Shown below is a complete guide to the Catholic Rite of Exorcism in the 1952 revision of The Ritual Romanum.  This was provided by Father David C. Trosch at his website shown below.  I will emphasize that this is merely to elaborate the seriousness that the Catholic Church takes regarding the demonic and Exorcism.   ONLY A  CATHOLIC PRIEST PROPERLY ORDAINED AND AUTHORIZED BY  A BISHOP MAY PERFORM AN EXORCISM!  People trying to combat the diabolical themselves can be seriously hurt or killed. 

The Rite (Ritual) for expelling demons (devils) from people
certified as being possessed by authorized Catholic priests.

WARNING:  Only Catholic priests who are both legally and morally ordained and are faithful to the teachings of Sacred Scripture, as validly understood through the legitimate moral authority of the Church, and who remain spiritually sound should attempt an exorcism.   Devils are powerful beings and can be extremely harmful to the unqualified.        Instead;  Praying the Exorcism Prayer is encouraged.

1. Immediately reject any and all types of unnatural insights whether they occur in a dream or while in a waking state.  Such insights commonly originate in the occult and are of satanic origin.  Such insights may refer to a past, present of future event.  They are intended to seem worthy with resultant enhancement of self-esteem.  Eventually the evil spirits giving these insights, feelings, or seeing of auroras will seek full control over a captivated persons being.  Such possessions or manifestations frequently occur to those who have used or participated in the following:
   • Ouija boards, Seances, Magic 8 balls, Palm reading (even as a game), Tea leaf reading, Fortune telling, Potions, Incantations, Yoga (even as exercise), Martial Arts (in most cases), Dungeons and Dragons, Harry Potter Books, Eastern Mysticism, Tarrot Cards, etc.
        When one begins honestly trying to live the Christian life, one MUST break with all Satanic influences that one has accepted in one's life.  This would include all organized occultic behavior.  Many of these things are presented as games or midway attractions at a county fair, but they're actually portals of access for the attack of one or devils.  It may have been years since one was involved but until it is recognized as sin, confessed, and absolved with proper penance, the doors remain open for Satan's entry.
        Many people never know that the games they were involved with as children are mortal sins that will send them to hell without proper repentance.
        It is not enough to say that you never did it yourself.  To be aware that any of these things are being done and not to say something against it is to give tacit approval by your presence.  Such failure jeopardizes your own soul.
2. Avoid other conditions and associations that breed satanic influence concerning one's spiritual life:
3. Disassociate from drugs, Alcohol, Tobacco, Illicit Sex, Pornography.
4. Terminate association with any of the following and similar organizations:
   • Freemasonry, Skull and Bones, Illuminati, B'ani B'rith, Cecil Rhodes Scholars, Satanism, Wicca, Eastern Star, Shriners, York Rite, Scottish Rite, Amaranth, DeMolay, Order of the Rainbow for Girls, Job's Daughters and ALL other Secret Societies.
   • Eastern Religions, Mormons, Jehovah's Witnesses, Rotary International, Kiwanis International, Lions Club, and similar organizations most of which are at least indirectly associated with Freemasonry.
5. Build the foundation of your faith by:
   • Carefully studying and reflecting upon the Qualities and Attributes of God.     Understanding Faith through Learning About God
   • Reflecting on what makes for a serious offense against God by doing a thorough examination of conscience.     Make All Things Right with God

News Reports:

1. Catholic World News – January 1999
2. National Conference of Catholic Bishops – Jan. - Feb. 1999
       Newsletter – Committee on the Liturgy. Volume XXXV
3. The Wanderer – 4 February 1999

From "The Roman Ritual"  —  1952 A.D.

1. INTRODUCTION
2. GENERAL RULES CONCERNING EXORCISM
3. RITE FOR EXORCISM
4. EXORCISM OF SATAN AND THE FALLEN ANGELS

VATICAN RELEASES NEW RITE FOR EXORCISM

VATICAN (CWNews.com) -- The Devil exists. That unpopular reality is brought into sharp focus by the promulgation of a new rite of exorcism for the Catholic Church.

       De Exorcismus et supplicationibus quibusdam, approved by Pope John Paul II on October 1, 1998, was formally released by the Vatican on January 26. The document sets out a new and precise liturgical form for the rite of exorcism. The 84-page form, introduced by the Congregation Divine Worship, was published entirely in Latin; the episcopal conferences of different nations may now prepare their own versions in the vernacular languages.

       This new Vatican document clearly recognizes both the existence of the Devil and the reality of diabolical possession. In a short introduction, the document calls attention to the existence of both "angelic creatures" and others "called demons, who are opposed to God." Since the influence of the demonic can become apparent in people, places, or things, the document continues, the Church "has prayed, and continues to pray, that men will be freed from the snares of the Devil."

       The new rite confirms "the victory of Christ and the power of the Church over the demons." It points to the rites in the Christian tradition: the "minor exorcism" of catechumens prior to their baptism and the major exorcisms conducted according to this ritual. The latter are designed to "drive out demons, or bring freedom from demonic influence, through the spiritual authority which Jesus confided in his Church."

       The liturgical ritual itself is centered on supplicatory prayers, asking for God's help, and "imperative" prayers addressed directly to the Devil, commanding him to depart. The prayers are to be said as the exorcist lays his hand on the individual, and are part of an overall ritual which includes specific blessings and sprinklings with holy water. The ritual also includes the litany of the saints, the reading of the Psalms and the Gospel, and a proclamation of faith which may be either the familiar Creed or a simple question-and-answer ("Do you renounce Satan? I do."). The ritual concludes with the kissing of the Cross, and the final prayer, proclaiming the triumph of Christ and his Church.

       The new ritual for exorcism replaces one which was promulgated as part of the Roman Ritual of 1614. The Second Vatican Council called for the revision of that Ritual, which has been accomplished in stages during the past 30 years; the rite of exorcism was the last of the new rituals to be introduced.

       In introducing the new document to reporters in Rome, Cardinal Jorge Arturo Medina Estevez, the prefect of the Congregation for Divine Worship, said that the rite has not been greatly changed from the earlier ritual. He added that while there are "very few cases" in which the rite is used, the rite of exorcism-- which can only be used under the guidance of the local bishop, and with the consent of the person suffering diabolical possession-- remains necessary because the Devil is a reality. He cautioned that while many Catholics today no longer profess belief in the Devil, that belief "is not a matter of opinion which one can accept or reject; it is an element of faith and Catholic doctrine."

New Rite of Exorcism

       On January 26, 1999, Cardinal Jorge Arturo Medina Estevez, Prefect of the Congregation for Divine Worship and the Discipline of the Sacraments, announced that on November 22, 1998, the Solemnity of Christ the King, he had signed a decree by which a revised editio typica latina of De Exorcismis (Rite of Exorcism) was to be published. In response to article 79 of Sacrosanctum Concilium, this rite was revised to replace Chapter XII of the former Latin Roman Ritual, and will eventually be published in vernacular editions for use by the Church throughout the world. This rite may be used by priests who have been given a specific faculty to do so by the diocesan bishop.

Creation, Fall and Christ's Victory

       The first chapter of this new rite reviews the scriptural record, which proclaims the victory of Christ and his Church over all. God not only creates all things visible and invisible, but governs and protects his creatures as well. Created good, the devil and his demons chose to be estranged from God. Likewise, man, created in the image of God, abused the gift of his liberty, having been persuaded to sin by the devil. Thus a terrible struggle against the powers of darkness has pervaded the whole of human history. The introduction recalls the Lord Jesus' victories over Satan, the exorcisms he performed and his healing of those who were under the devil's power. Sent by his merciful Father, Christ destroyed death by his own death and reconstituted human nature by rising triumphant from the grave. Finally, Christ gave this power to expel spirits to the Apostles so that in his name, the Church might carry on the work of her Lord.

