Exorcism: Demystifying the Misunderstood Practice

Exorcism, a practice often shrouded in mystery and misinformation, is a specific form of prayer used by the Church to combat the power of demons. However, due to the exaggerated portrayals in movies and TV shows, many misconceptions have arisen. To shed light on this important topic, let’s explore some common questions and answers provided by experts in this ministry and canonical law.

What is Exorcism?

Exorcism is a specific form of prayer that the Church employs against the power of the devil.

How is Exorcism different from the Sacrament of Reconciliation?

Exorcism is a prayer categorized as a sacramental, a sacred sign instituted by the Church to sanctify different circumstances of life. It is distinct from the seven sacraments instituted by Christ. The sacrament of Reconciliation forgives sins and reconciles the person with the Church, renewing their baptismal grace and empowering them to combat evil and grow in virtue. Exorcism, as a sacramental, prepares the person to receive the grace of the sacrament.

Why does the Church perform exorcisms?

There are occasions when a person requires protection against the power or spiritual domination of the devil. In such cases, the Church publicly and authoritatively asks for the person’s protection and liberation through exorcism, in the name of Jesus Christ.

Is there biblical evidence for exorcism?

Although the criteria for performing exorcism are rooted in the ministry of Jesus Christ, there is no specific biblical foundation for the formal rite of exorcism, apart from the use of citations or passages included in the evolving rite. However, it is clear that Jesus involved his disciples in his mission, and they continued the work of exorcism in his name. The ministry of exorcism continues in the life of the Church as part of pastoral care for souls.

Do the Church Fathers mention exorcisms in their writings?

Several Church Fathers, such as Irenaeus, Tertullian, Cyprian, and Athanasius, provide revealing insights into the practice of exorcism in their time through their existing writings. These writings shed light on the evolution of the structure and form of exorcism as a rite. Elements such as the sign of the cross, blowing on the person’s face, fasting, and simple abjurations containing passages from Scripture and prayers were included in the rite as it developed.

Are there different types of exorcisms?

Exorcisms are divided into two classes or forms. The minor or simple forms of exorcism are found in two places: firstly, in the Rite of Christian Initiation of Adults and the Rite for the Baptism of Children, both of which include exorcisms for those preparing for baptism; secondly, the appendix of the Rite of Exorcism contains a series of prayers that can be used by the faithful.

The second class of exorcism is the solemn or “major exorcism,” which can only be performed by a bishop or a priest with special and express permission from the local ordinary. This form of exorcism is directed at the expulsion of demons or the liberation of a person from demonic possession.

When and how is a member of the community referred to an exorcist?

It is advisable for every diocese to establish a protocol to respond to inquiries or consultations from the faithful claiming to be demonically possessed. As part of this protocol, an evaluation must be conducted to determine the true state of the person. Only after a thorough medical, psychological, and psychiatric examination can the person be referred to an exorcist, who will ultimately determine if the person is possessed. It is important to note that it is the Church who determines, despite the person’s own diagnosis or psychosis, whether a member of the community is genuinely possessed by the devil.

Can anyone receive a “major exorcism”?

Since exorcisms are categorized as sacramentals, they are similar to blessings. The practice of who can receive a “major exorcism” is governed by Canon 1170 of the Code of Canon Law. The following individuals can receive these specialized blessings if they are determined to be necessary: 1) Catholics; 2) Catechumens; 3) Non-Catholics who request it; and 4) Non-Christian believers, provided they have the appropriate disposition and a sincere desire to be liberated from demonic influence. In the case of a non-Catholic person, the matter should be brought to the diocesan bishop’s attention.

How often is a “major exorcism” performed?

The frequency of such exorcisms is determined by a credible need for the rite. Establishing a diocesan protocol is, therefore, crucial. Throughout history, the Church has been cautious in evaluating alleged cases of demonic possession. It is not about denying access to members of the faith community experiencing a genuine need, but the Church also seeks to prevent sensationalism that could create secondary attraction or distraction. Genuine cases of demonic possession, though rare, must be approached in a balanced manner with extreme care for the afflicted person.

What is the difference between a “major exorcism” and a minor exorcism?

Both forms of exorcism are directed against the power of the devil, but the “Rite of Major Exorcism” is used only when there is a genuine case of demonic possession. This means that the presence of the demon in the person’s body has been confirmed, and the demon is capable of exerting control over that body.

