We will know God
to the extent we are
set free from ourselves.
His plan over
your plan needs wants,
hopes and desires.
DECIDE TO TRUST
Friday, August 30, 2019
COULD YOU BE MORE READY?
"The reign of God can be likened to ten bridesmaids who took their torches and went out to welcome the groom." -Matthew 25:1
The five foolish virgins may not have been any more foolish than most people. They had enough oil in their torches if the bridegroom came at the time expected. Even the wise virgins thought that if the groom came very late, the foolish virgins might have time to go and buy some more oil (Mt 25:9). Furthermore, the foolish virgins presumed the bridegroom would let them in late if they did not get back in time (Mt 25:11).
The five foolish virgins made three tragically erroneous assumptions. The first was that they thought they were sufficiently ready. Do you think you are ready enough for Christ's final coming or your death? If you could be more ready, should you be more ready? The second was that the five foolish virgins thought they could get ready at the last minute. This will not be possible at Jesus' coming or in the case of our sudden death. The last was that they thought the bridegroom might say to them: "Better late than never." In fact, he said: "If you're late, then never will you enter." Some people think no one goes to hell. If they are wrong, they will in the end be very wrong and much too late to change.
Are you as ready as you can be? Are you ready for Jesus' return, your death, and abundant life today? Are you wise enough?
Prayer: Father, I want to be as ready as possible.
COULD YOU BE MORE READY?
"The reign of God can be likened to ten bridesmaids who took their torches and went out to welcome the groom." -Matthew 25:1
The five foolish virgins may not have been any more foolish than most people. They had enough oil in their torches if the bridegroom came at the time expected. Even the wise virgins thought that if the groom came very late, the foolish virgins might have time to go and buy some more oil (Mt 25:9). Furthermore, the foolish virgins presumed the bridegroom would let them in late if they did not get back in time (Mt 25:11).
The five foolish virgins made three tragically erroneous assumptions. The first was that they thought they were sufficiently ready. Do you think you are ready enough for Christ's final coming or your death? If you could be more ready, should you be more ready? The second was that the five foolish virgins thought they could get ready at the last minute. This will not be possible at Jesus' coming or in the case of our sudden death. The last was that they thought the bridegroom might say to them: "Better late than never." In fact, he said: "If you're late, then never will you enter." Some people think no one goes to hell. If they are wrong, they will in the end be very wrong and much too late to change.
Are you as ready as you can be? Are you ready for Jesus' return, your death, and abundant life today? Are you wise enough?
Prayer: Father, I want to be as ready as possible.
Petition: Lord, make me long for and strive to enter the kingdom of heaven.
1. A Severe Oil Shortage: The Gospel invites us to have oil for our lamps, that is, to be always ready for the coming of the Lord. He appears in moments and ways we do not expect and at all times throughout our day. The foolish virgins failed to anticipate when and how the Lord would come to them, and they were not prepared. So often we, too, get caught up in a thousand affairs and worries, and we can miss what is essential. We miss the presence of Christ in the people around us, in the circumstances in which we are living. Sometimes, Christ comes to us through some sacrifice or suffering; but we do not recognize him in it, and we reject it. We need to strengthen our faith and see how the Lord may appear in our lives.
2. The Door Closes: Over and over in the New Testament, Jesus makes clear that there is a real possibility some people, due to their own choices, may not be saved. The most terrible thing that could happen to any person would be to hear those words from the Lord who created us and died to save us: “I do not know you.” The Lord takes our freedom to choose very seriously. He never forces our will. He never imposes himself on us. Rather he invites us to make a free response of love and obedience to him and the way of life he taught us. We must choose to remain steadfast in the way of Christian life. God cannot save us without our cooperation.
3. Stay Awake: Saint Augustine said, “Beware of the grace of God that passes and does not return.” We need to perceive God’s presence in the little things of each day and never let the opportunity to love and serve him pass us by. Our faith must be ready and watching for him. If we take him for granted, or presume that we are already saved, we can miss our chance to be with him.
Conversation with Christ: Jesus, thank you for teaching us so clearly about the seriousness of our choices. How terrible it would be to opt for death instead of eternal life with you! I want to choose you and your ways, but I am weak. Make me watch and wait always, ready to see you in all things and do your will.
