exorcism

1. The act, practice, or ceremony of exorcising.
2. A formula used in exorcising.

For more information on exorcism, visit Britannica.com.

Whenever a religion embraces a component involving evil, personal, spiritual entities, the possibility inevitably arises that those entities may inhabit human beings. Demons or devils, it seems, are never really happy until they have a material body in this dimension in which to carry out their diabolical plans.

The problem then becomes one of casting them out of their human host. Enter the exorcist, whose job it is to free the innocent victim of spiritual entities.

The motion picture industry has really had fun with exorcists. Beginning with the serious Rosemary's Baby and continuing through the light-hearted Ghostbusters and beyond, exorcism sells. There is even an exorcist on a Christian cable television network whose half-hour infomercial assures you that, for a fee, he will send you an instructional book and video and personally pray with you if you attend one of his religious services in which demons are driven out while the studio audience looks on. It costs a few thousand dollars, but there are payment plans available. If you can't afford that much, there is a cheaper plan that only costs about one thousand dollars. You get the book and video, and he will pray with you over the telephone. If that's still too much, you can get the book and video for sixty dollars or so.

When television evangelist Jimmy Swaggart was going through his trouble, facing allegations of soliciting prostitutes, his peer Oral Roberts swore he could see demons all over the poor evangelist. He prayed for him, and Swaggart came clean in his famous televised apology.

In an Associated Press report dated February 19, 2002, a Vatican spokesman neither confirmed nor denied a report that Pope John Paul II has carried out three exorcisms during his papacy, the latest in September of that year. The Reverend Gabriele Amorth is an official exorcist for the Rome diocese. He did confirm that a young woman who appeared to be possessed was freed during one of the pope's general audiences. Cardinal Jacques Martin, a former papal aid, wrote in his memoirs about an exorcism performed by John Paul on an Italian woman in 1982. The AP report went on to say: "In 1999, the Vatican issued guidelines for driving out devils, stressing the power of evil. John Paul has repeatedly sought to convince the skeptical that the devil is very much in the world … and he wanted to give an example to his priests."

The Catholic Church has long practiced the ministry of exorcism, stressing the importance of remaining in accord with canon law. The whole process is outlined in the Rituale Romanum. The diagnosis of possession must be confirmed by the Ordinary of the Diocese, and the exorcist engaged is set apart for that ministry.

The charismatic movement, sweeping through all denominations, including Roman Catholicism, has caused discussion at the highest levels of the hierarchy. When listing spiritual gifts, Paul says the "gift of discernment" (See Charismatic Movement) enables those so gifted to spot demons. Jesus "cast out demons" (Luke 4: 33) and promised that his followers would, too (Luke 9:1). So it follows, say those in the charismatic movement, that he meant for all those who were filled with the spirit to minister in this way.

But when people start indiscriminately to confront devils without benefit of clergy, all hell can break loose. So church officials recommend going through all the proper ecclesiastical channels.

Media outlets aside, Christians are not the only religious folks to cast out demons. Shinto, Native Americans, and most indigenous religions practice some sort of exorcism ritual. The key is found in the notion of a personal agent of evil, a personal devil or demon. Wherever you find this concept, you will find exorcisms performed by a shaman, priest, or medicine person. The rite may involve simple prayer or complex ritual, but the results sought are the same:

A man called out, "Teacher, I beg you to look at my son, for he is my only child. A spirit seizes him and he suddenly screams; it throws him into convulsions so that he foams at the mouth. It scarcely ever leaves him and is destroying him.…" Jesus replied … "Bring your son here.…" Jesus rebuked the evil spirit, healed the boy and gave him back to his father. And they were all amazed at the greatness of God. (Luke 9:37-43)

Sources: The Holy Bible, New International Version. Grand Rapids, MI: Zondervan Bible Publishers, 1978. Mahoney, J. “Exorcism and MPD from a Catholic Perspective.” Trauma and Chaplaincy. http://jmahoney.com/exorcism.html. September 15, 2003. “Report: Pope Performed Exorcism.” WWRN—WorldWide Religious News. http://www.wwrn. org/sparse.php?idd=3921&c=98, February 19, 2002.

Exorcizing demons from possessed persons has always been regarded as a task for specialist clergy, and though it played a part in some witchcraft cases (Thomas, 1971: 477-92), it is rarely mentioned in folklore. Exorcism of ghosts, however, was (and still is) frequently practised at the request of people whose houses seem unpleasantly haunted; it is also a common topic in local legends (see laying).

To exorcize, according to the received definitions, states Edward Smedley in The Occult Sciences (1855), is "to bind upon oath, to charge upon oath, and thus, by the use of certain words, and performance of certain ceremonies, to subject the devil and other evil spirits to command and exact obedience. Minshew calls an exorcist a conjuror; and it is so used by Shakespeare; and exorcism conjuration. It is in the general sense of casting out evil spirits, however, that the word is now under-stood."

The History of Exorcism

The trade of exorcism has probably existed from very early times. In Greece, Epicurus and Aeschines were sons of women who lived by this art, and each was bitterly reproached, the one by the Stoics, the other by Demosthenes, for having assisted his parent in her "dishonorable" practices. A reference in the biblical Acts of the Apostles (19:13) concerns the failure and dis-grace of "certain of the vagabond Jews, exorcists," who, like the apostles, "took upon them to call over them that had evil spirits the Name of the Lord Jesus."

The ancient Jewish historian Josephus observed: "God enabled Solomon to learn that skill which expels demons, which is a science useful and sanative to men. He composed such incantations also, by which distempers are alleviated, and he left behind him the manner of using exorcisms, by which they drive away demons, so that they never return. And this method of cure is of great force unto this day; for I have seen a certain man of my own country, whose name was Eleazar, releasing people that were demoniacal, in the presence of Vespasian and his sons, and his captains, and the whole multitude of his soldiers. The manner of the cure was this. He put a ring that had a root of one of those sorts mentioned by Solomon to the nostrils of the demoniac, after which he drew out the demon through his nostrils; and when the man fell down immediately, he adjured him to return unto him no more, making still mention of Solomon, and reciting the incantation which he composed. And when Eleazar would persuade and demonstrate to the spectators that he had such a power, he set, a little way off, a cup or basin full of water, and commanded the demon as he went out the man to overturn it, and thereby to let the spectators know that he had left the man."

