Learning Prayers in Latin

by Mike Chapman, M.M.

Today I learned something that validated a practice that I began almost two years ago. I knew at the time...somehow...that it was for a purpose, and had real meaning and power behind it. The practice? Learning prayers in the original Latin language.

Father Chad Ripperger, in one of his homilies, advised that His Holiness Pope Benedict XVI once urged all Catholics around the world to learn the most common Catholic prayers in the Latin language. The reason he cited, was that learning these prayers in Latin, as well as one’s own language, would help the Christian faithful of different languages to be able to pray together, especially when we gather in special circumstances.

However, Father Ripperger adds another reason why Catholics should learn these prayers in Latin, and I agree with him completely: “It (Latin) is also more efficacious than any profane language because of the fact that it is a sacred language. And by virtue of it being sacred, it is in the eyes of God, more precious and therefore more meritorious. Therefore, Catholics should know the more common prayers—for instance, all of those prayers that go into making up the Rosary. They should know the prayers for those. I would suggest that you do this so that your prayers are more efficacious.”

Efficacious means “having the power to produce a desired effect.” So, he is saying that Latin can help bring about what it is you are praying for, more so than prayers in your local language. The language itself is more powerful and compelling, because Latin is a sacred language. Think about it. There is a reason why the Church uses Latin. It is not just an “accident.” (By the way, I also believe this would be true for Greek in the Christian East. I have had two years of Koine Greek in seminary.)

About two years ago, I was moved in my own spirit to begin memorizing and learning the most common prayers—especially those associated with the Rosary. So, I diligently learned the Latin Signum Crucis, the Our Father (Pater Noster), the Hail Mary (Ave Maria) and the Glory Be. I also learned the prayer to St. Michael the Archangel in Latin, because he is my patron saint.

Additionally, I began to study ecclesial Latin, mainly focusing on vocabulary rather than grammar rules. I have practiced reading longer prayers and texts in Latin, and have listened to online lessons in pronunciation and so forth. As someone who also prays minor prayers of exorcism in homes and on paranormal cases, I somehow instinctively knew in my spirit that these prayers in Latin were simply more powerful than those in the vernacular. Now I know why. I have friends in Georgia and Connecticut who do exactly the same practice.

Latin has been used so long by the Church that the evil powers fear it. I know that Father Gary Thomas, mandated exorcist in the Diocese of San Jose, even told me that he does NOT use the old 1614 Rite of Exorcism in English because he was told by the Congregation of Divine Worship and Discipline of the Sacraments that the English translation of that older Rite has not been officially approved. Instead, he prays the new 1998 Rite in Latin because it is of course, official. He further advised me that the U.S. Conference of Bishops is supposed to be working on an official, Vatican approved translation of the Rite in English. I say all of this to point out how important the Latin is, in maintaining the authority and veracity (efficaciousness) of the prayers and Rites. Even the Mass in America, though now said in English, has been translated carefully from the Latin and has been submitted to and approved by the Vatican for use. The same is true around the world.

Knowing the above and now armed with the information from (now) Pope Emeritus Benedict XVI and Father Ripperger, I am going to additionally learn the Latin: Nicene Creed, the Gloria, the Fatima Prayer, and the ending prayers of the Rosary; as well as the Sanctus and a few others. I will also redouble my overall Latin studies.

I encourage you to do the same, at least one.

The Ave Maria is very short, and is in the top left corner of this blog post. There are plenty of online places you can go for the correct pronunciation.

See this YouTube video for all the prayers of the Rosary in the Latin Language:
http://www.youtube.com/watch?v=bge1eVNwymA

See Father Chad Ripperger, F.S.S.P., at his website: www.sensustraditionis.org
I recommend this website, and its teachings wholeheartedly.

By the way, since you need to be learning Latin, “Sensus Traditionis” – the name of Father’s website, translates as: “The Sense of Tradition” – conveying the idea that traditional Catholic orthodoxy makes the most rational and reasonable sense. I agree.

From the About page of the site: ”This website is dedicated to the defense of the orthodox Catholic faith as well as a promotion of serious academic thought in the areas of Catholic theology and philosophy. One of the tragedies of modern Catholic thought is that it lacks the depth given by previous generations of the same issues. It is for this reason that this website was started, i.e. to aid the Church in recapturing the intellectual rigor it once had. The heresy of modernism has begun affecting the members of the Church by making them content with a superficial approach to and an explanation of their religion. One of the ways to combat this problem in the Church is to promote studies that draw the students into the depth and richness which Catholic thought can provide. However, none of that is possible without a deep sense of our indebtedness to tradition as well as a strong developed sense of the value of those traditions.” 