Petition: Lord, make me long for and strive to enter the kingdom of heaven.
1. A Severe Oil Shortage: The Gospel invites us to have oil for our lamps, that is, to be always ready for the coming of the Lord. He appears in moments and ways we do not expect and at all times throughout our day. The foolish virgins failed to anticipate when and how the Lord would come to them, and they were not prepared. So often we, too, get caught up in a thousand affairs and worries, and we can miss what is essential. We miss the presence of Christ in the people around us, in the circumstances in which we are living. Sometimes, Christ comes to us through some sacrifice or suffering; but we do not recognize him in it, and we reject it. We need to strengthen our faith and see how the Lord may appear in our lives.
2. The Door Closes: Over and over in the New Testament, Jesus makes clear that there is a real possibility some people, due to their own choices, may not be saved. The most terrible thing that could happen to any person would be to hear those words from the Lord who created us and died to save us: “I do not know you.” The Lord takes our freedom to choose very seriously. He never forces our will. He never imposes himself on us. Rather he invites us to make a free response of love and obedience to him and the way of life he taught us. We must choose to remain steadfast in the way of Christian life. God cannot save us without our cooperation.
3. Stay Awake: Saint Augustine said, “Beware of the grace of God that passes and does not return.” We need to perceive God’s presence in the little things of each day and never let the opportunity to love and serve him pass us by. Our faith must be ready and watching for him. If we take him for granted, or presume that we are already saved, we can miss our chance to be with him.
Conversation with Christ: Jesus, thank you for teaching us so clearly about the seriousness of our choices. How terrible it would be to opt for death instead of eternal life with you! I want to choose you and your ways, but I am weak. Make me watch and wait always, ready to see you in all things and do your will.
| From a commentary on Joel by St Jerome, priest |
|---|
| Return to me |
|---|
Return to me with all your heart and show a spirit of repentance with fasting, weeping and mourning; so that while you fast now, later you may be satisfied, while you weep now, later you may laugh, while you mourn now, you may some day enjoy consolation. It is customary for those in sorrow or adversity to tear their garments. The gospel records that the high priest did this to exaggerate the charge against our Lord and Saviour; and we read that Paul and Barnabas did so when they heard words of blasphemy. I bid you not to tear your garments but rather to rend your hearts which are laden with sin. Like wine skins, unless they have been cut open, they will burst of their own accord. After you have done this, return to the Lord your God, from whom you had been alienated by your sins. Do not despair of his mercy, no matter how great your sins, for great mercy will take away great sins.
For the Lord is gracious and merciful and prefers the conversion of a sinner rather than his death. Patient and generous in his mercy, he does not give in to human impatience but is willing to wait a long time for our repentance. So extraordinary is the Lord’s mercy in the face of evil, that if we do penance for our sins, he regrets his own threat and does not carry out against us the sanctions he had threatened. So by the changing of our attitude, he himself is changed. But in this passage we should interpret “evil” to mean, not the opposite of virtue, but affliction, as we read in another place: Sufficient for the day are its own evils. And, again: If there is evil in the city, God did not create it.
In like manner, given all that we have said above – that God is kind and merciful, patient, generous with his forgiveness, and extraordinary in his mercy towards evil – lest the magnitude of his clemency make us lax and negligent, he adds this word through his prophet: Who knows whether he will not turn and repent and leave behind him a blessing? In other words, he says: “I exhort you to repentance, because it is my duty, and I know that God is inexhaustibly merciful, as David says: Have mercy on me, God, according to your great mercy, and in the depths of your compassion, blot out all my iniquities. But since we cannot know the depth of the riches and of the wisdom and knowledge of God, I will temper my statement, expressing a wish rather than taking anything for granted, and I will say: Who knows whether he will not turn and repent?” Since he says, Who, it must be understood that it is impossible or difficult to know for sure.
