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By Emma Ward & Nicholas Cormier (Group Assignment)

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Description:
This video analyzes the belief of exorcisms around the word. This video specifically looks at how they deal with demonic possession in Mexico and how it ties into the culture and their various religions.  This video looks specifically at the Santa Muerte cult and how exorcisms are on the rise in Mexico.

Connection
People are looking for something to believe in, we can see in this video ancient wisdom that is being followed and practiced. They believe that their faith can heal demonic possession so out of fear they will reach it in times of crisis.

Website: https://www.youtube.com/watch?v=tKKS8Kp3_so&feature=emb_logo

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Description:
This is a cinematic take on a famous exorcism. This movie was made in 1973 and based on the real-life story of a boy named Roland Doe. What we can see here is Hollywood's take on an exorcism and how many demonic possessions are portrayed in films.

Connection:
We can connect this to Ideology again since Exorcisms are mainly tided to religious beliefs we know that this interpretation made for this movie came from an exorcism experience that was death with by people of catholic faith believing they can expel demons.

Website: https://www.youtube.com/watch?v=3V-Ui69hDpA&feature=emb_logo

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The Exorcist (1973) Scary Priest scene part 1 (1080p HD)

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Description:
This video is a news report on an exorcists and his backstory on how he became an exorcists and how his job works everyday. You get to see snippets of a live exorcisms that is said to be a "mild" case. He also talks of exorcisms today, evil spirits and how they attach, and how today's society does not believe in them.

Connection:
Belief on this is once again based on Perception & Observation since there was witness to what was known as an exorcism. There is also clearly ideological support since religion and the church is a very connected piece in exorcisms.

Website:
https://www.youtube.com/watch?v=y-YN3t3-Fu0

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Oregon priest performs exorcisms: 'Cases are getting darker'

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These images demonstrate the effect of demonic possession on Anna Elisabeth Michel. She grew up in Germany and he and her family was deeply religious. When she turned 16 she started having some medical issues that resulted in her diagnosis of epilepsy. Her mental state started to deteriorate and she was placed in a mental hospital(The Horror Syndicate. (2018 ). The thing began to worsen as she was hearing voices and speaking in unknown languages as well as a rapid weight loss. They finally decided to perform exorcisms and preformed 67 before she passed away. Her declared death was from dehydration and Malnutrition which resulted in her parents being convicted with manslaughter charges( The Horror Syndicate. (2018). They also have disturbing audio clips of Anna shouting unsavoury sounds.

Connection:
This image is a connection is to Ideology there is a reason we believe in the concept of exorcism it comes down to the engrained belief that is in religion and goes back to 3300 BC. Demonic possession has been talked about and recorded in different capacities( The Horror Syndicate. (2018 ) and why we confirm it as real when it could be linked to mental illness instead. Religion testifies to the belief of demons and how the devil can possess you and the only way to get rid of it is through religious practices such as praying. People's strong beliefs in religion can confirm what they believe is happening to a family member.

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Description:
This image is a reference to a growing concern in Italy because of the increase in the number of exorcisms requested( Lamb, C. (2018). They talk about the fact that few priests want to learn about the practices of exorcisms and how to deal with them. This has developed overwhelmed exorcist who can’t deal with the increasing numbers. They talk about some people losing belief in evil but it is becoming more apparent there is more evil that needs to be dispelled.

Connection:
The connection we see again is that of ideologies and emotional connection. Those that have strong faith believe strongly in the presence of evil. To them, there is no doubt that these occurrences are real. To someone who does not have strong faith, it could be a matter of scientific facts vs. faith. I am catholic so I understand and believe in the existence of evil and demonic possession, so I feel it is more likely to believe in it when you have a religious background or interest in the paranormal that gives you a reason to believe.

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Description:
This image is about a woman named Marthe Brossier from the 1590s. The girl was supposedly posted by demons and rather than helping her, her parents took him on the road to show the horrific displays to audiences all over (Oliver, M. (2018) This became such a spectacle that even King Henri IV (Oliver, M. (2018) orders that she be exercised. Although it was serious there was a hidden motive. They wanted to test how the “demon” would react to things such as holy water and prayer, to see if she was faking or if this was indeed real. The women react to unblessed water after being told it was holy water, so the reaction was fake. There was some truth to her story but some believe the women suffer from bad mental illness and were the cause of her obscene behaviour.

