ately explain
any of the facts and does not touch some of them. It is perilous to try
to weaken the force of the narrative by saying that the evangelists were
under the influence of popular notions (which are quietly assumed to
have been wrong), and hence that their prepossessions coloured their
representations. If the mirror was so distorted, what reliance can be
placed on any part of its reflection of Jesus? There can be no doubt
that the Gospel narrative asserts and assumes the reality of demoniacal
possession, and if the representation that Jesus also assumed it is due
to the evangelists, what trust can be reposed in authorities which
misrepresent Him in such a matter? On the other hand, if they do not
misrepresent Him, and He blundered, confounding mere insanity with
possession by a demon, what reliance can be reposed in Him as our
Teacher of the Unseen World? The issues involved are very grave and
far-reaching, and raillery or sarcasm is out of place.

But the question is pertinent: By what right do we allege that
demoniacal possession is an exploded figment and an impossibility? Do we
know ourselves or our fellows so thoroughly as to be warranted in
denying that deep down in the mysterious 'subliminal consciousness'
there is a gate through which spiritual beings may come into contact
with human personalities? He would be bold, to the verge of presumption
or somewhat further, who should take up such a position. And have we any
better right to assume that we know so much of the universe as to be
sure that there are no evil spirits there, who can come into contact
with human spirits and wield an alien tyranny over them? The Christian
attitude is not that of such far-reaching denial which outruns our
knowledge, but that of calm belief that Jesus is the head of all
principality and power, and that to Him all are subject. It is taken for
granted that the supposed possession is insanity. But may it not rather
be that to-day some of the supposed insanity is possession? Be that as
it may--and perhaps those who have the widest experience of 'lunatics'
would be the least ready to dismiss the possibility,--Jesus recognised
the reality that there were souls oppressed by a real personality, which
had settled itself in the house of life, and none of us has wide and
deep enough knowledge to contradict Him. Might it not be better to
accept His witness in this, as in other matters beyond our ken, as true,
and to ponder it?

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