Exorcism in the Church's Ministry of Sanctification

       Many forms of exorcism have, therefore, been practiced by the Church from her beginning. In preparation for baptism, catechumens receive minor exorcisms whereby the Church prays that they be freed from sin and the influence of the evil one. Likewise, the Liturgy of Baptism itself includes a renunciation of Satan and all his works and the Rite for the Baptism of Children includes a prayer of exorcism which asks God to set the children free from original sin and makes them temples of God's glory, sending the Holy Spirit to dwell within them. These rites recall that through the waters of Baptism all may participate in the victory of Christ over sin, the devil and his darkness.

       Even those reborn in Christ, however, experience temptation and must be vigilant in prayer and sobriety of life, resisting the devil by the celebration of the sacraments and especially the Sacrament of Penance.

       The occurrence of diabolic possession is very difficult to understand. The Church appropriately addresses such situations with a liturgical celebration called a "major exorcism", whereby, united with the Holy Spirit, she implores God's help to expel demons. In exorcizing evil spirits, the Church acts not in her own name but in the name of Christ the Lord, to whom even the devil and the demons must be obedient in all things.

Possession and Exorcism

       The celebration of the Liturgy of Exorcism is regulated solely by the bishop of a diocese, who may appoint a priest-exorcist, a man of piety, knowledge, prudence and holiness of life. The exorcist must demonstrate maximum circumspection and prudence, initially approaching the possessed person as he would anyone who suffers from physical or psychological illness. The exorcist decides whether a person is possessed after a diligent investigation, including extensive consultation, with spiritual, medical and psychological experts.

       Signs of diabolic possession include the speaking of unknown languages, the knowing of distant or hidden things and the manifestation of abnormal physical strength. Yet each of these may be attributable to other causes and are not necessarily signs of diabolic possession. Thus, spiritual signs, such as an aversion for the name of God, the Holy Name of Jesus, the Blessed Virgin Mary, the Saints, the Church, the Word of God, the Church's rites or sacramentals and sacred images must be taken into consideration along with the relationship of all these factors to the life of faith.

       If it is determined that a person is not truly possessed the Church nonetheless provides appropriate spiritual help without a major exorcism. All must be done to avoid the perception that an exorcism is magic or superstition. Exorcisms should never be broadcast in any media and should be treated with proper discretion.

The Rite of Exorcism

       The rite itself is described in Chapter Six of the Introduction. The exorcist begins the rite with the sign of the cross and a sprinkling with blessed water by which the purification received in Baptism is recalled. A litany of the saints follows, asking for God's mercy. Then, the exorcist may recite one or more of a selection of Psalms, which may be prayed responsorially. At the end of the Psalms, the exorcist may offer a Psalm-prayer.

       The Gospel, which is a sign of the presence of Christ, is then read aloud, since Christ through his word proclaimed in Church relieves the sicknesses of all. An imposition of hands upon the possessed person follows with an invocation of the Holy Spirit and an optional insufflation (blowing on the face of the possessed person by the exorcist). The Creed is then recited, and a renewal of baptismal promises is made, including a renunciation of Satan. This portion of the rite concludes with the Lord's Prayer (deliver us from evil.).

       After these rites the exorcist shows the possessed person the cross of the Lord and traces the sign of the cross on the forehead of the possessed in order to indicate the power of Christ over the devil. A prayer to God follows, along with, if it seems appropriate, an imperative formula by which the exorcist commands the devil to leave the possessed person. This rite may be repeated, as deemed necessary by the authorized exorcist. The entire rite concludes with a canticle of thanksgiving, a prayer and a blessing.

       The Introduction to the rite reminds the exorcist of the importance of prayer and fasting and the roles which the parents, friends, confessor and spiritual director of the possessed may take. An exorcism should be conducted in church whenever possible and in the presence of images of the crucified Christ and the Blessed Virgin Mary. The exorcist is urged to note the importance of a constant knowledge of the physical and psychological state of the possessed person along with the necessity to patiently support the possessed person, never doubting the help of God or the office of the Church.

       While a small group of the faithful may be present for the exorcism, they should pray only their assigned parts and refrain from pronouncing the formulas which belong only to the authorized exorcist. Finally, the Introduction offers guidance for the happy occasion when a possessed person has been delivered from demonic oppression.

       Chapter Six describes adaptations which may be made by Episcopal Conferences, whose role it is to prepare a translation of the text in an absolutely faithful and integral way and to adapt the rite with the consent of the Holy See.

        VATICAN CITY (VIS) Jorge Arturo Cardinal Medina Estevez, prefect of the Sacred Congregation for Divine Worship and the Discipline of the Sacraments, on Jan. 26th presented at the Holy See Press Office the new rite of exorcism of the Roman Book of Rites.

        Cardinal Medina began by stating that the person's capacity to welcome God is "blurred by sin, and at times evil occupies the place where God wishes to dwell. For this reason, Jesus Christ came to liberate the person from the dominion of evil and sin.... Jesus Christ drove out demons and liberated people who were possessed with evil spirits to make space for Him in that person.

        "Exorcism is an old and particular form of prayer which the Church uses against the power of the Devil," he continued. The Catechism of the Catholic Church (n. 1673) explains that exorcism is directed at "the expulsion of demons or to the liberation from demonic possession through the spiritual authority which Jesus entrusted to His Church."

        According to the rite of exorcism, continued the cardinal prefect, there are various criteria to know if we are dealing with demonic possession: "Speaking with a great number of words from unknown languages, or understanding them, making known things either distant or hidden, showing strength beyond one's situation, together with vehement aversion toward God, our Lady, the cross, and holy pictures."

        "To perform an exorcism," he stressed, "authorization from the diocesan bishop is required, which can be given for a specific case, or rather in a general and permanent way to the priest who has the ministry of exorcist in the diocese."

        Cardinal Medina said that the Roman Book of Rites contained in the last chapter the indications and liturgical text of the exorcisms, but "it had not been revised since Vatican Council II." After ten years of work, the current text was approved by the Pontiff. Once the translations of the ritual are completed in different languages, they will be submitted "for the recognition of the [Sacred] Congregation for Divine Worship."

        In the current book of rites there is "the rite of exorcism itself, and "the prayers which must be publicly recited . . . when it is prudently deemed that there is an influence of Satan over places, objects, or people, without having arrived at the phase of possession itself. In addition, there is a series of prayers which the faithful must pray privately when they believe that they are subject to demonic influences."

        "Exorcism has its departure point in the faith of the Church, according to which Satan and other evil spirits exist. . . . Catholic doctrine teaches us that demons are fallen angels as a result of their sin, and that they are spiritual beings with great intelligence and power."

        The prefect of the congregation, recalling with The Catechism of the Catholic Church that "the power of Satan is not infinite," said however that God's allowing us to be tempted "is a great mystery."

        In conclusion, he emphasized that "the harmful influence of the Devil and his evil spirits is normally exercised through deception, falsehoods, lies, and confusion. As Jesus is the Truth, the Devil is the liar par excellence. Lies have always been, right from the beginning, his preferred strategy."

        In answer to a question, Cardinal Medina explained that "there is great continuity between the old and the new rites, there are no radical changes. The language is more somber and fewer adjectives are used; however, the expression of faith in the power of God to expel the Devil is the same in both cases.

INTRODUCTION

       That there is a world of demons is a teaching of revealed religion which is perfectly clear to all who know Sacred Scripture and respect and accept its word as inspired of God. It is part of the whole Christian-Judaeo heritage. There are some who hold that even if revelation were not so absolute, an inference of the existence of evil spirits can be drawn from the magnitude of evil in the world. They say that human malice and depravity even at its worst is not sufficient to account for it, and it must be concluded that the devil is a real person and that his sway is tremendous. As Franqois Mauriac writes in his life of St. Margaret of Cortona: "Evil is Someone, Someone who is multiple and whose name is legion. . . . It is one thing to be in the realm of the demons, as we all are when we have lost the state of grace, and quite another to be held and surrounded, literally possessed by him."