Review of Manual of Minor Exorcisms by Bishop Porteous

This is a review of the small but extremely useful and helpful Manual of Minor Exorcisms, compiled by Bishop Julian Porteous, published by the Catholic Truth Society, Publishers to the Holy See, June 2010. Bishop Porteous is the Auxiliary Bishop of Sydney.

Review by Mike Chapman

As someone who is a practicing and active Roman Catholic, and is involved in leading a team that regularly is called in to homes to help individuals and families deal with demonic influence - either real or perceived - this Manual of Minor Exorcisms has been sorely needed. Thank you, Bishop Julian Porteous, for compiling these prayers. I am not a part of the Charismatic Renewal; I simply have been called by God into a ministry of helping people with these problems. This is likely due to my life experiences and education.

As one reviewer said, this manual was compiled "For the use of priests" - as it says on the front cover. This is true. However, the Bishop does include an entire range of prayers toward the back of the Manual, starting with the Prayer of St. Basil on page 55, that laity can use with complete confidence that one is not violating canon or liturgical law. As someone who strictly adheres to the Code of Canon Law (c.1172), the Praenotanda (norms) of the new 1998 Rite of Exorcism, the Catechism of the Catholic Church, as well as documents and letters put out by the Congregation for the Doctrine of the Faith and the Congregation for Divine Worship that regulates such matters, this Manual by Bishop Porteous is very much appreciated. He covers all of these issues sufficiently in this little manual. He makes it very clear what is allowed by laity and what is not. He is also very up-to-date with what is going on with the liturgical rite of exorcism and deliverance prayer issues. That is reflected in the Manual.

I have no doubt that this Manual will become a very useful tool in the hands of the faithful who wish to pray and intercede on behalf of those suffering and in need, yet who definitely desire to stay humble and true to their rightful role that God has placed them in, and not usurp the role of others and go beyond what they authoritatively should do. So many ordinary people are embarrassed or would never go to their priest or pastor, but they do phone and contact people such as myself and my team. Laity such as ourselves (and perhaps you too) are a non-intimidating facet of the Church, and have an important role to play in presenting the gospel and reaching a world lost in darkness. However, this must be done wisely, correctly and in accordance with ecclesial law. This Manual aids us tremendously in that desire and effort. I think this is extremely important, because if we as faithful laity submit to our rightful role, our prayers are all the more efficacious because of our humility and faithfulness to follow the Magisterium of the Church. I recommend this Manual whole-heartedly. One can purchase it for around $20 plus shipping.

Here is a link to Amazon's page for the Manual:
http://www.amazon.com/Manual-Exorcisms-Bishop-Julian-Porteous/dp/1860828027/ref=sr_1_1?ie=UTF8&qid=1367872845&sr=8-1&keywords=manual+of+minor+exorcisms

Summary on the Catholic Rite of Exorcism

by Mike Chapman

 

This article is for those who may be interested in learning a bit about the Roman Ritual - the Roman Catholic Rite of Exorcism. This practice of formal exorcism goes back to the earliest days of the Church, and is centered on Christ's own exorcisms and the authority He gave to the Apostles to cast out demons and devils. The rite and prayers that were practiced for centuries evolved over time and was standardized for the first time in 1614. This Rite of Exorcism is now widely referred to as the 1614 Rite of Exorcism. This particular exorcism rite was part of the overall Roman Ritual of that year, as the Roman Ritual itself contains many Rites of the Church, not just the Rite of Exorcism.

This 1614 version of the Rite of Exorcism consists of two parts - Part 1 consists of a series of introductory notes that explain how an exorcist is to undertake the exorcism. It also includes notes on what the realities are of demonic possession, and other such things - such as the qualifications of the priest or bishop who is conducting such a solemn rite. Part 2 is the exorcism rite itself, which starts with the Litany of the Saints. 

To this version (the 1614 version), a Part 3 was added in 1890, which was written by Pope Leo XIII, who personally wrote the longer prayer to St. Michael the Archangel. Many of you know and pray the shorter version of this prayer. The story of Pope Leo's vision and immediate writing of that St. Michael prayer is extremely interesting, and readers should research that story. The 1614 Rite underwent minor revisions in both 1925 and in 1952. Of course, the original version is in Latin. 