Connection:
I think this image speaks to and the elements of skepticism. We understand that there were people who did not fully believe in the idea of an exorcism could be real. We learn that King Henri IV was a skeptic and wanted to see if his possession was real or a stunt. He had a type of placebo effect place on the girl to try and prove whether it was real or not and the girl did not react to acts, that demons are supposed to react to, for example:

" The holy water was just ordinary water, and the Latin books the priests were reading were nothing more than an old poem by Virgil. Her exorcism was a science experiment – the first time in history that demonic possession was systematically put to the test. Brossier failed – and in the process, revealed some incredible things about the human mind" (Oliver, M. (2018 ).

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This website from the United States Conference of Catholic Bishops talks about: What is an exorcism? What is the difference between an exorcism and the Sacrament of Penance? and Why does the Church need exorcisms?. This website is seen as an introduction to someone who wants to learn about them and why the church does them. It discusses different types of exorcisms, and how frequently they are performed, etc.

Connection:
The connection can be seen as clear as connecting exorcisms to the church and religion system. This uses ancient wisdom, and possible appeal to authorities since this information is coming straight from the US conference of catholic bishops a clear authority in showing that these exorcism are real and needed backing that their ancient wisdom help prove their existence.

Website:
http://www.usccb.org/prayer-and-worship/sacraments-and-sacramentals/sacramentals-blessings/exorcism.cfm

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Introduction

The Latin Church Bishops of the United States Conference of Catholic Bishops approved the English translation of he final text of De Exorcismis et Supplicationibus Quibusdam, editio typica in November 2014. T Exorcisms and Related Supplications (ERS) was confirmed by the Holy See in December 2016 and implemented in the dioceses of the United States as of June 29, 2017. In the course of the approval process, a list of frequently asked questions on exorcism and its use in the Church's liturgical life was developed by the Secretariat of Divine Worship. Answers were provided by specialists in this ministry and by experts in canon law.

Since so much of the common perception of the nature and application of exorcism is shaped by the exaggerations of movie scripts and television programs, the Committee on Divine Worship has approved dissemination of these basic questions and answers, in hopes that clear information is brought to bear on a topic that is often shrouded in mystery or misinformation.

Questions about Exorcism

What is an exorcism?

Exorcism is a specific form of prayer that the Church uses against the power of the devil.

What is the difference between an exorcism and the Sacrament of Penance?

Exorcism is a prayer that falls in the category of sacramentals, that is, one of a number of sacred signs instituted by the Church "to sanctify different circumstances of life" (Compendium of the Catechism of the Catholic Church, no. 351), thus varying from the seven sacraments of the Church which were instituted by Christ himself. The Sacrament of Penance forgives our sins and reconciles us to the Church, renewing Baptism and bestowing grace to fight evil and grow in virtue. As a sacramental, exorcism prepares one for the grace of the Sacrament.

Why does the Church need exorcisms?

There are instances when a person needs to be protected against the power of the devil or to be withdrawn from his spiritual dominion. At such times, the Church asks publicly and authoritatively in the name of Jesus Christ for this protection or liberation through the use of exorcism.

Is there a scriptural basis for exorcism?

While the basis for exorcism is grounded in the ministry of Jesus Christ (cf. Mk 1:34, 39; Lk 4:35; Mt 17:18), there is no scriptural basis for a formal rite of exorcism apart from the use of the psalms and Gospel pericopes that were included in the rite of exorcism as it evolved.

What is clear, however, is that the Lord Jesus involved the disciples in his mission and through their commissioning continued the exorcistic work begun by Jesus himself (cf. Mt 10:8; Mk 3:14-15; 6:13; 16:17; Lk 9:1; 10:17). It was not a work they did in their own names, but in the name of the One who had bestowed it upon them. Thus the ministry of exorcism continues in the life of the Church as part of the regular pastoral care of souls.

Do the Fathers of the Church refer to exorcisms in their writings?

Several of the Fathers of the Church, including Irenaeus, Tertullian, Cyprian, and Athanasius provide us with insights into the exorcistic practices of their day through their extant writings. Through them we gain a glimpse into the unfolding developments in the structure and form of exorcism as a rite gradually took shape. In addition to the use of Jesus' name, other elements contributed to the shape of an early ritual such as the Sign of the Cross, exsufflation (breathing on the person's face), simple adjurations containing scripture, prayer, and fasting.

Are there different kinds of exorcisms?

Exorcisms are divided into two kinds (or forms). Simple or minor forms of exorcism are found in two places: first, for those preparing for Baptism, the Rite of Christian Initiation of Adults (RCIA) and the Rite of Baptism for Children both call for minor exorcisms; secondly, the appendix of Exorcisms and Related Supplications includes a series of prayers which may be used by the faithful.

