Is it possible that personifications of evil would desire to enter the bodies of swine, and is it possible that it was necessary for them to have the consent of Christ before they could enter the swine? The question naturally arises: How did they enter into the body of the man?
Did they do that without Christ's consent, and is it a fact that Christ protects swine and neglects human beings? Can personifications have desires?
In the ninth chapter of Matthew there was a dumb man brought to Jesus, possessed with a devil. Jesus cast out the devil and the dumb man spake.
Did a personification of evil prevent the dumb man from talking? Did it in some way paralyze his organs of speech? Could it have done this had it only been a personification of evil?
In the tenth chapter Jesus gives his twelve disciples power to cast out unclean spirits. What were unclean spirits supposed to be? Did they really exist? Were they shadows, impersonations, allegories?
When Jesus sent his disciples forth on the great mission to convert the world, among other things he told them to heal the sick, to raise the dead and to cast out devils. Here a distinction is made between the sick and those who were possessed by evil spirits.
Now, what did Christ mean by devils?
In the twelfth chapter we are told of a very remarkable case. There was brought unto Jesus one possessed with a devil, blind and dumb, and Jesus healed him. The blind and dumb both spake and saw. Thereupon the Pharisees said: "This fellow doth not cast out devils but by Beelzebub, the prince of devils."
Jesus answered by saying: "Every kingdom divided against itself is brought to desolation. If Satan cast out Satan, he is divided against himself."
Why did not Christ tell the Pharisees that he did not cast out devils--only personifications of evil; and that with these personifications Beelzebub had nothing to do?
Another question: Did the Pharisees believe in the existence of devils, or had they the personification idea?
At the same time Christ said: "If I cast out devils by the Spirit of God, then the kingdom of God is come unto you."
If he meant anything by these words he certainly intended to convey the idea that what he did demonstrated the superiority of God over the Devil.
Did Christ believe in the existence of the Devil?
In the fifteenth chapter is the account of the woman of Canaan who cried unto Jesus, saying: "Have mercy on me, O Lord, thou son of David. My daughter is sorely vexed with a devil." On account of her faith Christ made the daughter whole.
In the sixteenth chapter a man brought his son to Jesus. The boy was a lunatic, sore vexed, oftentimes falling in the fire and water. The disciples had tried to cure him and had failed. Jesus rebuked the devil, and the devil departed out of him and the boy was cured. Was the devil in this case a personification of evil?
The disciples then asked Jesus why they could not cast that devil out.
Jesus told them that it was because of their unbelief, and then added: "Howbeit this kind goeth not out but by prayer and fasting." From this it would seem that some personifications were easier to expel than others.
The first chapter of Mark throws a little light on the story of the temptation of Christ. Matthew tells us that Jesus was led up of the Spirit into the wilderness to be tempted of the Devil. In Mark we are told who this Spirit was:
"And straightway coming up out of the water he saw the heavens opened, and the Spirit like a dove descending upon him.
"And there came a voice from heaven, saying: 'Thou art my beloved Son, in whom I am well pleased.'
"And immediately the Spirit driveth him into the wilderness."
Why the Holy Ghost should hand Christ over to the tender mercies of the Devil is not explained. And it is all the more wonderful when we remember that the Holy Ghost was the third person in the Trinity and Christ the second, and that this Holy Ghost was, in fact, God, and that Christ also was, in fact, God, so that God led God into the wilderness to be tempted of the Devil.
We are told that Christ was in the wilderness forty days tempted of Satan, and was with the wild beasts, and that the angels ministered unto him.
Were these angels real angels, or were they personifications of good, of comfort?
So we see that the same Spirit that came out of heaven, the same Spirit that said "This is my beloved son," drove Christ into the wilderness to be tempted of Satan.
Was this Devil a real being? Was this Spirit who claimed to be the father of Christ a real being, or was he a personification? Are the heavens a real place? Are they a personification? Did the wild beasts live and did the angels minister unto Christ? In other words, is the story true, or is it poetry, or metaphor, or mistake, or falsehood?
