Exorcism

Introduction

The Latin Church Bishops of the United States Conference of Catholic Bishops approved the
English translation of De Exorcismis et Supplicationibus Quibusdam, editio typica in
November 2014. The final text of Exorcisms and Related Supplications (ERS) was confirmed
by the Holy See in December 2016 and implemented in the dioceses of the United States as
of June 29, 2017. In the course of the approval process, a list of frequently asked questions
on exorcism and its use in the Church's liturgical life was developed by the Secretariat of
Divine Worship. Answers were provided by specialists in this ministry and by experts in
canon law.
Since so much of the common perception of the nature and application of exorcism is
shaped by the exaggerations of movie scripts and television programs, the Committee on
Divine Worship has approved dissemination of these basic questions and answers, in hopes
that clear information is brought to bear on a topic that is often shrouded in mystery or
misinformation.
Questions about Exorcism

What is an exorcism?

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

What is the difference between an exorcism and the Sacrament of Penance?

Exorcism is a prayer that falls in the category of sacramentals, that is, one of a number of
sacred signs instituted by the Church "to sanctify different circumstances of life"
(Compendium of the Catechism of the Catholic Church, no. 351), thus varying from the seven
sacraments of the Church which were instituted by Christ himself. The Sacrament of
Penance forgives our sins and reconciles us to the Church, renewing Baptism and
bestowing grace to fight evil and grow in virtue. As a sacramental, exorcism prepares one
for the grace of the Sacrament.

Why does the Church need exorcisms?

There are instances when a person needs to be protected against the power of the devil or
to be withdrawn from his spiritual dominion. At such times, the Church asks publicly and
authoritatively in the name of Jesus Christ for this protection or liberation through the use
of exorcism.

Is there a scriptural basis for exorcism?

While the basis for exorcism is grounded in the ministry of Jesus Christ (cf. Mk 1:34, 39; Lk
4:35; Mt 17:18), there is no scriptural basis for a formal rite of exorcism apart from the use
of the psalms and Gospel pericopes that were included in the rite of exorcism as it evolved.
What is clear, however, is that the Lord Jesus involved the disciples in his mission and
through their commissioning continued the exorcistic work begun by Jesus himself (cf. Mt
10:8; Mk 3:14-15; 6:13; 16:17; Lk 9:1; 10:17). It was not a work they did in their own
names, but in the name of the One who had bestowed it upon them. Thus the ministry of
exorcism continues in the life of the Church as part of the regular pastoral care of souls.

Do the Fathers of the Church refer to exorcisms in their writings?

Several of the Fathers of the Church, including Irenaeus, Tertullian, Cyprian, and
Athanasius provide us with insights into the exorcistic practices of their day through their
extant writings. Through them we gain a glimpse into the unfolding developments in the
structure and form of exorcism as a rite gradually took shape. In addition to the use of
Jesus' name, other elements contributed to the shape of an early ritual such as the Sign of
the Cross, exsufflation (breathing on the person's face), simple adjurations containing
scripture, prayer, and fasting.

Are there different kinds of exorcisms?

Exorcisms are divided into two kinds (or forms). Simple or minor forms of exorcism are
found in two places: first, for those preparing for Baptism, the Rite of Christian Initiation of
Adults (RCIA) and the Rite of Baptism for Children both call for minor exorcisms; secondly,
the appendix of Exorcisms and Related Supplications includes a series of prayers which may
be used by the faithful.
The second kind is the solemn or "major exorcism," which is a rite that can only be
performed by a bishop or a by priest, with the special and express permission of the local
ordinary (cf. Code of Canon Law, can. 1172). This form is directed "at the expulsion of
demons or to the liberation [of a person] from demonic possession" (Catechism of the
Catholic Church, no. 1673).

When and how is an afflicted member of the faithful referred to an exorcist?

It is advisable that every diocese establish a protocol to respond to inquiries made by the
faithful who claim to be demonically afflicted. As part of the protocol, an assessment should
occur to determine the true state of the person.Only after a thorough examination including
medical, psychological, and psychiatric testing might the person be referred to the exorcist
for a final determination regarding demonic possession. To be clear, the actual
determination of whether a member of the faithful is genuinely possessed by the devil is
made by the Church, even if individuals claim to be possessed through their own self-
diagnosis or psychosis.

May anyone receive a "major exorcism?"

Since the rites of exorcism are categorized as sacramentals, effectively as blessings, the
practice of who may receive a "major exorcism" is governed by canon 1170 of the Code of
Canon Law. The following are able to receive this specialized blessing if it is determined
necessary: 1) Catholics; 2) Catechumens; 3) Non-Catholic Christians who request it; and 4)
Non-Christian believers provided they have the proper disposition—meaning, they are
sincere in their desire to be free of demonic influence. In cases involving a non-Catholic, the
matter should be brought to the attention of the Diocesan Bishop (cf. ERS, no. 18).