Some alleged fragments of these incantations of Solomon appear in the Codex Pseudepigraphus of Fabricus, and Josephus himself has described one of the antidemoniacal roots, in a measure reminiscent of the perils attendant on gathering the mandrake. Another fragment of antiquity bearing on this subject is the exorcism practiced by Tobit, the father of the Jewish hero Tobias, upon which it is by no means easy to pronounce judgment. The seventeenth-century Dutch scholar Grotius, in a note on that history, states that the Hebrews attributed all diseases arising from natural causes to the influence of demons. (These facts are derived in great measure from the Dutch theologian Balthasar Bekker's ingenious, though forgotten, four volumes Le Monde Enchanté (1694), which discuss the necessity of exorcism.)

Belthasar Bekker related an instance of exorcism practiced by Jews to avert the evil influence of the demon Lilis (or Lilith), whom some rabbis claimed was the wife of Satan. During the 130 years (states Elias, in the Thisbi) that elapsed before Adam was married to Eve, he was visited by certain she-devils, of whom the four principal were Lilis, Naome, Ogére, and Machalas; these encounters produced a fruitful progeny of spirits. Lilis visited the bedroom of women recently delivered and endeavored to kill their babies, boys on the eighth day after their birth, girls on the twenty-first. To chase her away, the attendants drew circles on the walls of the room with charcoal and within each they wrote, "Adam, Eve, Lilis, avaunt!" On the door of the room they also wrote the names of the three angels who preside over medicine (Senoi, Sansenoi, and Sanmangelof), a secret that was apparently taught them, somewhat unwittingly, by Lilis herself.

A particular ecclesiastical order of exorcists does not appear to have existed in the Christian church until the close of the third century, and the eighteenth-century German theologian Johann Mosheim attributed its introduction to the prevalent fancies of the Gnostics. In the tenth canon of the Council of Antioch, held in 341 C.E., exorcists were expressly mentioned in conjunction with subdeacons and readers, and their ordination described by the fourteenth Council of Carthage. It involved delivery by the bishop of a book containing forms of exorcism and directions that the exorcists should exercise the office upon energumens, (demoniacs), whether baptized or only catechumens. The fire of exorcism, as St. Augustine termed it, always preceded baptism. Catechumens were exorcised for 20 days previous to the administration of this sacrament. In the case of catechumens who were not also energumens, these exorcisms were not directed against any supposed demoniacal possession. They were, as Cyril described them, no more than prayers collected and composed from Holy Writ to beseech God to break the dominion and power of Satan in new converts and to deliver them from his slavery by expelling the spirit of wickedness and error.

In the Greek Church, before baptism the priest blew three times on the child to displace the devil from his seat, and this may be understood as symbolic of the power of sin over the unbaptized, not as an assertion of their real or absolute possession.

The exorcists formed one of the minor orders of the Roman Catholic Church. At their ordination the bishop addressed them as to their duties, and concluded with these words: "Take now the power of laying hands upon the energumens, and by the imposition of your hands, by the grace of the Holy Spirit, and the words of exorcism, the unclean spirits are driven from obsessed bodies."

One of the most complete manuals for Roman Catholic exorcists ever compiled was a volume of nearly 1,300 pages entitled Thesaurus Exorcismorum et Conjurationum … (1608). It contained the following tracts: "Practica Exorcistarum" (two parts), "Flagellum Daemonum," "Fustis Daemonium," "Complementum Artis Exorcistiae," and "Fuga Satanae."

From the first of these treatises, it appears that the energumens were subjected to a very severe corporal as well as spiritual discipline. They first underwent "pre-exorcisms" consisting of confessions, postulations, protestations, concitations, and interrogations. The exorcisms themselves were eight in number.

All these were accompanied with appropriate psalms, lessons, litanies, prayers, and adjurations. Then followed eight "postexorcisms." The first three were to be used according to how determined the demon was to retain possession. If the demon was very obstinate, an effigy of it, vile and horrible, was to be drawn, with its name inscribed under it, and be thrown into the flames, after having been signed with the cross, sprinkled with holy water, and fumigated. The fourth and fifth were forms of thanksgiving and benediction after liberation. The sixth referred to incubi and succubi. The seventh was for exorcising a haunted house, in which the service varied during every day of the week. The eighth was to drive away demoniacal storms or tempests and called for throwing into a huge fire large quantities of various herbs.

The "Flagellum Daemonum" treatise contained in the Thesaurus Exorcismorum gave numerous cautions to the exorcist himself not to be deceived by the arts of the demon, particular-ly when dealing with possessed women. If the devil refused to tell his name, the demoniac was to be fumigated. If it was necessary to break off the exorcism before the evil spirits were wholly expelled, they were to be adjured to quit the head, heart, and stomach of the energumen and to abscond themselves from the lower parts of the body.

In the "Fustis Daemonum" the exorcist was directed to verbally abuse the evil spirit if it persisted in staying. After this railing latinity, redoubled precaution was necessary, and if the demon still refused to tell its name, the knowledge of which facilitates an exorcism, it was to be called the worst names imaginable and the demoniac fumigated. The seventh exorcism in this treatise called for, among other things, anointing the demoniac with holy oil, and if all adjurations failed, the possessed was to be strenuously exhorted to patience. In the last form, dumbness was attacked; a very effectual remedy against this infirmity was declared to be a draught of holy water with three drops of holy wax, swallowed on an empty stomach.

Father Zacharias Vicecomes, in his Complementum Artis Exorcistiae (1608), explains the signs of possession or bewitchment. He also discusses how to discern the evil spirit's departure; sometimes it puts out the light, now and then it issues like a flame, or a very cold blast, through the mouth, nose, or ears. Vicecomes then enumerates various prescriptions for emetics, perfumes, and fumigations calculated to promote these results. He concludes with a catalog of the names of some of the devils of commonest occurrence: Astaroth, Baal, Cozbi, Dagon, Ase-roth, Baalimm, Chamo, Beelphegor, Astarte, Bethage, Phogor, Moloch, Asmodaeus, Bele, Nergel, Melchon, Asima, Bel, Nex-roth, Tartach, Acharon, Belial, Neabaz, Merodach, Adonides, Beaemot, Jerobaal, Socothbenoth, Beelzebub, Leviathan, Lucifer, Satan, and Mahomet.

Petrus Stampa's "Fuga Satanae" treatise in the The Sauvus Exorcismorum is very brief and does not contain any significant additional information.

According to a treatise on practical exorcism entitled Histoire admirable de la possession et conversion d'une Penitente…. (1613), Sr. Madeleine de Demandolx de la Palud was exorcised over a four-month period. She was under the power of five princes of the devils—Beelzebub, Leviathan, Baalberith, Asmo-deus, and Astaroth—as well as many lesser demons. Beelzebub lived in her forehead, Leviathan in the middle of her head, Astaroth in the back of it. Her head made unnatural, perpetual movements and pulsations. After the exorcism her head barely moved.