To these words the prophet adds: Offerings and tribulations for the Lord our God. What he is saying to us in other words is that, God having blessed us and forgiven us our sins, we will then be able to offer sacrifice to God.
| From a commentary on Joel by St Jerome, priest |
|---|
| Return to me |
|---|
Return to me with all your heart and show a spirit of repentance with fasting, weeping and mourning; so that while you fast now, later you may be satisfied, while you weep now, later you may laugh, while you mourn now, you may some day enjoy consolation. It is customary for those in sorrow or adversity to tear their garments. The gospel records that the high priest did this to exaggerate the charge against our Lord and Saviour; and we read that Paul and Barnabas did so when they heard words of blasphemy. I bid you not to tear your garments but rather to rend your hearts which are laden with sin. Like wine skins, unless they have been cut open, they will burst of their own accord. After you have done this, return to the Lord your God, from whom you had been alienated by your sins. Do not despair of his mercy, no matter how great your sins, for great mercy will take away great sins.
For the Lord is gracious and merciful and prefers the conversion of a sinner rather than his death. Patient and generous in his mercy, he does not give in to human impatience but is willing to wait a long time for our repentance. So extraordinary is the Lord’s mercy in the face of evil, that if we do penance for our sins, he regrets his own threat and does not carry out against us the sanctions he had threatened. So by the changing of our attitude, he himself is changed. But in this passage we should interpret “evil” to mean, not the opposite of virtue, but affliction, as we read in another place: Sufficient for the day are its own evils. And, again: If there is evil in the city, God did not create it.
In like manner, given all that we have said above – that God is kind and merciful, patient, generous with his forgiveness, and extraordinary in his mercy towards evil – lest the magnitude of his clemency make us lax and negligent, he adds this word through his prophet: Who knows whether he will not turn and repent and leave behind him a blessing? In other words, he says: “I exhort you to repentance, because it is my duty, and I know that God is inexhaustibly merciful, as David says: Have mercy on me, God, according to your great mercy, and in the depths of your compassion, blot out all my iniquities. But since we cannot know the depth of the riches and of the wisdom and knowledge of God, I will temper my statement, expressing a wish rather than taking anything for granted, and I will say: Who knows whether he will not turn and repent?” Since he says, Who, it must be understood that it is impossible or difficult to know for sure.
To these words the prophet adds: Offerings and tribulations for the Lord our God. What he is saying to us in other words is that, God having blessed us and forgiven us our sins, we will then be able to offer sacrifice to God.
Thursday, August 29, 2019
Wednesday, August 28, 2019
| From the Confessions of St Augustine |
|---|
| O Eternal Truth, true love and beloved eternity |
|---|
Urged to reflect upon myself, I entered under your guidance the innermost places of my being; but only because you had become my helper was I able to do so. I entered, then, and with the vision of my spirit, such as it was, I saw the incommutable light far above my spiritual ken and transcending my mind: not this common light which every carnal eye can see, nor any light of the same order; but greater, as though this common light were shining much more powerfully, far more brightly, and so extensively as to fill the universe. The light I saw was not the common light at all, but something different, utterly different, from all those things. Nor was it higher than my mind in the sense that oil floats on water or the sky is above the earth; it was exalted because this very light made me, and I was below it because by it I was made. Anyone who knows truth knows this light.
O eternal Truth, true Love, and beloved Eternity, you are my God, and for you I sigh day and night. As I first began to know you, you lifted me up and showed me that, while that which I might see exists indeed, I was not yet capable of seeing it. Your rays beamed intensely on me, beating back my feeble gaze, and I trembled with love and dread. I knew myself to be far away from you in a region of unlikeness, and I seemed to hear your voice from on high: “I am the food of the mature: grow, then, and you shall eat me. You will not change me into yourself like bodily food; but you will be changed into me”.
Accordingly I looked for a way to gain the strength I needed to enjoy you, but I did not find it until I embraced the mediator between God and man, the man Christ Jesus, who is also God, supreme over all things and blessed for ever. He called out, proclaiming I am the Way and Truth and the Life, nor had I known him as the food which, though I was not yet strong enough to eat it, he had mingled with our flesh, for the Word became flesh so that your Wisdom, through whom you created all things, might become for us the milk adapted to our infancy.
Late have I loved you, Beauty so ancient and so new, late have I loved you!
