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 excorcist 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.


Proclamation of the Passion in Parts

Following the Second Vatican Council, popular participation aids were developed in magazine formats to promote the effective participation of all the faithful in the liturgy. These aids were particularly helpful in facilitating participation in the rites of the Sacred Triduum, which due to their unique structure and complexity, required careful guidance.

Part of this laudable pastoral initiative involved the division of the proclamation of the Passion in parts. A precedent for this practice was found in the Passio which was solemnly sung by three sacred ministers. Unlike the traditional sung Passio, however, the newly developed Passion was divided into four parts, the new part being assigned to the entire assembly of the faithful. To the congregation present was given the collective parts of observers, witnesses to the trial and death of Jesus, and "the crowd" which surrounded him during his Passion.

With the publication of the revised Lectionary for Mass, the Secretariat for the Liturgy has received many inquiries concerning the appropriateness of the use of the Passion divided into parts. Certainly, the sung Passio, in its official typical edition is often appropriate in the proper pastoral circumstances. Indeed, a translation of the praenotanda from the Latin typical edition of the Passio is presently in the final stages of preparation.

The Secretariat has, in the course of the publication of the revised Lectionary for Mass, provided a standard edition of the Passion in four parts. While the proclamation of the Passion in four parts is permitted the following factors should be carefully considered:

1. While it has a dramatic quality, the Passion is not so much a drama enacted as a narrative proclaimed solemnly and simply, without candles, incense, greeting, or signs of the cross. The 1988 Circular Letter Concerning the Preparation and Celebration of the Easter Feasts from the Congregation for Divine Worship and Discipline of the Sacraments states:
   
   

   33. The Passion narrative occupies a special place. It should be sung or read in the traditional way, that is by three persons who take the part of Christ, the narrator and the people. The Passion is proclaimed by deacons or priests, or by lay readers; in the latter case, the part of the Christ should be reserved to the priest.

2. The teachings of John Paul II and recent positive developments in the dialogue between Jews and Christians generally have helped to create an awareness of the ways in which the misuse or misinterpretation of the Scriptures may have contributed to the promotion of anti-Judaism.¹ In light of this, particular sensitivity to a potential misunderstanding of the crowd's assigned cry of "Crucify him!" in the Passion story, as an assertion of the collective guilt of the Jews, should be kept in mind by pastors and liturgists planning for the use of a four-part Passion reading.
   
   
3. Careful consideration should be given to the effect which this practice may have on the popular participation of the faithful. Does a participant waiting for his or her "part" remain unduly dependent on a printed "script"? Does this allow each individual to meditate effectively on the word proclaimed?

The Congregation for Divine Worship and the Discipline of the Sacraments recently announced the appointment of two new staff members. Reverend Michael Magee, a priest of the Archdiocese of Philadelphia, has been appointed as addetto di secreteria and Reverend Jorge Quiñones Alecio of Solonà, Guatemala, has been appointed as addetto di secreteria for Spanish language projects. The Congregation has also announced the retirement of Archbishop Geraldo Majella Agnelo as Secretary. On January 13, 1999, the Holy Father appointed Archbishop Agnelo as archbishop of San Salvador in his native Brazil.

His Eminence, Jorge Arturo Medina Estévez, serves as prefect of the Congregation, while in the Worship Section of the Congregation, Reverend Mario Marini of the Diocese of Ravenna, Italy, serves as Undersecretary and Reverend Anthony Ward, C.M., an English Marist Father, is currently capo ufficio of the two liturgical offices.

The Secretariat for the Liturgy congratulates Fathers Magee and Quiñones on their appointments to the Congregation. Likewise, we wish Archbishop Agnelo well in his new ministry, grateful for his many years of valuable service to the universal Church in his work as Secretary to the Congregation.