How frequently is a "major exorcism" performed?

The frequency of exorcisms of this sort is determined by the credible need for the rite. That
is why establishing a diocesan protocol is important. Through the centuries, the Church has
moved cautiously when evaluating alleged cases of demonic possession. The reason for this
is not to deny access to members of the faithful who are in genuine need. However, the
Church is equally concerned that individuals not get caught up in a sensationalist mentality
and thus create a kind of sideshow affair. Although rare, genuine cases of demonic
possession should be addressed in a balanced manner with the utmost care being extended
to the afflicted person.

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

While both forms of exorcism are directed against the power of the devil, the Rite of Major
Exorcism is employed only when there is a case of genuine demonic possession, namely,
when it is determined that the presence of the devil is in the body of the possessed and the
devil is able to exercise dominion over that body.

Minor exorcisms are prayers used to break the influence of evil and sin in a person's life,
whether as a catechumen preparing for Baptism or as one of the Baptized faithful striving
to overcome the influence of evil and sin in his or her life.

Are there examples of each in the text of Exorcisms and Related Supplications?
The ritual text Exorcisms and Related Supplications is comprised of an introduction, two
chapters ("The Rite of Major Exorcism" and "Various Texts"), and concludes with two
appendices. The second chapter provides a series of additional texts which serve as options
in the administration of the rite itself. The first appendix contains exorcistic prayers to be
used at the discretion of the diocesan bishop when a thing or place has become
demonically penetrated or the Church herself faces persecution and opposition. This latter
series of prayers is not to be confused with the Rite of Major Exorcism itself. Finally, the
second appendix provides prayers and supplications for the private use of the faithful.

Who may perform the various kinds of exorcisms?

The minister of a minor exorcism is the designated authorized minister of the sacrament
(RCIA or Baptism for Children) or blessing being celebrated. Thus, the prayers in Appendix
II, "Supplications which May be Used by the Faithful Privately in Their Struggle against the
Powers of Darkness" may be offered by any member of the clergy or by the lay faithful.
However, the Rite of Major Exorcism is to be celebrated only by a bishop or a priest who
has obtained the special and express permission of the diocesan bishop.

How does a priest become an exorcist?

A priest may be appointed to the office of exorcist either on a stable basis or for a particular
occasion (ad actum) by the diocesan bishop. In either case, the exorcist should work closely
with, and under the direction of, the bishop.

What criteria are used for deciding which priests are given this responsibility?

As specified in canon 1172 §2 of the Code of Canon Law, the priest being appointed to the
ministry of exorcist should possess piety, knowledge, prudence, and integrity of life. The
Introduction to Exorcisms and Related Supplications further directs that the priest "has
been specifically prepared for this office" (ERS, no. 13).

How are exorcists trained and prepared for this ministry?

Classically, the exorcist has trained for this specialized ministry through an apprenticeship
model, working under the direction of an experienced exorcist. Additionally, in recent
years, several programs have been established to foster the training of exorcists.

A solid theological and spiritual foundation is essential when preparing to minister as an

exorcist. Bearing in mind the qualities already mentioned in the preceding question, the
candidate must also maintain a balanced approach to this particular ministry, possess a
spirituality that is grounded in the sacramental life of the Church, and be able to keep his
curiosity in check. The guidance of a skilled spiritual director is critical in the life of the
exorcist.

What, if any, rites in this text may be performed by the lay faithful?

As has been mentioned previously, the Rite of Major Exorcism is to be administered only by
an authorized priest or bishop (sacerdos). If it is deemed useful, members of the lay faithful
may be present for the rite, supporting the work of the exorcist by their prayers either
recited privately or as instructed in the rite. However, the text cautions that the lay faithful
are not to recite any prayers reserved to the exorcist (ERS, no. 35), not only because the
prayers are reserved to those ordained to act in the person of Christ the Head (in persona
Christi capitis), but also to protect the faithful from possible spiritual harm.
When an afflicted member of the faithful is female, there should be at least one other
female present for the sake of propriety and discretion. At no time should the exorcist be
alone with an afflicted member of the faithful, neither during consultation nor for the
celebration of the rite.

How does an exorcist determine "with moral certitude" (ERS, no. 16) that the one to
be exorcized is truly possessed by demonic forces, and not merely suffering from
physical ailments or psychological issues?

Moral certainty is classically understood as falling between the two poles of absolute
certainty and probability.Bearing that in mind, moral certitude is achieved through the
examination of proofs which are weighed in accordance with the conscience of the one
passing judgment. Therefore, the exorcist must utilize whatever resources are available to
him when investigating a claim of demonic possession along with input from medical and
mental health professionals.