It might be asked: Why did God wish to be tempted by the Devil? Was God ambitious to obtain a victory over Satan? Was Satan foolish enough to think that he could mislead God, and is it possible that the Devil offered to give the world as a bribe to its creator and owner, knowing at the same time that Christ was the creator and owner, and also knowing that he (Christ) knew that he (the Devil) knew that he (Christ) was the creator and owner?
Is not the whole story absurdly idiotic? The Devil knew that Christ was God, and knew that Christ knew that the tempter was the Devil.
It may be asked how I know that the Devil knew that Christ was God. My answer is found in the same chapter. There is an account of what a devil said to Christ:
"Let us alone. What have we to do with thee, thou Jesus of Nazareth?
Art thou come to destroy us? I know thee. Thou art the holy one of God."
Certainly, if the little devils knew this, the Devil himself must have had like information. Jesus rebuked this devil and said to him: "Hold thy peace, and come out of him." And when the unclean spirit had torn him and cried with a loud voice, he came out of him.
So we are told that Jesus cast out many devils, and suffered not the devils to speak because they knew him. So it is said in the third chapter that "unclean spirits, when they saw him, fell down before him and cried, saying, 'Thou art the son of God.'"
In the fifth chapter is an account of casting out the devils that went into the swine, and we are told that "all the devils besought him saying, 'Send us into the swine.' And Jesus gave them leave."
Again I ask: Was it necessary for the devils to get the permission of Christ before they could enter swine? Again I ask: By whose permission did they enter into the man?
Could personifications of evil enter a herd of swine, or could personifications of evil make a bargain with Christ?
In the sixth chapter we are told that the disciples "cast out many devils and anointed with oil many that were sick." Here again the distinction is made between those possessed by devils and those afflicted by disease. It will not do to say that the devils were diseases or personifications.
In the seventh chapter a Greek woman whose daughter was possessed by a devil besought Christ to cast this devil out. At last Christ said: "The devil is gone out of thy daughter."
In the ninth chapter one of the multitude said unto Christ: "I have brought unto thee my son which hath a dumb spirit. I spoke unto thy disciples that they should cast him out, and they could not."
So they brought this boy before Christ, and when the boy saw him, the spirit tare him, and he fell on the ground and "wallowed, foaming."
Christ asked the father: "How long is it ago since this came unto him?"
And he answered: "Of a child, and ofttimes it hath cast him into the fire and into the waters to destroy him."
Then Christ said: "Thou dumb and deaf spirit, I charge thee, come out of him, and enter no more into him."
"And the spirit cried, and rent him sore, and came out of him; and he was as one dead; insomuch that many said, 'He is dead.'"
Then the disciples asked Jesus why they could not cast them out, and Jesus said: "This kind can come forth by nothing but by prayer and fasting."
Is there any doubt about the belief of the man who wrote this account?
Is there any allegory, or poetry, or myth in this story? The devil, in this case, was not an ordinary, every-day devil. He was dumb and deaf; it was no use to order him out, because he could not hear. The only way was to pray and fast.
Is there such a thing as a dumb and deaf devil? If so, the devils must be organized. They must have ears and organs of speech, and they must be dumb because there is something the matter with the apparatus of speaking, and they must be deaf because something is the matter with their ears. It would seem from this that they are not simply spiritual beings, but organized on a physical basis. Now, we know that the ears do not hear. It is the brain that hears. So these devils must have brains; that is to say, they must have been what we call "organized beings."
Now, it is hardly possible that personifications of evil are dumb or deaf. That is to say, that they have physical imperfections.
In the same chapter John tells Christ that he saw one casting out devils in Christ's name who did not follow with them, and Jesus said: "Forbid him not."
By this he seemed to admit that some one, not a follower of his, was casting out devils in his name, and he was willing that he should go on, because, as he said: "For there is no man which shall do a miracle in my name that can lightly speak evil of me." In the fourth chapter of Luke the story of the temptation of Christ by the Devil is again told with a few additions. All the writers, having been inspired, did not remember exactly the same things.
Luke tells us that the Devil said unto Christ, having shown him all the kingdoms of the world in a moment of time: "All this power will I give thee and the glory of them, for that is delivered unto me, and to whomsoever I will I give it. If thou wilt worship me, all shall be thine."