A second sister of the same convent, Louise Capeau, was also possessed by three devils of the highest degree: Vérin, Grésil, and Soneillon. Vérin, through the proceedings of the exorcists, appears to have turned state's evidence, for, in spite of the remonstrances and rage of Beelzebub, he gave important information and instruction to his enemies and appeared to sincerely repent that he was a devil. The daily Acts and Examinations, from November 27 to the following of April 23, were specially recorded by the exorcist himself, and all the conversations of the devils were recorded verbatim. The whole business ended in tragedy, and Louis Gaufridi, a priest from Marseilles who was accused of witchcraft on the occasion, was burned alive at Aix-en-Provence.

An exorcism case of almost unparalleled atrocity occurred at Loudun in 1634 when Urbain Grandier, cure and canon of that town, was mercilessly brought to the stake partly by the jealousy of some monks, partly to gratify the personal vengeance of Cardinal Richelieu, who had been persuaded that this ecclesiastic had lampooned him, an offense he never forgave. Some Ursuline nuns were tortured and confessed themselves possessed, and Grandier was the person accused of effecting their possession. A certain Tranquille, one of the exorcists, died within four years of the execution of his victim, in a state of reputed possession, perhaps distracted by self-accusations of remorse.

The last acknowledgment of exorcism in the Anglican Church during the progress of the Reformation occurs in the first liturgy of Edward VI, which gives the following form of baptism: "Then let the priest, looking upon the children, say, 'I command thee, unclean spirit, in the name of the Father, of the Son, and of the Holy Ghost, that thou come out and depart from these infants, whom our Lord Jesus Christ has vouchsafed to call to His holy baptism, to be made members of His Body and of His Holy congregation. Therefore, thou cursed spirit, remember thy sentence, remember thy judgment, remember the day to be at hand wherein thou shalt burn in fire everlasting prepared for thee and thy angels. And presume not hereafter to exercise any tyranny towards these infants whom Christ hath brought with His precious blood, and by this His holy baptism calleth to be of His flock."'

On the remonstrance of Martin Bucer (1491-1551), arguing that exorcism was not originally used for any but demoniacs, and that it was uncharitable to imagine that all who came to baptism were demoniacs, it was thought prudent by reformers to omit it altogether in subsequent liturgies.

The seventy-second canon issued the following restriction on exorcism: "No minister shall, without the license of the bishop of the diocese, first obtained and had under his hand and seal … attempt upon any pretence whatever, either of obsession or possession, by fasting or prayer, to cast out any devil or devils: under pain of the imputation of imposture or cosenage, and deposition from the ministry."

Exorcism in the Modern World

Exorcism became news in modern times with the publication of William Peter Blatty's novel The Exorcist in 1971 and the subsequent Warner Brothers movie, scripted by Blatty and released in 1974. Much of the powerful background of Blatty's book and the film stem from authentic research, using as a source the classic study Possession: Demoniacal and Other, by T. K. Oesterreich (1930). Blatty's book was a best-seller, clearing 200,000 hardcover copies in the summer of 1971 and several million in paperback in the two following years.

The runaway success of the movie revived the interest in the role of the devil in Christian theology and created a industry of paperbacks on Satanism, black magic, and related topics. Devil possession became almost fashionable, and priests revived long-forgotten rites of exorcism. Many churchmen and psychologists were divided over whether treating devils as real entities aided the recovery of psychoneurotic individuals or actually encouraged the spread of hysterical possession.

In Britain, a 17-year-old boy claimed that he was possessed by evil after seeing the movie The Exorcist and afterward killed a girl, age 9. In 1975, 31-year-old Michael Taylor was exorcized at St. Thames Church, Barnsley, England, but went home "possessed with the devil" and brutally murdered his wife. He was found guilty but insane. Similar cases have been reported in other countries.

Christopher Neil-Smith, a London vicar, has performed more than three thousand exorcisms in Britain since 1949. In his book The Exorcist and the Possessed (1974), he claims that evil should be treated as an actual force rather than an abstract idea.

In 1963 the bishop of Exeter, England, convened a commission to consider the theology, techniques, and the place of exorcism in the life of the Christian Church. The commission's findings were published in 1972 and included suitable forms of prayer and exorcism. It was suggested that every diocesan bishop should appoint a priest as diocesan exorcist, and suitable training should be established. No exorcism should take place without the explicit permission of the diocesan bishop, nor should exorcism be performed until possible mental or physical illness had been excluded. A program of training and safeguards was drawn up by which the theological and liturgical questions could be properly evaluated without sensationalism.

Through the 1980s the subject of exorcism was kept alive within evangelical Christianity, especially Pentecostalism. Quite the contrary to the official oversight given exorcism within the Roman Catholic, Anglican, and mainline Protestant traditions, any minister (and on occasion layperson) could emerge as an exorcist, and exorcism services, such as those conducted by Bible teacher Derek Prince, became attractions at Pentecostal events. Exorcism services also became a part of missionary activity in places where either Spiritualism (Philippines) or polytheistic faiths (Africa) were widespread. Exorcism has become somewhat institutionalized in charismatic churches, where it is referred to as "spiritual warfare."

Sources:

Basham, Don. A Manual for Spiritual Warfare. Greensburg, Pa.: Manna Books, 1974.

Blatty, William Peter. The Exorcist. New York: Harper & Row, 1971.

Brooks, Pat. Out! In the Name of Jesus. Carol Stream, Ill.: Creation House, 1972.

Deutch, Richard. Exorcism: Possession or Obsession? London: Bachman & Turner, 1975.

Ebon, Martin, ed. Exorcism: Fact Not Fiction. New York: New American Library, 1974.

Huxley, Aldous. The Devils of Loudon. London: Chatto & Windus, 1952. Reprint, New York: Harper & Row, 1971.

Nauman, St. Elmo, Jr. Exorcism Through the Ages. New York: Philosophical Library, 1974.

Neil-Smith, Christopher. The Exorcist and the Possessed. Corn-wall, England: James Pike, 1974.

Oesterreich, T. K. Possession: Demoniacal and Other. London: Kegan Paul; New York: R. R. Smith, 1930. Reprint, New Hyde Park, N.Y.: University Books, 1966. Reprint, New York: Cause-way Books, 1974.

Petitpierre, Dom Robert. Exorcism: The Findings of a Commission Convened by the Bishop of Exeter. London: Society for Promoting Christian Knowledge, 1972.

Shepard, Leslie. How to Protect Yourself Against Black Magic and Witchcraft. New York: Citadel, 1978.

Strachan, Françoise. Casting Out the Devils. London: Aquarian Press, 1972.