       One gets the impression that the teaching about the devil's existence is not a particularly popular one in our time. C. S. Lewis in his Screwtape Letters says something to the effect that if the little inexperienced novice devils, about to start out on their work of seducing men, can convince men that the devil does not exist, then half the battle is already won.

       The first book of the Holy Bible recounts the seduction of Adam and Eve by the Prince of Darkness; but it is to the last book that we must go for his origin. "Then war broke out in heaven. Michael and his angels had to fight the dragon; the dragon fought, and so did his angels. But they were defeated, and a place was no longer found for them in heaven. That huge dragon, the ancient serpent, was hurled down, he who is called the devil and Satan, he who leads the whole world astray. He was hurled down to death, and his angels were hurled down with him." (Apoc 12.7-9)

       Christ our Lord overcame Satan on the cross, and ever since the latter's empire is shaken. Man is delivered from the power of darkness and transferred to the kingdom of the Son. Yet the devil is not completely vanquished or trodden underfoot once for all, and the warfare against him is carried out by Christ and His Church until the end of time. Therefore, St. Paul is prompted to admonish us: "Put on all the armor that God has forged, that you may be able to make a stand against the devil's cunning tricks. Our wrestling is not against weak human nature, but against the Principalities and the Powers, against those that rule the world of darkness, the wicked spirits that belong to an order higher than ours. . . . With all this take up the shield of faith, with which you will be enabled to put out all the flaming arrows of the wicked enemy." (Eph 6.12-16)

       Against these unclean spirits the Church uses as her weapons prayers, blessings, holy water, and other sacramentals to combat the ordinary power that the former wield over men. But apart from this ordinary and general power that Providence allows Satan there is also a special and terrible satanic influence called possession — the domination by the demon over man's bodily organs and his lower spiritual faculties. In later Christian times the term obsession is used instead of possession, the former connoting a lesser kind of demonic disturbance. That Christ reckoned with this satanic power in the same way that the Church has throughout her centuries is evident from the New Testament; see for example Mt 9.32-34, Lk 8.2, Mk 9.13 if.

       To be possessed can mean that Satan has gained mastery over the will so devastatingly that sinfulness passes beyond ordinary depravity in the world, and its cause must be sought in a power above the order of nature. To be possessed can mean that Satan has beclouded the intellect, so that the light of faith cannot illuminate it. To be possessed can mean that Satan has befuddled a person's reason; in fact, simple and superstitious folk have wrongly made lunacy synonymous with diabolical infestation. In some instances of possession recounted in the New Testament, molestation by the devil is manifested in various disturbances of the human body itself, where he has gained control over a man's sight, hearing, speech, or the physical organism in general. (Mk 5:1ff)

       Christ handed down to the Church the power He once exercised over demons. The early Christians were deeply influenced by what they had learned of their Master's dealing with evil spirits, and there was on their part frequent use of the charismatic gifts of healing the sick and driving out devils. But the prayers and forms used for exorcism in the first centuries have not come down to us, outside the ones used in baptism. Exorcism became part of the baptismal rite somewhere around 200 A.D. Thus the ancient liturgical records which date from the third century, those dealing with baptism, give us the early Christians' belief about Satan and his intervention in the affairs of man. In the devil's hatred for God he .turned on man, who is made in God's image. In consequence of original sin men are no longer temples of the Holy Spirit but rather the habitations of the demon. Not too much distinction is made between the possessed and the unbaptized. Isidore of Seville puts both on the same level, and says that exorcism is the ceremony of banishing the most wicked influence of the devil from catechumens and possessed alike. (Dictionnaire D' Archéologie Chrétienne et de Liturgie, V, Pt. 1, 963 if.)

       It is difficult to fix precisely the time of origin of a special rite for exorcism. The evidence would indicate that in the early Church acts of exorcism consisted mainly in the sign of the cross, invoking the name of Jesus, and renunciations of Satan and adjurations and threats uttered against him. But later on, especially in the Latin Church, the rites of exorcism become more and more numerous, until in the highly imaginative Middle Ages there is actually a profusion of them. To this period we must attribute beliefs and practices which are superstitious to an extreme. Devils are believed to exist in the guise of certain material bodies. Demonic possession is confounded with epilepsy and other mental or psychic disorders. Rituals of this time prescribe that the subject remain in the presence of the exorcist throughout the period of exorcism, that he observe a strict fast and limit his diet to blessed water, salt, and vegetables, that he wear new clothes, that he abstain from the marital act. No less complicated are the injunctions for the exorcist. And by the time we come to the fourteenth century magical practices have been introduced into the ceremonies.

       No doubt the present rite for exorcism will undergo improvement and revision along with the general revision of the liturgical books recommended by Vatican Council II. But compared to former times the rite as given in the Roman Ritual today is characterized by great sobriety. Some minds might still discern traces of a certain naivete, yet at any rate it has been purged of the unfortunate accretions of a period ruled much more by human credulity than by the unadulterated doctrine of the Church. No longer, for example, does the official text afford any grounds for the erroneous notion that diabolical possession is necessarily a divine retribution visited upon a grievous sinner. God allows this terrible evil in His wisdom without the afflicted person being necessarily at fault. It is one thing to have fallen into the slavery of sin or to be afflicted with a bodily or mental infirmity, and quite another to have the devil enter into a man and take possession of him.

       The general rules for exorcism that follow are a clear indication that we have come a long way from the superstitious notions that prevailed in the era of the Middle Ages. Noteworthy among these rules are the ones that direct that the parties concerned should have recourse to the holy sacraments, and that the sacred words of Holy Writ should be employed rather than any forms devised by the exorcist or someone else. The instructions given below indicate that the Church has carefully guarded the extraordinary power over Satan committed to her by Christ, and that Catholic exorcism is poles removed from any form of dabbling in the spirit world which springs from human chicanery or malice.