Lo, you were within,
but I outside, seeking there for you,
and upon the shapely things you have made
I rushed headlong – I, misshapen.
You were with me, but I was not with you.
They held me back far from you,
those things which would have no being,
were they not in you.
You called, shouted, broke through my deafness;
you flared, blazed, banished my blindness;
you lavished your fragrance, I gasped; and now I pant for you;
I tasted you, and now I hunger and thirst;
you touched me, and I burned for your peace.
| From the Confessions of St Augustine |
|---|
| O Eternal Truth, true love and beloved eternity |
|---|
Urged to reflect upon myself, I entered under your guidance the innermost places of my being; but only because you had become my helper was I able to do so. I entered, then, and with the vision of my spirit, such as it was, I saw the incommutable light far above my spiritual ken and transcending my mind: not this common light which every carnal eye can see, nor any light of the same order; but greater, as though this common light were shining much more powerfully, far more brightly, and so extensively as to fill the universe. The light I saw was not the common light at all, but something different, utterly different, from all those things. Nor was it higher than my mind in the sense that oil floats on water or the sky is above the earth; it was exalted because this very light made me, and I was below it because by it I was made. Anyone who knows truth knows this light.
O eternal Truth, true Love, and beloved Eternity, you are my God, and for you I sigh day and night. As I first began to know you, you lifted me up and showed me that, while that which I might see exists indeed, I was not yet capable of seeing it. Your rays beamed intensely on me, beating back my feeble gaze, and I trembled with love and dread. I knew myself to be far away from you in a region of unlikeness, and I seemed to hear your voice from on high: “I am the food of the mature: grow, then, and you shall eat me. You will not change me into yourself like bodily food; but you will be changed into me”.
Accordingly I looked for a way to gain the strength I needed to enjoy you, but I did not find it until I embraced the mediator between God and man, the man Christ Jesus, who is also God, supreme over all things and blessed for ever. He called out, proclaiming I am the Way and Truth and the Life, nor had I known him as the food which, though I was not yet strong enough to eat it, he had mingled with our flesh, for the Word became flesh so that your Wisdom, through whom you created all things, might become for us the milk adapted to our infancy.
Late have I loved you, Beauty so ancient and so new, late have I loved you!
Lo, you were within,
but I outside, seeking there for you,
and upon the shapely things you have made
I rushed headlong – I, misshapen.
You were with me, but I was not with you.
They held me back far from you,
those things which would have no being,
were they not in you.
You called, shouted, broke through my deafness;
you flared, blazed, banished my blindness;
you lavished your fragrance, I gasped; and now I pant for you;
I tasted you, and now I hunger and thirst;
you touched me, and I burned for your peace.
Satan is Real
Once again it is necessary to reiterate the true, Catholic, and biblical teaching on Satan and demons. Contrary to what Superior General of the Society of Jesus Fr. Arturo Sosa stated in a recent interview, the Church does not teach that Satan is merely a symbol or an idea. He is not the “personification of evil”; he is a person, an individual creature, a fallen angelic being (as are all demons). Scripture uses personal pronouns in referring to Satan and demons (e.g., he, him, they). The Catechism of the Catholic Church affirms that Satan is an existing creature, a fallen angel who is envious of us and is a murderer from the beginning:
- Behind the disobedient choice of our first parents lurks a seductive voice, opposed to God, which makes them fall into death out of envy. Scripture and the Church’s Tradition see in this being a fallen angel, called “Satan” or the “devil.” The Church teaches that Satan was at first a good angel, made by God: The devil and the other demons were indeed created naturally good by God, but they became evil by their own doing (CCC # 391).
- Scripture witnesses to the disastrous influence of the one Jesus calls “a murderer from the beginning,” who would even try to divert Jesus from the mission received from his Father. “The reason the Son of God appeared was to destroy the works of the devil.” In its consequences the gravest of these works was the mendacious seduction that led man to disobey God (CCC # 394).
This is Church teaching. Let no one be misled by the Fr. Sosa’s erroneous statements or by the implications that follow from his unfortunate, repeated remarks. Let no one be so unwise as to dismiss the truth that we have an enemy who is very much alive who commands legions of fallen angels. We must accept this as a definitive teaching of the faith and be sober about it.