White, Elijah. Exorcism as a Christian Ministry. New York: Morehouse-Barlow, 1975.

Saint Francis exorcised demons in Arezzo, in a depiction on a fresco by Giotto.

Contents 1 Exorcism in Asian cultures 1.1 In Hinduism 1.2 In Buddhism 1.3 Exorcism in Zen 2 Exorcism in Christianity 2.1 Jesus 2.2 Roman Catholicism 2.3 Protestantism 2.3.1 Anglicanism 2.3.2 Lutheranism 2.3.3 Methodism 2.3.4 Pentecostalism 3 Exorcism in Scientology 4 Notable exorcisms 5 Scientific view 6 Cultural references 7 See also 8 References 9 Further reading 10 External links

Exorcism (from Late Latin exorcismus, from Greek exorkizein - to abjure) is the practice of evicting demons or other spiritual entities from a person or place which they are believed to have possessed. The practice is quite ancient and part of the belief system of many cultures.

In Christian practice the person performing the exorcism, known as an exorcist, is often a member of the church, or an individual thought to be graced with special powers or skills. The exorcist may use prayers, and religious material, such as set formulas, gestures, symbols, icons, amulets, etc. The exorcist often invokes God, Jesus and/or several different angels and archangels to intervene with the exorcism. Exorcism is primarily associated with the Catholic Church, although non-Catholic Christians also claim to perform exorcisms.

In general, possessed persons are not regarded as evil in themselves, nor wholly responsible for their actions. 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.^[1]

Exorcism in Asian cultures

In Hinduism

Beliefs and practices pertaining to the practice of exorcism are prominently connected with the ancient Dravidians in the south. Of the four Vedas (holy books of the Hindus), the Atharva Veda is said to contain the secrets related to magic and medicine.^[2][3] Many of the rituals described in this book are for casting out demons and evil spirits. These beliefs are particularly strong and practiced in West Bengal, Orissa and southern states like Kerala.^{[citation needed]}

The basic means of exorcism are the mantra and the yajna used in both Vedic and Tantric traditions.

Vaishnava traditions also employ a recitation of names of Narasimha and reading scriptures (notably Bhagavata Purana) aloud. According to Gita Mahatmya of Padma Purana, reading the 3rd, 7th and 8th chapter of Bhagavad Gita and mentally offering the result to departed persons helps them to get released from their ghostly situation. Kirtan, continuous playing of mantras, keeping scriptures and holy pictures of the deities (Shiva,Vishnu,Brahma,Shakti e.t.c) (esp. of Narasimha) in the house, burning incense offered during a puja, sprinkling water from holy rivers, and blowing conches used in puja are other effective practices.^{[citation needed]}

Main Puranic resource on ghost- and death-related information is Garuda Purana.^{[citation needed]}

In Buddhism

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In Buddhism, exorcism exists depending on the Buddhist sect. Each differs from the other, some view it as metaphoric, or esoteric and even literal. Some Tibetan Buddhists view exorcism as being nothing more but a metaphoric symbolism to expel the negative thoughts and transform it into an enlightened mind.

Certain Buddhists believe in blessings, rather than exorcisms to rid themselves or property of negative thoughts and/or negative spirits.

Exorcism in Zen

“Eisai ... initiated the “Esoteric Zen” (Zenmitsu ...) ... for offering prayers and incantations.”^[4] “Eisai ... performing ... exorcism.”^[5]

“Ketsugan, Zen teacher, performs exorcisms to free aizoji temple”. ^[6]

“Daibutchô-ju ... spell ... was used to exorcise evil spirits ... . ... It often appears as part of Zen rituals”.^[7]

The Zen technique of exorcism is thus described by “a visiting Zen Buddhist monk” exorcist : “I recall one person who was being bothered by a spirit who refused to leave. I could see the spirit myself ... . But I could also see that it was a product of the individual’s ... . When I explained the nature of the spirit to the individual, ... the spirit was gradually absorbed through the top of the person’s head.”^[8]

Exorcism in Christianity

Jesus

In Christianity, exorcisms are performed using the "power of Christ" or "in the Name of Jesus." This is founded in the belief that Jesus commanded His followers to expel evil spirits in His name (Matthew 10:1,Matthew 10:8; Mark 6:7; Luke 9:110:17, (Mark 16:17). According to the Catholic Encyclopedia article on Exorcism: Jesus points to this ability as a sign of his Messiahship, and he empowered his disciples to do the same.^[9].

The Jewish Encyclopedia article on Jesus states that Jesus "was devoted especially to casting out demons" and also believed that he passed this on to his followers; however, "his superiority to his followers was shown by his casting out demons which they had failed to expel."^[10]

In the time of Jesus, non-New Testament Jewish sources report of exorcisms done by administering drugs with poisonous root extracts or others by making sacrifices. (Josephus, "B. J." vii. 6, § 3; Sanh. 65b). They mention that exorcisms were done by the Essene branch of Judaism (Dead Sea Scrolls at Qumran).

Roman Catholicism

Painting by Francisco Goya of Saint Francis Borgia performing an exorcism.

In Roman Catholic dogma exorcism is a ritual but not a sacrament, unlike baptism or confession. Unlike a sacrament, exorcism's "integrity and efficacy do not depend ... on the rigid use of an unchanging formula or on the ordered sequence of prescribed actions. Its efficacy depends on two elements: authorization from valid and licit Church authorities, and the faith of the exorcist."^[11] That being said, Catholic exorcism is still one of the most rigid and organized of all existing exorcism rituals. Solemn exorcisms, according to the Canon law of the church, can be exercised only by an ordained priest (or higher prelate), with the express permission of the local bishop, and only after a careful medical examination to exclude the possibility of mental illness. The Catholic Encyclopedia (1908) enjoined: "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." Things listed in the Roman Ritual as being indicators of possible demonic possession include: speaking foreign or ancient languages of which the possessed has no prior knowledge; supernatural abilities and strength; knowledge of hidden or remote things which the possessed has no way of knowing, an aversion to anything holy, profuse blasphemy, and/or sacrilege.

The Catholic Church revised the Rite of Exorcism in January 1999, though the traditional Rite of Exorcism in Latin is allowed as an option. The act of exorcism is considered to be an incredibly dangerous spiritual task. The ritual assumes that possessed persons retain their free will, though the demon may hold control over their physical body, and involves prayers, blessings, and invocations with the use of the document Of Exorcisms and Certain Supplications. Other formulas may have been used in the past, such as the Benedictine Vade retro satana. In the modern era, Catholic bishops rarely authorize exorcisms, approaching would-be cases with the presumption that mental or physical illness is more likely. In mild cases the Chaplet of Saint Michael could be used.^{[citation needed]}.