— Translator

1. A priest — one who is expressly and particularly authorized by the Ordinary — when he intends to perform an exorcism over persons tormented by the devil, must be properly distinguished for his piety, prudence, and integrity of life. He should fulfill this devout undertaking in all constancy and humility, being utterly immune to any striving for human aggrandizement, and relying, not on his own, but on the divine power. Moreover, he ought to be of mature years, and revered not alone for his office but for his moral qualities.
2. In order to exercise his ministry rightly, he should resort to a great deal more study of the matter (which has to be passed over here for the sake of brevity), by examining approved authors and cases from experience; on the other hand, let him carefully observe the few more important points enumerated here.
3. Especially, he should not believe too readily that a person is possessed by an evil spirit; but he ought to ascertain the signs by which a person possessed can be distinguished from one who is suffering from some illness, especially one of a psychological nature. (From the emended text of the 1952 edition.) Signs of possession may be the following: ability to speak with some facility in a strange tongue or to understand it when spoken by another; the faculty of divulging future and hidden events; display of powers which are beyond the subject's age and natural condition; and various other indications which, when taken together as a whole, build up the evidence.
4. In order to understand these matters better, let him inquire of the person possessed, following one or the other act of exorcism, what the latter experienced in his body or soul while the exorcism was being performed, and to learn also what particular words in the form had a more intimidating effect upon the devil, so that hereafter these words may be employed with greater stress and frequency.
5. He will be on his guard against the arts and subterfuges which the evil spirits are wont to use in deceiving the exorcist. For oftentimes they give deceptive answers and make it difficult to understand them, so that the exorcist might tire and give up, or so it might appear that the afflicted one is in no wise possessed by the devil.
6. Once in a while, after they are already recognized, they conceal themselves and leave the body practically free from every molestation, so that the victim believes himself completely delivered. Yet the exorcist may not desist until he sees the signs of deliverance.
7. At times, moreover, the evil spirits place whatever obstacles they can in the way, so that the patient may not submit to exorcism, or they try to convince him that his affliction is a natural one. Meanwhile, during the exorcism they cause him to fall asleep, and dangle some illusion before him, while they seclude themselves, so that the afflicted one appears to be freed.
8. Some reveal a crime which has been committed and the perpetrators thereof, as well as the means of putting an end to it. Yet the afflicted person must beware of having recourse on this account to sorcerers or necromancers or to any parties except the ministers of the Church, or of making use of any superstitious or forbidden practice.
9. Sometimes the devil will leave the possessed person in peace `and even allow him to receive the holy Eucharist, to make it appear that he has departed. In fact, the arts and frauds of the evil one for deceiving a man are innumerable. For this reason the exorcist must be on his guard not to fall into this trap.
10. Therefore, he will be mindful of the words of our Lord (Mt 17.20), to the effect that there is a certain type of evil spirit who cannot be driven out except by prayer and fasting. Therefore, let him avail himself of these two means above all for imploring the divine assistance in expelling demons, after the example of the holy fathers; and not only himself, but let him induce others, as far as possible, to do the same.
11. If it can be done conveniently the possessed person should be led to church or to some other sacred and worthy place, where the exorcism will be held, away from the crowd. But if the person is ill, or for any valid reason, the exorcism may take place in a private home.
12. The subject, if in good mental and physical health, should be exhorted to implore God's help, to fast, and to fortify himself by frequent reception of penance and holy communion, at the discretion of the priest. And in the course of the exorcism he should be fully recollected, with his intention fixed on God, whom he should entreat with firm faith and in all humility. And if he is all the more grievously tormented, he ought to bear this patiently, never doubting the divine assistance.
13. He ought to have a crucifix at hand or somewhere in sight. If relics of the saints are available, they are to be applied in a reverent way to the breast or the head of the person possessed (the relics must be properly and securely encased and covered). One will see to it that these sacred objects are not treated improperly or that no injury is done them by the evil spirit. However, one should not hold the holy Eucharist over the head of the person or in any way apply it to his body, owing to the danger of desecration.
14. The exorcist must not digress into senseless prattle nor ask superfluous questions or such as are prompted by curiosity, particularly if they pertain to future and hidden matters, all of which have nothing to do with his office. Instead, he will bid the unclean spirit keep silence and answer only when asked. Neither ought he to give any credence to the devil if the latter maintains that he is the spirit of some saint or of a deceased party, or even claims to be a good angel.
15. But necessary questions are, for example: the number and name of the spirits inhabiting the patient, the time when they entered into him, the cause thereof, and the like. As for all jesting, laughing, and nonsense on the part of the evil spirit — the exorcist should prevent it or contemn it, and he will exhort the bystanders (whose number must be very limited) to pay no attention to such goings on; neither are they to put any question to the subject. Rather they should intercede for him to God in all humility and urgency.
16. Let the priest pronounce the exorcism in a commanding and authoritative voice, and at the same time with great confidence, humility, and fervor; and when he sees that the spirit is sorely vexed, then he oppresses and threatens all the more. If he notices that the person afflicted is experiencing a disturbance in some part of his body or an acute pain or a swelling appears in some part, he traces the sign of the cross over that place and sprinkles it with holy water, which he must have at hand for this purpose.
17. He will pay attention as to what words in particular cause the evil spirits to tremble, repeating them the more frequently. And when he comes to a threatening expression, he recurs to it again and again, always increasing the punishment. If he perceives that he is making progress, let him persist for two, three, four hours, and longer if he can, until victory is attained.
18. The exorcist should guard against giving or recommending any medicine to the patient, but should leave this care to physicians.
19. While performing the exorcism over a woman, he ought always to have assisting him several women of good repute, who will hold on to the person when she is harassed by the evil spirit. These assistants ought if possible to be close relatives of the subject, and for the sake of decency the exorcist will avoid saying or doing anything which might prove an occasion of evil thoughts to himself or to the others.
20. During the exorcism he shall preferably employ words from Holy Writ, rather than forms of his own or of someone else. He shall, moreover, command the devil to tell whether he is detained in that body by necromancy, by evil signs or amulets; and if the one possessed has taken the latter by mouth, he should be made to vomit them; if he has them concealed on his person, he should expose them; and when discovered they must be burned. Moreover, the person should be exhorted to reveal all his temptations to the exorcist.
21. Finally, after the possessed one has been freed, let him be admonished to guard himself carefully against falling into sin, so as to afford no opportunity to the evil spirit of returning, lest the last state of that man become worse than the former.

1. The priest delegated by the Ordinary to perform this office should first go to confession or at least elicit an act of contrition, and, if convenient, offer the holy Sacrifice of the Mass, and implore God's help in other fervent prayers. He vests in surplice and purple stole. Having before him the person possessed (who should be bound if there is any danger), he traces the sign of the cross over him, over himself, and the bystanders, and then sprinkles all of them with holy water. After this he kneels and says the Litany of the Saints (see p. 330), exclusive of the prayers which follow it. All present are to make the responses. LITANY OF THE SAINTS

          The Litany of the Saints is used in ordination, Forty Hours', processions, and other occasions. Both the Roman Ritual and the Roman Pontifical direct that the first three invocations be repeated. The music for this litany is given in the music supplement. The invocations are sung (or recited) by the chanters or the priest; the responses by all.

   P:   Lord, have mercy.
   All: Lord, have mercy.

   P:   Christ, have mercy.
   All: Christ, have mercy.

   P:   Lord, have mercy.
   All: Lord, have mercy.

   P:   Christ, hear us.
   All: Christ, graciously hear us.

   P:   God, the Father in heaven.
   All: Have mercy on us.

   P:   God, the Son, Redeemer of the world.
   All: Have mercy on us.

   P:   God, the Holy Spirit.
   All: Have mercy on us.

   P:   Holy Trinity, one God.
   All: Have mercy on us.

   Holy Mary, pray for us,*

   * After each invocation: "Pray for us."
   

   Holy Mother of God,
   Holy Virgin of virgins,
   St. Michael,
   St. Gabriel,
   St. Raphael,
   All holy angels and archangels,
   All holy orders of blessed spirits,
   St. John the Baptist,
   St. Joseph,
   All holy patriarchs and prophets,
   St. Peter,
   St. Paul,
   St. Andrew,
   St. James,
   St. John,
   St. Thomas,
   St. James,
   St. Philip,
   St. Bartholomew,
   St. Matthew,
   St. Simon,
   St. Thaddeus,
   St. Matthias,
   St. Barnabas,
   St. Luke,
   St. Mark,
   All holy apostles and evangelists,
   All holy disciples of the Lord,
   All holy Innocents,
   St. Stephen,
   St. Lawrence,
   St. Vincent,
   SS. Fabian and Sebastian,
   SS. John and Paul,
   SS. Cosmas and Damian,
   SS. Gervase and Protase,
   All holy martyrs,
   St. Sylvester,
   St. Gregory,
   St. Ambrose,
   St. Augustine,
   St. Jerome,
   St. Martin,
   St. Nicholas,
   All holy bishops and confessors,
   All holy doctors,
   St. Anthony,
   St. Benedict,
   St. Bernard,
   St. Dominic,
   St. Francis,
   All holy priests and levites,
   All holy monks and hermits,
   St. Mary Magdalen,
   St. Agatha,
   St. Lucy,
   St. Agnes,
   St. Cecilia,
   St. Catherine,
   St. Anastasia,
   All holy virgins and widows,

   P:   All holy saints of God,
   All: Intercede for us.

   P:   Be merciful,
   All: Spare us, 0 Lord.

   P:   Be merciful,
   All: Graciously hear us, 0 Lord.

   From all evil, deliver us, 0 Lord.*

   * After each invocation: "Deliver us, 0 Lord."
   