The second kind is the solemn or "major exorcism," which is a rite that can only be performed by a bishop or a by priest, with the special and express permission of the local ordinary (cf. Code of Canon Law, can. 1172). This form is directed "at the expulsion of demons or to the liberation [of a person] from demonic possession" ( Catechism of the Catholic Church, no. 1673).

When and how is an afflicted member of the faithful referred to an exorcist?

It is advisable that every diocese establish a protocol to respond to inquiries made by the faithful who claim to be demonically afflicted. As part of the protocol, an assessment should occur to determine the true state of the person.Only after a thorough examination including medical, psychological, and psychiatric testing might the person be referred to the exorcist for a final determination regarding demonic possession. To be clear, the actual determination of whether a member of the faithful is genuinely possessed by the devil is made by the Church, even if individuals claim to be possessed through their own self-diagnosis or psychosis.

May anyone receive a "major exorcism?"

Since the rites of exorcism are categorized as sacramentals, effectively as blessings, the practice of who may receive a "major exorcism" is governed by canon 1170 of the Code of Canon Law. The following are able to receive this specialized blessing if it is determined necessary: 1) Catholics; 2) Catechumens; 3) Non-Catholic Christians who request it; and 4) Non-Christian believers provided they have the proper disposition-meaning, they are sincere in their desire to be free of demonic influence. In cases involving a non-Catholic, the matter should be brought to the attention of the Diocesan Bishop (cf. ERS, no. 18).

How frequently is a "major exorcism" performed?

The frequency of exorcisms of this sort is determined by the credible need for the rite. That is why establishing a diocesan protocol is important. Through the centuries, the Church has moved cautiously when evaluating alleged cases of demonic possession. The reason for this is not to deny access to members of the faithful who are in genuine need. However, the Church is equally concerned that individuals not get caught up in a sensationalist mentality and thus create a kind of sideshow affair. Although rare, genuine cases of demonic possession should be addressed in a balanced manner with the utmost care being extended to the afflicted person.

What is the difference between a major exorcism and a minor exorcism?

While both forms of exorcism are directed against the power of the devil, the Rite of Major Exorcism is employed only when there is a case of genuine demonic possession, namely, when it is determined that the presence of the devil is in the body of the possessed and the devil is able to exercise dominion over that body.

Minor exorcisms are prayers used to break the influence of evil and sin in a person's life, whether as a catechumen preparing for Baptism or as one of the Baptized faithful striving to overcome the influence of evil and sin in his or her life.

Are there examples of each in the text of Exorcisms and Related Supplications?

The ritual text Exorcisms and Related Supplications is comprised of an introduction, two chapters ("The Rite of Major Exorcism" and "Various Texts"), and concludes with two appendices. The second chapter provides a series of additional texts which serve as options in the administration of the rite itself. The first appendix contains exorcistic prayers to be used at the discretion of the diocesan bishop when a thing or place has become demonically penetrated or the Church herself faces persecution and opposition. This latter series of prayers is not to be confused with the Rite of Major Exorcism itself. Finally, the second appendix provides prayers and supplications for the private use of the faithful.

Who may perform the various kinds of exorcisms?

The minister of a minor exorcism is the designated authorized minister of the sacrament (RCIA or Baptism for Children) or blessing being celebrated. Thus, the prayers in Appendix II, "Supplications which May be Used by the Faithful Privately in Their Struggle against the Powers of Darkness" may be offered by any member of the clergy or by the lay faithful. However, the Rite of Major Exorcism is to be celebrated only by a bishop or a priest who has obtained the special and express permission of the diocesan bishop.

How does a priest become an exorcist?

A priest may be appointed to the office of exorcist either on a stable basis or for a particular occasion ( ad actum) by the diocesan bishop. In either case, the exorcist should work closely with, and under the direction of, the bishop.

What criteria are used for deciding which priests are given this responsibility?

As specified in canon 1172 §2 of the Code of Canon Law, the priest being appointed to the ministry of exorcist should possess piety, knowledge, prudence, and integrity of life. The Introduction to Exorcisms and Related Supplications further directs that the priest "has been specifically prepared for this office" (ERS, no. 13).

How are exorcists trained and prepared for this ministry?

Classically, the exorcist has trained for this specialized ministry through an apprenticeship model, working under the direction of an experienced exorcist. Additionally, in recent years, several programs have been established to foster the training of exorcists.

