist on reading it on a strictly literal level. Do demons drown? Presumably, no. And yet the story as it stands requires us to believe that demons drown- if we are talking about literal 'demons' here. Clearly, Legion was mentally ill. We therefore have to face the hard question: Was that mental illness caused by demons, or, as I am suggesting, is the language of demon possession merely being used to describe mental illness? If indeed mental illness is caused by demons, the observations of T.S. Huxley are about right: "The belief in demons and demoniacal possession is a mere survival of a once universal superstition, its persistence pretty much in the inverse ratio of the general instruction, intelligence, and sound judgment of the population among whom it prevails. Demonology gave rise through the special influence of Christian ecclesiastics, to the most horrible persecutions and judicial murders of thousands upon thousands of innocent men, women, and children... If the story is true, the medieval theory of the invisible world may be and probably is, quite correct; and the witchfinders, from Sprenger to Hopkins and Mather, are much-maligned men… For the question of the existence of demons and of possession by them, though it lies strictly within the province of science, is also of the deepest moral and religious significance. If physical and mental disorders are caused by demons, Gregory of Tours and his contemporaries rightly considered that relics and exorcists were more useful than doctors; the gravest questions arise as to the legal and moral responsibilities of persons inspired by demoniacal impulses; and our whole conception of the universe and of our relations to it becomes totally different from what it would be on the contrary hypothesis” (2).
Another case of 'proving too much' arises from reflection upon
the fact that the 'demon possessed' Legion clearly recognized Jesus as
the Son of God (Mk. 5:7); Mark seems to emphasize that demon possessed'
people perceived Jesus as God's Son (Mk. 1:24,34; 3:11). Yet Mark and
the other Gospel writers likewise emphasize the slowness or refusal of
many other groups in the Gospels to arrive at the same perception. And
so we are forced to deal with the question: Since when do 'demons'
bring people to accept Jesus as God's Son? Surely, according to the
classical schema of understanding them, they and the Devil supposedly
behind them are leading people to unbelief rather than to belief? But
once we accept the language of 'demon possession' as referring to
mental illness without requiring the actual physical existence of
demons, then everything falls into place. For it's so often the case
that the mentally ill have a very fine and accurate perception of
spiritual things. And we see a clear pattern developed in the Gospels:
the poor, the marginalized, women, slaves, the mentally ill ['demon
possessed'], the disenfranchised, the lepers, the prostitutes, are the
ones who perceive Jesus as God's Son and believe in Him.
9. A fairly detailed case can be made that the man Legion was
to be understood as representative of Judah in captivity, suffering for
their sins, who despite initially opposing Christ (Legion ran up to
Jesus just as he had 'run upon' people in aggressive fits earlier),
could still repent as Legion did, be healed of their sins and be His
witnesses to the world. This fits in with the whole theme which the
Lord had- that the restoration of Israel's fortunes would not be by
violent opposition to the Legions of Rome but by repentance and
spiritual witness to the world. The point is, Israel were bound in
fetters and beaten by the Gentiles because of their sins, which they
were culpable of, for which they had responsibility and from which they
could repent; rather than because they had been taken over by powerful
demons against their will. Here then are reasons for understanding
Legion as representative of Judah under Gentile oppression; I am
grateful to John Allfree and Andrew Perry for bringing some of them to
- Legion was always “in the mountains”- the "high places" where Israel sinned (Is. 65:7; Hos. 4:13).
- The man's name, Legion, suggests he was under the
ownership of Rome. The miracle occurred in Gentile territory,
suggesting Judah in the Gentile dominated world.
- Legion's comment that ‘we are many’ is
identical to the words of Ez. 33:24 about Israel: “Son of man,
they that inhabit those wastes of the land of Israel speak, saying,
Abraham was one, and he inherited the land: but we are many;
the land is given us for inheritance. Wherefore say unto them, Thus
saith the Lord God; Ye eat with the blood, and lift up your eyes toward
your idols, and shed blood: and shall ye possess the land?”.
- When the sick man asks that the unclean spirits not be sent "out of the country" (Mk. 5:10), I take this as his resisting the healing. But he later repents and asks for them to be sent into the herd of pigs. This recalls a prophecy about the restoration of Judah in Zech. 13:2: “And it shall come to pass in that day, saith the Lord of hosts, that I will cut off the names of the idols out of the land, and they shall no more be remembered: and also I will cause the prophets and the unclean spirit to pass out of the land”.