   From all sin,
   From your wrath,
   From sudden and unprovided death,
   From the snares of the devil,
   From anger, hatred, and all ill will,
   From all lewdness,
   From lightning and tempest,
   From the scourge of earthquakes,
   From plague, famine, and war,
   From everlasting death,
   By the mystery of your holy incarnation,
   By your coming,
   By your birth,
   By your baptism and holy fasting,
   By your cross and passion,
   By your death and burial,
   By your holy resurrection,
   By your wondrous ascension,
   By the coming of the Holy,
   Spirit, the Advocate,
   On the day of judgment,
   

   P:   We sinners,
   All: We beg you to hear us.*

   * After each invocation: "We beg you to hear us."
   

   That you spare us,
   That you pardon us,
   That you bring us to true penance,
   That you govern and preserve your holy Church,
   That you preserve our Holy Father and all ranks in the Church
   
   in holy religion,
   
   That you humble the enemies of holy Church,
   That you give peace and true concord to all Christian rulers.
   That you give peace and unity to the whole Christian world,
   That you restore to the unity of the Church all who have strayed from
   
   the truth, and lead all unbelievers to the light of the Gospel,
   
   That you confirm and preserve us in your holy service,
   That you lift up our minds to heavenly desires,
   That you grant everlasting blessings to all our benefactors,
   That you deliver our souls and the souls of our brethren, relatives, and
   
   benefactors from everlasting damnation,
   
   That you give and preserve the fruits of the earth,
   That you grant eternal rest to all the faithful departed,
   That you graciously hear us,
   Son of God,

   At the end of the litany he (the priest) adds the following:

   P:   Antiphon:  Do not keep in mind, 0 Lord, our offenses or those of our parents,
   

      nor take vengeance on our sins.

   P:   Our Father the rest inaudibly until

   P:   And lead us not into temptation.
   All: But deliver us from evil.

   Psalm 53
   

   P:   God, by your name save me, * and by your might defend my cause.
   All: God, hear my prayer; * hearken to the words of my mouth.

   P:   For haughty men have risen up against me, and fierce men seek my life; *
   

   they set not God before their eyes.
   
   All: See, God is my helper; * the Lord sustains my life.

   P:   Turn back the evil upon my foes; * in your faithfulness destroy them.
   All: Freely will I offer you sacrifice; * I will praise your name, Lord, for its goodness,

   P:   Because from all distress you have rescued me, * and my eyes look down upon my enemies.
   All: Glory be to the Father.

   P:   As it was in the beginning.

   After the psalm the priest continues:

   P:   Save your servant.
   All: Who trusts in you, my God.

   P:   Let him (her) find in you, Lord, a fortified tower.
   All: In the face of the enemy.

   P:   Let the enemy have no power over him (her).
   All: And the son of iniquity be powerless to harm him (her).

   P:   Lord, send him (her) aid from your holy place.
   All: And watch over him (her) from Sion.

   P:   Lord, heed my prayer.
   All: And let my cry be heard by you.

   P:   The Lord be with you.
   All: May He also be with you.

   Let us pray.
          God, whose nature is ever merciful and forgiving, accept our prayer that this servant of yours, bound by the fetters of sin, may be pardoned by your loving kindness.

          Holy Lord, almighty Father, everlasting God and Father of our Lord Jesus Christ, who once and for all consigned that fallen and apostate tyrant to the flames of hell, who sent your only-begotten Son into the world to crush that roaring lion; hasten to our call for help and snatch from ruination and from the clutches of the noonday devil this human being made in your image and likeness. Strike terror, Lord, into the beast now laying waste your vineyard. Fill your servants with courage to fight manfully against that reprobate dragon, lest he despise those who put their trust in you, and say with Pharaoh of old: "I know not God, nor will I set Israel free." Let your mighty hand cast him out of your servant, N., so he may no longer hold captive this person whom it pleased you to make in your image, and to redeem through your Son; who lives and reigns with you, in the unity of the Holy Spirit, God, forever and ever.
   All: Amen.

2. Then he commands the demon as follows:

          I command you, unclean spirit, whoever you are, along with all your minions now attacking this servant of God, by the mysteries of the incarnation, passion, resurrection, and ascension of our Lord Jesus Christ, by the descent of the Holy Spirit, by the coming of our Lord for judgment, that you tell me by some sign your name, and the day and hour of your departure. I command you, moreover, to obey me to the letter, I who am a minister of God despite my unworthiness; nor shall you be emboldened to harm in any way this creature of God, or the bystanders, or any of their possessions.

   The priest lays his hand on the head of the sick person, saying:

          They shall lay their hands upon the sick and all will be well with them. May Jesus, Son of Mary, Lord and Savior of the world, through the merits and intercession of His holy apostles Peter and Paul and all His saints, show you favor and mercy.
   All: Amen.

3. Next he reads over the possessed person these selections from the Gospel, or at least one of them.

   P:   The Lord be with you.
   All: May He also be with you.

   P:   The beginning of the holy Gospel according to St. John.
   All: Glory be to you, 0 Lord.

   A Lesson from the holy Gospel according to St. John

   John 1.1-14

          As he says these opening words he signs himself and the possessed on the brow, lips, and breast.

           When time began, the Word was there, and the Word was face to face with God, and the Word was God. This Word, when time began, was face to face with God. All things came into being through Him, and without Him there came to be not one thing that has come to be. In Him was life, and the life was the light of men. The light shines in the darkness, and the darkness did not lay hold of it. There came upon the scene a man, a messenger from God, whose name was John. This man came to give testimony to testify in behalf of the light that all might believe through him. He was not himself the light; he only was to testify in behalf of the light. Meanwhile the true light, which illumines every man, was making its entrance into the world. He was in the world, and the world came to be through Him, and the world did not acknowledge Him. He came into His home, and His own people did not welcome Him. But to as many as welcomed Him He gave the power to become children of God those who believe in His name; who were born not of blood, or of carnal desire, or of man's will; no, they were born of God. (Genuflect here.) And the Word became man and lived among us; and we have looked upon His glory such a glory as befits the Father's only-begotten Son full of grace and truth!
   All: Thanks be to God.

   25. Lastly he blesses the sick person, saying:

           May the blessing of almighty God, Father, Son, and Holy Spirit, come upon you and remain with you forever.
   All: Amen.

   Then he sprinkles the person with holy water.

   A Lesson from the holy Gospel according to St. Mark

   Mark 16.15-18

          At that time Jesus said to His disciples: "Go into the whole world and preach the Gospel to all creation. He that believes and is baptized will be saved; he that does not believe will be condemned. And in the way of proofs of their claims, the following will accompany those who believe: in my name they will drive out demons; they will speak in new tongues; they will take up serpents in their hands, and if they drink something deadly, it will not hurt them; they will lay their hands on the sick, and these will recover."

   A Lesson from the holy Gospel according to St. Luke

   Luke 10.17-20

          At that time the seventy-two returned in high spirits. "Master," they said, "even the demons are subject to us because we use your name!" "Yes," He said to them, "I was watching Satan fall like lightning that flashes from heaven. But mind: it is I that have given you the power to tread upon serpents and scorpions, and break the dominion of the enemy everywhere; nothing at all can injure you. Just the same, do not rejoice in the fact that the spirits are subject to you, but rejoice in the fact that your names are engraved in heaven."

   A Lesson from the holy Gospel according to St. Luke

   Luke 11.14-22

          At that time Jesus was driving out a demon, and this particular demon was dumb. The demon was driven out, the dumb man spoke, and the crowds were enraptured. But some among the people remarked: "He is a tool of Beelzebul, and that is how he drives out demons!" Another group, intending to test Him, demanded of Him a proof of His claims, to be shown in the sky. He knew their inmost thoughts. "Any kingdom torn by civil strife," He said to them, "is laid in ruins; and house tumbles upon house. So, too, if Satan is in revolt against himself, how can his kingdom last, since you say that I drive out demons as a tool of Beelzebul. And furthermore: if I drive out demons as a tool of Beelzebul, whose tools are your pupils when they do the driving out? Therefore, judged by them, you must stand condemned. But, if, on the contrary, I drive out demons by the finger of God, then, evidently the kingdom of God has by this time made its way to you. As long as a mighty lord in full armor guards his premises, he is in peaceful possession of his property; but should one mightier than he attack and overcome him, he will strip him of his armor, on which he had relied, and distribute the spoils taken from him."