The exorcist is instructed to employ the "utmost circumspection and prudence" before
proceeding to the rite (ERS, no. 14). Throughout his ministry, an exorcist must establish a
balance within his own mind between not believing too easily that the devil is responsible
for what is manifesting, and attributing all possible manifestations solely to a natural,
organic source.

Do afflicted members of the faithful undergo medical or psychological examination

prior to the use of exorcism?

As part of the evaluation process (which can be established in a diocesan protocol), the
afflicted member of the faithful should avail himself/herself of a thorough medical and
psychological/psychiatric evaluation. Frequently, individuals present themselves claiming
to be afflicted in any number of ways. Historically, however, the Church has exercised
caution when evaluating such individuals for fear of unnecessarily drawing attention to the
machinations of the devil or giving credit where no credit is due.

How may an exorcist ensure that an exorcism is not perceived as a magical or

superstitious activity?

The exorcist himself can serve as a catechist in this matter by the way he faithfully
administers the rites as provided by the Church in her wisdom. Fundamentally, the rites of
exorcism are just one more way the Church tends to the pastoral care of souls, even souls
that are not of her flock. However, the more obscurely and mysteriously the rite is
portrayed, the more magical and superstitious the perceptions become. Given the super
abundance of confusing and inaccurate information available in the public arena
surrounding this particular topic, the manner in which this revised rite is announced
provides for a teachable moment to believers and non-believers alike.
What ritual symbols are used in exorcisms and what do they symbolize?

In addition to the use of the Psalms and Gospel readings and the recitation of the exorcistic
prayers, a series of sacred symbols is utilized in the Rite of Major Exorcism. To begin, water
is blessed and sprinkled recalling the centrality of the new life the afflicted person received
in Baptism and the ultimate defeat of the devil through the salvific work of Jesus Christ. The
imposition of hands, as well as the breathing on the person's face (exsufflation) by the
exorcist, reaffirms the power of the Holy Spirit at work in the person as a result of his/her
Baptism, confirming him/her as a temple of God. Finally, the Lord's Cross is shown to the
afflicted person and the Sign of the Cross is made over him/her demonstrating the power
of Christ over the devil.

Should other members of the faithful be present when an exorcism is performed?

This text strongly recommends against the exorcist working in isolation (ERS, no. 34b).
Even though in rare instances this may be unavoidable, the practice of performing an
exorcism in solitude should be discouraged at all costs.

Where should an exorcism be performed?

The norm is to celebrate the rite of exorcism in an oratory or other appropriate place (for
example, a small chapel) discreetly hidden from plain view (ERS, no. 33). It is to the
advantage of the exorcist whenever possible to utilize a place that is dedicated to God's
honor and not the home of the afflicted person, for instance.

Is the use of exorcism kept confidential?

For the integrity of the afflicted person's reputation as well as for those individuals who
might be assisting, the preservation of confidentiality is important. It is also strongly
suggested that the identity of the exorcist be kept secret or at most known only to the other
priests of the diocese so as not to overwhelm the exorcist with random calls and inquiries.

May an exorcism be performed without the recipient's permission?

Given the nature of the devil's workings and the afflicted person's possible complicity in
the resulting demonic possession, the exorcist should ascertain the person's consent if at
all possible before proceeding with the Rite of Major Exorcism.

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

The rites of exorcism are to be celebrated consistently following the directives

(praenotanda) prescribed in the ritual. The rites are not to be altered at the discretion of
the exorcist beyond the options clearly stated in the official text. However, before
proceeding with the use of the rite, it is helpful for the exorcist to be aware of any cultural
differences and regional influences that may have impacted the current state of the afflicted
person. An evaluative instrument can assist in shedding light on such categories as: 1) the
places where the person may have visited (healers, mediums, psychics); 2) the practices in
which the person may have been involved (cleansings, New Age religion, Reiki); and 3) the
ways that the person may have opened himself/herself directly to the dominion of the devil
(magic, witchcraft, Satanic worship).

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

The deprecative formulas are exorcistic prayers, addressed to God, which request the
liberation of the afflicted person. The imperative formulas are addressed directly to the
inhabiting demonic spirit, commanding it to depart in the name of Jesus Christ.

When would each be used?

The deprecative formulas and the imperative formulas are presented as sets in the rite of
exorcism with the deprecative formula always being used first with the option of then
using the imperative formula. The deprecative formulas may be used without the
imperative formulas but the opposite is not permitted (ERS, no. 28).

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

The prayers of supplication and exorcism found in Appendix I ("A Supplication and
Exorcism which May be Used in Particular Circumstances of the Church") may be likened to
the prayers that Pope Leo XIII appended to the previous rite of exorcism in 1890. The focus
of these prayers is to address and remedy any demonic influence on places and things in
particular, as well as to remedy attacks against the Church in a more general way. As in the
case of a "major exorcism," the ordinary minister of these prayers would be a priest
appointed for this purpose or the bishop himself.