Lectionary For Mass: Wording of Introductory Acclamations

Among the editorial practices carefully examined in the final revision of the Lectionary for Mass was the wording of the introductory formulas (A reading from....). These introductory formulas, like the titles, responsorial antiphons, and verses of the Gospel acclamation, are essentially translations of Latin texts as they appear in the editio typica latina. While their translation is somewhat complicated by the fact that the Holy See has yet to publish a Lectionarium based upon the 1981 Ordo Lectionum Missae, all indications are that the revised edition will use the same wording for the introductory formulas as did the previous edition (Cf. Ordo Lectionum Missae (1981) numbers 17, 99, 121).

Where, therefore, the Lectionarium uses the word "beati" (beati Pauli, beati Iacobi, etc...), the Lectionary for Mass uses the word Saint (a reading from the Letter of Saint Paul, Saint James, etc...). This is in keeping with the practice of the other major vernacular typical editions (Saint Paul, san Pablo, etc...) and the 1981 Australian edition of the Lectionary for Mass.

At the same time, an attempt has been made to use the customary names of biblical books whenever possible. Thus libri Apocalypsis beati Ioannis apostoli is rendered as Book of Revelation. In the new Lectionary, there was an attempt to be faithful both to the Latin typical edition and to the customary scriptural vocabulary in use in the dioceses of the United States of America.

Finally, it might be noted that the introductory formula for the Gospel (A reading from the holy Gospel according to Matthew) is a precise translation of the Latin formula Lectio sancti Evangelii secundum Matthæum.


Exposition of the Blessed Sacrament and the Praying of the Rosary

The following "Notes on the Recitation of the Rosary During Exposition of the Blessed Sacrament" (annexed to Prot no. 2287/96/L) were published by the Congregation for Divine Worship and the Discipline of the Sacraments in the XXXIV edition of Notitiae (1998) 507-511. The original notes appear in Spanish, while this unofficial translation is provided by the Secretariat for the Liturgy. The Congregation concludes that, "One should not expose the Eucharist only to recite the rosary. However, among the prayers that are used during adoration, the recitation of the rosary may certainly be included, emphasizing the Christological aspects with biblical readings relating to the mysteries, and providing time for silent adoration and meditation on them."

I. Origin

1. The conciliar Constitution Sacrosanctum Concilium, number 13, says: "Popular devotions of the Christian people are to be highly commended, provided they accord with the laws and norms of the Church, above all when they are ordered by the Apostolic See...But these devotions should be so drawn up that they harmonize with the liturgical seasons in such a way as to be in accord with the sacred liturgy, that they be in some fashion derived from it, and lead the people to it, since, in fact, the liturgy by its very nature far surpasses any of them." The Catechism of the Catholic Church adds to this citation from Sacrosanctum Concilium: "These expressions are a prolongation of the liturgical life of the Church, but are not substitutes for it."
   
   
   • Eucharistic exposition is a celebration related to the liturgy as understood in the Instruction Eucharisticum Mysterium, number 62, from the Roman Ritual: Holy Communion and Worship of the Eucharist Outside Mass and from the Ceremonial of Bishops which dedicates chapter XXII to this same topic.
     
     
   • The Holy Rosary is, without doubt, one of the pious exercises most recommended by ecclesiastical authority.
     (See also The Catechism of the Catholic Church numbers 971, 1674, 2678, 2708).
     
   • A Catholic sensitivity never separates Christ from his mother or vice versa.
   
   
2. The Apostolic Letter Vicesimus quintus annus, number 18, says: "Finally, to safeguard the reform and ensure the promotion of the Liturgy it is necessary to take account of popular Christian devotion and its relation to liturgical life. This popular devotion should not be ignored or treated with indifference or contempt, since it is rich in values, and in itself it gives expression to the religious attitude towards God. But it needs to be continually evangelized, so that the faith which it expresses may become an ever more mature and authentic act. Both the pious exercises of the Christian people and also other forms of devotion are welcomed and encouraged provided that they do not replace or intrude into liturgical celebrations. An authentic pastoral promotion of the Liturgy will build upon the riches of popular piety, purifying and directing them towards the Liturgy as the offering of the peoples."