Any exorcist or anyone who has ever assisted in an exorcism can well affirm Satan’s reality and his deep hatred for humanity and all that pertains to God.
As a more extended lesson, I’d like to point out some things I have written before about certain teachings and cautions that come from the Rite of Exorcism.
The Rite of Exorcism presupposes the Catholic teaching that Satan and all demons are persons. They are addressed as persons and commanded to reveal their names, ranks, and other pertinent information. These angelic persons respond, often reluctantly and with fury at first, but later, as their power is broken, with cries and whimpers. The exorcist is clearly addressing an angelic person, a fallen angel who then reacts and responds.
As he is dealing with a being who is both a creature of God and a fallen angelic person, the exorcist must find a balance. Sadly, he must usually inflict pain upon demons in order to drive them out. This is done through the prayers of the Rite of Exorcism and through other things recommended by the rite such as the use of holy water, the use of relics, the touch of a stole, and the use of the Holy Cross.
The exorcist must be careful not to hate demons or harbor unjust anger toward them. If he were to do so, they would have him; he would be drawn into their territory. If they can get him to hate and have vengeful anger, he will be theirs, little better than they save for the possibility that he can still repent.
Hence, the exorcist and any who would pray for deliverance from demons for themselves or others, do well to stay inside the norms of the Church and Scripture. These norms warn and set limits for those who would confront demons, lest they stray by pride or anger.
What are some of these norms? Here are just a few, but they are properly cautionary to be sure:
- A lay person should never undertake to drive out demons except by the following simple formula: “I command you, all evil spirits, to leave me at once in the name of Jesus Christ the Lord.” At no time should a lay person ever engage a demon in conversation, ask questions, or in any way seek information.
- Priests who only engage in minor exorcisms are similarly limited. While they are permitted to use more elaborate imprecatory prayers (found in the Manuals of Minor Exorcisms), priests are not to go beyond the commands therein. They are not to ask questions or to demand names or signs from demons.
- Only appointed exorcists, delegated by the bishop, may or should ask things such as these: names and numbers of demons, their time of entry, why they possessed the individual, their rank, and so forth. The rite makes clear that only necessary questions should be asked. Other extraneous information is both unnecessary and potentially harmful.
- Within the formal Rite of Exorcism, an exorcist does well to stick to the formulas, expressions, and norms of the rite. Banter, insulting language, and toe-to-toe debate are to be avoided. Good exorcists indicate that returning to the prayers of the rite is essential when demons seek to engage in debate, ridicule, and/or diversionary talk. Obmutesce pater mendacii (Be silent, father of lies) is a quick command from the rite to order the demons to be silent, and it is a good way to refuse to enter into pointless conversation.
Scripture also attests to the need to refrain from reviling demons:
For even Michael the archangel, when he disputed with the devil and argued about the body of Moses, did not dare pronounce against him a reviling judgment, but said, “The Lord rebuke you!” (Jude 1:9)
Further, hate and ridicule of any person (angelic or human) whom God has created is an ungodly attitude. Scripture says,
For you O Lord love all things that are and loathe nothing that you have made; for you would not fashion what you hate (Wisdom 11:24).
Therefore, anyone who confronts demons or suffers their oppression is warned that hatred, unjust anger, reviling, and ridiculing, is no way to fight them, for if we do so we become like them.
That said, exorcists and priests must often use strong language approved by the minor and major prayers of exorcism, most of which are drawn from Scripture or Sacred Tradition.
Consider, for example, the following rebuke of Satan from Scripture:
How are you fallen from heaven, O Lucifer, son of the morning! How are you cut down to the ground, who did weaken the nations! For you have said in your heart, “I will ascend into heaven, I will exalt my throne above the stars of God: I will sit also upon the mount of the congregation, in the farthest sides of the north: I will ascend above the heights of the clouds; I will be like the most High.” Yet you shall be brought down to Sheol, to the depths of the lake of fire (Is 14:12-15).
These verses speak truth. They do not revile; they state what happened and point to Lucifer’s prideful fall.
