Lessons From A Traveling Exorcist

There’s an easily-missed exchange in the Gospel of Mark where the disciples rebuke a traveling exorcist for casting out demons in the name of Christ, because he was not of their number; that is, not one of the Twelve.

“John said to him, “Teacher, we saw someone casting out demons in your name, and we tried to stop him because he was not following us.”
-Mark 9:38, emphasis mine

Because he was not following us. Upon seeing Jesus’ bemused expression, I imagine John continuing:  “Because he doesn’t know you like we do! He didn’t see you transfigured on the mount, speaking with Moses and Elijah! He didn’t throw away his fishing nets to follow you! He didn’t have the meanings of all your parables explained to him! Casting out demons is Disciples’ Work, Jesus, and he’s not a disciple!”

Now, to be fair to John, he’s got a point. 

At this moment in the Gospel narrative, the Kingdom of God has thus far only been revealed in glimpses; seen dimly through Jesus’ teachings, his actions, the miracles he has performed. The Disciples are in awe… but they are also confused. Their worlds are being shaken up, and one of the few things they can rely on is their status as the “Chosen Few”, the loyal confidants of the Rabbi, to whom have been given the power to heal and cast out demons. They are, if you will, the Dudes. 

Then out of the blue, there comes this utter stranger doing their work in the name of their master. The nerve!

And yet.

But Jesus said, “Do not stop him, for no one who does a deed of power in my name will be able soon afterward to speak evil of me. Whoever is not against us is for us.”
- Mark 9:39-40, emphasis mine

Far from affirming John’s righteous indignation, Jesus corrects him with what must have been an earth-shattering declaration: Whoever is not against us is for us.

But…. but we’re the Dudes, Jesus!

My point is this – in an uncertain time, where it can feel like the definitions of truth, identity and value are ever more subjectivised, it’s often our tendency as Christians to push back; to draw lines in the sand, declare “thus far, no further,” and assert ourselves as the arbiters of objective big-T Truth. It feels good – it gives us a sense of stability, a True North by which we can orient ourselves. It galvanises us, makes us stand taller, declare with Lord of the Rings’ Sam Gamgee that “There is good in this world, and it is worth fighting for.”

This is a noble and commendable attitude, but, like any human endeavor, it is easily corrupted. Our crusades for Truth can only be as righteous as far as we are able to define “righteousness”, and in the light of eternity our perspectives can be oh-so-easily clouded with pride.

Far too often we slip into the idea that we are the Dudes; that our denomination, sect or particular theological quirk do not just have the essential truths of the Gospel, but the Truth, in its complete fullness. It naturally follows, therefore, that any brother or sister in Christ that disagrees with us on the finer points of doctrine, church governance or specific cultural issues are – at best – hopelessly wrong, and – at worst – actively malicious.

Friends, it should not be so.

There is always a time to stand for the essential truths of Scripture, to be sure. But we must understand that essential truths are just that – essential. The birth, life, death and resurrection of Christ are essential; the Apostles’ and Nicene Creeds are essential. Above that, there is space for nuance. There is space for debate – for vehement, good-faith disagreement within the Body of Christ. 

God is bigger than our preconceptions; bigger than our understanding of Him. His handiwork is on display all around us, in the beautiful and sacred complexity of life on Earth. Let us remain humble enough in the face of this grandeur to acknowledge that God is at work in all His Church – not just the parts we happen to agree with.

My challenge to you, dear friends, is thus: When you meet someone you disagree with, don’t look at where they’ve come from, their denominational affiliation, or the granular specifics of their theology.

Look at what they’re doing, and in whose Name they’re doing it.