A very nicely done English version is widely available (which I have and have studied intensely) and was first published by the Bruce Publishing Company. It was subsequently published by Preserving Christian Publications, Inc. of Booneville, NY, and was translated and edited by the Rev. Philip T. Weller. If interested in getting your own copy, the volume you want is Volume II (2) of the Roman Ritual, and contains Christian Burial rites, Reserved Blessings, as well as the Rite of Exorcism. It IS indeed the 1614 version, as of 1952 - thus it contains the added Part 3 of 1890, and the slight revisions of 1925 and 1952. What is nice about this version is that the Latin is included on the left side of the page, and the English on the right.

In 1998, the Rite underwent complete revision in both text and format, as a result of Vatican II. It in fact, was the very last of the Roman Ritual revisions that occurred as a result of Vatican II. It was slightly revised again in 2000. The new 1998 Rite (De exorcismis et supplicationibus quibusdam - editio typica 1999) has been criticized by some exorcists and demonologists as being weaker than its earlier 1614 counterpart. However, upon studying the new Rite itself, as well as reading one exorcist's analysis of it and corresponding to another to get his take, I am convinced the criticism is not warranted. Although there are a couple of substantive criticisms that have to do with the Rite itself, the beef has more to do with how the new Rite came about, than anything else. It IS effective, according to one exorcist that wrote me. For American exorcists, it currently must be spoken in Latin, because no official English translation has been promulgated. That is now said to be in the works.

Interestingly, a statement put out by the Congregation of the Doctrine for the Faith the day after the new Rite was promulgated stipulated that the 1614 Rite of Exorcism may continue to be used, with one qualification. This means an exorcist is not bound to the 1998 (new) version, he can choose to use the earlier 1614 version. However, he must have his Bishop request permission to do this from the Vatican Congregation that oversees liturgical rites. Also, of course, the rule for conducting the exorcism itself still holds - that it must only be done with permission of the diocesan Bishop or local ordinary - and only after proper investigation.

By the way, all of this refers to what is called a "public" or "formal" exorcism - called a "solemn" exorcism. These are only done in the most serious cases. Praying over someone or some place, is called a minor or private exorcism, and permission is not needed by the local ordinary or Bishop to do these. Protestants also have a term for exorcisms - called "deliverances." It should be made clear that a public or solemn exorcism is only properly done by a Catholic priest or Bishop with permission, and using the Rite of Exorcism - either the 1614 version or the 1998 version. All other "exorcisms" (broad term) are properly called deliverances or minor exorcisms. The word "exorcism" itself means to "adjure" or "to put under oath" - or to bind to an oath. An exorcism puts Satan - or the demons - under oath in a formal way, and binds them.

I hope this has been informative, and if you are interested in learning more, consult the sources below.

Sources:
Roman Ritual (1952) of the 1614 version - Weller
New Rite of Exorcism, 1998 De exorcismis et supplicationibus quibusdam - editio typica 1999
Exorcism and the Church Militant, by Rev. T. Euteneuer
Correspondence with a mandated Exorcist in the U.S.

Demonology: #2 on Our Top Ten Demons List: Asmodeus

Asmodeus

Described as “the king of demons,” Asmodeus appears in many ancient books and writings. He is one of the chief demons involved in a cases of possession. Throughout history, he has been regarded as one of the most evil of Satan’s infernal demons. He is usually portrayed as having three heads: those of an ogre, a ram, and a bull—all sexually licentious creatures; he is also portrayed as having the feet of a cock, another sexually aggressive creature; having the wings and tail of a serpent; he rides on a dragon and breathes fire.

                Asmodeus has roots in ancient Persia. The name Asmodeus is derived from Aeshma, one of the seven archangels, or amarahspands, of Persian mythology. The Hebrews absorbed him into their mythology, where he attained the highest status and most power of all his legends. Prior to his fall from heaven, he was part of the seraphim—the highest order of angels [but this a contradiction—how could he be a seraph when he was the also said to be the offspring of a demon and a human?].

                In other Hebrew legends, he is either associated with or the husband of Lilith, the demon queen of lust. Sometimes he is said to be the offspring of Lilith and Adam.