The prayers and invocations that comprise Appendix II ("Supplications which May be Used
by the Faithful Privately in their Struggle against the Powers of Darkness") are intended for
general the use of the clergy and of the lay faithful in combatting the temptations of sin or
spiritual attacks by the devil.

When would a bishop or pastor appropriately recommend Appendix II to a member

of his flock?

When it is learned through such avenues as pastoral counseling, spiritual direction, or the
Sacrament of Penance that a member of the faithful is experiencing assaults by the devil,
the prayers and invocations found in Appendix II may be recommended. (Appendix II is
available as a separate publication in both English and Spanish from USCCB
Communications.)

Exorcism

Please help support the mission of New Advent and get the full contents of this website as
an instant download. Includes the Catholic Encyclopedia, Church Fathers, Summa, Bible and
more — all for only $19.99...

(See also DEMONOLOGY, DEMONIACS, EXORCIST, POSSESSION.)

Exorcism is (1) the act of driving out, or warding off, demons, or evil spirits, from persons,
places, or things, which are believed to be possessed or infested by them, or are liable to
become victims or instruments of their malice; (2) the means employed for this purpose,
especially the solemn and authoritative adjuration of the demon, in the name of God, or any
of the higher power in which he is subject.

The word, which is not itself biblical, is derived from exorkizo, which is used in
the Septuagint (Genesis 24:3 = cause to swear; III(I) Kings 22:16 = adjure), and in Matthew
26:63, by the high priest to Christ, "I adjure thee by the living God. . ." The non-
intensive horkizo and the noun exorkistes (exorcist) occur in Acts 19:13, where the latter
(in the plural) is applied to certain strolling Jews who professed to be able to cast
out demons. Expulsion by adjuration is, therefore, the primary meaning of exorcism, and
when, as in Christian usage, this adjuration is in the name of God or of Christ, exorcism is a
strictly religious act or rite. But in ethnic religions, and even among the Jews from the time
when there is evidence of its being vogue, exorcism as an act of religion is largely replaced
by the use of mere magical and superstitious means, to which non-Catholic writers at the
present day sometimes quite unfairly assimilate Christian exorcism. Superstition ought not
to be confounded with religion, however much their history may be interwoven, nor magic,
however white it may be, with a legitimate religious rite.
In ethnic religions

The use of protective means against the real, or supposed, molestations of evil
spirits naturally follows from the belief in their existence, and is, and has been always, a
feature of ethnic religions, savage and civilized. In this connection only two of the religions
of antiquity, the Egyptian and Babylonian, call for notice; but it is no easy task, even in the
case of these two, to isolate what bears strictly on our subject, from the mass of
mere magic in which it is embedded. The Egyptians ascribed certain diseases and various
other evils to demons, and believed in the efficacy of magical charms and incantations for
banishing or dispelling them. The dead more particularly needed to be well fortified
with magic in order to be able to accomplish in safely their perilous journey to the
underworld (see Budge, Egyptian Magic, London, 1899). But of exorcism, in the strict sense,
there is hardly any trace in the Egyptian records.

In the famous case where a demon was expelled from the daughter of the Prince of
Bekhten, human ministry was unavailing, and the god Khonsu himself had to be sent the
whole way from Thebes for the purpose. The demon gracefully retired when confronted
with the god, and was allowed by the latter to be treated at a grand banquet before
departing "to his own place" (op. cit. p. 206 sq.).

Babylonian magic was largely bound up with medicine, certain diseases being attributed to
some kind of demoniacal possession, and exorcism being considered easiest, if not the only,
way of curing them (Sayce, Hibbert Lect. 1887, 310). For this purpose certain formulæ
of adjuration were employed, in which some god or goddess, or some group of deities, was
invoked to conjure away the evil one and repair the mischief he had caused. The following
example (from Sayce, op. cit., 441 seq.) may be quoted: "The (possessing) demon which
seizes a man, the demon (ekimmu) which seizes a man; The (seizing) demon which works
mischief, the evil demon, Conjure, O spirit of heaven; conjure, O spirit of earth." For further
examples see King, Babylonian Magic and Sorcery (London, 1896).
Among the Jews

There is no instance in the Old Testament of demons being expelled by men. In Tobias 8:3,
is the angel who "took the devil and bound him in the desert of upper Egypt"; and the
instruction previously given to young Tobias (6:18-19), to roast the fish's heart in the
bridal chamber, would seem to have been merely part of the angel's plan for concealing his
own identity. But in extra-canonical Jewish literature there are incantations for
exorcising demons, examples of which may be seen in Talmud (Schabbath, xiv, 3;
Aboda Zara, xii, 2; Sanhedrin, x, 1). These were sometimes inscribed on the interior surface
of earthen bowls, a collection of which (estimated to be from the seventh century A.D) is
preserved in the Royal Museum in Berlin; and inscriptions from the collection have been
published, translated by Wohlstein in the "Zeitschrift für Assyriologie" (December, 1893;
April, 1894).

