(Continued from page one)
Revelation tells us that demons were hurled down
to earth; therefore their final damnation has yet to happen, even if it
is irrevocable. This means that they still have the power that God had
given them, even if only "for a brief time". That is why they ask Jesus,
"Have you come here to torment us before the time?" (Mt 8:29). Christ
is the only judge; he will gather to himself his Mystical Body. This,
then, is how we should interpret Paul's statement to the Corinthians,
"since we are to judge angels" (I Cor 6:3). When the "legion" of demons
who possessed the man from Gerasa pleaded with Christ "not to command
them to depart into the abyss" (Lk 8:31-32), they were seeking to hold
on to their power. To a demon, leaving the body of a person and sinking
into hell is an irrevocable death sentence; that is why the demon fights
it to the last. However, his eternal pain will increase proportionately
to the suffering he caused on earth. It is Saint Peter who tells us that
the demons have not yet been definitively sentenced: "When angels sinned,
God did not spare them; he sent them down to the underworld and consigned
them to the dark underground caves to be held there till the day of judgment"
(2 Pet 2:4). The glory of the angels, too, will be increased according
to their good deeds; therefore, it is very useful to invoke their help.
What harm can the devil cause to the living? There are few books on the
subject and a lack of common language. I will now attempt to define the
words that I will use in this book.
Ordinary activity. This is "temptation", which is the most common
activity of the demons, and it is directed against all men. When Jesus
allowed Satan to tempt him, he accepted our human condition. I will not
talk about this common diabolical endeavor, because the purpose of this
book is to highlight Satan's "extraordinary activity", which can take
place only if God so allows.
This second category can take six different forms:
1. External physical pain caused by Satan. We know of this from
many lives of the saints. We know that Saint Paul of the Cross, the Curé
of Ars, Padre Pio, and many others were beaten, flogged, and pummeled
by demons. This external form of persecution does riot affect the soul;
therefore with this type there has never been the need for an exorcism,
only for prayers. Here I will dwell only on the other types of actions
that directly affect exorcists.
2. Demonic possession. This occurs when Satan takes full possession
of the body (not the soul); he speaks and acts without the knowledge or
consent of the victim, who therefore is morally blameless. It is the gravest
and most spectacular form of demonic afflictions, and it attracts the
attention of producers of movies such as The Exorcist. According
to the Ritual for exorcisms, some of the signs of possession include:
speaking in tongues, extraordinary strength, and revealing the unknown.
The man of Gerasa is a clear Gospel example of possession. To fix a set
"model" for demonic possession would be a serious mistake; the affliction
runs the gamut of symptoms and severity. For instance, I have exercised
two totally possessed persons who remained perfectly still and silent
during the exorcism. I could cite many other examples and as many different
3. Diabolical oppression. Symptoms vary from a very serious to
a mild illness. There is no possession, loss of consciousness, or involuntary
action and word. The Bible gives us many examples of oppression; one of
them is job, He was not possessed, but he lost his children, his goods,
and his health. The bent woman and the deaf and dumb man who were cured
by Jesus were not subject to total possession, but there was a demonic
presence that caused physical discomfort. Saint Paul was most certainly
not possessed by a demon, but he had a demonic oppression that caused
an evil affliction: "And to keep me from being too elated by the abundance
of revelations, a thorn was given me in the flesh, a messenger of Satan,
to harass me" (2 Cor 12:7). There is no doubting the evil origin of the
While possessions are still relatively rare today, we exorcists run into
a great number of people who have been struck by the devil in their health,
jobs, or relationships. We must make it clear that to diagnose and heal
an oppression-related illness is not any easier than to diagnose and cure
a person afflicted by full possession. The degree of gravity may be different,
but the difficulty of the diagnosis and the amount of time involved in
healing are the same.
4. Diabolic obsession. Symptoms include sudden attacks, at times
ongoing, of obsessive thoughts, sometimes even rationally absurd, but
of such nature that the victim is unable to free himself Therefore the
obsessed person lives in a perpetual state of prostration, desperation,
and attempts at suicide. Almost always obsession influences dreams. Some
people will say that this is evidence of mental illness, requiring the
services of a psychiatrist or a psychologist. The same could be said of
all other forms of demonic phenomena. Some symptoms, however, are so inconsistent
with known illnesses that they point with certainty to their evil origins.
Only an expert and well-trained eye can identify the crucial differences.
5. Diabolic infestation. Infestations affect houses, things, or
animals. This book will only mention the topic. I merely want to state
that I will never use this term when I refer to persons. I will always
talk about possession, oppression, and obsession.
