In Ireland, Fr Pat Collins said he had been inundated, almost daily, with people seeking help to deal with what they believed to be demonic possession and other evil, and called for more training in exorcism. Such priests should be trained in deliverance and should not minister alone.
They should be covered by adequate insurance, the document says. So if someone tells a church leader they are suffering from depression, sometimes the response is that everything can be treated with prayer. The extreme end of that is exorcism. These questions as part of the exorcism occurred between prayers.
Finally, the practice of exorcisms was not to be taken lightly. Certain safeguards were made, such as the presence of witnesses, especially concerning women demonics, and warning existed to caution the exorcist from saying or doing anything that may provoke obscene thoughts.
The exorcist must also be keenly aware that they are placing himself in great danger. He must be prepared to have his entire life bared by the paranormal knowledge of the Devil. Guiley 89 While no two exorcisms are exactly alike, they tend to unfold in similar stages: 1. The Presence. The exorcist and his assistants become aware of an alien feeling or entity. Attempts by the evil spirit to appear and act as the victim, to be seen as one and the same person.
The exorcist's first job is to break this Pretense and find out who the demon really is. Naming the demon is the most important first step. The moment where the demon's Pretense finally collapses, a scene of extreme panic and confusions accompanied by a crescendo of abuse, horrible sights, noises and smells. The demon begins to speak of the possessed victim in the third person instead of as itself. The Voice. Also a sign of the Breakpoint, the Voice is inordinately disturbing and humanly distressing babel.
The demon's voices must be silenced for the exorcism to proceed. 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. The minister of a minor exorcism is the designated authorized minister of the sacrament RCIA or Baptism for Children or blessing being celebrated. 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.
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. The Introduction to Exorcisms and Related Supplications further directs that the priest "has been specifically prepared for this office" ERS, no. 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. 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. 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.
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. 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.
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. 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.
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. This text strongly recommends against the exorcist working in isolation ERS, no.
Even though in rare instances this may be unavoidable, the practice of performing an exorcism in solitude should be discouraged at all costs. 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.
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. 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.
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. 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.
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