The chief characteristics of these Jewish exorcisms is their naming of names believed to be
efficacious, i.e., names of good angels, which are used either alone or in combination with El
(=God); indeed reliance on mere names had long before become a superstition with
the Jews, and it was considered most important that the appropriate names, which varied
for different times and occasions, should be used. It was this superstitious belief, no doubt,
that prompted the sons of Sceva, who had witnessed St. Paul's successful exorcisms in the
name of Jesus, to try on their own account the formula, "I conjure you
by Jesus whom Paul preacheth", with results disastrous to their credit (Acts 19:13). It was a
popular Jewish belief, accepted even by a learned cosmopolitan like Josephus,
that Solomon had received the power of expelling demons, and that he had composed and
transmitted certain formulæ that were efficacious for that purpose. The Jewish
historian records how a certain Eleazar, in the presence of the Emperor Vespasian and his
officers, succeeded, by means of a magical ring applied to the nose of a possessed person, in
drawing out the demon through the nostrils — the virtue of the ring being due to the fact
that it enclosed a certain rare root indicated in the formulaæ of Solomon, and which it was
exceedingly difficult to obtain (Ant. Jud, VIII, ii, 5; cf. Bell. Jud. VII, vi, 3).

But superstition and magic apart, it is implied in Christ's answers to the Pharisees, who
accused Him of casting out demons by the power of Beelzebub, that some Jews in His time
successfully exorcised demons in God's name: "and if I by Beelzebub cast out devils, by
whom do your children cast them out?" (Matthew 12:27). It does not seem reasonable to
understand this reply as mere irony, or as a mere argumentum ad hominem implying no
admission of the fact; all the more so, as elsewhere (Mark 9:37-38) we have an account of a
person who was not a disciple casting out demons in Christ's name, and whose
action Christ refused to reprehend or forbid.

Exorcism in the New Testament

Assuming the reality of demoniac possession, for which the authority of Christ is pledged, it
is to be observed that Jesus appealed to His power over demons as one of the recognised
signs of Messiahship (Matthew 12:23, 28; Luke 11:20). He cast out demons, He declared, by
the finger or spirit of God, not, as His adversaries alleged, by collusion with the prince of
demons (Matthew 12:24, 27; Mark 3:22; Luke 11:15, 19); and that He exercised no
mere delegated power, but a personal authority that was properly His own, is clear from
the direct and imperative way in which He commands the demon to depart (Mark 9:24;
cf. 1:25 etc.): "He cast out the spirits with his word, and he healed all that were sick"
(Matthew 8:16). Sometimes, as with the daughter of the Canaanean woman, the exorcism
took place from a distance (Matthew 15:22 sqq.; Mark 7:25). Sometimes again
the spirits expelled were allowed to express their recognition of Jesus as "the Holy One
of God" (Mark 1:24) and to complain that He had come to torment them "before the time",
i.e the time of their punishment (Matthew 8:29 sqq; Luke 8:28 sqq.). If demoniac
possession was generally accompanied by some disease, yet the two were not confounded
by Christ, or the Evangelists. In Luke 13:32, for example, the Master Himself expressly
distinguishes between the expulsion of evil spirits and the curing of disease.

Christ also empowered the Apostles and Disciples to cast out demons in His name while He
Himself was still on earth (Matthew 10:1 and 8; Mark 6:7; Luke 9:1; 10:17), and to
believers generally He promised the same power (Mark 16:17). But the efficacy of
this delegated power was conditional, as we see from the fact that the Apostles themselves
were not always successful in their exorcisms: certain kinds of spirits, as Christ explained,
could only be cast out by prayer and fasting (Matthew 17:15, 20; Mark 9:27-28; Luke 9:40).
In other words the success of exorcism by Christians, in Christ's name, is subject to the
same general conditions on which both the efficacy of prayer and the use of charismatic
power depend. Yet conspicuous success was promised (Mark 16:17). St. Paul (Acts
16:18; 19:12), and, no doubt, the other Apostles and Disciples, made use of regularly, as
occasion arose, of their exorcising power, and the Church has continued to do so
uninterruptedly to the present day.

Ecclesiastical exorcisms

Besides exorcism in the strictest sense — i.e. for driving out demons from
the possessed — Catholic ritual, following early traditions, has retained various other
exorcisms, and these also call for notice here.