   P:   Lord, heed my prayer.
   All: And let my cry be heard by you.

   P:   The Lord be with you.
   All: May He also be with you.

   Let us pray.
          Almighty Lord, Word of God the Father, Jesus Christ, God and Lord of all creation; who gave to your holy apostles the power to tramp underfoot serpents and scorpions; who along with the other mandates to work miracles was pleased to grant them the authority to say: "Depart, you devils!" and by whose might Satan was made to fall from heaven like lightning; I humbly call on your holy name in fear and trembling, asking that you grant me, your unworthy servant, pardon for all my sins, steadfast faith, and the power — supported by your mighty arm — to confront with confidence and resolution this cruel demon. I ask this through you, Jesus Christ, our Lord and God, who are coming to judge both the living and the dead and the world by fire.
   All: Amen.

4. Next he makes the sign of the cross over himself and the one possessed, places the end of the stole on the latter's neck, and, putting his right hand on the latter's head, he says the following in accents filled with confidence and faith:

   P:   See the cross of the Lord; begone, you hostile powers!
   All: The stem of David, the lion of Juda's tribe has conquered.

   P:   Lord, heed my prayer.
   All: And let my cry be heard by you.

   P:   The Lord be with you.
   All: May He also be with you.

   Let us pray.
          God and Father of our Lord Jesus Christ, I appeal to your holy name, humbly begging your kindness, that you graciously grant me help against this and every unclean spirit now tormenting this creature of yours; through Christ our Lord.
   All: Amen.

   Exorcism

          I cast you out, unclean spirit, along with every Satanic power of the enemy, every spectre from hell, and all your fell companions; in the name of our Lord Jesus Christ. Begone and stay far from this creature of God. For it is He who commands you, He who flung you headlong from the heights of heaven into the depths of hell. It is He who commands you, He who once stilled the sea and the wind and the storm. Hearken, therefore, and tremble in fear, Satan, you enemy of the faith, you foe of the human race, you begetter of death, you robber of life, you corrupter of justice, you root of all evil and vice; seducer of men, betrayer of the nations, instigator of envy, font of avarice, fomentor of discord, author of pain and sorrow. Why, then, do you stand and resist, knowing as you must that Christ the Lord brings your plans to nothing? Fear Him, who in Isaac was offered in sacrifice, in Joseph sold into bondage, slain as the paschal lamb, crucified as man, yet triumphed over the powers of hell. (The three signs of the cross which follow are traced on the brow of the possessed person). Begone, then, in the name of the Father, and of the Son, and of the Holy Spirit. Give place to the Holy Spirit by this sign of the holy cross of our Lord Jesus Christ, who lives and reigns with the Father and the Holy Spirit, God, forever and ever.
   All: Amen.

   P:   Lord, heed my prayer.
   All: And let my cry be heard by you.

   P:   The Lord be with you.
   All: May He also be with you.

   Let us pray.
          God, Creator and defender of the human race, who made man in your own image, look down in pity on this your servant, N., now in the toils of the unclean spirit, now caught up in the fearsome threats of man's ancient enemy, sworn foe of our race, who befuddles and stupefies the human mind, throws it into terror, overwhelms it with fear and panic. Repel, 0 Lord, the devil's power, break asunder his snares and traps, put the unholy tempter to flight. By the sign (on the brow) of your name, let your servant be protected in mind and body. (The three crosses which follow are traced on the breast of the possessed person). Keep watch over the inmost recesses of his (her) heart; rule over his (her) emotions; strengthen his (her) will. Let vanish from his (her) soul the temptings of the mighty adversary. Graciously grant, 0 Lord, as we call on your holy name, that the evil spirit, who hitherto terrorized over us, may himself retreat in terror and defeat, so that this servant of yours may sincerely and steadfastly render you the service which is your due; through Christ our Lord.
   All: Amen.

   Exorcism

          I adjure you, ancient serpent, by the judge of the living and the dead, by your Creator, by the Creator of the whole universe, by Him who has the power to consign you to hell, to depart forthwith in fear, along with your savage minions, from this servant of God, N., who seeks refuge in the fold of the Church. I adjure you again, (on the brow) not by my weakness but by the might of the Holy Spirit, to depart from this servant of God, N. , whom almighty God has made in His image. Yield, therefore, yield not to my own person but to the minister of Christ. For it is the power of Christ that compels you, who brought you low by His cross. Tremble before that mighty arm that broke asunder the dark prison walls and led souls forth to light. May the trembling that afflicts this human frame, (on the breast) the fear that afflicts this image (on the brow) of God, descend on you. Make no resistance nor delay in departing from this man, for it has pleased Christ to dwell in man. Do not think of despising my command because you know me to be a great sinner. It is God Himself who commands you; the majestic Christ who commands you. God the Father commands you; God the Son commands you; God the Holy Spirit commands you. The mystery of the cross commands you. The faith of the holy apostles Peter and Paul and of all the saints commands you. The blood of the martyrs commands you. The continence of the confessors commands you. The devout prayers of all holy men and women command you. The saving mysteries of our Christian faith command you.

          Depart, then, transgressor. Depart, seducer, full of lies and cunning, foe of virtue, persecutor of the innocent. Give place, abominable creature, give way, you monster, give way to Christ, in whom you found none of your works. For He has already stripped you of your powers and laid waste your kingdom, bound you prisoner and plundered your weapons. He has cast you forth into the outer darkness, where everlasting ruin awaits you and your abettors. To what purpose do you insolently resist? To what purpose do you brazenly refuse? For you are guilty before almighty God, whose laws you have transgressed. You are guilty before His Son, our Lord Jesus Christ, whom you presumed to tempt, whom you dared to nail to the cross. You are guilty before the whole human race, to whom you prof erred by your enticements the poisoned cup of death.

          Therefore, I adjure you, profligate dragon, in the name of the spotless Lamb, who has trodden down the asp and the basilisk, and overcome the lion and the dragon, to depart from this man (woman) (on the brow), to depart from the Church of God (signing the bystanders). Tremble and flee, as we call on the name of the Lord, before whom the denizens of hell cower, to whom the heavenly Virtues and Powers and Dominations are subject, whom the Cherubim and Seraphim praise with unending cries as they sing: Holy, holy, holy, Lord God of Sabaoth. The Word made flesh commands you; the Virgin's Son commands you; Jesus of Nazareth commands you, who once, when you despised His disciples, forced you to flee in shameful defeat from a man; and when He had cast you out you did not even dare, except by His leave, to enter into a herd of swine. And now as I adjure you in His name, begone from this man (woman) who is His creature. It is futile to resist His will. It is hard for you to kick against the goad. The longer you delay, the heavier your punishment shall be; for it is not men you are condemning, but rather Him who rules the living and the dead, who is coming to judge both the living and the dead and the world by fire.
   All: Amen.

   P:   Lord, heed my prayer.
   All: And let my cry be heard by you.

   P:   The Lord be with you.
   All: May He also be with you.

   Let us pray.
          God of heaven and earth, God of the angels and archangels, God of the prophets and apostles, God of the martyrs and virgins, God who have power to bestow life after death and rest after toil; for there is no other God than you, nor can there be another true God beside you, the Creator of heaven and earth, who are truly a King, whose kingdom is without end; I humbly entreat your glorious majesty to deliver this servant of yours from the unclean spirits; through Christ our Lord.
   All: Amen.