Protestantism

Anglicanism

In 1974, the Church of England set up the "Deliverance Ministry". As part of its creation, every diocese in the country was equipped with a team trained in both exorcism and psychiatry. According to its representatives, most cases brought before it have conventional explanations, and actual exorcisms are quite rare; although, blessings are sometimes given to people for psychological reasons.^[12]

In The Episcopal Church, the Book of Occasional Services discusses provision for exorcism; but it does not indicate any specific rite, nor does it establish an office of "exorcist".^[13] Diocesan exorcists usually continue in their role when they have retired from all other church duties. Anglican priests may not perform an exorcism without permission from the Diocesan bishop. An exorcism is not usually performed unless the bishop and his team of specialists (including a psychiatrist and physician) have approved it.

Lutheranism

The Lutheran Church traces the practice of exorcism to the Scriptural claim that Jesus Christ expelled demons with a simple command (Mark 1:23–26; 9:14–29; Luke 11:14–26).^[14] The apostles continued the practice with the power and in the name of Jesus (Matthew 10:1; Acts 19:11–16).^[14] Contrary to some denominations of Christianity, Lutheranism affirms that the individual, both the believer and the non-believer, can be plagued by demons, based on several arguments, including the one that "just as a believer, whom Jesus Christ has delivered from sin (Romans 6:18), can still be bound by sin in his life, so he can still be bound by a demon in his life."^[15]

After the Protestant Reformation, Martin Luther abbreviated the Roman ritual used for exorcism.^[16] In 1526, the ritual was further abbreviated and the exsufJtatio was omitted. This form of the Lutheran Ritual for Exorcism was incorporated into the majority of the Lutheran service-books and implemented.^[16][17] According to a Pastoral Handbook of the Lutheran Church,

“

In general, satanic possession is nothing other than an action of the devil by which, from God's permission, men are urged to sin, and he occupies their bodies, in order that they might lose eternal salvation. Thus bodily possession is an action by which the devil, from divine permission, possesses both pious and impious men in such a way that he inhabits their bodies not only according to activity, but also according to essence, and torments them, either for the punishment or for the discipline and testing of men, and for the glory of divine justice, mercy, power, and wisdom.[16][18]

”

These pastoral manuals warn that oftentimes, symptoms such as ecstasy, epileptic seizures, lethargy, insanity, and a frantic state of mind, are the results of natural causes and should not be mistaken for demon possession.^[18] According to the Lutheran Church, primary symptoms that may indicate demon possession and the need of an exorcism include:

1. The knowledge of secret things, for example, being able to predict the future (Acts 16:16), find lost people or things, or know complex things that one has never learned (e.g., medicine). It is said that fortune-tellers often ask a spirit for help and that this spirit gives them certain powers. In that case, the evil spirit is assisting, not necessarily possessing the person bodily.^[18]
2. The knowledge of languages one has never learned. Just as the devil can bind one's tongue (Luke 11:14), it is reported from the early church as well as the time of the Reformation that certain demon-possessed people could speak languages they had never learned.^[18]
3. Supernatural strength (Mark 5:2-3), far beyond what they previously had or should have considering their sex and size. Much caution in judging demon possession is required. All of the circumstances and symptoms must be taken into consideration. Insanity should not be confused with possession. On the other hand, possession may be taking place even where these symptoms are absent.^[18]

The Church lists the secondary symptoms of horrible shouting (Mark 5:5), blasphemy of God and jeering at one's neighbor, deformation of movements (e.g. ferocious movements, facial contortion, immodest laughing, gnashing of teeth, spitting, removing clothes, lacerating self, Mk. 9:20; Lk. 8:26f.), inhuman revelry (e.g. when they take food beyond the capability of nature), torment of bodies, unusual injuries of the body and of those nearby, extraordinary motion of bodies (e.g., an elderly man who, being demon-possessed, was able to run as fast as a horse), and forgetfulness of things done.^[18] Other symptoms include the corruption of reason in man, which make him like an animal, melancholy, the acceleration of death (Mark 9:18 [suicide attempts]), and the presence of other supernatural occurrences.^[18]

After these determinations have been made, the Church recommends experienced physicians to determine whether there is a medical explanation for the behaviour of the individual.^[18] When a true possession is recognized, the poor one is to be committed to the care of a minister of the Church who teaches sound doctrine, is of a blameless life, who does nothing for the sake of filthy lucre, but does everything from the soul.^[18] The pastor is then to diligently inquire what kind of life the possessed one led up to this point and lead him or her through the law to the recognition of his sins.^[18] After this admonition or consolation has taken place, the works of a natural physician are to be used, who will cleanse the possessed one from malicious fluids with the appropriate medicines.^[18] The Pastoral Handbook then states:

“

Let the confession of the Christian faith be once required of Him, let him be taught concerning the works of the devil destroyed by Christ, let him be sent back faithfully to this Destroyer of Satan, Jesus Christ, let an exhortation be set up to faith in Christ, to prayers, to penitence. Let ardent prayers be poured forth to God, not only by the ministers of the Church, but also by the whole Church. Let these prayers be conditioned, if the liberation should happen for God's glory and the salvation of the possessed person, for this is an evil of the body. With the prayers let fasting be joined, see Matthew 17:21. Alms by friends of the possessed person, Tobit 12:8-9. Let the confession of the Christian faith be once required of Him, let him be taught concerning the works of the devil destroyed by Christ, let him be sent back faithfully to this Destroyer of Satan, Jesus Christ, let an exhortation be set up to faith in Christ, to prayers, to penitence.[18]

”

Methodism

The Methodist Church holds that the ritual of exorcism involves "the casting out of an objective power of evil which has gained possession of a person."^[19] Moreover, the Methodist Church teaches that "the authority to exorcise has been given to the Church as one of the ways in which Christ's Ministry is continued in the world."^[20] Ordained clergy must first consult the district superintendent in order to perform an exorcism.^[21] The Methodist Church holds that it is of great importance to ensure that the presence and love of Christ is assured to the individual(s) seeking help.^[22] In addition, the ministry of the "bible, prayer and sacraments" should be extended to these individuals as well.^[23] A combination of these things has been proven to be effective.^[24] For example, in one particular situation, a Roman Catholic woman believed that her house was haunted, and therefore consulted her priest for assistance. Since he was not available to drive the demons from the woman's home, she contacted a Methodist pastor, who exorcised the evil spirits from a room, which was believed to be the source of distress in the house, and celebrated Holy Communion in the same place;^[24] following these actions, there was no longer any problem in the house.^[24]