In the Book of Tobit  [also sometimes known as the Book of Tobias], the demon Asmodeus fell in love with the beautiful human female Sarah, daughter of Raguel. Asmodeus wanted Sarah for himself, and he refused to allow her to be married to any human male. So, every time Sarah was married, the demon came to the marriage bed and took the life of her new husband. Seven men fell to the predations of this jealous demon, until Tobias received a visit from the angel Raphael, who instructed him on how to handle Asmodeus (by burning the gall of a certain fish). Tobias subsequently married Sarah and drove the demon away with the technique Raphael had told him. Asmodeus reportedly fled to the furthest reaches of Egypt, where he was then tracked down and bound by the angel Raphael.

In the pseudepigraphical Testament of Solomon, Asmodeus lives in the constellation of the Great Bear (Ursa Major) and is called up by King Solomon. Asmodeus is taken into the presence of the King by Beelzebub, and King Solomon demands to know his names and functions. Sullen, arrogant and defiant, he tells the king he was born of a human mother and an angel father. He also says that Solomon will have only a temporary hold over the demons; his kingdom will eventually be divided, and demons will go out again among men and will be worshipped as gods because humans will not know the names of the angels who thwart the demons. He admits that he is afraid of water. He is said to be in charge of “the destruction of fidelity (faithfulness in marriage), either by separating man and wife through calamities or by causing husbands to be led astray. One of his main objectives is to prevent intercourse between spouses, wreck new marriages, and entice husbands to commit adultery.  He is also said to commit murders and to attack the beauty of virgins, causing them to waste away. He has knowledge of the future. In one passage from the Testament, which is similar to the Book of Tobit, Asmodeus admits that the angel Raphael holds power over him.

                Further in the Testament of Solomon, Asmodeus claims to have been “born an angel’s seed by a daughter of man,” which connects him firmly with the tradition of the Watcher Angels of Genesis  chapter six in the story of Noah, and also the First Book of Enoch as well as the Second Book of Enoch.

                This statement about Asmodeus being the offspring of a fallen watcher Angel and a human female is also reflected in the portion of the Jewish Haggadah  concerned with the life of Noah. Here, he is said to have been born of the union between the fallen angel Shamdon and the lustful maiden Naamah. He was reputedly bound by King Solomon with iron, a metal that was often presented as an anathema to demons.

[Strictly speaking, this would make Asmodeus an Evil Spirit, and not a demon – if one defines a demon as strictly a fallen angel. This is the subject of debate and discussion among even Christian demonologists—whether there is such a thing as evil spirits as being the spirits of the now dead offspring of demons (fallen angels) with human females (one explanation of the identity of the Nephilim of Genesis 6).]

                The Grimoire of Armadel  mentions Asmodeus in conjunction with leviathan, claiming that the two demons can teach about the malice of other devils. This same text cautions against summoning them, citing the fact that they lie.

                Francis Barret’s The Magus  depicts an image of Asmodeus, associating him with the sin of wrath.

                In Arthur Edward Waite’s 1910 Book of Black Magic and Pacts,  he is listed as the superintendent of hell’s casinos. This demonic hierarchy stems from the writings of the nineteenth century demonologist Charles Berbiguier.        

                In Mather’s translation of Sacred Magic of Abramelin the Mage, he is called Asmodee, and is identified as one of eight sub-princes ruling over all the other demons. In this text, he has the power to produce food—typically in the form of huge banquets; he can know the secrets of any person; has the power to transmute metals and transmogrify (to change or alter greatly and often with grotesque or humorous effect) people and animals, changing their shapes at will.

                In the Goetia,  he appears as the thirty-second demon under the name Asmoday.

                Rosemary Ellen Guiley’s encyclopedia lists him as a demon of lust (the third of the seven deadly sins), and of jealousy (which is born out in his jealousy of Tobias.)

                Asmodeus was absorbed into Christian lore, becoming one of the Devil’s leading agents of provocation. Witches were said to worship him, and magicians and sorcerers attempted to conjure him to strike out at enemies. Grimoires of magical instruction sternly admonish anyone seeking an audience with Asmodeus to summon him bareheaded out of respect. Johann Weyer said Asmodeus rules gambling houses.

                According to the Lemegton, a major grimoire, Asmodeus is the “first and chiefest” under Amaymon and goes before all other demons. He gives the ring of virtues and teaches arithmetic, geometry, astronomy, and all handicrafts. When properly summoned, he gives full and true answers to all questions. He can make a person invisible and will reveal all treasures under the guard of Amaymon. He was also one of the infernal agents blamed for the obscene sexual possession of the Louviers nuns in 17^th century France.

Variations of his name include: Asmodeus, Asmodius, Hasmoday, Sydonay, Asmoday, Aeshma, Ashmedai, Asmodee, and Asmodai.