The Rite of Exorcism has collected many descriptions from Scripture and Tradition. They are not intended to ridicule or revile but rather to remind Satan of who and what he has chosen to become. They remind him of his pride, his destruction by God’s justice, his ultimate fate, and the many ways he seeks to harm us. Consider, then, some of the “titles” and descriptions of Satan drawn from both the old and new rites of exorcism:
- Enemy of the faith
- Foe of the human race
- Carrier of death
- Robber of life
- Shirker of justice
- Root of evil
- Fomenter of vice
- Seducer of men
- Traitor of the nations
- Instigator of envy
- Font of avarice
- Source of discord
- Exciter of sorrows
- Transgressor
- Seducer full of deceit and lies
- Enemy of virtue
- Persecutor of the innocent
- Horrible dragon
- Prince of accursed murder
- Author of incest
- Leader of sacrilege
- Teacher of all negative action
- Teacher of heretics
- Inventor of every obscenity
- Hateful one
- Scourge
- Unclean spirit
- Infernal adversary
- Evil dragon
- Inventor and teacher of every lie
- Enemy of man’s salvation
- Prince of this world
- Deceiver of the human race
- Ancient foe of mankind
- Father of lies
- Evil dragon
- Cunning serpent
(I have compiled a pdf containing a list of these in both Latin and English here: Titles of Satan from the Rite of Exorcism.)
Thus, whether driving out Satan in a major exorcism or seeking to expel his oppression in a minor exorcism, all are cautioned not to strayfrom the understandings and descriptions of Satan that the Church provides in Scripture and Sacred Tradition. Again, the reason for this is that Satan seeks to draw us into his world of hatred and revilement. Do not go there in your thoughts and surely not in your heart.
It may be hard to accept, but God does not hate Satan. God does not hate even the worst of sinners. Justice requires God to recognize the final disposition of a person (angelic or human). Some are justly permitted to live apart from God’s kingdom in a hellacious parallel universe; that is their permanent choice. But God does not hate fallen angels or fallen humans. God is love, and love does not hate—and neither should we.
We ought to be sober about what sin has done to demons, fallen angels who were once glorious. Now, through the disfigurement of sin, they are in darkness and are horribly contrary to the glory for which they were made. They are to be pitied and kept at a distance. They will not change because angels choose once and for all. Their lies are to be resisted. Though they can still appear as lightsome, it is only for a time, and then their terrifying state of horror and darkness roars forth.
Remember, too, what the Catechism says about Satan’s power and why he permits some limited influence by demons:
The power of Satan is, nonetheless, not infinite. He is only a creature, powerful from the fact that he is pure spirit, but still a creature. He cannot prevent the building up of God’s reign. Although Satan may act in the world out of hatred for God and his kingdom in Christ Jesus, and although his action may cause grave injuries—of a spiritual nature and, indirectly, even of a physical nature—to each man and to society, the action is permitted by divine providence which with strength and gentleness guides human and cosmic history. It is a great mystery that providence should permit diabolical activity, but “we know that in everything God works for good with those who love him” (CCC #395).
Do not be deceived. Satan is real and we must resist him, strong in our faith. However, do not be so terrified that you forget that God, His angels, and the grace He bestows on us are more powerful and that God limits what demons can do. Trust God; call to Him; frequently recite the 91st Psalm. Be sober and watchful and stay distant from the once-glorious fallen angels we rightly call demons.
Satan is Real
Once again it is necessary to reiterate the true, Catholic, and biblical teaching on Satan and demons. Contrary to what Superior General of the Society of Jesus Fr. Arturo Sosa stated in a recent interview, the Church does not teach that Satan is merely a symbol or an idea. He is not the “personification of evil”; he is a person, an individual creature, a fallen angelic being (as are all demons). Scripture uses personal pronouns in referring to Satan and demons (e.g., he, him, they). The Catechism of the Catholic Church affirms that Satan is an existing creature, a fallen angel who is envious of us and is a murderer from the beginning:
- Behind the disobedient choice of our first parents lurks a seductive voice, opposed to God, which makes them fall into death out of envy. Scripture and the Church’s Tradition see in this being a fallen angel, called “Satan” or the “devil.” The Church teaches that Satan was at first a good angel, made by God: The devil and the other demons were indeed created naturally good by God, but they became evil by their own doing (CCC # 391).