Pentecostalism

In the Pentecostal Church, Charismatic Movement, and other the less formalized sections of Christianity, the exorcism ritual can take many forms and belief structures. The most common of these is the deliverance ceremony. Deliverance differs from the exorcism ceremony in that the Devil may have gotten a foothold into a person's life rather than gaining complete control . If complete control has been gained, a full fledged exorcism is necessary. However, a "spirit-filled Christian" cannot be possessed, based on their beliefs. Within this belief structure, the reasons for the devil to get a foothold are usually explained to be some sort of deviation from theological doctrine or because of pre-conversion activities (like dealing with the occult).^[25][26]

The traditional method for determining if a person needs a deliverance is done by having someone present who has the gift of discerning of spirits. This is a gift of the Holy Spirit from 1 Corinthians 12 that allows a person to "sense" in some way an evil presence.^[27] While the initial diagnosis is usually uncontested by the congregation, when many people are endowed with this gift in a single congregation, results may vary.^[28]

Fr. Gabriele Amorth references people with this gift calling them "seers and Sensitives," and uses them on many occasions; they have the ability to detect an evil presence. However, he notes that "they are not always right: their 'feelings' must be checked out." In his examples, they are able to detect the events that caused the demon to enter, or are able to discover the evil object that has cursed the individual. He notes that "they are always humble."^[29]

Exorcism in Scientology

This section may require copy-editing for grammar, style, cohesion, tone or spelling. You can assist by editing it. (October 2009)

Scientology believes that foreign beings, known as Body thetans, have clustered themselves around a person and thus cause confusion. The goal of Scientology is to remove these beings from a person.

In the advanced level of Scientology, "OT3", "Body Thetans" (BT) are exorcised using a complicated technique. BT exorcism, with a simpler technique, is revisited in the advanced level "OT5", also known as "New Era Dianetics for Operating Thetans."^[30] after these levels, which are used to accomplish other goals as well, not just an "exorcism" for BT's, you are then free from their influence. It should be noted that Scientologists believe that Body thetans possess every person, except for those who have been exorcised.

Notable exorcisms

• Salvador Dalí is reputed to have received an exorcism from Italian friar, Gabriele Maria Berardi, while he was in France in 1947. Dali created a sculpture of Christ on the cross that he gave the friar in thanks.^[31]

• Anneliese Michel was a Catholic woman from Germany who was said to be possessed by six or more demons and subsequently underwent an exorcism in 1975. Two motion pictures, The Exorcism of Emily Rose and Requiem are loosely based on Anneliese's story. There is also a documentary movie Exorcism of Anneliese Michel ^[32] (in Polish, but the English subtitles are also available) featuring the original audio tapes from the proceedings of exorcism.

• A boy identified by the pseudonym "Robbie" a.k.a. "Robbie Doe" was the subject of an exorcism in 1949, which became the chief inspiration for The Exorcist, a horror novel and film written by William Peter Blatty. Blatty heard about the case while he was a student in the class of 1950 at Georgetown University. The exorcism was partially performed in both Cottage City, Maryland and Bel-Nor, Missouri^[33] by Father William S. Bowdern, S.J., Father Raymond Bishop S.J. and a then Jesuit scholastic Fr. Walter Halloran, S.J.^[34]

• Mother Teresa allegedly underwent an exorcism late in life under the direction of the Archbishop of Calcutta, Henry D'Souza, after he noticed she seemed to be extremely agitated in her sleep and feared she "might be under the attack of the evil one."^[35]

• An October 2007 exorcism in the Wellington, New Zealand suburb of Wainuiomata led to the death of a woman and the hospitalization of a teen. After a long trial, five family members were convicted and sentenced to non-custodial sentences.^[36]

• Johann Blumhardt performed the exorcism of Gottliebin Dittus over a two year period in Möttlingen, Germany from 1842-1844. Pastor Blumhardt's parish subsequently experienced growth marked by confession and healing, which he attributed to the successful exorcism. ^{[37] [38]}

Scientific view

The Christian practice of exorcism approaches the subject with a procedure of presuming mental or physical illness and employing mental health and medical professionals to rule out physical or mental causes before authorization of the exorcism ritual. When all possible benign causes are ruled out, the case is treated as a malignant demonic possession and an exorcism may be performed.

Demonic possession is not a valid psychiatric or medical diagnosis recognized by either the DSM-IV or the ICD-10. Those who profess a belief in demonic possession have sometimes ascribed the symptoms associated with mental illnesses such as hysteria, mania, psychosis, Tourette's syndrome, epilepsy, schizophrenia or dissociative identity disorder to possession.^[39][40][41] In cases of dissociative identity disorder in which the alter personality is questioned as to its identity, 29% are reported to identify themselves as demons.^[42] Additionally, there is a form of monomania called demonomania or demonopathy in which the patient believes that he or she is possessed by one or more demons.

The fact that exorcism works on people experiencing symptoms of possession is by some attributed to placebo effect and the power of suggestion.^[43] Some supposedly possessed persons are actually narcissists or are suffering from low self-esteem and act a "demon possessed person" in order to gain attention.^[39]

Nevertheless, Psychiatrist M. Scott Peck researched exorcisms (initially in an effort to disprove demonic possession), and claims to have conducted two himself. He concluded that the Christian concept of possession was a genuine phenomenon. He derived diagnostic criteria somewhat different from those used by the Roman Catholic Church. He also claimed to see differences in exorcism procedures and progression. After his experiences, and in an attempt to get his research validated, he has attempted to get the psychiatric community to add the definition of "Evil" to the DSMIV.^[44]

Jeff Bradstreet (of the NAA) has endorsed exorcism as a treatment for Autism that works,^[45] although any "cures" may be the result of cases of demonic possession that have been misdiagnosed as autism.

Cultural references

Exorcism has been a popular subject in fiction, especially horror.