A solid theological and spiritual foundation is essential when preparing to minister as an exorcist. Bearing in mind the qualities already mentioned in the preceding question, the candidate must also maintain a balanced approach to this particular ministry, possess a spirituality that is grounded in the sacramental life of the Church, and be able to keep his curiosity in check. The guidance of a skilled spiritual director is critical in the life of the exorcist.

What, if any, rites in this text may be performed by the lay faithful?

As has been mentioned previously, the Rite of Major Exorcism is to be administered only by an authorized priest or bishop ( sacerdos). If it is deemed useful, members of the lay faithful may be present for the rite, supporting the work of the exorcist by their prayers either recited privately or as instructed in the rite. However, the text cautions that the lay faithful are not to recite any prayers reserved to the exorcist (ERS, no. 35), not only because the prayers are reserved to those ordained to act in the person of Christ the Head ( in persona Christi capitis), but also to protect the faithful from possible spiritual harm.

When an afflicted member of the faithful is female, there should be at least one other female present for the sake of propriety and discretion. At no time should the exorcist be alone with an afflicted member of the faithful, neither during consultation nor for the celebration of the rite.

How does an exorcist determine "with moral certitude" (ERS, no. 16) that the one to be exorcized is truly possessed by demonic forces, and not merely suffering from physical ailments or psychological issues?

Moral certainty is classically understood as falling between the two poles of absolute certainty and probability.Bearing that in mind, moral certitude is achieved through the examination of proofs which are weighed in accordance with the conscience of the one passing judgment. Therefore, the exorcist must utilize whatever resources are available to him when investigating a claim of demonic possession along with input from medical and mental health professionals.

The exorcist is instructed to employ the "utmost circumspection and prudence" before proceeding to the rite (ERS, no. 14). Throughout his ministry, an exorcist must establish a balance within his own mind between not believing too easily that the devil is responsible for what is manifesting, and attributing all possible manifestations solely to a natural, organic source.

Do afflicted members of the faithful undergo medical or psychological examination prior to the use of exorcism?

As part of the evaluation process (which can be established in a diocesan protocol), the afflicted member of the faithful should avail himself/herself of a thorough medical and psychological/psychiatric evaluation. Frequently, individuals present themselves claiming to be afflicted in any number of ways. Historically, however, the Church has exercised caution when evaluating such individuals for fear of unnecessarily drawing attention to the machinations of the devil or giving credit where no credit is due.

How may an exorcist ensure that an exorcism is not perceived as a magical or superstitious activity?

The exorcist himself can serve as a catechist in this matter by the way he faithfully administers the rites as provided by the Church in her wisdom. Fundamentally, the rites of exorcism are just one more way the Church tends to the pastoral care of souls, even souls that are not of her flock. However, the more obscurely and mysteriously the rite is portrayed, the more magical and superstitious the perceptions become. Given the super abundance of confusing and inaccurate information available in the public arena surrounding this particular topic, the manner in which this revised rite is announced provides for a teachable moment to believers and non-believers alike.

What ritual symbols are used in exorcisms and what do they symbolize?

In addition to the use of the Psalms and Gospel readings and the recitation of the exorcistic prayers, a series of sacred symbols is utilized in the Rite of Major Exorcism. To begin, water is blessed and sprinkled recalling the centrality of the new life the afflicted person received in Baptism and the ultimate defeat of the devil through the salvific work of Jesus Christ. The imposition of hands, as well as the breathing on the person's face (exsufflation) by the exorcist, reaffirms the power of the Holy Spirit at work in the person as a result of his/her Baptism, confirming him/her as a temple of God. Finally, the Lord's Cross is shown to the afflicted person and the Sign of the Cross is made over him/her demonstrating the power of Christ over the devil.

Should other members of the faithful be present when an exorcism is performed?

This text strongly recommends against the exorcist working in isolation (ERS, no. 34b). Even though in rare instances this may be unavoidable, the practice of performing an exorcism in solitude should be discouraged at all costs.

Where should an exorcism be performed?

The norm is to celebrate the rite of exorcism in an oratory or other appropriate place (for example, a small chapel) discreetly hidden from plain view (ERS, no. 33). It is to the advantage of the exorcist whenever possible to utilize a place that is dedicated to God's honor and not the home of the afflicted person, for instance.

Is the use of exorcism kept confidential?

For the integrity of the afflicted person's reputation as well as for those individuals who might be assisting, the preservation of confidentiality is important. It is also strongly suggested that the identity of the exorcist be kept secret or at most known only to the other priests of the diocese so as not to overwhelm the exorcist with random calls and inquiries.

May an exorcism be performed without the recipient's permission?

