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The Catholic rite for a formal exorcism called “major exorcism” is given in section 11 of the Ritual Romanum. [12] [13] The ritual lists guidelines for performing an exorcism and determining when a formal exorcism is necessary. [14] Priests are instructed to carefully determine that the nature of the condition is not really a mental or physical illness before proceeding. [10] In the Pentecostal Church, the Charismatic movement, and other less formalized Christian groups, the ritual of exorcism can take many forms and belief structures. The most common of these is the release ceremony. Liberation differs from the exorcism ceremony in that the devil may have set foot in a person`s life instead of taking complete control of it. When complete control has been achieved, a full-fledged exorcism is required. However, a “Spirit-filled Christian” cannot be possessed on the basis of his faith. In this belief structure, the reasons why the devil gains a foothold are usually explained as a kind of deviation from theological doctrine or because of pre-conversion activities (such as dealing with the occult). [40] [41] The Church does not suggest that every child actually suffers from demonic possession – rather, the exorcism prayer refers to the fact that the child is still in a state of original sin until actual baptism. These pastoral manuals warn that symptoms such as ecstasy, epileptic seizures, lethargy, madness, and a hectic state of mind are often the result of natural causes and should not be confused with demonic possession.

[32] According to the Lutheran Church, among the main symptoms that may indicate demonic possession and the need for exorcism are: St. Cyril of Jerusalem wrote: “Receive exorcisms with devotion. Divine exorcisms, borrowed from Scripture, purify the soul. [10] It is clear, however, that the Lord Jesus included the disciples in his mission and, in commanding them, continued the exorcistic work begun by Jesus himself (cf. Mt 10:8; Mk 3:14-15; 6:13; 16:17; Luke 9:1; 10:17). It was not work they did in their own name, but in the name of the one who had given it to them. Thus, the ministry of exorcism continues in the life of the Church within the framework of regular pastoral care. The Eastern Orthodox Church has a rich and complex tradition of exorcism,[23] which traces the practice back to Christ and his apostles. [24] Orthodox Christians believe that demonic activity is the devil`s primary means of corrupting mankind and rebelling against God. [25] Diseases, rot and other diseases are widely associated with satanic influence, which can even affect or affect objects. [26] As a result, exorcisms are widespread and even find their way into rituals that involve fields of blessing.

[26] The practice of reciting or listening to paritta began very early in the history of Buddhism. It is a Buddhist practice to recite certain verses and scriptures of the Pali canon to ward off misfortune or danger. Belief in the effective spiritual power to heal or protect the Sacca-kiriyā, or the accumulation of something quite true, is an aspect of the work attributed to the Paritta. [2] Several scriptures of the paritta such as Metta Sutta, Dhajagga Sutta or Ratana Sutta can be recited for exorcism purposes, and Āṭānāṭiya Sutta is considered particularly effective. [3] However, there is considerable documentation on the harmful consequences of exorcisms performed outside the Catholic Church. A widely reported incident occurred in June 2005 in Tanacu, Romania. A priest and several nuns at a Romanian Orthodox monastery believed that Maricia Irina Cornici, a 23-year-old nun who lived in the monastery, was possessed. So they performed an exorcism ritual: they tied her to a cross, thrust a towel into her mouth and left her alone without food or water. The intention was to cast out the demon that inhabits his body. Cornici died after three days.

Authorities believe the young woman suffered from schizophrenia. In Catholicism, exorcisms are performed in the name of Jesus Christ. [10] A similar practice is the liberation service. The difference between liberation service and exorcism is that exorcism is performed by priests who receive special permission from the Catholic Church, while liberation service is a prayer for people who are desperate and want to heal emotional wounds, including those allegedly caused by evil spirits. [11] It is important to point out that there is a wide range of opinions in Muslim and Christian circles about exorcism and its place in the 21st century. For example, there are theological voices within Roman Catholicism and Anglicanism that would completely deny the existence of demonic entities – but institutionally, these churches accept the possibility of human possession and provide specialized service in such cases. Since the 16th century. In the nineteenth century, Lutheran pastoral textbooks described the main symptoms of demonic possession as knowledge of secret things, knowledge of languages that one had never learned, and supernatural force. [23] Before performing a major exorcism, Lutheran liturgical texts stipulate that a doctor must be consulted to exclude medical or psychiatric illnesses.

[23] The rite of exorcism focuses primarily on the casting out of demons “with prayer and contempt” and includes the profession of faith of the apostles and the Lord`s Prayer. [23] This anthology attempts to show the range of stories, beliefs and practices surrounding exorcism from different eras and cultures. Among the documents collected here are popular poems and legends, treatises by physicians and theologians, letters and diary entries of clergy, reports of missionaries and colonial officers, scientific articles, and court cases.