Exorcism of the possessed

We have it on the authority of all early writers who refer to the subject at all that in the first
centuries not only the clergy, but lay Christians also were able by the power of Christ to
deliver demoniacs or energumens, and their success was appealed to by the early
Apologists as a strong argument for the Divinity of the Christian religion (Justin
Martyr, First Apology 6; Dialogue with Trypho 30 and 85; Minutius
Felix, Octavius 27; Origen, Against Celsus I.25; VII.4; VII.67; Tertullian, Apology 22, 23; etc.).
As is clear from testimonies referred to, no magical or superstitious means were employed,
but in those early centuries, as in later times, a simple and
authoritative adjuration addressed to the demon in the name of God, and more especially in
the name of Christ crucified, was the usual form of exorcism.

But sometimes in addition to words some symbolic action was employed, such as breathing
(insufflatio), or laying of hands on the subject, or making the sign of cross. St. Justin speaks
of demons flying from "the touch and breathing of Christians" (Second Apology 6) as from a
flame that burns them, adds St. Cyril of Jerusalem (Catechetical
Lectures 20.3). Origen mentions the laying of hands, and St. Ambrose (Paulinus, Vit. Ambr.,
n. 28, 43, P.L, XIV, 36, 42), St. Ephraem Syrus (Gregory of Nyssa, De Vit. Ephr., P.G., XLVI,
848) and others used this ceremony in exorcising. The sign of the cross, that briefest and
simplest way of expressing one's faith in the Crucified and invoking His Divine power, is
extolled by many Fathers for its efficacy against all kinds of demoniac molestation
(Lactantius, Divine Institutes IV.27; Athanasius, On the Incarnation of the Word 47; Basil, In
Isai., XI, 249, P.G., XXX, 557, Cyril of Jerusalem, Catechetical Lectures 13.3; Gregory
Nazianzen, Carm. Adv. iram, v, 415 sq.; P.G., XXXVII, 842). The Fathers further recommend
that the adjuration and accompanying prayers should be couched in the words of Holy
Writ (Cyril of Jerusalem, Procatechesis 9; Athanasius, Ad Marcell., n. 33, P.G., XXVII, 45). The
present rite of exorcism as given in the Roman Ritual fully agrees with patristic teaching
and is a proof of the continuity of Catholic tradition in this matter.

Baptismal exorcism

At an early age the practice was introduced into the Church of exorcising catechumens as a
preparation for the Sacrament of Baptism. This did not imply that they were considered to
be obsessed, like demoniacs, but merely that they were, in consequence of original sin (and
of personal sins in case of adults), subject more or less to the power of the devil, whose
"works" or "pomps" they were called upon to renounce, and from whose dominion
the grace of baptism was about to deliver them.

Exorcism in this connection is a symbolical anticipation of one of the chief effects of

the sacrament of regeneration; and since it was used in the case of children who had no
personal sins, St. Augustine could appeal to it against the Pelagians as implying clearly
the doctrine of original sin (Ep. cxciv, n. 46. P.L., XXXIII, 890; C. Jul. III, 8; P.L., XXXIV, 705,
and elsewhere). St. Cyril of Jerusalem (Procatechesis 14) gives a detailed description
of baptismal exorcism, from which it appears that anointing with exorcised oil formed a
part of this exorcism in the East. The only early Western witness which treats unction as
part of the baptismal exorcism is that of the Arabic Canons of Hippolytus (n. 19, 29).
The Exsufflatio, or out-breathing of the demon by the candidate, which was sometimes part
of the ceremony, symbolized the renunciation of his works and pomps, while the Insufflatio,
or in-breathing of the Holy Ghost, by ministers and assistants, symbolised the infusion
of sanctifying grace by the sacrament. Most of these ancient ceremonies have been retained
by the Church to this day in her rite for solemn baptism.

Other exorcisms

According to Catholic belief demons or fallen angels retain their natural power, as
intelligent beings, of acting on the material universe, and using material objects and
directing material forces for their own wicked ends; and this power, which is in itself
limited, and is subject, of course, to the control of Divine providence, is believed to have
been allowed a wider scope for its activity in the consequence of the sin of mankind. Hence
places and things as well as persons are naturally liable to diabolical infestation, within
limits permitted by God, and exorcism in regard to them is nothing more that
a prayer to God, in the name of His Church, to restrain this diabolical power supernaturally,
and a profession of faith in His willingness to do so on behalf of His servants on earth.