Given the nature of the devil's workings and the afflicted person's possible complicity in the resulting demonic possession, the exorcist should ascertain the person's consent if at all possible before proceeding with the Rite of Major Exorcism.

Are exorcisms the same everywhere, or are there regional and cultural differences?

The rites of exorcism are to be celebrated consistently following the directives ( praenotanda) prescribed in the ritual. The rites are not to be altered at the discretion of the exorcist beyond the options clearly stated in the official text. However, before proceeding with the use of the rite, it is helpful for the exorcist to be aware of any cultural differences and regional influences that may have impacted the current state of the afflicted person. An evaluative instrument can assist in shedding light on such categories as: 1) the places where the person may have visited (healers, mediums, psychics); 2) the practices in which the person may have been involved (cleansings, New Age religion, Reiki); and 3) the ways that the person may have opened himself/herself directly to the dominion of the devil (magic, witchcraft, Satanic worship).

In the formulas of exorcism, what is the difference between the deprecative formulas and the imperative formulas?

The deprecative formulas are exorcistic prayers, addressed to God, which request the liberation of the afflicted person. The imperative formulas are addressed directly to the inhabiting demonic spirit, commanding it to depart in the name of Jesus Christ.

When would each be used?

The deprecative formulas and the imperative formulas are presented as sets in the rite of exorcism with the deprecative formula always being used first with the option of then using the imperative formula. The deprecative formulas may be used without the imperative formulas but the opposite is not permitted (ERS, no. 28).

When would the rites contained in the appendices be used, and by whom?

The prayers of supplication and exorcism found in Appendix I ("A Supplication and Exorcism which May be Used in Particular Circumstances of the Church") may be likened to the prayers that Pope Leo XIII appended to the previous rite of exorcism in 1890. The focus of these prayers is to address and remedy any demonic influence on places and things in particular, as well as to remedy attacks against the Church in a more general way. As in the case of a "major exorcism," the ordinary minister of these prayers would be a priest appointed for this purpose or the bishop himself.

The prayers and invocations that comprise Appendix II ("Supplications which May be Used by the Faithful Privately in their Struggle against the Powers of Darkness") are intended for general the use of the clergy and of the lay faithful in combatting the temptations of sin or spiritual attacks by the devil.

When would a bishop or pastor appropriately recommend Appendix II to a member of his flock?

When it is learned through such avenues as pastoral counseling, spiritual direction, or the Sacrament of Penance that a member of the faithful is experiencing assaults by the devil, the prayers and invocations found in Appendix II may be recommended. (Appendix II is available as a separate publication in both English and Spanish from USCCB Communications.)

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The Latin Church Bishops of the United States Conference of Catholic Bishops approved the English translation of he final text of De Exorcismis et Supplicationibus Quibusdam, editio typica in November 2014. T Exorcisms and Related Supplications (ERS) was confirmed by the Holy See in December 2016 and implemented in the dioceses of the United States as of June 29, 2017.

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Description:
This website tries to show distinction between real and fake exorcisms. It also talks about how Hollywood capitalized on the popularity of exorcisms to make movies. and make money.

Connection:
This website talks of how exorcisms are still happening today on many people who are emotionally and mentally disturbed. This discusses the possibility that these people really are not possessed and just have serious mental health issues. This can be seen as confusion of correlation with causation.

Website:
https://www.livescience.com/27727-exorcism-facts-and-fiction.html

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The belief that demons exist and can possess people is of course the stuff of fiction and horror films - but it is also one of the most widely-held religious beliefs in the world. Most religions claim that humans can be possessed by demonic spirits (the Bible, for example, recounts six instances of Jesus casting out demons), and offer exorcisms to remedy this threat.

The idea that invading spirits are inherently evil is largely a Judeo-Christian concept; many religions and belief systems accept possession by both beneficent and malevolent entities for short periods of time as uncommon - and not especially alarming - aspects of spiritual life. Spiritualism, a religion that flourished across America in the 1800s and is still practiced in a few places today, teaches that death is an illusion and that spirits can possess humans. New Agers have also long embraced a form of possession called channeling, in which spirits of the dead are said to inhabit a medium's body and communicate through them. Hundreds of books, and even some symphonies, have been allegedly composed by spirits.