- The herd of pigs being "destroyed" in the water recalls the Egyptians being “destroyed” in the Red Sea when Israel were delivered from Gentile power before. The Gadarene Gentiles "were afraid", just as the Gentile world was at the time of the Exodus (Ex 15:14). The curing of Legion is termed “great things” (Mk 5:19); and Israel's exodus from Gentile power and the destruction of the Egyptians is likewise called “great things” (Ps. 106:21).
A Psychological Approach
I have outlined above how Legion could be seen as representative of Israel in their weakness. Mark records how Jesus asked the man his name- as if He wished the man to reflect upon who he thought he was. He replied: "Legion". And of course the word "legion" referred to a division of Roman soldiers, usually five or six thousand. The man felt possessed by Roman legions. Through the incident with the pigs, Jesus helped him understand that He alone had the power to rid the man, and all Israel, of the Roman legions. The observation has been made that the incidents of 'driving out demons' nearly all occur in "militarized zones", areas where the Roman army was highly visible and resented (3). The man wished the "demons" he imagined to be possessing him to be identified with the pigs. And Jesus empowered that desire. The ‘band’ of pigs is described using the same original word as used for a group of military cadets. And the pig was the mascot of Rome’s Tenth Fretensis Legion which was stationed nearby; indeed, "pigs" were used as symbols for Romans in non-Roman literature of the time (4). William Harwood comes to the same conclusion: "Jerusalem had been occupied by the Roman Tenth Legion [X Fretensis], whose emblem was a pig. Mark's reference to about two thousand pigs, the size of the occupying Legion, combined with his blatant designation of the evil beings as Legion, left no doubt in Jewish minds that the pigs in the fable represented the army of occupation. Mark's fable in effect promised that the messiah, when he returned, would drive the Romans into the sea as he had earlier driven their four-legged surrogates" (5). The claim has been made by Joachim Jeremias that the Aramaic word for "soldiers" was in fact translated "Legion" (6). Jesus elsewhere taught that through faith in Him, "this mountain" could be cast into the sea (Mt. 21:21; Mk. 11:23). Seeing that mountains are symbolic in Scripture of empires, it could be that He was referring to how the empire contemporary with Him as He spoke those words, the Roman empire, could be cast into the sea through faith in Him. The acted parable of the Legion of pigs running into the sea was surely teaching the same thing. In passing, I note the apparent discrepancy between the fact that a Roman Legion contained five or six thousand people and yet there were two thousand pigs drowned. I found the comment on an internet forum, by an unbeliever, that "the governor of Judaea only had 2000 legionaries at his disposal". I have searched Josephus and other sources for confirmation of this, but can't find any. If it were to be found, it would be marvellous confirmation of the thesis I'm presenting here- that the pigs were to be understood as representative of the Roman Legions, who in their turn were responsible for the man's mental illness (7). In any case, there is evidence to believe that there were Roman troops stationed in Gadara, and the pigs were likely being kept in order to provide food for them (8). "Pigs for the pigs" would've been the common quip about that herd of swine.
I suggest that the man's mental illness was related to the possession of his country by the Roman Legions. Perhaps he found huge power within himself to smash the chains with which he was restrained because he imagined them as symbolizing the Roman grip upon his soul and his country. In this case, his self-mutilation, gashing himself with stones (Mk. 5:5), would've been from a desire to kill the Legions within him, the 'demons' of Rome whom he perceived as having possessed him. He saw himself as representative of his people; Walter Wink sees the man's gashing himself with stones as a result of how he had "internalized [Judah's] captivity and the utter futility of resistance" (9). So often the mentally ill internalize their abusers; they act and speak as if their abusers are actually them, within them. This is why the abused so often end up abusing others; it's why Israel treat some Palestinians in a way strangely similar to how they were treated at the hands of the Nazis; and it's why Jesus urges us to pray for those who persecute us, to the end we might place a psychological distance between them and us, be ourselves, and not become like them. Jesus recognized this long before modern psychiatry did; hence he asks the sick man his name, "Legion". The man's reply really says it all- as if to say 'I am my abusers. I have internalized them'. Hence one commentator writes of how Legion "carries his persecutors inside him in the classic mode of the victim who internalizes his tormentors" (10).