   Exorcism

          Therefore, I adjure you every unclean spirit, every spectre from hell, every satanic power, in the name of Jesus Christ of Nazareth, who was led into the desert after His baptism by John to vanquish you in your citadel, to cease your assaults against the creature whom He has, formed from the slime of the earth for His own honor and glory; to quail before wretched man, seeing in him the image of almighty God, rather than his state of human frailty. Yield then to God, who by His servant, Moses, cast you and your malice, in the person of Pharaoh and his army, into the depths of the sea. Yield to God, who, by the singing of holy canticles on the part of David, His faithful servant, banished you from the heart of King Saul. Yield to God, who condemned you in the person of Judas Iscariot, the traitor. For He now flails you with His divine scourges, He in whose sight you and your legions once cried out: "What have we to do with you, Jesus, Son of the Most High God? Have you come to torture us before the time?" Now He is driving you back into the everlasting fire, He who at the end of time will say to the wicked: "Depart from me, you accursed, into the everlasting fire which has been prepared for the devil and his angels." For you, 0 evil one, and for your followers there will be worms that never die. An unquenchable fire stands ready for you and for your minions, you prince of accursed murderers, father of lechery, instigator of sacrileges, model of vileness, promoter of heresies, inventor of every obscenity.

          Depart, then, impious one, depart, accursed one, depart with all your deceits, for God has willed that man should be His temple. Why do you still linger here? Give honor to God the Father almighty, before whom every knee must bow. Give place to the Lord Jesus Christ, who shed His most precious blood for man. Give place to the Holy Spirit, who by His blessed apostle Peter openly struck you down in the person of Simon Magus; who cursed your lies in Annas and Saphira; who smote you in King Herod because he had not given honor to God; who by His apostle Paul afflicted you with the night of blindness in the magician Elyma, and by the mouth of the same apostle bade you to go out of Pythonissa, the soothsayer. Begone, now! Begone, seducer! Your place is in solitude; your abode is in the nest of serpents; get down and crawl with them. This matter brooks no delay; for see, the Lord, the ruler comes quickly, kindling fire before Him, and it will run on ahead of Him and encompass His enemies in flames. You might delude man, but God you cannot mock. It is He who casts you out, from whose sight nothing is hidden. It is He who repels you, to whose might all things are subject. It is He who expels you, He who has prepared everlasting hellfire for you and your angels, from whose mouth shall come a sharp sword, who is coming to judge both the living and the dead and the world by fire.
   All: Amen.

5. All the above may be repeated as long as necessary, until the one possessed has been fully freed.
6. It will also help to say devoutly and often over the afflicted person the Our Father, Hail Mary, and the Creed, as well as any of the prayers given below.
7. The Canticle of our Lady, with the doxology; the Canticle of Zachary, with the doxology.

   P:   Antiphon:   Magi from the East came to Bethlehem to adore the Lord; and opening their treasure chests they presented Him with precious gifts: Gold for the great King, incense for the true God, and myrrh in symbol of His burial.  Alleluia.

P:   "My soul * extols the Lord;
All: And my spirit leaps for joy in God my Savior.

P:   How graciously He looked upon His lowly maid! * Oh, see, from this hour


onward age after age will call me blessed!

All: How sublime is what He has done for me, * the Mighty One, whose name is `Holy'!

P:   From age to age He visits those * who worship Him in reverence.
All: His arm achieves the mastery: * He routs the haughty and proud of heart.

P:   He puts down princes from their thrones, * and exalts the lowly;
All: He fills the hungry with blessings, * and sends away the rich with empty hands.

P:   He has taken by the hand His servant Israel, * and mercifully kept His faith,
All: As He had promised our fathers * with Abraham and his posterity forever


and evermore."

P:   Glory be to the Father.
All: As it was in the beginning.

Antiphon:   Magi from the East came to Bethlehem to adore the Lord; and opening their treasure chests they presented Him with precious gifts: Gold for the great King, incense for the true God, and myrrh in symbol of His burial.  Alleluia.

        Meanwhile the home is sprinkled with holy water and incensed. Then the priest says:

P:  Our Father the rest inaudibly until:

P:   And lead us not into temptation.
All: But deliver us from evil.

P:   Many shall come from Saba.
All: Bearing gold and incense.

P:   Lord, heed my prayer.
All: And let my cry be heard by you.

P:   The Lord be with you.
All: May he also be with you.

Let us pray.
        God, who on this day revealed your only-begotten Son to all nations by the guidance of a star, grant that we who now know you by faith may finally behold you in your heavenly majesty; through Christ our Lord.
All: Amen.

Responsory: Be enlightened and shine forth, 0 Jerusalem, for your light is come; and upon you is risen the glory of the Lord Jesus Christ born of the Virgin Mary.

P:   Nations shall walk in your light, and kings in the splendor of your birth.
All: And the glory of the Lord is risen upon you.

Let us pray.
        Lord God almighty, bless this home, and under its shelter let there be health, chastity, self-conquest, humility, goodness, mildness, obedience to your commandments, and thanksgiving to God the Father, Son, and Holy Spirit. May your blessing remain always in this home and on those who live here; through Christ our Lord.
All: Amen.

P:   Antiphon for Canticle of Zachary:
        Today the Church is espoused to her heavenly bridegroom, for Christ washes her sins in the Jordan; the Magi hasten with gifts to the regal nuptials; and the guests are gladdened with water made wine, alleluia.

Canticle of Zachary
Luke 1:68 79

P:   "Blessed be the Lord, the God of Israel! * He has visited His people and


brought about its redemption.

All: He has raised for us a stronghold of salvation * in the house of David

His servant,

P:   And redeemed the promise He had made * through the mouth of His


holy prophets of old

All: To grant salvation from our foes * and from the hand of all that hate us;

P:   To deal in mercy with our fathers * and be mindful of His holy covenant,
All: Of the oath he had sworn to our father Abraham, * that He would enable us

P:   Rescued from the clutches of our foes * to worship Him without fear,
All: In holiness and observance of the Law, * in His presence, all our days.

P:   And you, my little one, will be hailed `Prophet of the Most High'; * for the


Lord's precursor you will be to prepare His ways;

All: You are to impart to His people knowledge of salvation * through

forgiveness of their sins.

P:   Thanks be to the merciful heart of our God! * a dawning Light from on high


will visit us

All: To shine upon those who sit in darkness and in the shadowland of death, *

and guide our feet into the path of peace."

P:   Glory be to the Father.
All: As it was in the beginning.

Antiphon:
        Today the Church is espoused to her heavenly bridegroom, for Christ washes her sins in the Jordan; the Magi hasten with gifts to the regal nuptials; and the guests are gladdened with water made wine, alleluia.

Then the celebrant sings:
P:   The Lord be with you.
All: May He also be with you.

Let us pray.
        God, who on this day revealed your only-begotten Son to all nations by the guidance of a star, grant that we who now know you by faith may finally behold you in your heavenly majesty; through Christ our Lord.
All: Amen.

P:   Whoever wills to be saved * must before all else hold fast to the Catholic faith.
All: Unless one keeps this faith whole and untarnished, * without doubt he will perish forever.

P:   Now this is the Catholic faith: * that we worship one God in Trinity, and Trinity in unity;
All: Neither confusing the Persons one with the other, * nor making a distinction in their nature.

P:   For the Father is a distinct Person; and so is the Son; * and so is the Holy Spirit.
All: Yet the Father, Son, and Holy Spirit possess one Godhead, * co-equal glory, co-eternal majesty.

P:   As the Father is, so is the Son, * so also is the Holy Spirit.
All: The Father is uncreated, the Son is uncreated, * the Holy Spirit is uncreated.

P:   The Father is infinite, the Son is infinite, * the Holy Spirit is infinite.
All: The Father is eternal, the Son is eternal, * the Holy Spirit is eternal.

P:   Yet they are not three eternals, * but one eternal God.
All: Even as they are not three uncreated, or three infinites, * but one uncreated and one infinite God.