(Image credit: udra11 Shutterstock)

Fictional exorcisms
Hollywood, of course, has been eager to capitalize on the public's continued fascination with exorcism and demonic possession with films often dubbed "based on a true story." There are countless exorcism-inspired films, including "The Last Exorcism," " The Exorcism of Emily Rose," "The Devil Inside" and " The Rite" - wildly varying in quality, originality, and scariness. The greatest cultural influence, of course, came from the classic "The Exorcist." In the weeks after the film came out in 1974, a Boston Catholic center received daily requests for exorcisms. The script was written by William Peter Blatty, adapted from his best-selling 1971 novel of the same name. Blatty described the inspiration for the film as a Washington Post article he'd read in 1949 about a Maryland boy who had been exorcised. Blatty believed (or claimed to believe) it was an accurate account, though later research revealed the story had been sensationalized was far from credible.

Michael Cuneo, in his book "American Exorcism: Expelling Demons in the Land of Plenty," credits Blatty and "The Exorcist" with much of the modern-day interest in exorcism. As for historical accuracy, though, Cuneo characterizes Blatty's work as a massive structure of fantasy resting on a flimsy foundation of one priest's diary. There really was a boy who underwent an exorcism, but virtually all of the gory and sensational details appearing in the book and film were wildly exaggerated or completely made up.
Real exorcisms
While many Americans think of real exorcisms as relics of the Dark Ages, exorcisms continue to be performed, often on people who are emotionally and mentally disturbed. Whether those undergoing the exorcism are truly possessed by spirits or demons is another matter entirely. Exorcisms are done on people of strong religious faith. To the extent that exorcisms "work," it is due to the power of suggestion and psychology: If you believe you're possessed (and that an exorcism will cure you), then it just might.

The word exorcism derives from the Greek word for oath, "exousia." As religious studies scholar James R. Lewis explains in his book "Satanism Today: An Encyclopedia of Religion, Folklore, and Popular Culture," "To exorcise thus means something along the lines of placing the possessing spirit under oath - invoking a higher authority to compel the spirit - rather than an actual 'casting out.'" This becomes clear when the demonic entity is commanded to leave the person, not by the authority of a priest but instead, for example, "in the name of the Father, and the Son, and of the Holy Spirit."

The Vatican first issued official guidelines on exorcism in 1614, and revised them in 1999. According to the U.S. Conference of Catholic Bishops, signs of demonic possession include superhuman strength, aversion to holy water, and the ability to speak in unknown languages. Other potential signs of demonic possession include spitting, cursing, and "excessive masturbation."

Along with a handful of Vatican-sanctioned exorcists, there are hundreds of self-styled exorcists around the world. After attending 50 exorcisms during research for his book, Michael Cuneo states that he never saw anything supernatural or unexplainable: No levitation or spinning heads or demonic scratch marks suddenly appearing on anyone's faces, but many emotionally troubled people on both sides of the ritual.

While most people enjoy a scary movie, belief in the literal reality of demons and of the efficacy of exorcism can have deadly consequences. In 2003, an autistic 8-year-old boy in Milwaukee, Wis., was killed during an exorcism by church members who blamed an invading demon for his disability; in 2005 a young nun in Romania died at the hands of a priest during an exorcism after being bound to a cross, gagged, and left for days without food or water in an effort to expel demons. And on Christmas Day 2010 in London, England, a 14-year-old boy named Kristy Bamu was beaten and drowned to death by relatives trying to exorcise an evil spirit from the boy.
Benjamin Radford is deputy editor of Skeptical Inquirer science magazine and author of six books including "Scientific Paranormal Investigation: How to Solve Unexplained Mysteries." His website is www.BenjaminRadford.com. Related:

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Benjamin Radford - Live Science Contributor

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Exorcism: Facts and Fiction About Demonic Possession

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The belief that demons exist and can possess people is of course the stuff of fiction and horror films - but it is also one of the most widely-held religious beliefs in the world. Most religions claim that humans can be possessed by demonic spirits (the Bible, for example, recounts six instances of Jesus casting out demons), and offer exorcisms to remedy this threat.

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Description:
This website is written by a BBC writer that was working on a documentary on exorcisms and had to go witness and talk to a real exorcists in action. He talks of his experience seeing a live exorcism and talking to the patient before ritual. This is a good point of view from an external source to witness an exorcism without much bias or experience in the field.

Connection:
This website connects to the facts of belief by Perception & Observation since before witnessing this exorcism, the BBC writer thought of them as silly and delusional, but now after bearing witness, the reality of belief sets in.

Website:
https://www.bbc.co.uk/bbcthree/article/d31bd4bb-d20a-4076-837a-ad10049a8bc7

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N/A

Padre Manuel Acuña is famous in his home city of Buenos Aires, Argentina - and I helped him perform an exorcism

Andrew Gold

Leaning forward, I dangle a set of gold bells above the head of a young woman shrieking in anguish. She twists and turns her limbs into the most unnatural of positions, while a man draped in religious garb barks biblical verses at her. Helpless and confused, I stare blankly. I'm someone who feels awkward at the best of times, but this is something else entirely.