- Scripture witnesses to the disastrous influence of the one Jesus calls “a murderer from the beginning,” who would even try to divert Jesus from the mission received from his Father. “The reason the Son of God appeared was to destroy the works of the devil.” In its consequences the gravest of these works was the mendacious seduction that led man to disobey God (CCC # 394).
This is Church teaching. Let no one be misled by the Fr. Sosa’s erroneous statements or by the implications that follow from his unfortunate, repeated remarks. Let no one be so unwise as to dismiss the truth that we have an enemy who is very much alive who commands legions of fallen angels. We must accept this as a definitive teaching of the faith and be sober about it.
Any exorcist or anyone who has ever assisted in an exorcism can well affirm Satan’s reality and his deep hatred for humanity and all that pertains to God.
As a more extended lesson, I’d like to point out some things I have written before about certain teachings and cautions that come from the Rite of Exorcism.
The Rite of Exorcism presupposes the Catholic teaching that Satan and all demons are persons. They are addressed as persons and commanded to reveal their names, ranks, and other pertinent information. These angelic persons respond, often reluctantly and with fury at first, but later, as their power is broken, with cries and whimpers. The exorcist is clearly addressing an angelic person, a fallen angel who then reacts and responds.
As he is dealing with a being who is both a creature of God and a fallen angelic person, the exorcist must find a balance. Sadly, he must usually inflict pain upon demons in order to drive them out. This is done through the prayers of the Rite of Exorcism and through other things recommended by the rite such as the use of holy water, the use of relics, the touch of a stole, and the use of the Holy Cross.
The exorcist must be careful not to hate demons or harbor unjust anger toward them. If he were to do so, they would have him; he would be drawn into their territory. If they can get him to hate and have vengeful anger, he will be theirs, little better than they save for the possibility that he can still repent.
Hence, the exorcist and any who would pray for deliverance from demons for themselves or others, do well to stay inside the norms of the Church and Scripture. These norms warn and set limits for those who would confront demons, lest they stray by pride or anger.
What are some of these norms? Here are just a few, but they are properly cautionary to be sure:
- A lay person should never undertake to drive out demons except by the following simple formula: “I command you, all evil spirits, to leave me at once in the name of Jesus Christ the Lord.” At no time should a lay person ever engage a demon in conversation, ask questions, or in any way seek information.
- Priests who only engage in minor exorcisms are similarly limited. While they are permitted to use more elaborate imprecatory prayers (found in the Manuals of Minor Exorcisms), priests are not to go beyond the commands therein. They are not to ask questions or to demand names or signs from demons.
- Only appointed exorcists, delegated by the bishop, may or should ask things such as these: names and numbers of demons, their time of entry, why they possessed the individual, their rank, and so forth. The rite makes clear that only necessary questions should be asked. Other extraneous information is both unnecessary and potentially harmful.
- Within the formal Rite of Exorcism, an exorcist does well to stick to the formulas, expressions, and norms of the rite. Banter, insulting language, and toe-to-toe debate are to be avoided. Good exorcists indicate that returning to the prayers of the rite is essential when demons seek to engage in debate, ridicule, and/or diversionary talk. Obmutesce pater mendacii (Be silent, father of lies) is a quick command from the rite to order the demons to be silent, and it is a good way to refuse to enter into pointless conversation.
Scripture also attests to the need to refrain from reviling demons:
For even Michael the archangel, when he disputed with the devil and argued about the body of Moses, did not dare pronounce against him a reviling judgment, but said, “The Lord rebuke you!” (Jude 1:9)
Further, hate and ridicule of any person (angelic or human) whom God has created is an ungodly attitude. Scripture says,
For you O Lord love all things that are and loathe nothing that you have made; for you would not fashion what you hate (Wisdom 11:24).
Therefore, anyone who confronts demons or suffers their oppression is warned that hatred, unjust anger, reviling, and ridiculing, is no way to fight them, for if we do so we become like them.