P:   So likewise the Father is almighty, the Son is almighty, * the Holy Spirit is almighty.
All: Yet they are not three almighties, * but they are the one Almighty.

P:   Thus the Father is God, the Son is God, * the Holy Spirit is God.
All: Yet they are not three gods, * but one God.

P:   Thus the Father is Lord, the Son is Lord, * the Holy Spirit is Lord.
All: Yet there are not three lords, * but one Lord.

P:   For just as Christian truth compels us to profess that each Person is individually God and Lord, * so does the Catholic religion forbid us to hold that there are three gods or lords.
All: The Father was not made by any power; * He was neither created nor begotten.

P:   The Son is from the Father alone, * neither created nor made, but begotten.
All: The Holy Spirit is from the Father and the Son, * neither made nor created nor begotten, but He proceeds.

P:   So there is one Father, not three; one Son, not three; * one Holy Spirit, not three.
All: And in this Trinity one Person is not earlier or later, nor is one greater or less; * but all three Persons are co-eternal and co-equal.

P:   In every way, then, as already affirmed, * unity in Trinity and Trinity in unity is to be worshiped.
All: Whoever, then, wills to be saved * must assent to this doctrine of the Blessed Trinity.

P:   But it is necessary for everlasting salvation * that one also firmly believe in the incarnation of our Lord Jesus Christ.
All: True faith, then, requires us to believe and profess * that our Lord Jesus Christ, the Son of God, is both God and man.

P:   He is God, begotten of the substance of the Father from eternity; * He is man, born in time of the substance of His Mother.
All: He is perfect God, and perfect man * subsisting in a rational soul and a human body.

P:   He is equal to the Father in His divine nature, * but less than the Father in His human nature as such.
All: And though He is God and man, * yet He is the one Christ, not two;

P:   One, however, not by any change of divinity into flesh, * but by the act of God assuming a human nature.
All: He is one only, not by a mixture of substance, * but by the oneness of His Person.

P:   For, somewhat as the rational soul and the body compose one man, * so Christ is one Person who is both God and man;
All: Who suffered for our salvation, who descended into hell, * who rose again the third day from the dead;

P:   Who ascended into heaven, and sits at the right hand of God the Father almighty, * from there He shall come to judge both the living and the dead.
All: At His coming all men shall rise again in their bodies, * and shall give an account of their works.

P:   And those who have done good shall enter into everlasting life, * but those who have done evil into everlasting fire.
All: All this is Catholic faith, * and unless one believes it truly and firmly one cannot be saved.

P:   Glory be to the Father
All: As it was in the beginning.

Here follow a large number of psalms which may be used at the exorcist's discretion but are not a necessary part of the rite. Some of them occur in other parts of the Ritual and are so indicated; the others may be taken from the Psalter. Psalm 90 (see p. 227); psalm 67; psalm 69; psalm 53 (see p. 559); psalm 117 (see p. 248); psalm 34; psalm 30; psalm 21; psalm 3; psalm 10; psalm 12.

Prayer Following Deliverance

P:   Almighty God, we beg you to keep the evil spirit from further molesting this servant of yours, and to keep him far away, never to return. At your command, 0 Lord, may the goodness and peace of our Lord Jesus Christ, our Redeemer, take possession of this man (woman). May we no longer fear any evil since the Lord is with us; who lives and reigns with you, in the unity of the Holy Spirit, God, forever and ever.
All: Amen.

P:   In the name of the Father, and of the Son, and of the Holy Spirit. Amen. Prayer to St. Michael the Archangel

       St. Michael the Archangel, illustrious leader of the heavenly army, defend us in the battle against principalities and powers, against the rulers of the world of darkness and the spirit of wickedness in high places. Come to the rescue of mankind, whom God has made in His own image and likeness, and purchased from Satan's tyranny at so great a price. Holy Church venerates you as her patron and guardian. The Lord has entrusted to you the task of leading the souls of the redeemed to heavenly blessedness. Entreat the Lord of peace to cast Satan down under our feet, so as to keep him from further holding man captive and doing harm to the Church. Carry our prayers up to God's throne, that the mercy of the Lord may quickly come and lay hold of the beast, the serpent of old, Satan and his demons, casting him in chains into the abyss, so that he can no longer seduce the nations.

Exorcism

P:   In the name of Jesus Christ, our Lord and God, by the intercession of Mary, spotless Virgin and Mother of God, of St. Michael the Archangel, of the blessed apostles Peter and Paul, and of all the saints, and by the authority residing in our holy ministry, we steadfastly proceed to combat the onslaught of the wily enemy.

Psalm 67(8)

P:   God arises; His enemies are scattered, * and those who hate Him flee before Him.
All: As smoke is driven away, so are they driven; * as wax melts before the fire, so the wicked perish before God.

P:   See the cross of the Lord; begone, you hostile powers!
All: The stem of David, the lion of Juda's tribe has conquered.

P:   May your mercy, Lord, remain with us always.
All: For we put our whole trust in you.

       We cast you out, every unclean spirit, every satanic power, every onslaught of the infernal adversary, every legion, every diabolical group and sect, in the name and by the power of our Lord Jesus Christ. We command you, begone and fly far from the Church of God, from the souls made by God in His image and redeemed by the precious blood of the divine Lamb. No longer dare, cunning serpent, to deceive the human race, to persecute God's Church, to strike God's elect and to sift them as wheat. For the Most High God commands you, He to whom you once proudly presumed yourself equal; He who wills all men to be saved and come to the knowledge of truth. God the Father commands you. God the Son commands you. God the Holy Spirit commands you. Christ, the eternal Word of God made flesh, commands you, who humbled Himself, becoming obedient even unto death, to save our race from the perdition wrought by your envy; who founded His Church upon a firm rock, declaring that the gates of hell should never prevail against her, and that He would remain with her all days, even to the end of the world. The sacred mystery of the cross commands you, along with the power of all mysteries of Christian faith. The exalted Virgin Mary, Mother of God, commands you, who in her lowliness crushed your proud head from the first moment of her Immaculate Conception. The faith of the holy apostles Peter and Paul and the other apostles commands you. The blood of martyrs and the devout prayers of all holy men and women command you.

       Therefore, accursed dragon and every diabolical legion, we adjure you by the living God, by the true God, by the holy God, by God, who so loved the world that He gave His only-begotten Son, that whoever believes in Him might not perish but have everlasting life; to cease deluding human creatures and filling them with the poison of everlasting damnation; to desist from harming the Church and hampering her freedom. Begone, Satan, father and master of lies, enemy of man's welfare. Give place to Christ, in whom you found none of your works. Give way to the one, holy, catholic, and apostolic Church, which Christ Himself purchased with His blood. Bow down before God's mighty hand, tremble and flee as we call on the holy and awesome name of Jesus, before whom the denizens of hell cower, to whom the heavenly Virtues and Powers and Dominations are subject, whom the Cherubim and Seraphim praise with unending cries as they sing: Holy, holy, holy, Lord God of Sabaoth.

P:   Lord, heed my prayer.
All: And let my cry be heard by you.

P:   The Lord be with you.
All: May He also be with you.

Let us pray.
       God of heaven and earth, God of the angels and archangels, God of the patriarchs and prophets, God of the apostles and martyrs, God of the confessors and virgins, God who have power to bestow life after death and rest after toil; for there is no other God than you, nor can there be another true God beside you, the Creator of all things visible and invisible, whose kingdom is without end; we humbly entreat your glorious majesty to deliver us by your might from every influence of the accursed spirits, from their every evil snare and deception, and to keep us from all harm; through Christ our Lord.
All: Amen.

P:   From the snares of the devil.
All: Lord, deliver us.

P:   That you help your Church to serve you in security and freedom.
All: We beg you to hear us.

P:   That you humble the enemies of holy Church.
All: We beg you to hear us.

The surroundings are sprinkled with holy water.