6. Diabolical subjugation, or dependence. People fall into this
form of evil when they voluntarily submit to Satan. The two most common
forms of dependence are the blood pact with the devil and the consecration
How can we defend ourselves from all these evils? A strict interpretation
of the Ritual confines the use of exorcisms only to instances of
true possession. However, as I stated before, the current Ritual
fails to address many occasions in which an exorcist diagnoses an evil
influence. In all cases when there is no possession, the usual means to
obtain grace should be sufficient. These means are prayer; the sacraments;
almsgiving; leading a Christian life; pardoning offenses; and soliciting
the aid of our Lord, Mary, the saints, and the angels. I will now say
a few words about the angels. I gladly end this chapter on the devil,
Christ's adversary, by speaking about the angels. They are our great allies.
We owe them a great debt, and it is a mistake to mention them as rarely
as we do. Every one of us has a guardian angel, most faithful of friends
twenty-four hours a day, from conception to death. He unceasingly protects
us, body and soul, while we, for the most part, never think about him.
We also know that each nation has its particular guardian angel and, probably,
every community and family, although we are not certain on the two last
points. We know, however, that the angels are a multitude, and their desire
to help us is much greater than Satan's desire to destroy us.
Sacred Scripture often tells us about the missions that God entrusted
to his angels. We know the name of the prince of the angels, Saint Michael.
There is a hierarchy among the angels based on love, which is guided by
the divine intellect "in whose Will we find our peace", as Dante says.
We also know the names of two other archangels:
Gabriel and Raphael. The Apocrypha add a fourth name, Uriel. Sacred Scripture
divides the angels into nine choirs: dominions, powers, thrones, principalities,
virtues, angels, archangels, cherubim, and seraphim. The believer who
lives in the presence of the Trinity and is certain of its life within
himself knows that he also has a mother, God's own Mother, who ceaselessly
helps him. He knows that he can always count on the help of the angels
and of the saints; therefore, how can he feel alone, abandoned, or oppressed
by evil? In the life of the believer there is pain, because it is the
way of the Cross that saves us, but there is no room for sadness. He who
believes is always ready to give witness, to those who ask him, about
the hope that sustains him (see I Pet 3: 15).
It is also clear that the believer must be faithful to God and must fear
sin. This is the basis of our strength, as Saint John tells us: "We know
that any one born of God does not sin, but He who was born of God keeps
him, and the evil one does not touch him"(I Jn 5:18). If sometimes our
weakness leads us to fall, we must immediately pick ourselves up with
that great gift of God's mercy: repentance and confession.
Page one of this
Church's Leading Exorcist" by Gyles Brandreth. The Sunday
Telegraph. (April 2001)
Gabriel Amorth on the Reform of the Rite of Exorcism. The Catholic
Library. (June 2000)
An Exorcist Tells His Story
Author: Fr. Gabriele Amorth
Length: 210 pages
Your Price: $14.95
In this powerful book, the renowned exorcist of Rome tells of his many
experiences in his ministry as an exorcist doing battle with Satan to
relieve the great suffering of people in the grip of evil. The importance
of the ministry to "expel demons" is clearly seen in the Gospels,
from the actions of the Apostles, and from Church history. Fr. Amorth
allows the reader to witness the activities of the exorcist, to experience
what an exorcist sees and does. He also reveals how little modern science,
psychology, and medicine can do to help those under Satan's influence,
and that only the power of Christ can release them from this kind of mental,
spiritual or physical suffering.
An Exorcist Tells His Story has been a European best-seller that has gone
through numerous printings and editions. No other book today so thoroughly
and concisely discusses the topic of exorcism.
An Exorcist: More Stories
Author: Fr. Gabriele Amorth
Length: 208 pages
Your Price: $14.95
Following up his international best-selling book, An Exorcist Tells His
Story, Fr. Gabriele Amorth, the renowned chief exorcist of Rome, expands
on some of the key topics of his previous book, covering important details
about demonic or occult issues.
He uses concrete examples from his own experiences and those of other
exorcists to illustrate and substantiate his points.
Since satanic sects, occultism, séances, fortune-tellers and astrologers
are so widespread today, Father Amorth asks the question why is it so
difficult today to find an exorcist, or a priest who is an expert in this
field? The example and the teaching of Christ is very clear, as is the
tradition of the Church. But todays Catholics are often misinformed.
Exorcisms are reserved for appointed priests, while all believers can
make prayers of liberation. What is the difference? What norms must be
followed? What problems are still open and unresolved in this field?
The new book by Father Amorth answers these and many other questions,
supporting his discourse with a rich exposition of recent facts. A valuable,
practical and instructive manual for priests and lay people, on how to
help many who are suffering.