Minor exorcisms are prayers used to end the influence of evil and sin in a person’s life, whether they are a catechumen preparing for baptism or a member of the faith community struggling to overcome the influence of evil and sin.

Are there examples of each in the text of “Exorcisms and Related Supplications”?

The text of “Exorcisms and Related Supplications” comprises an introduction, two chapters (“The Rite of Major Exorcism” and “Various Texts”), and concludes with two appendices. The second chapter provides additional texts that serve as options in administering the same rite. The first appendix contains exorcistic prayers that the diocesan bishop can use at his own discretion when a thing or place has been demonically penetrated, or when the Church faces persecution and opposition. These prayers should not be confused with the Rite of Major Exorcism. Finally, the second appendix provides prayers and supplications for the private use of the faithful.

Who can perform the different types of exorcisms?

The minister of a minor exorcism is the authorized minister of the sacrament (RCIA or Baptism of Children) or the blessing being celebrated. Therefore, the prayers in Appendix II, “Supplications that the faithful can use privately during their struggles against the powers of darkness,” can be offered by any member of the clergy or the faith community. However, the Rite of Major Exorcism can only be performed by an authorized priest or bishop who has obtained special and express permission from the diocesan bishop.

How does a priest become an exorcist?

A priest may be appointed by the diocesan bishop to the office of exorcist, either permanently or for a specific occasion (ad actum). In both cases, the exorcist must work closely with and under the direction of the bishop.

What criteria are used to decide which priests are entrusted with this responsibility?

As specified in Canon 1172 §2 of the Code of Canon Law, the priest appointed to the ministry of exorcist must be pious, knowledgeable, prudent, and live a virtuous life. The introduction of “Exorcisms and Related Supplications” also states that the priest “has been specifically prepared for this office.”

How are exorcists trained and prepared for this ministry?

Traditionally, an exorcist has been trained under the guidance of an experienced exorcist. Additionally, several programs have been established in recent years to promote exorcist training.

A solid theological and spiritual foundation is essential for being a minister of exorcism. In addition to the qualities mentioned earlier, a candidate must maintain a balanced approach to this particular ministry, possess a spirituality rooted in the sacramental life of the Church, and be able to restrain curiosity at all times. The guidance of a skilled spiritual director is critical to the life of an exorcist.

Can a layperson perform any rituals in relation to exorcism?

The Rite of Major Exorcism must only be administered by an authorized priest or bishop. If deemed helpful, lay members of the community can be present during the rite to support the work of the exorcist through their prayers, either silently or as instructed by the rite. However, the text advises that lay faithful should not say any of the prayers reserved for the exorcist, not only because those prayers are reserved for the ordained acting in the person of Christ, but also to protect the faithful from possible spiritual harm.

When the afflicted member of the faith community is a woman, at least one other woman should be present for reasons of modesty and discretion. At no time should the exorcist be alone with the afflicted member of the community, neither during the consultation nor during the celebration of the rite.

How does an exorcist determine with “moral certainty” that a person to be exorcised is truly possessed by demonic forces and not merely suffering from physical ailments or psychological issues?

Moral certainty lies between absolute certainty and probability. To achieve moral certainty, the exorcist must weigh the evidence and judge accordingly, based on their conscience. Therefore, the exorcist must utilize all available resources when investigating claims of demonic possession, including input from mental and physical health professionals.

The exorcist is instructed to exercise “the utmost circumspection and prudence” before proceeding with the rite. Throughout their ministry, an exorcist must strike a balance in their own minds, not easily attributing manifestations solely to the devil, nor exclusively to natural and organic sources.

Are members of the faith community subjected to medical or psychological examinations before the use of exorcism?

As part of the evaluation process, which can be established in the diocesan protocol, the afflicted member of the community must be willing to undergo a medical and psychological-psychiatric evaluation. People often present themselves claiming affliction in various ways, but historically, the Church has exercised caution in evaluating such claims, fearing unnecessary attention to the machinations of the devil or giving credence where it does not exist.

How can an exorcism avoid being perceived as a magical or superstitious act?

The exorcist can serve as a catechist by faithfully administering the rites as provided by the wisdom of the Church. Fundamentally, exorcism rites are another way in which the Church provides pastoral care for souls, even those outside its fold. However, the more obscure and mysterious the rite becomes, the more magical and superstitious it can appear. Given the abundance of confusion surrounding this topic, how the updated rite is announced provides a teaching moment for both believers and non-believers.