The shrieking woman in question, Natalia, is undergoing an exorcism, and I've signed up to ring the bells that supposedly drive off the devil. To my side, the exorcist, Padre Manuel Acuña, nods at me in encouragement. He wears a stern expression, ready for battle. So I ring the bells harder. I don't really believe in any of this; to me, these are just small golden bells. But Natalia believes, and I just want her to feel better.

With the exorcism's climax imminent, the Padre yells in Spanish, "In the name of the Lord, I order you to leave this body!". I just freeze, clutching my bells. When it's over, Natalia weeps with joy. She's been suffering from delusions and hearing voices for years. Now though, she seems convinced the exorcism has cured her. Her relief is palpable, her anxiety quelled.

That was 18 months ago, when I started filming a documentary for BBC Three about exorcism, a subject I never imagined I'd be so interested in.

I'd arrived earlier that morning at Padre Manuel Acuña's church in Santos Lugares, an impoverished suburb by the railway tracks in Buenos Aires, Argentina. In addition to the usual ecclesiastical relics and artworks, I found the church decorated with a profusion of film paraphernalia and posters with the Padre's face superimposed into starring roles.

He's portrayed as Father Merrin from the classic '70s movie The Exorcist, and Father Marcus Keane from its spin-off series. In less artfully constructed posters, he stands alongside Mulder and Scully in The X-Files, before taking his place among the cast of Penny Dreadful.

From this lair of vanity, alongside the usual church dealings like Sunday sermons and confession, he also conducts one or two exorcisms per week, and runs a school for aspiring exorcists, where courses cost £38 a month. Quite a sum for people living in this region.

I first became interested in finding out more about the Padre after watching him chatting as a guest with Argentine celebrities and models on TV and radio shows. I'm an atheist, but something about the Padre drew me to him. I was aware of his active social media presence comprising myriad Facebook, Twitter, and YouTube profiles, and I knew from his church movie posters that he welcomed comparisons to Hollywood films.

I felt it was unusual for a priest to seem so fame-hungry, so I decided to give him a call. For me, it was a chance to look deeper into the practice of exorcism and its long-term effects on the Padre's often poor and vulnerable followers. Did it really cure people with mental illnesses? And - providing it helped the patient - did it really matter if it was real or just a form of catharsis?

As filming progressed, though, the Padre ended up accusing me of questioning his relationship with a young woman who'd left psychiatric care to be by his side.

This was his assistant Paula, who organised his consultations with potential "exorcisees". She'd spent most of her adolescence in a psychiatric ward, before the Padre performed an exorcism on her and took her under his wing.

She revealed to me that her exorcism was, in fact, one that had gone viral on YouTube. First posted in March 2015, and entitled The Exorcism of Laura, this video was actually the exorcism of Paula. Now, far from her family and without a boyfriend, her life seemed to revolve entirely around the Padre's church. She told me: "We like each other a lot because he saved me."

Suspicious of my questions, the Padre cornered me in a small room with his team and let rip. I tried to remain calm, but my legs were shaking. Although the Padre is fairly diminutive, he has a presence about him. I was aware that nobody knew where I was - in the middle of nowhere at midnight with people I considered to be fanatics. While our cameras rolled on, he started shouting at me and the crew. I was gobsmacked.

But that tension had been building for some time. As an atheist, I was sceptical of his paranormal theories: he believed in things like levitation, curses, and even cross-fearing vampires. When I cheekily quizzed him about the latter, I half-expected him to react angrily. But he replied: "Oh yes, vampires exist. Not garlic - that's just from movies, but the cross works."

And yet Natalia and Paula both seemed happier after their exorcisms. To find out why, I spoke to Paula's former psychiatrist at the Alvear Hospital for Psychiatric Emergencies, Dr Garín. He explained that exorcism is a "dangerous practice [...] [that] by suggestion can reassure and help them. Until the re-emergence of a new [psychological] episode after one, two or five years."

To see if the doctor's words proved prophetic, I checked up on Natalia off-camera more than a year after her exorcism. She told me that her "demons" had returned. Today, Natalia refers to the Padre and his work as "theatre", even though she remains very much a part of the paranormal realm, and gets weekly exorcisms at another church nearby.

While the Padre is arguably the most famous of Argentina's exorcists, he is one of many. In fact, Dr Garín explained that "it's very common for patients to come to the hospital having been to a priest or evangelical pastor."