Frantz Fanon was a psychiatrist who analyzed the psychological damage done to those living under repressive regimes. Taking case studies from the French colonization of Martinique and Algeria, Fanon demonstrated that many darker skinned local people came to see themselves as second rate and dirty, and that when these darker skinned natives interacted with the white colonizers, they often experienced a tension between who they really were, and who they had to act as in secular life with the white masters. One of his books says it all in its title: Black Skin, White Masks. Having listed the various types of mental illness and multiple personality disorders which he attributed to French colonialism, Fanon concluded that there was brought about "this disintegrating of personality, this splitting and dissolution... in the organism of the colonized world" (11). Similar observations have been made, in a white-on-white context, about the psychological damage done by the Soviet occupation to the ethnic Baltic population, perhaps explaining why the tiny countries of Latvia and Lithuania have some of the highest suicide and mental illness rates in the world. The point is, however exaggerated these studies may be in some areas, there is indeed huge psychological damage caused by occupying, colonial powers; and this was the case in first century Palestine, and I submit that Legion with his multiple personalities was an example of mental illness caused by such a scenario. Paul Hollenbach likewise interprets the case of Legion, commenting in that context that "mental illness can be seen as a socially acceptable form of oblique protest against, or escape from, oppressions... his very madness permitted him to do what he could not do as sane, namely express his total hostility to the Romans; he did this by identifying the Roman legions with demons. His possession was thus at once both the result of oppression and an expression of his resistance to it" (12). Richard Horsley takes the idea further: "The demon possession of the manically violent man among the Gerasenes can be understood as a combination of the effect of Roman imperial violence, a displaced protest against it" (13). By asking the sick man for his name, the Lord Jesus was surely seeking to help the man clarify the fact that his real issue was with Rome, and the man actually need not fear supposed 'demons'. This refocusing upon the real problem is a common feature of how the Bible deals with the whole subject of Satan and demons, as we've often seen in the course of this book. Horsley is right on target in his conclusion: "The casting out and naming of "Legion" is a demystification of demons and demon possession. It is now evident to Jesus' followers and to the hearers of Mark's story that the struggle is really against the rulers, the Romans" (14). Newheart writes in very similar terms: "Jesus... demystified the demons, showing that the real culprit was Rome" (15).
Another psychological approach to the self-mutilation [which is a classic symptom of mental illness] would be to understand it as him trying to stone himself, convinced he was unworthy and deserving of condemnation. No surprise, in this case, that the presence of Jesus lifted that sense of condemnation from him, and the miracle of the pigs was therefore performed to assure him that his sin really had been removed and condemned by drowning in the sea [a figure of condemnation in Mt. 18:6 and Rev. 18:21. 33]. The French social scientist René Girard commented at length upon the curing of the demoniac. He took the gashing of himself with stones as being representative of the man's desire to stone himself, and he observes the phenomena of "autolapidation" (self-stoning) as being common within the mentally disturbed. But he observes further that the pigs running over the cliff has "ritual and penal connotations" in that both stoning and being thrown over a cliff were common methods of execution in primitive societies (16). We recall how the townspeople tried to execute Jesus by throwing Him off a cliff (Lk. 4:29). And yet Jesus turned the man's fears on their head; for the pigs, representing the crowd who wished to stone the man and throw him off the cliff, are the ones who are thrown over the cliff by Jesus. The crowd therefore suffer the execution which they wished to inflict upon the victim. Thus "the miracle of Gerasa reverses the universal schema of violence fundamental to all societies" (17). Now we understand why Jesus declined Legion's request to follow Him on His mission, but insisted he instead return to his own society and live at peace with them. For Jesus had taught the man that the crowd he feared were no more, the lynch mob he obsessively feared had themselves been lynched over the cliff. The man begged that the demons not be cast into the sea (Lk. 8:31) in the sense that he himself feared being cast over the cliff into the sea by the mob. But that fear was taken away by Jesus; for it was the demons, the lynch mob which he feared, the Roman Legions, which he saw represented by the pigs, hurtling to their own destruction over the cliff.