1. "During the exposition everything should be so arranged that the faithful can devote themselves attentively in prayer to Christ Lord..." (Instruction Eucharisticum Mysterium, number 62)
   
   
2. "To encourage a prayerful spirit there should be readings from Scripture with a homily or brief exhortations to develop a better understanding of the Eucharistic mystery." (Holy Communion and Worship of the Eucharist Outside Mass, number 95)
   
   
3. The Apostolic Exhortation Marialis Cultus indicates that the rosary "as a prayer inspired by the Gospel and centered on the mystery of the Incarnation and the Redemption should be considered a prayer of deep Christological orientation." (Number 46)

• From the Second Vatican Council until the present, the following have been observed:
  
  

  In the first two decades after the Council, more or less, there arose within the Catholic Church a tendency to suppress adoration before the exposed Blessed Sacrament within the Christian community.
  
  In recent years, prayer before the exposed Blessed Sacrament has been increasingly appreciated once more. Two phenomena have been observed with adoration of the Blessed Sacrament, namely: adoration takes place according to the same style and mentality and with the same prayers as before the Council, or it is celebrated in accordance with the guidelines provided by the Church's documents.

  Pastorally, this is an important time to encourage the prayer of adoration before the Blessed Sacrament according to the spirit of the Church documents. An opportunity to reorient this popular practice should not be wasted.
  
  
• The restoration of the rosary should be promoted in its authentic form, that is, with its Christological character. At times, the traditional manner of reciting the rosary would seem to be limited to a recitation of the Our Father and the Hail Mary. Currently in some places the stating of the mysteries is accompanied by a reading of a brief biblical text to assist in meditation. This is very positive. The Catechism of the Catholic Church (Cf. 2708) indicated that Christian prayer ought to go further. It should lead to a knowledge and love of the Lord Jesus, to union with him, finding great encouragement and support in liturgical prayer before the Eucharist.
  
  
• One should not expose the Eucharist only to recite the rosary. However, among the prayers that are used during adoration, the recitation of the rosary may certainly be included, emphasizing the Christological aspects with biblical readings relating to the mysteries, and providing time for silent adoration and meditation on them.
  
  
• "During the exposition, the prayers, songs, and readings should be arranged so as to direct the attention of the faithful to the worship of Christ the Lord. To encourage a prayerful spirit, there should be readings from the Scriptures with a homily or brief exhortations to develop a better understanding of the Eucharistic mystery." (Holy Communion and Worship of the Eucharist Outside Mass, number 95) In the area of popular piety there is still much to be done so that pious exercises will support liturgical life and vice versa. There is a need to educate the Christian community to deepen the understanding of this pious exercise in order to appreciate fully its true worth.

The National Association of Pastoral Musicians (NPM) will hold its national convention on July 12-16, 1999 in Pittsburgh, PA. Over 4,000 clergy, musicians, and leaders of worship are expected to attend. Jan Michael Joncas, Gerard Sloyan, Edward Foley, Marva Dawn and Cardinal Mahony will develop the theme Now is the Acceptable Time For...Reconciliation. Events include the NPM/Choristers Guild Children's Choir Festival, a presentation of the Jubilation Mass by Jim Chepponis, Sacred Song and Sacred Time with the Notre Dame Folk Choir, and The Litany with Jim Hansen. In addition there will be the NPM Honors Choir with Richard Proulx, The Choral Institute with Antoine Oomen; A Year of Jubilee with Marty Haugen, Light from the East with the Schola Cantorum of St. Peter in the Loop, Sabbath Gate with Elaine Rendler, the Children's Festival Choir with Christine Jordanoff , an Organ Concerto Night with Ann Labounsky and John Balka; and a special performance by Chanticleer at Hines Hall. The convention includes over 250 sessions from which participants can choose. In addition to the workshops and the business meeting of the Association, there is a unique program for musicians in the Eastern Churches and a special series on the future of Parish Worship: Church Music 2000. All works and sessions are done in the context of prayer. For a free brochure, write NPM, 225 Sheridan Street, NW, Washington DC 20011 or 202-723-5800; or register at www.npm.org.


