The 1614 Roman Ritual Rite of Exorcism: Lesson 1

What I am endeavoring to do in this series of Lessons is to present the actual Rite of Exorcism, as contained within the 1614 Roman Ritual 1952 version, in its various components (instructions, prayers, rites, invocations, and scriptures, etc.) in the order that they come in. My purpose in doing so is simply; first, so that in doing so I may gain - as a demonologist who is a Roman Catholic - a greater understanding and appreciation for the Rite (one of the best ways I personally learn and study is to break down, in written form, such a subject. Be aware that this Rite, though it still may be used upon gaining special permission by the local Bishop, is NOT the current Rite of Exorcism. The official Rite of Exorcism now in place is the 1998 Rite. I will be placing the Lessons on it online in the near future. There are some changes in form and style, but I think it is still very effective - according to what I am hearing from a mandated exorcist I am in contact with in the United States.
 
Something happens in this process that time has proven works for me, and I am able to retain much of it later. Such a practice is an excellent learning tool, at least for me); and secondly, that the reader will gain the benefit of this breakdown and the comments I make on whatever I am led to make comments on. Part of this process, as I work through the Rite line by line, involves being prompted (perhaps by the Holy Spirit or my own curiosity) to pause and do research on a particular thing. Such "chasing down side avenues and alleys" is indeed time consuming, but isn't that what private study is for, and indeed what makes for such a rich learning experience? One can go wherever the winds of the adventure of learning take you! I have no idea, at this outset, of how many separate lessons it will take for me to get through the entire Rite, but, that's part of the fun and mystery of it all. Below is Lesson One.

The 1614 Roman Ritual: Official Rite of Exorcism of the Roman Catholic Church

- A Summary What the Rite Contains -

Lesson 1A

INTRODUCTION

First, comes eight pages of Introduction, which is a historical, theological and biblical summary of the Roman Catholic Church’s position on exorcism and its causes, and Christ’s power over Satan. These eight pages are remarkable reading for the Christian, especially a Roman Catholic demonologist, and should be studied copiously. I would even suggest that these eight pages be broken down by the discerning and humble demonologist in such a way that helps him completely understand every aspect of these pages, including the theological, Christological, and historical aspects of the Church’s position on exorcism. This section also includes practical considerations and covers such items as the piety and characteristics of the priest who should be selected to conduct such a rite. This introduction is a very rich section of the Roman Ritual, and the importance for the demonologist to be very familiar with it cannot be overstated. [At some point I will do a Lesson on this Introduction, and it will be entitled Lesson 1B.]

NORMS

These are twenty-one “norms” or rules which must be followed and much attention given to by the priest when he conducts the exorcism. [At some point I will do a Lesson on these norms or rules, and it will be entitled Lesson 1C.]

THE RITE OF EXORCISM

The rite of exorcism begins, but first states what the Priest is supposed to do in preparation for the rite. I have placed a summary (paraphrase) of what the Rite lists in bold, and then give my personal remarks, notes, and commentary - in standard non-bold font - on whatever I have listed:

1. Go to Confession; or, at least elicit an act of contrition

2. Offer the holy Sacrifice of the Mass if it is convenient to do so

At first glance, these two things seem a bit strange or odd. However, upon reflection they make a lot of sense. What I find very interesting in these first two preparatory acts is that the Church seems to call upon the priest to act in his priestly role just before he conducts an exorcism. This alludes to the fact that all of the weight of the universal Church’s authority is bestowed upon the priest while he is conducting this rite. So, acting as a confessor and providing the Sacrifice of the Mass – the Eucharist – are both extremely powerful. There is no doubt that the freshness of having been involved in these sacraments strengthens and further validates the priest, in many ways, for what he is about to do in the exorcism. In effect, these acts bring him freshly up-to-date, if you will, with his priestly office – both in right (authority) and might (power). In conducting both, the priest also asks for forgiveness of his own sins and partakes of the Eucharist – the body and blood of Christ. Freshly forgiven and fed, if you will, he has properly prepared for that which will sustain him in battle. In short, these two acts of preparation reinforce the Priests authority and power in his office as a priest - a mediator.

3. To implore God’s help in devout prayer

4. Wear the surplice and purple stole

A word of commentary on these two items: these taken together, are the source of the priest’s authority and power (might and right) – the Church and our triune God. In prayer, the priest invokes God and petitions Him for His help in this matter. It is God who will act in power in this matter if Satan is to be driven away. Likewise, in donning the surplice and purple stole – the vestments of his priestly office – the priest is acting as a rightful representative of Christ in conducting the rite. The surplice and purple stole cover the clothes of the priest in a symbolic way that says the priest himself, as a mere man, is not doing this in and of his own authority and power (rite and might). It should also be noted that while the rules (norms) above as well as the introduction both made clear that the priest chosen for such work should be pious, humble and prudent and have displayed a truly and genuine holy life, that he is still not acting in and of himself. This is called ex opera operato, meaning that the exorcism, just as with the ministry of the sacraments, operates independently of the worthiness of the minister. The holiness of the priest is helpful but is not necessary. Having said this, the worst of it may be that in the case of a priest who is not pious or holy, the exorcism may take longer. So, ideally, the representative of Christ chosen for this rite would indeed be virtuous and holy, and would indeed make for a more potent authority and power during the exorcism. A “bad” cop may still properly arrest a perpetrator of a crime, but of course how much better it is if the man in the uniform and with the badge who is representing society, law, and order, is truly a “good” cop. To add to what I said in concluding the section on 1 and 2 above: In short, these two acts of preparation reinforce the Priests authority and power in his office as a priest - a mediator - and display and reinforce the source of his authority and power - which are Christ and the Church.

5. He places the person possessed before him, in bonds if it is deemed necessary for the safety of both the person possessed (to keep him or her from harming themselves or others who are present.)

This is simply a practical measure no doubt learned from centuries of practical experience in dealing with such individuals.

6. The Priest traces the sign of the cross over the possessed, over himself, and over any bystanders.

7. He next sprinkles them with Holy Water.

8. Kneeling down, the priest prays the Litany of the Saints.

[The Litany of the Saints may be skipped, and often is. Remember, the priest has great latitude in choosing the various parts contained within the Rite itself, with the most important being the actual exorcism itself – commanding the demon or demons to leave the possessed, which is “the oath of binding” (what "exorcism" literally means) that the Priest possesses through the succession of Apostolic authority given the Apostles by Christ – the binding and loosing that is such a central part of Roman Catholic doctrine. This doctrine, and the corresponding authority and power it gives the bishops and the priests, deserves a Lesson in and of itself as it is, as I mentioned, a cornerstone doctrine of the Catholic Church.]

This is where this first teaching will end, and I will pick up the components of the Ritual with the next lesson. In the next lesson however, I want to expound a bit on numbers 6 and 7 above. I want to do this because I want people to understand the profound meaning and importance (and authority and power) of that simple act of The Sign of the Cross. It is extremely powerful and demons hate it. Likewise, I also want to give some background and meaning to the power of Holy Water, and why demons are repelled by it as well.