On a perhaps simpler level, we can quite easily identify with Legion, in that the "demons" he imagined infesting him are easily understandable as our varying sins and weaknesses. And our identification with him progresses to being likewise left cleansed, in our right mind, and able and willing to witness for the Christ who cleansed us. Thus C.S. Lewis describes his own conversion to Christ: "For the first time I examined myself with a seriously practical purpose. And there I found what appalled me; a zoo of lusts, a bedlam of ambitions, a nursery of fears, a harem of fondled hatreds. My name was Legion" (18).
(1) George Lamsa, New Testament Commentary (Philadelphia: A.J. Holman, 1945) pp. 57,58.
(2) T. S. Huxley, Science and Christian Tradition
(New York: Appleton, 1899) p. 225. Available on Google Books.
(4) Warren Carter, Matthew and Empire: Initial Explorations (Harrisburg, PA: Trinity Press International, 2001) p. 71; Warren Carter, Matthew and the Margins: A Sociopolitical and Religious Reading (Maryknoll, NY: Orbis, 2000) pp. 212,213.
(5) William Harwood, Mythology's Last Gods: Yahweh and Jesus (New York: Prometheus Books, 1990) p. 48.
(6) The same point is made in Gerd Theissen, Sociology of Earliest Palestinian Christianity (Minneapolis: Fortress, 1978) pp. 101,102.
(7) There is a strange flip of the tail in all this. Josephus records how the Romans massacred many Jewish rebels in Gadara, the very place of the Legion miracle, in AD69: "Vespasian sent Placidus with 500 horse and 3000 foot to pursue those who had fled from Gadara... Placidus, relying on his cavalry and emboldened by his previous success, pursued the Gadarenes, killing all whom he overtook, as far as the Jordan. Having driven the whole multitude up to the river, where they were blocked by the stream, which being swollen by the rain was unfordable, he drew up his troops in line opposite them. Necessity goaded them to battle, flight being impossible... Fifteen thousand perished by the enemy's hands, while the number of those who were driven to fling themselves into the Jordan was incalculable; about two thousand two hundred were captured..." (Wars of the Jews, Book 4, Chapter 7). This is all very similar to the picture of the [Roman] legions being driven into the water, as Jesus had implied would happen. Perhaps we are to understand that what was made potentially possible for the Jews by the work of Jesus was in fact turned around against them- they suffered the very punishment and judgment which was potentially prepared for Rome, because they refused their Messiah. This is possibly why the destruction of Rome / Babylon predicted in the Apocalypse is described in terms of Jerusalem's destruction in the Old Testament. The judgment intended for Babylon / Rome actually came upon Jerusalem and the Jews.
(8) Michael Willett Newheart, "My name is Legion": The Story and Soul of the Gerasene Demoniac (Collegeville, MN: Liturgical Press, 2004) p. 14.
(9) Walter Wink, Unmasking the Powers: The Invisible Forces that Determine Human Existence (Philadelphia: Fortress, 1986) Vol. 2 p. 46.
(10) Robert G. Hammerton-Kelley, The Gospel and the Sacred: Poetics of Violence in Mark (Philadelphia: Fortress, 1994) p. 93.
(11) Frantz Fanon, The Wretched of the Earth (New York: Grove Press, 1963) p. 57. See too his Black Skin, White Masks (New York: Grove Press, 1967).
(12) Paul Hollenbach, "Jesus, Demoniacs and Public Authorities", Journal of the American Academy of Religion, Vol. 99 (1981) p. 575.
(13) Richard Horsley, Hearing the Whole Story: The Politics of Plot in Mark's Gospel (Louisville: Westminster John Knox, 2001) p. 145.
(14) Ibid p. 147.
(15) Newheart, op cit p. 84.
(16) René Girard, The Scapegoat (Baltimore: Johns Hopkins University Press, 1986) p. 176. Pages 165-183 contain his exposition of the healing of Legion. The same points are made in Jean Starobinski, "The Gerasene Demoniac", in Roland Barthes et al, eds., Structural Analysis and Biblical Exegesis (Pittsburgh: Pickwick, 1974) pp. 57-84.
(17) Ibid p. 179.
(18) C.S. Lewis, Surprised by Joy: The Shape of my Early Life (London: Geoffrey Bles, 1955) p. 213.