its consciousness bes so severely fragmented these days it literally has difficulty to follow from one moment to the next. twice this past Sunday its fiance mentioned certain things which it had been engaged in or involved with but it remembered nothing of them (and now cannot even remember what those two things bes at all themselves). moments in time seem to form bubbles or boxes around its awareness, little pockets of isolation whats 'demned to be dissolved or poppsied or otherwise lost when next it emerges into the next one.
in the midst of all this it struggles to find something to hold onto and finds it can no longer hold onto a hope that has not been available -- the hope that it will be released from this condition anytime soon. but it must remember to chase the wind and hope in God's mercy though it makesy wanting to weep because it wants to be able to have a life with that here, now, not just wait for kingdom come and have to take a role here in this world where it can never know what speaks through it and where nothing good He brings through it ever shines or bes seen and where it knows only pain and misery unremitted.feeling it destroyed itself and all what bes left for it now bes certain doom.
It likes the phrase "successfully resist". Removes the whole thing entirely from that foul-ball arena known as "free will" or "choosing" and shows the reality which transcends all that delusion: that the resisting only matters, only counts, where it bes successful; that the mark of it being NOT successful constitutes one of the bona fides of the condition; and that lack of manifest resistance does not arise from failure or refusal to put forth effort but rather from the specific condition itself which renders all such efforts futile. Resistance only bes resistance when it WORKS, and actually resists.
The above material seems to nail a few things on the head.
in the midst of all this it struggles to find something to hold onto and finds it can no longer hold onto a hope that has not been available -- the hope that it will be released from this condition anytime soon. but it must remember to chase the wind and hope in God's mercy though it makesy wanting to weep because it wants to be able to have a life with that here, now, not just wait for kingdom come and have to take a role here in this world where it can never know what speaks through it and where nothing good He brings through it ever shines or bes seen and where it knows only pain and misery unremitted.feeling it destroyed itself and all what bes left for it now bes certain doom.
Daimonizomai
1. Lexical works
a. BAG, “be possessed by a demon,” 168
b. TDNT, “be possessed by a demon,” 2:19
c. DNTT, “be possessed by a demon,” 1:453
2. Alex Konya (21–22)
a. The language of demons “entering in,” “going out,” or being “cast out” is consistently employed in regard to demonized persons (Matt. 8:16, 32; 9:33; 12:22–24; Mark 1:34; 5:8, 13).
b. If these terms suggest anything, they suggest the idea of a demon actually taking up sovereign residence within the body of the demonized person.
c. The New Testament seems to use this word only in the narrow sense of demon possession. Other forms of influence cannot therefore be properly called “demon possession” or demonization.
d. The term “demonized” refers to the invasion of a victim’s body by a demon (or demons), in which the demon exercises living and sovereign control over the victim, which the victim cannot successfully resist. The elements of indwelling and the inability to resist the demon’s will are what make demonization distinct from lesser forms of demonic influence.
Dick Mayhue (The Healing Promise, 141–50; 277–79)
For the sake of clarity, I am speaking here in the biblical sense of being ‘demon possessed’ (daimonizomai). This verb occurs 13 times in the Gospels and is uniformly translated in the NIV as ‘demon possessed.’ To be precise, ‘ownership’ is not the point, but ‘occupancy’ is in view. Biblically, daimonizomai means to possess in the sense of spatially reside/indwell with the need for the demon to be evicted or cast out. While Dickason, Demon Possession and the Christian, 33–40, prefers the term 'demonization’ rather than ‘demon possessed,’ he correctly identifies the phenomenon associated with daimonizomai as a demon ‘residing in a person’ (40). John Wimber and Kevin Springer, Power Healing, 109–10, confuse the issue by translating daimonizomai with ‘demonize’ and then redefining the term in English to mean ‘influenced, afflicted or tormented in some way by demonic power’ (109). By this, they mean either demonic activity externally or internally to either a believer or an unbeliever. While both Dickason (325) and Wimber (114) conclude that Christians can have demons residing within who need to be expelled, they arrive at that conclusion by different routes—Dickason being accurate with the biblical text but going beyond with experience, and Wimber being inaccurate with the biblical text.
1. Lexical works
a. BAG, “be possessed by a demon,” 168
b. TDNT, “be possessed by a demon,” 2:19
c. DNTT, “be possessed by a demon,” 1:453
2. Alex Konya (21–22)
a. The language of demons “entering in,” “going out,” or being “cast out” is consistently employed in regard to demonized persons (Matt. 8:16, 32; 9:33; 12:22–24; Mark 1:34; 5:8, 13).
b. If these terms suggest anything, they suggest the idea of a demon actually taking up sovereign residence within the body of the demonized person.
c. The New Testament seems to use this word only in the narrow sense of demon possession. Other forms of influence cannot therefore be properly called “demon possession” or demonization.
d. The term “demonized” refers to the invasion of a victim’s body by a demon (or demons), in which the demon exercises living and sovereign control over the victim, which the victim cannot successfully resist. The elements of indwelling and the inability to resist the demon’s will are what make demonization distinct from lesser forms of demonic influence.
Dick Mayhue (The Healing Promise, 141–50; 277–79)
For the sake of clarity, I am speaking here in the biblical sense of being ‘demon possessed’ (daimonizomai). This verb occurs 13 times in the Gospels and is uniformly translated in the NIV as ‘demon possessed.’ To be precise, ‘ownership’ is not the point, but ‘occupancy’ is in view. Biblically, daimonizomai means to possess in the sense of spatially reside/indwell with the need for the demon to be evicted or cast out. While Dickason, Demon Possession and the Christian, 33–40, prefers the term 'demonization’ rather than ‘demon possessed,’ he correctly identifies the phenomenon associated with daimonizomai as a demon ‘residing in a person’ (40). John Wimber and Kevin Springer, Power Healing, 109–10, confuse the issue by translating daimonizomai with ‘demonize’ and then redefining the term in English to mean ‘influenced, afflicted or tormented in some way by demonic power’ (109). By this, they mean either demonic activity externally or internally to either a believer or an unbeliever. While both Dickason (325) and Wimber (114) conclude that Christians can have demons residing within who need to be expelled, they arrive at that conclusion by different routes—Dickason being accurate with the biblical text but going beyond with experience, and Wimber being inaccurate with the biblical text.
The above material seems to nail a few things on the head.