Rensselaer Program of Church Music

This year's program of Church Music and Liturgy at St. Joseph's College in Rensselaer will take place from June 30- July 30, 1999. The program offers a well-balanced blend between music and liturgy in a compact, one month session. Students may work toward an MA, undergraduate degrees, continuing education, or take courses for personal enrichment. Study concentrations are offered in organ, voice, composition, conducting, and liturgy. Learning is pastorally oriented in a communal atmosphere and there are regular opportunities for prayer and Eucharist. The St. Joseph campus is rural, spacious, and safe, conveniently located between Chicago and Indianapolis.

This year the program will celebrate its 40th anniversary with a choral festival and concert in conjunction with the Lafayette Bach Chorale and chamber orchestra from July 12-17, 1999. A Gregorian Chant Institute will also be offered from June 27-30. For more information on the summer program or special offerings, contact Reverend James Challancin, St. Joseph's College, Rensselaer, IN 47978 and by phone at 1-800-447-8781; FAX (219) 866-6102; by e-mail: <james@saintjoe.edu>. You can also visit the Rensselaer home page at www.saintjoe.edu/ dept51/.


Pastoral Liturgy Conference At Notre Dame

Notre Dame Center for Pastoral Liturgy announces its pastoral liturgy conference, "Preparing the Church for the Liturgy: Eucharist and Formation in Faith," 14-17 June 1999, on the campus of Notre Dame. General sessions, workshops, working sessions on preparing the body of Christ to gather at the Lord's table. Musical celebration with Australian composer Christopher Willcock, SJ. Scholarships available, with special consideration for applications from minority communities. Center for Pastoral Liturgy, Box 81, Notre Dame, IN 46556, U.S.A. Phone 219-631-5435. E-mail ndcpl.1@nd.edu Internet http://www.nd.edu/


1999 BCL Newsletter Subscriptions

The renewal forms for the 1999 edition of the Bishops' Committee on the Liturgy Newsletter will be mailed to current subscribers in late January. Subscribers are asked to return the completed renewal form with their payment by February 28, 1999, to insure continuing service. Subscriptions not renewed by that date, will be placed on inactive status.

To insure proper credit, subscribers should follow the directions which accompanied the renewal notices. Any subscriber who has not received a renewal notice is asked to contact Ms. Annette Williams at the Secretariat for the Liturgy (202-541-3060; fax 202-541-3088).

New subscriptions may be sent to the Secretariat for the Liturgy, National Conference of Catholic Bishops, 3211 Fourth Street N.E., Washington, D.C. 20017-1194. The cost of an individual subscription is $10. Special prices for bulk orders are available for 20 copies or more. Subscriptions to the Newsletter may be obtained either in hard copy through surface mail or in an electronic file via e-mail. Inquiries concerning e-mail subscriptions should be addressed to Ms. Annette Williams at the address listed above.


Changes in BCL Newsletter Reprint Policy

Due to the extraordinary demand for reprints of recent issues of the BCL Newsletter, the policy for reprinting of Newsletter material is being modified. Effective immediately, diocesan liturgy offices may reprint any single article in an issue of the Newsletter at no cost. The following credit line must appear alongside the reprinted text: ©1999 United States Catholic Conference. All rights reserved. One copy of all diocesan publications in which the article appears should be sent to the Liturgy Secretariat for its archives.

Anyone wishing to reproduce back issues of the BCL Newsletter may request permission of the Secretariat for the Liturgy. Providing that the copies are not offered for resale, permission will be given to produce multiple copies of a back issue by the purchaser for a payment of $10 per one hundred copies. A copy of the issue of the Newsletter that was reproduced, along with a record of the number of copies and the appropriate payment is to be sent to the Liturgy Secretariat. Individual copies of back issues of the BCL Newsletter are available for $2 each.

Endnotes

¹ See John Paul II, The Roots of Anti-Judaism, Origins, November 13, l997, vol.27, no.22, pp. 366-7.

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