The chief things formally exorcised in blessing are water, salt, oil, and these in turn are
used in personal exorcisms, and in blessing or consecrating places (e.g. churches) and
objects (e.g. altars, sacred vessels, church bells) connected with public worship, or intended
for private devotion. Holy water, the sacramental with which the ordinary faithful are most
familiar, is a mixture of exorcised water and exorcised salt; and in
the prayer of blessing, God is besought to endow these material elements with
a supernatural power of protecting those who use them with faith against all the attacks of
the devil. This kind of indirect exorcism by means of exorcised objects is an extension of
the original idea; but it introduces no new principle, and it has been used in
the Church from the earliest ages. (See also EXORCIST.)

Exorcism
Exorcism (from Ancient Greek ἐξορκισμός (exorkismós) 'binding by oath') is the
religious or spiritual practice of evicting demons, jinns, or other malevolent spiritual
entities from a person, or an area, that is believed to be possessed.[1] Depending on the
spiritual beliefs of the exorcist, this may be done by causing the entity to swear an oath,
performing an elaborate ritual, or simply by commanding it to depart in the name of a
higher power. The practice is ancient and part of the belief system of many cultures and
religions.

Christianity
In Christianity, exorcism is the practice of casting out or getting rid of demons. In Christian
practice, the person performing the exorcism, known as an exorcist, is a member of
a Christian Church, or an individual thought to be graced with special powers or skills. The
exorcist may use prayers and religious material, such as set
formulae, gestures, symbols, sacred images, sacramentals, etc. Certain Christian
theologians have held that the wearing of a headcovering by Christian females confers
protection against fallen angels, which they teach are referenced in 1 Corinthians 11:3–10.
[2][3][4]
The exorcist often invokes God, Jesus or several different angels and archangels to
intervene with the exorcism. Protestant Christian exorcists most commonly believe the
authority given to them by the Father, Son, and Holy Spirit (the Trinity) is the sole source of
their ability to cast out demons.[5]
In general, people considered to be possessed are not regarded as evil unto themselves, nor
wholly responsible for their actions, because possession is considered to be the unwilling
manipulation by a demon resulting in harm to self or others. Therefore, practitioners
regard exorcism as more of a cure than a punishment. The mainstream rituals usually take
this into account, making sure that there is no violence to the possessed, only that they be
tied down if there is potential for violence.[6]

Requested and performed exorcisms began to decline in the United States by the 18th
century, and occurred rarely until the latter half of the 20th century when the public saw a
sharp rise due to the media attention exorcisms received. There was "a 50% increase in the
number of exorcisms performed between the early 1960s and the mid-1970s".[7]

Catholicism
In Catholicism, exorcisms are performed in the name of Jesus Christ.[8] There is a distinction
between major exorcisms and minor exorcisms. Minor exorcisms are included in some
blessings in which priests create sacramentals, such as blessed salt, and are also found in
the ritual Scrutinies of the catechumens. A related practice is deliverance ministry. The
distinction between deliverance ministry and exorcism is that exorcism is conducted
by priests given special permission from the Catholic Church, while deliverance ministry is
prayer for people who are distressed and wish to heal emotional wounds, including those
purportedly caused by evil spirits.[9]

The statue of Saint Philip of Agira with the Gospel in his left hand, the symbol of the
exorcists, in the May celebrations in his honor at Limina, Sicily
The Catholic rite for a formal exorcism, called a "Major Exorcism", is given in Section 11 of
the Rituale Romanum.[10][11] The Ritual lists guidelines for conducting an exorcism and
determining when a formal exorcism is required.[12] Priests are instructed to carefully
determine that the nature of the condition is not actually a psychological or physical illness
before proceeding.[8]

In Catholic practice, the person performing the exorcism, known as an exorcist, must be an
ordained priest. The exorcist recites prayers according to the rubrics of the rite, and makes
use of religious materials such as icons, sacramentals (e.g. holy water), and holy relics. The
exorcist invokes God—specifically the Name of Jesus Christ—as well as the Most
Blessed Virgin Mary, saints of the Church Triumphant and the Archangel Michael to
intervene with the exorcism. According to Catholic understanding, several weekly
exorcisms over many years are sometimes required to expel a deeply entrenched demon.[12]
[13]

Saint Michael's Prayer against Satan and the Rebellious Angels, attributed to Pope Leo XIII,
is considered the strongest prayer of the Catholic Church against cases of diabolic
possession.[14] The Holy Rosary also has an exorcistic and intercessory power.[15]

Holy water is a common aid for exorcisms. Its use belongs to the Prayer to St. Michael.
Eastern Orthodoxy
The Eastern Orthodox Church has a rich and complex tradition of exorcism.[16] The practice
is traced to biblical accounts of Jesus expelling demons and exhorting his apostles to "cast
out devils".[17] The church views demonic possession as the devil's primary means of
enslaving humanity and rebelling against God. Orthodox Christians believe objects, as well
as individuals, can be possessed.[18]

As in other Christian churches, Orthodox exorcists expel demons by invoking God through
the name of Jesus Christ.[19] Unlike the Roman Catholic Church, all priests of the Orthodox
Church are trained and equipped to perform exorcisms, particularly for the sacrament
of baptism. Like their Catholic counterparts, Orthodox priests learn to distinguish demonic
possession from mental illness, namely by observing whether the subject reacts negatively
to holy relics or places.[18] All Orthodox liturgical books include prayers of exorcism, namely
by Saint Basil and Saint John Chrysostom.