In our film, history repeats itself with our only other exorcism subject, Candela, a 17-year-old schoolgirl, whose parents decided to take to see the Padre. When I met her in the church, she was in tears.

Her mother explained: "She cuts herself, hears voices [...] we went to a psychiatric clinic but [...] I don't want my daughter in that place." When Candela felt able to talk, she added: "My dad came to get me from school, because I wanted to commit suicide in the toilets."

This time, I got to know the person undergoing exorcism before the ritual, which made it more heartbreaking to watch. Waving bells around just felt like I was undermining the seriousness of her situation, so I watched from the sides as she laughed demonically and roared from some dark place within her: "She's mine! You'll never have her!" I'll never forget that torturous scene, which I could barely bring myself to watch back when I was editing it.

We went to her home to check up on her a few weeks later, and filmed her beaming with pride and talking excitedly about the success of the exorcism.

But, like with Natalia, Candela lost faith in the Padre's methods. Her suicidal thoughts returned just a month later, and she only recently started feeling better after joining an evangelist church that has given her new hope. When I caught up with her off-camera a year after her exorcism, she explained: "It's not a good path. Now I'm much better, thank God, because I took the path of truth, which is evangelical."

These women live in deprived and old fashioned districts, where mental health is a taboo topic of discussion. In fact, Candela told me she'd never known anyone else to speak of mental illness.

Before making this documentary, I'd considered exorcism a silly but harmless practice that was glorified by such gothic works as Dracula and The Exorcist. But standing in a room filled with the screams of teenage girls brought home the stark reality.

Exorcism: The Battle For Young Minds is available now on BBC iPlayer

If you have been affected by issues raised in this article, there's help and information available.

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What I learned when I met a real life exorcist - BBC Three

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N/A Padre Manuel Acuña is famous in his home city of Buenos Aires, Argentina - and I helped him perform an exorcism Andrew Gold Leaning forward, I dangle a set of gold bells above the head of a young woman shrieking in anguish.

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1. We learned that exorcisms are still going on today. Originally we thought they were kind of a thing of the past but as we researched it was prevalent that they are still happening everyday. This was surprising.

2. Well, having seen so many horror movies pertaining to exorcisms and demonic spirits, this was interesting to research about to hear the real stories or so they are said to be.

3. Reading articles and watching videos on media watching and witnessing real exorcisms was interesting because hearing counts of these exorcisms is very different from seeing one filmed and documented. It was very interested to see with your own eyes.

4. Remembering that there are still exorcisms going on in today's age will definitely stick for a while. Scary to think people could possibly be getting possessed by evil spirits that have to be exorcised out.

5. Well to start, the least harmful would definitely be the critical thinking process. Having more people thinking critically in today's age will most definitely not be harmful to anyone. Most harmful would probably be medical pseudoscience beliefs like anti vaccinations etc. These beliefs can kill others and kids. This is a horrible thing that shouldn't happen with today's technology. These mindsets can be dangerous to everyone.

6. We think the critical thinking process would be most vital to pass on to others. More people in today's age need to know how to better pick out correct information and think more critically. With the internet, there is so much misinformation that people need to be active in knowing fact from fiction.

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Gold, A. (2018, August 23). What I learned when I met a real life exorcist. Retrieved March 30, 2020, from https://www.bbc.co.uk/bbcthree/article/d31bd4bb-d20a-4076-837a-ad10049a8bc7

Radford, B. (2013, March 7). Exorcism: Facts and Fiction About Demonic Possession. Retrieved March 30, 2020, from https://www.livescience.com/27727-exorcism-facts-and-fiction.html

Sacraments And Sacramentals - Exorcism. (n.d.). Retrieved March 30, 2020, from http://www.usccb.org/prayer-and-worship/sacraments-and-sacramentals/sacramentals-blessings/exorcism.cfm

Afterlife: The Exorcism of Analiese Michel - The Horror Syndicate. (2018). Retrieved 17 March 2020, from http://thehorrorsyndicate.com/2018/10/afterlife-the-exorcism-of-analiese-michel/
Lamb, C. (2018). Number of exorcisms in Italy triples. Retrieved 18 March 2020, from https://www.thetablet.co.uk/news/8622/number-of-exorcisms-in-italy-triples-

Oliver, M. (2018). The Exorcism Of Marthe Brossier: The First Exorcism With Scientific Controls. Retrieved 18 March 2020, from https://www.ancient-origins.net/unexplained-phenomena/exorcism-marthe-brossier-0010566