Entire 1614 Rite of Exorcism - OUTLINE, Lesson 3

1614 RITE OF EXORCISM – OUTLINE

My Notes: In this Lesson I am providing you with the overall outline of the 1614 Rite itself (1952 Revised Version) - Translation by Weller. It was the last 1614 Rite of Exorcism that was in effect before the new 1998 Rite of Exorcism replaced it. I will be putting Rite online soon. 

First, are introductory Comments to the Rite of Exorcism by the translator [(Weller, pp. 160 – 167].

                  ACTUAL RITE OF EXORCISM (OF 1614) 

[Begins on page 168 of Weller – with original Latin on left page, English translation on the right page]

PART 1 – “Exorcism of the Possessed” [pp. 168 – 175]
This Part 1 includes twenty-one paragraphs, which cover such things as the necessary qualities and qualifications of the Priest, and what he should be looking for and on his guard against, while dealing with the demons. It even advises what items he should have on hand (such as crucifixes, holy water, etc.), things he should avoid saying and doing; words, prayers and phrases he should employ, and even advise on where the exorcism should be conducted, among other things. It covers such topics as how the exorcist should prepare both himself, those helping him and the person being exorcised; naming of the demon; deceptive strategies of demons; the medical concerns of the patient, and the after-care of the exorcised person after the exorcism is over.


                                        PART 2 – “The Rite of Exorcism” [pp. 175 – 223]
The Rite begins on page 175 with a short paragraph on the immediate preparations the exorcist should have gone through just prior to the beginning of the exorcism itself. This paragraph suggests what he should be wearing, and the initial acts of sprinkling those helping him and the subject to be exorcised, with holy water and other such things such as the sign of the Cross. Then, it suggests the praying of the Litany of Saints. The, is listed the prayers that cover the Rite:


Part of the Rite: Page reference in Weller’s Translation:
Many of the following contain various actions and responses by the exorcist and helpers:

Antiphon p. 175

Psalm 53 pp. 175 – 177 

Prayer pp. 177 – 179
This prayer begins with a prayer over the afflicted person, then gives a command to the evil spirit(s) to give the exorcist some sign or other their name and the day and the hour of their departure out of the afflicted person.

The exorcist may read all or just one of the following Gospel readings:

Reading from the Gospel of St. John 1:1—14 pp. 179 – 181

Reading from the Gospel of St. Mark 16:15—18 p. 181

Reading from the Gospel of St. Luke 10:17—20 p. 181

Reading from the Gospel of St. Luke 11:14—22 pp. 181 – 183 

Prayer p. 183
This prayer includes this action of the exorcist: with the sign of the Cross, taking his purple stole and placing it on the neck of the possessed, and with his right hand laid on the person’s head, he prays the given prayer.

Prayer p. 185
This prayer includes tracing of the sign of the Cross several times upon the brow and breast of the afflicted. 

EXORCISM (The First – very short) pp. 185 – 187 

Prayer p. 187

EXORCISM (The Second – longer) pp. 187 – 191

Prayer pp. 191 – 193 

EXORCISM (The Third – fairly short) pp. 193 – 195 

[A note in the Rite here states that all of what has come to this point may be repeated over and over as need be until the possessed one is fully liberated. In addition, it suggests that it will be helpful, to say devoutly over and over again, the Our Father, the Hail Mary, and the Creed, as well as all that follows, which are the canticles Magnificat and Benedictus, concluding with Glory Be to the Father.]  

The Athanasian Creed pp. 195 – 199

Psalm 90 p. 201 [This Psalm has been a part of the Exorcism Rite since the earliest of times]

Psalm 67 pp. 203 – 207

Psalm 69 p. 207

Psalm 117 pp. 207 – 209

Psalm 34 pp. 211 – 213

Psalm 30 pp. 213 – 217 

Psalm 21 pp. 217 – 219

Psalm 3 p. 221

Psalm 10 p. 221

Psalm 12 p. 223

Prayer Following Deliverance p. 223

PART 3 – “Exorcism against Satan and the Fallen Angels” [pp. 223 – 229]

In the Name of the Father, and of the Son…. p. 223

Prayer to St. Michael the Archangel p. 225

EXORCISM (first paragraph) p. 225

Psalm 67 p. 225 

 EXORCISM (continues) pp. 225 – 229 

 Closing Prayer p. 229

The surroundings are sprinkled with holy water, and the Rite is over.