Orthodox theology takes a uniquely expansive view of exorcism, believing every Christian
undertakes exorcism through their struggle against sin and evil:

The whole Church, past, present and future, has the task of an exorcist to banish sin, evil,
injustice, spiritual death, the devil from the life of humanity ... Both healing and exorcising
are ministered through prayers, which spring from faith in God and from love for man ... All
the prayers of healing and exorcism, composed by the Fathers of the Church and in use
since the third century, begin with the solemn declaration: In Thy Name, O Lord.[20]
Additionally, many Orthodox Christians subscribe to the superstition of Vaskania, or the
"evil eye", in which those harboring intense jealousy and envy towards others can bring
harm to them (akin to a curse) and are, in effect, demonically possessed by these negative
emotions.[16] This belief is most likely rooted in pre-Christian paganism, and although the
church rejects the notion that the evil eye can have such power, it does recognize the
phenomenon as morally and spiritually undesirable and thus a target for exorcism.[21]

Lutheran Churches
From the 16th century onward, Lutheran pastoral handbooks describe the primary
symptoms of demonic possession to be knowledge of secret things, knowledge of languages
one has never learned, and supernatural strength.[22] Before conducting a major exorcism,
Lutheran liturgical texts state that a physician be consulted in order to rule out any medical
or psychiatric illness.[22] The rite of exorcism centers chiefly around driving out demons
"with prayers and contempt" and includes the Apostles' Creed and the Lord's Prayer.[22]

Baptismal liturgies in Lutheran Churches include a minor exorcism.[23][24]

The Church of Jesus Christ of Latter-day Saints

While a very rare practice in the Church, there are two methods for performing an
exorcism. The first is by anointing with consecrated oil and laying on of hands followed by
a blessing on a specific person and commanding the spirit to leave.[25] The second and most
common method is done by "raising the hand to the square" and then "commanding the
spirit away in the name of Jesus Christ and with the power or authority of the Melchizedek
priesthood".[25][26] Exorcisms can only be performed by someone holding the Melchizedek
priesthood, the higher of the two priesthoods of the Church,[25] and can be performed by
anyone holding that priesthood, however they are generally performed
by bishops, missionaries, mission presidents, or stake presidents.[25] Exorcisms are not
recorded by the Church and therefore the number of exorcisms performed in the religion
are unknown.

Demonic possession is rarely talked about in the church. Demonic possession has been
talked about twice by Joseph Smith, the founder of the faith. The first time refers to his
experience during the First Vision[25] and he recorded the following in his "1831 account of
the First Vision":

I kneeled down and began to offer up the desires of my heart to God, I had scarcely done so,
when immediately I was seized upon by some power which entirely overcame me and had
such astonishing influence over me as to bind my tongue so that I could not speak. Thick
darkness gathered around me and it seemed to me for a time as if I were doomed to sudden
destruction. But exerting all my powers to call upon God to deliver me out of the power of
this enemy which had seized upon me, and at the very moment when I was ready to sink
into despair and abandon myself to destruction, not to an imaginary ruin but to the power
of some actual being from the unseen world who had such a marvelous power as I had
never before felt in any being, just at this moment of great alarm I saw a pillar of light
exactly over my head above the brightness of the sun, which descended gradually until it
fell upon me.[27]
His second experience comes from a journal entry in which he talks about the time he
performed an exorcism on a friend.

exorcism, an adjuration addressed to evil spirits to force them to abandon an object, place,
or person; technically, a ceremony used in both Jewish and Christian traditions to
expel demons from persons who have come under their power. The rites and practices of
preliterate people to ward off or to expel evil spirits are also a form of exorcism, though
they are sometimes considered witchcraft.

In the Christian tradition, Jesus expelled demons by a word and stated that this act was a
sign of the coming of God’s Kingdom. His followers, and others as well, drove out demons
“in his name.” In the first two centuries of the Christian era, the power of exorcism was
considered a special gift that might be bestowed on anyone, lay or cleric. About AD 250,
however, there appeared a special class of the lower clergy, called exorcists, to whom was
entrusted this special function. About the same time, exorcism became one of the
ceremonies preparatory to baptism, and it has remained a part of the Roman
Catholic baptismal service.

The exorcism of persons possessed by demons is carefully regulated by canon law in the
Roman Catholic church, and the elaborate rite is contained in the Roman ritual.