That said, exorcists and priests must often use strong language approved by the minor and major prayers of exorcism, most of which are drawn from Scripture or Sacred Tradition.
Consider, for example, the following rebuke of Satan from Scripture:
How are you fallen from heaven, O Lucifer, son of the morning! How are you cut down to the ground, who did weaken the nations! For you have said in your heart, “I will ascend into heaven, I will exalt my throne above the stars of God: I will sit also upon the mount of the congregation, in the farthest sides of the north: I will ascend above the heights of the clouds; I will be like the most High.” Yet you shall be brought down to Sheol, to the depths of the lake of fire (Is 14:12-15).
These verses speak truth. They do not revile; they state what happened and point to Lucifer’s prideful fall.
The Rite of Exorcism has collected many descriptions from Scripture and Tradition. They are not intended to ridicule or revile but rather to remind Satan of who and what he has chosen to become. They remind him of his pride, his destruction by God’s justice, his ultimate fate, and the many ways he seeks to harm us. Consider, then, some of the “titles” and descriptions of Satan drawn from both the old and new rites of exorcism:
- Enemy of the faith
- Foe of the human race
- Carrier of death
- Robber of life
- Shirker of justice
- Root of evil
- Fomenter of vice
- Seducer of men
- Traitor of the nations
- Instigator of envy
- Font of avarice
- Source of discord
- Exciter of sorrows
- Transgressor
- Seducer full of deceit and lies
- Enemy of virtue
- Persecutor of the innocent
- Horrible dragon
- Prince of accursed murder
- Author of incest
- Leader of sacrilege
- Teacher of all negative action
- Teacher of heretics
- Inventor of every obscenity
- Hateful one
- Scourge
- Unclean spirit
- Infernal adversary
- Evil dragon
- Inventor and teacher of every lie
- Enemy of man’s salvation
- Prince of this world
- Deceiver of the human race
- Ancient foe of mankind
- Father of lies
- Evil dragon
- Cunning serpent
(I have compiled a pdf containing a list of these in both Latin and English here: Titles of Satan from the Rite of Exorcism.)
Thus, whether driving out Satan in a major exorcism or seeking to expel his oppression in a minor exorcism, all are cautioned not to strayfrom the understandings and descriptions of Satan that the Church provides in Scripture and Sacred Tradition. Again, the reason for this is that Satan seeks to draw us into his world of hatred and revilement. Do not go there in your thoughts and surely not in your heart.
It may be hard to accept, but God does not hate Satan. God does not hate even the worst of sinners. Justice requires God to recognize the final disposition of a person (angelic or human). Some are justly permitted to live apart from God’s kingdom in a hellacious parallel universe; that is their permanent choice. But God does not hate fallen angels or fallen humans. God is love, and love does not hate—and neither should we.
We ought to be sober about what sin has done to demons, fallen angels who were once glorious. Now, through the disfigurement of sin, they are in darkness and are horribly contrary to the glory for which they were made. They are to be pitied and kept at a distance. They will not change because angels choose once and for all. Their lies are to be resisted. Though they can still appear as lightsome, it is only for a time, and then their terrifying state of horror and darkness roars forth.
Remember, too, what the Catechism says about Satan’s power and why he permits some limited influence by demons:
The power of Satan is, nonetheless, not infinite. He is only a creature, powerful from the fact that he is pure spirit, but still a creature. He cannot prevent the building up of God’s reign. Although Satan may act in the world out of hatred for God and his kingdom in Christ Jesus, and although his action may cause grave injuries—of a spiritual nature and, indirectly, even of a physical nature—to each man and to society, the action is permitted by divine providence which with strength and gentleness guides human and cosmic history. It is a great mystery that providence should permit diabolical activity, but “we know that in everything God works for good with those who love him” (CCC #395).
Do not be deceived. Satan is real and we must resist him, strong in our faith. However, do not be so terrified that you forget that God, His angels, and the grace He bestows on us are more powerful and that God limits what demons can do. Trust God; call to Him; frequently recite the 91st Psalm. Be sober and watchful and stay distant from the once-glorious fallen angels we rightly call demons.
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