Exorcisms and Abuses

The Knights of Divine Mercy are sponsoring “An Evening with Fr. Euteneuer” on Friday, September 17 at The Bishop O’Connor Catholic Center in Madison. Please mark your calendars.

This is a recent release from Fr. Euteneuer …

One of the three commands that Jesus gave to the disciples was to “drive out demons” (Mk 16:17) in His Name. “Heal the sick” and “preach the good news” (Lk 10:9) are regular ministries of the Church, but the ministry of exorcising demons has received less attention. It is my view that the next decade will force the Church – and priests in particular – to embrace this ministry of casting out demons with professionalism and zeal as we will have to deal with the nuclear fallout of the pervasive occultism in our society now. In order to do that however, the Church needs to give people a proper understanding of spiritual warfare against the devil and his minions.

Unfortunately, many false and illusory images of fighting the Evil One define people’s thinking about exorcism and demonic possession. The only correct view of the power of evil comes from faith, not the culture. Popular movies like The Exorcist (1973) and The Exorcism of Emily Rose (2005), while containing some truthful elements, create the picture that even when the Church “wins” an exorcism battle, the Church is somehow damaged and the devil gets his hour of glory. Hollywood would have us believe that Christ’s Church cowers before the power of the devil – nothing could be further from the truth!

I am also concerned about real abuses that happen in spiritual warfare when people are trying to deal with evil without the protection of the Church. They may have a legitimate desire to be free from demonic forces but they can unwittingly get caught up in the very evil they are trying to quell. Some recent reports of “exorcisms” or allegations of possession are listed below but only for the purposes of indicating what happens when exorcisms are attempted without the shield of the spiritual authority that Christ gave to His Church. These have all occurred within the past couple of years and are not exorcisms – they are abuses – but it is easy to see how the devil might use these distortions to further his purpose of leading people away from authentic faith:

• In 2007 there was a disturbed man in Phoenix, Arizona trying to violently “exorcise” his three-year-old granddaughter while the girl’s unclad mother participated in the bizarre and bloody ritual. The girl was injured and traumatized and the perpetrators went to jail;
• A 58-year-old central Iowa man set his couch on fire and burned down his house, according to him, as a way to get rid of demons in the home.
• In New Zealand, a 22-year-old woman was killed by drowning in a native Maori “makutu-lifting” ritual after having her eyes gouged out because, it was said, that the devil could be seen in her eyes. Forty family members watched the killing and then attempted to do the same to her 14-year old niece.
• A 70-year-old Tunisian grandmother was killed in a mental hospital in France by her daughter and a friend who suffocated her with a plastic bag trying to “trap the devil” inside of her.
• A 44-year-old Haitian man in Florida thought his girlfriend was possessed and hit her in the head with an iron in order to “release the demons that were inside her.” When his mother tried to fend off the attack, he bit off her fingertip and started to actually pull out his own teeth. As he fought with police he was chanting “Jesus, Jesus, Jesus,” and praying in Creole.
• A 33-year-old Washington D. C. woman killed her four teenage and pre-adolescent daughters with blunt force trauma, strangulation and stabbing claiming that all four of them were possessed. She stored their bodies for four months in her house until they were discovered by police in a badly decomposed state.
• The videos of “exorcisms” that are available on the Internet are utterly dehumanizing and abominable, but the “entertainment” value of such postings, in the modern mind, is immense for a faithless age.

Due to the mysterious nature of evil, possession and exorcism will never be entirely removed from popular distortions, but the Church has an obligation to give a correct understanding of what is a legitimate pastoral ministry and a Gospel imperative of the Church. A correct understanding of exorcism can also divest many of an unholy and dangerous fascination with the occult. No sane person who truly understood the nature of demons would be fascinated with them!

If you have not had the chance to purchase my new book, Exorcism and the Church Militant, please do so today! You can find it at www.exorcismbook.com and make sure to buy its companion edition called Demonic Abortion where I explain the satanic nature of the abortion industry. Hopefully it will build your faith and lead you a greater awareness of the power of Christ operative through His Church!

Sincerely,

Rev. Thomas J. Euteneuer,
President, Human Life International

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A Great Reckoning in a Little Room

There’s an objection that Protestants sometimes pose to Catholics: Why should I confess my sins to a man, when I could simply confess alone, in my room, to God? 

I’m sure there are all kinds of theological answers to this question. But I want to talk about what the presence of the “other person,” and the other structural elements of the sacrament, add to the experience and spirituality of confession. 