• The Dybbuk (1914 play by S. Ansky)
• The Exorcist (1971 novel by William Peter Blatty)
• The Exorcist (1973 film), and its sequels and prequels, were inspired by Catholic exorcism ritual and folklore based on the novels by William Peter Blatty).
• Repossessed (1990 comic movie starring Linda Blair and Leslie Nielsen)
• The Biggest Douche in the Universe (2002 South Park television episode)
• Kya Dark Lineage (2003 video game)
• Supernatural (2005 television series)
• Constantine (2005 movie) is based on the DC/Vertigo comic book Hellblazer.
• The Exorcism of Emily Rose (2005 movie) was inspired by the Anneliese Michel case.
• Requiem (2006 German-language movie by Hans-Christian Schmid) is based on the Anneliese Michel case.
• An American Haunting (2006 movie)
• D.Gray-man (2006 Japanese animation series by Hoshino Katsura)
• A Haunting Shows reportedly true stories many involving demons and exorcisms
• Stigmata (1999 film starring Patricia Arquette and Gabriel Bryne)
• Grudge 2 (2006 English movie based on the Japanese Ju-on series)
• El Orfanato (The Orphanage) (2008 movie directed by Juan Antonio Bayona and produced by Guillermo Del Toro)
• 1920 (2008 Bollywood movie)
• True Blood (2008 HBO television series)
• Apparitions (2008 TV series)
• Soul Obsession, a 2007 novel by Amy Wolff Sorter, which has an account of a Jewish exorcism
• Boys Do Cry (2007 Family Guy episode about the town of Quahog trying to exorcise Stewie, forcing the family to leave Rhode Island)
• Michou d'Auber (2007 French movie)
• Paranormal State (2008 A&E TV series)
• John Safran versus God, an Australian documentary containing a supposed exorcism of its host, John Safran.
• Days of Our Lives (1995 saw the first ever excorcism performed on a daytime soap opera)
• Penn & Teller: Bullshit! (Showtime TV series) Season 5, Episode 5 - "Exorcism", air date: April 19, 2007. Provides some skeptical commentary on the usefulness and scientific validity of exorcisms.
• Paranormal Activity (film) (2009 movie)

See also

• Exorcist
• Deliverance ministry
• International Association of Exorcists
• Kecak
• List of exorcists
• Yoruba religion
• Unborn

References

1. ^ Malachi M. (1976) Hostage to the Devil: the possession and exorcism of five living Americans. San Francisco, Harpercollins p.462 ISBN 0-06-065337-X
2. ^ Werner 1994, p. 166
3. ^ Monier-Williams 1974, pp. 25–41
4. ^ Joseph Kitagawa (1966). Religion in Japanese History. p. 125. http://books.google.com/books?id=aI9h29D0WCEC&pg=PA125&lpg=PA125&dq=Eisai+%22esoteric+Zen%22&source=bl&ots=OV14DJdj7j&sig=bETSuCTxb2V2yGno2AYXCw8dGeM&hl=en&ei=TZH1Sp-dLsTp8Qb85YTzCQ&sa=X&oi=book_result&ct=result&resnum=4&ved=0CBIQ6AEwAw#v=onepage&q=Eisai%20%22esoteric%20Zen%22&f=false. 
5. ^ William M. Johnson, ed. Encyclopedia of Monasticism, s.v. “Eisai”. 1. p. 37a. http://books.google.com/books?id=GfC0TDkJJNgC&pg=PA437&lpg=PA437&dq=exorcism+%22Zen+practice%22&source=bl&ots=uLEswwIwJH&sig=CamipB2vdlXyNbnundYOBu6waQc&hl=en&ei=a5r1Ss-oKImX8AaCyN3zCQ&sa=X&oi=book_result&ct=result&resnum=7&ved=0CCAQ6AEwBjgK#v=onepage&q=exorcism%20%22Zen%20practice%22&f=false. 
6. ^ http://www.brainyhistory.com/events/1422/march_30_1422_32480.html
7. ^ Helen Josephine Baroni, ed (2002). The Illustrated Encyclopedia of Zen Buddhism. Rosen Publishing Group. p. 56. ISBN 0823922405. http://books.google.com/books?id=smNM4ElP3XgC&pg=PA56&lpg=PA56&dq=. 
8. ^ David E. Young : “Visitors in the Night”, p. 173. In :- David E. Young & Jean-Guy Goulet (eds.) : Being Changed : the Anthropology of Extraordinary Experience. Broadview Press, Peterborough (ON), 1994. ISBN 1-55111-032-6. pp. 166-194.
9. ^ Exorcism
10. ^ JewishEncyclopedia.com - JESUS OF NAZARETH
11. ^ Martin M. (1976) Hostage to the Devil: The Possession and Exorcism of Five Contemporary Americans. Harper San Francisco. Appendix one "The Roman Ritual of Exorcism" p.459 ISBN 006065337x
12. ^ Batty, David (2001-05-02). "Exorcism: abuse or cure?". Guardian Unlimited. http://www.guardian.co.uk/society/2001/may/02/socialcare.mentalhealth1. Retrieved 2007-12-29. 
13. ^ "Concerning Exorcism", Book of Occasional Services, Church Publishing.
14. ^ ^{a b} "Exorcism". Lutheran Church Missouri Synod. http://www.lcms.org/ca/www/cyclopedia/02/display.asp?t1=E&word=EXORCISM. Retrieved 2009–05–27. 
15. ^ "Can a Christian Have a Demon?". Kaohsiung Lutheran Mission. http://johnsmith.asia/can_christians.htm. Retrieved 2009–05–27. 
16. ^ ^{a b c} "Exorcism". Christian Classics Ethereal Library. http://www.ccel.org/s/schaff/encyc/encyc04/htm/ii.vii.htm. Retrieved 2009–05–27. 
17. ^ Ferber, Sarah (2004). Demonic possession and exorcism in early modern France. Routledge. p. 38. ISBN 0415212650. http://books.google.com/books?id=DNS5oatndpUC&pg=PA38&lpg=PA38&dq=exorcism+lutheran&source=bl&ots=Fu9K0BClts&sig=2VDybAx064WNAL03kxu5jm1tr_E&hl=en&ei=NdMcSo7VMZGMNeejtJUP&sa=X&oi=book_result&ct=result&resnum=10#PPA38,M1. Retrieved 2009-05-25. 
18. ^ ^{a b c d e f g h i j k l} "Quotes and Paraphrases from Lutheran Pastoral Handbooks of the 16th and 17th Centuries on the Topic of Demon Possession". David Jay Webber. http://www.angelfire.com/ny4/djw/lutherantheology.demonpossession.html. Retrieved 2009–05–27. 
19. ^ The Methodist Conference - Friday 25th June, 1976 (Preston). The Methodist Church of Great Britain. "...the casting out of an objective power of evil which has gained possession of a person." 
20. ^ The Methodist Conference - Friday 25th June, 1976 (Preston). The Methodist Church of Great Britain. "...the authority to exorcise has been given to the Church as one of the ways in which Christ's Ministry is continued in the world." 
21. ^ The Methodist Conference - Friday 25th June, 1976 (Preston). The Methodist Church of Great Britain. "The form of any service of healing for those believed to be possessed should be considered in consultation with the ministerial staff of the circuit (or in one-minister circuits with those whom the Chairman of the District suggests)." 
22. ^ The Methodist Conference - Friday 25th June, 1976 (Preston). The Methodist Church of Great Britain. "Since pastoral guidance is first and foremost concerned to assure the presence and love of Christ, it is important to follow this practice in these cases also." 
23. ^ The Methodist Conference - Friday 25th June, 1976 (Preston). The Methodist Church of Great Britain. "The ministry of bible, prayer and sacraments should be extended to those seeking help." 
24. ^ ^{a b c} "Exorcism in 2006". Westminster Methodist Central Hall (Rev. Martin Turner). http://www.methodist-central-hall.org.uk/sermons/MartinTurnerSermons/ExorcismIn2006.pdf. Retrieved 2009–05–25. 
25. ^ Poloma M. (1982) The Charismatic Movement: is there a new Pentecost? p97 Isbn. 0805797211
26. ^ Cuneo M. (2001) American Exorcism: Expelling Demons in the Land of Plenty. Doubleday: New York. pp.111-128 isbn. 0385501765
27. ^ Poloma M. (1982) The Charismatic Movement: is there a new Pentecost? p60 isbn:0805797211
28. ^ Cuneo M. (2001) American Exorcism: Expelling Demons in the Land of Plenty. Doubleday: New York. pp.118-119 Isbn: 0385501765
29. ^ Amorth G. (1990) An Exorcist Tells His Story. tns. MacKenzie N. Ignatius Press: San Francisco. pp157-160 isbn. 0898707102
30. ^ Operation Clambake Presents: OT Levels
31. ^ Dali's gift to exorcist uncovered Catholic News 14 October 2005
32. ^ http://www.youtube.com/watch?v=y0Ak-3wS7cQ
33. ^ St. Louis - News - Hell of a House
34. ^ Part I - The Haunted Boy: the Inspiration for the Exorcist
35. ^ Archbishop: Mother Teresa underwent exorcism CNN 04 September 2001
36. ^ http://www.stuff.co.nz/dominion-post/wellington/2497284/Deadly-curse-verdict-five-found-guilty
37. ^ "Blumhardt’s Battle: A Conflict With Satan". Thomas E. Lowe, LTD. http://davidkeames.googlepages.com/blumhardt%27sbattle. Retrieved 2009–09–23. 
38. ^ Friedrich Zuendel. "The Awakening: One Man's Battle With Darkness". The Plough. http://www.plough.com/ebooks/pdfs/Awakening.pdf. Retrieved 2009–09–23. 
39. ^ ^{a b} How Exorcism Works
40. ^ J. Goodwin, S. Hill, R. Attias "Historical and folk techniques of exorcism: applications to the treatment of dissociative disorders"
41. ^ Journal of Personality Assessment (abstract)
42. ^ Microsoft Word - Haraldur Erlendsson 1.6.03 Multiple Personality
43. ^ Voice of Reason: Exorcisms, Fictional and Fatal
44. ^ Peck M. MD (1983). People of the Lie: the Hope for Healing Human Evil. New York: Touchstone. 
45. ^ Kev (09-10-2006). "DAN! - On a mission from God". lbrb. http://leftbrainrightbrain.co.uk/?p=446. Retrieved 19 November 2009. "...Jeff Bradstreet is a keen advocate of Exorcism as a treatment for autism." 