What ritual symbols are used in exorcisms and what do they symbolize?

In addition to using psalms, Gospel readings, and exorcistic prayers, a series of symbols are employed in the Rite of Major Exorcism. Water is blessed and sprinkled to recall the central significance of the new life received through baptism and the definitive defeat of the devil through the saving work of Jesus Christ. The imposition of hands and blowing on the person’s face (exsufflation) by the exorcist reaffirms the power of the Holy Spirit, who works in the person as a result of their baptism and confirms them as a temple of God. Finally, the exorcist shows the person the Cross of the Lord and makes the Sign of the Cross over them to demonstrate the power of Christ over the devil.

Should other members of the faith community be present during an exorcism?

This text strongly recommends that the exorcist not work alone. While there may be rare exceptions, performing an exorcism alone should be discouraged at all costs.

Where should an exorcism take place?

The norm is to celebrate the rite of exorcism in an oratory or other appropriate place, discreetly hidden from plain sight. It is advantageous for the exorcist to use, whenever possible, a place dedicated to the honor of God rather than the home of the afflicted person, for example.

Should the use of exorcism remain confidential?

Preserving confidentiality is important for the integrity of both the afflicted person’s reputation and those who may be present. It is also strongly suggested that the identity of the exorcist be kept secret or known only to other priests in the diocese to avoid overwhelming the exorcist with random calls and questions.

Can an exorcism be performed without the consent of the recipient?

Due to the nature of the devil’s actions and the potential complicity of the person in demonic possession, the exorcist must ensure, if there is a possibility, that the person gives consent before proceeding with the Rite of Major Exorcism.

Are exorcisms the same everywhere, or are there regional and cultural differences?

Exorcism rites must be consistently celebrated according to the prescribed guidelines in the ritual. The rites cannot be altered at the discretion of the exorcist, except for the options clearly established in the official text. However, before proceeding with the rite, it would be beneficial for the exorcist to be aware of any cultural differences or regional influences that may have impacted the current state of the afflicted person. Certain evaluative instruments can help shed light on these categories, such as identifying places the person may have visited (healers, spiritualists, or seers), practices they may have been involved in (cleansings, New Age religions, pseudoscientific practices like Reiki), and ways in which they may have directly opened themselves to demonic influence (magic, witchcraft, satanic cults).

In the formulas of exorcism, what is the difference between deprecatory and imperative formulas?

Deprecatory formulas are exorcistic prayers directed to God, asking for the liberation of the afflicted person. Imperative formulas are directed directly to the demonic spirit residing within the person, commanding it to depart in the name of Jesus Christ.

When would one or the other be used?

In the rite of exorcism, deprecatory and imperative formulas are presented in two joint groups, with the deprecatory formulas used first. There is an option to include the imperative formulas, but not vice versa.

When would the rituals in the appendices be used, and by whom?

The prayers of supplication and exorcism found in Appendix I (“Supplication and Exorcism that can be used in particular circumstances of the Church”) may resemble the prayers that Pope Leo XIII attached to the previous rite of exorcism in 1890. The central purpose of these prayers is to address and remedy any demonic influence in particular places or things, as well as to counter attacks against the Church more generally. Just like in the case of a “major exorcism,” the ordinary minister of these prayers would be a priest assigned for this purpose or the bishop himself.

The prayers and invocations that make up Appendix II (“Supplications that the faithful can use privately during their struggles against the powers of darkness”) are provided for the general use of both the clergy and the lay faithful to combat temptations and spiritual attacks from the devil.

When could a bishop or pastor appropriately recommend Appendix II to one of their parishioners?

When it becomes known, through means such as pastoral counseling, spiritual direction, or the sacrament of Reconciliation, that a member of the faith community is experiencing attacks from the devil, the prayers and invocations in Appendix II may be recommended. (Appendix II is available as a publication in Spanish and English from USCCB Communications).

By dispelling myths and providing accurate information, we can deepen our understanding of exorcism as a prayerful and authoritative response to the power of the devil. The Church’s commitment to the spiritual well-being and liberation of the faithful remains steadfast, ensuring that these sacred rites are performed with the utmost care, reverence, and adherence to canon law.