Praying alone in one’s room, recalling one’s sins and intentionally holding them up for God to inspect, can be deeply humbling. It can also be an alienating and very lonely experience. There’s a joke about an old Jewish man who went every day to pray for peace at the Wailing Wall in Jerusalem — every day for 50 years, even as the rockets roared above him. At last a younger Jew, in awe of the man’s piety, asked him, “What does it feel like to speak with God every day for so long?” 

And the man replied, “It feels like I’m talking to a [expletive] wall!” 

The room can feel very empty when you pray. No matter how much you know, intellectually, that God is there, the feeling remains. 

Moreover, it’s easy to feel like we’re hiding when we pray in our rooms. Our bedrooms are often our refuges. It’s easy to rationalize and make excuses for yourself or skate over your sins when you don’t have to speak aloud and know — unavoidably, undeniably — that another human hears you. 

And it’s easy to feel somewhat at a loss for words when praying by yourself. It’s easy to choose words that conceal more than they reveal, and easy to be intensely aware of your own lack of sincerity, and therefore paralyzed by the fear that you’re not really contrite. 

In the confessional, all of these paradoxes of hidden prayer are reversed, creating different paradoxes. The presence of the priest makes the confessional shockingly intimate and simultaneously intensely exposed. The room is definitely not empty! The room (and this is true in newer “reconciliation rooms,” though I think it’s more obvious and beautiful in the old-fashioned curtained box) becomes an allegorical figure of a grave, where you can die to sin to be reborn in Christ; or the wounds of Christ in which you can shelter. Even when confession takes place at a hospital bedside or on a battlefield, the connection between confessor and penitent creates a symbolic space, enclosing them in the sacrament. 

The elements of ritual are important in confession for a lot of reasons. Sin often has its own rituals — turn the wife’s picture to the wall, check the clock because it’s not a problem if you don’t drink before five — and so there’s a lovely rhyme and reversal to the fact that penance has its rituals as well. Ritual feeds our need for beauty, and we especially need to be enwrapped in beauty when we feel shamed and ugly. Ritual feeds our need for community, and we especially need to be embedded in community when we feel shamed and exposed. Saying the same words everyone else says can be an immense comfort. (It also means you don’t have to be quite as worried that you’ll just be tongue-tied.) 

And the rituals are unchosen. I want to spend some time with this, because the unchosen elements of confession bring both its obvious spiritual difficulties and its perhaps less-obvious spiritual gifts into focus. 

I’ve written before about how stupidly I put off confessing. My life is boringly, blatantly better when I’m going to confession regularly and receiving communion as often as possible. And yet it’s very hard to overcome the shame of sin and exposure. It’s very easy to be scared away from the confessional. 

One thing this fear means, though, is that when I do go I don’t really have to worry about whether I’m sincere or not. If I didn’t mean it, I wouldn’t be here. I am happy making a grocery-list confession, getting a “take five Hail Marys and call me in the morning”-type penance, and having that be the end of it, because I know that in order to come to confession at all I had to overcome shame, die to self, and acknowledge and sacrifice for my longing for communion. 

You don’t choose the priest. Of course, if you’re in a city or you have a car you can parish-shop to a certain extent (and I’m sorry to say that I’ve done that), but really you’re not in much control here. This fact has huge drawbacks: I’ve had priests give me what I still think was not the right advice for me, and friends have even had priests tell them that the sins they were confessing (real sins, not the psychological hang-ups or scrupulosity or “my sin is that I am just too caring sometimes” job-interview self-petting people sometimes engage in) weren’t sins at all. Priests can do a lot of damage in the confessional, often in non-obvious ways. 

But it’s also very helpful to confess to someone who does not think you are a special and unique snowflake, but rather brings a hard-nosed sense of universal human weakness to bear on your hedging and begrudging confession. Most of us hedge and cheat in very predictable ways, and priests can point that out. Moreover, when we choose the recipients of our confessions (as some Protestants do with “accountability partners”), we’re likely to rationalize the choice of someone who will make excuses for us or who is at least very similar to ourselves in terms of sensibility, life experiences, or expectations. It’s also helpful that the priest is connected to and responsible for a broad range of people, rather than part of a somewhat isolated dyad. Confession follows a leadership model rather than a friendship model, even when friendship is also present between confessor and penitent. 

The face of Christ you encounter in the priest in the confessional may be very difficult to recognize. But then, that’s true of your face as well: That’s why you’re there.

Source: Inside Catholic