Further reading

• William Baldwin, D.D.S., Ph.D., "Spirit Releasement Therapy". ISBN 1-88-265800-0. Practitioner & Instructor of Spirit Releasement Therapy, containing an extensive bibliography.
• Shakuntala Modi, M.D., "Remarkable Healings, A Psychiatrist Discovers Unsuspected Roots of Mental and Physical Illness." ISBN 1-57174-079-1 Gives cases, and statistical summaries of the kinds of maladies remedied by this therapy.
• Bobby Jindal, BEATING A DEMON: Physical Dimensions of Spiritual Warfare. (New Oxford Review, December 1994)
• Malachi Martin, Hostage to the Devil. ISBN 0-06-065337-X.
• M. Scott Peck, Glimpses of the Devil : A Psychiatrist's Personal Accounts of Possession, Exorcism, and Redemption. ISBN 0-7432-5467-8
• Max Heindel, The Web of Destiny (Chapter I - Part III: "The Dweller on the Threshold" Earth-Bound Spirits, Part IV: The "Sin Body"--Possession by Self-Made Deamons—Elementals, Part V: Obsession of Man and of Animals), ISBN 0-911274-17-0
• Frederick M Smith, The Self Possessed: Deity and Spirit Possession in South Asian Literature and Civilization. New York: Columbia University Press, 2006. ISBN 0231137486
• Gabriele Amorth, An Exorcist Tells His Story. San Francisco: Ignatius Press, 1999. Vatican's chief exorcist tells about Roman Catholic practice of exorcism with numerous anecdotes from his own experience.
• G. Paxia, The Devil's Scourge - Exorcism during the Italian Renaissance, Ed. WeiserBooks 2002.

External links

• More about exorcisms in the Lutheran Church
• Specialized Catholic web about Possession and Exorcism. Spain Exorcist Father Jose Antonio Fortea
• More about exorcisms in the Catholic Church
• Informations, documents, teachings on Ministry of Deliverance in the Catholic Church
• Bobby Jindal. BEATING A DEMON: Physical Dimensions of Spiritual Warfare. (New Oxford Review, December 1994)
• Catholic Encyclopedia: Exorcism
• Jewish Encyclopedia: Exorcism
• Encyclopedia Britannica: Exorcism
• Diocese of Worcester webpages on Ministry of Deliverance Anglican View
• On ghosts and exorcism in Vedic traditions
• Exorcism in the Orthodox Church
• Exorcism (Greek Orthodox Archdiocese)

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Dansk (Danish)
n. - djævleuddrivelse

Nederlands (Dutch)
bezwering, duiveluitbanning, exorcisme

Français (French)
n. - exorcisme

Deutsch (German)
n. - Exorzismus, Teufelsaustreibung

Ελληνική (Greek)
n. - (θρησκ.) εξορκισμός, επωδή εξορκιστών (κν. ξόρκι)

Italiano (Italian)
esorcismo

Português (Portuguese)
n. - exorcismo (m)

Русский (Russian)
экзорцизм

Español (Spanish)
n. - exorcismo, conjuro

Svenska (Swedish)
n. - djävulsutdrivning, andebesvärjelse

中文（简体）(Chinese (Simplified))
驱邪, 用魔法召鬼魂

中文（繁體）(Chinese (Traditional))
n. - 驅邪, 用魔法召鬼魂

한국어 (Korean)
n. - 액막이, 푸닥거리

日本語 (Japanese)
n. - 悪魔払い

العربيه (Arabic)
‏(الاسم) تعويذة, رقيه‏

עברית (Hebrew)
n. - ‮גירוש רוחות‬

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