By Francis Young
This e-book lines the improvement of exorcism in Catholic Christianity from the fourth century to the current day, and seeks to give an explanation for why exorcism continues to be lots famous. this can be the 1st paintings in English to track the advance of the liturgy, perform and authorisation of exorcisms in Latin Christianity. The ceremony of exorcism, and the declare via Roman Catholic clergymen with the intention to force demons from the possessed, continues to be a permanent resource of well known fascination, however the origins and historical past of this arguable ceremony were little explored. Arguing that trust within the desire for exorcism as a rule re-emerges at classes of drawback for the church, Francis younger explores the transferring obstacles among accepted exorcisms and unauthorised magic all through Christian heritage, from Augustine of Hippo to Pope Francis. This ebook deals the old history to – and indicates purposes for – the present resurgence of exorcism within the worldwide Catholic Church.
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Additional info for A History of Exorcism in Catholic Christianity
The Editor(s) (if applicable) and The Author(s) 2016 F. 1007/978-3-319-29112-3_2 27 28 F. YOUNG Many of the themes that recur repeatedly in the history of exorcism are encapsulated in these words. In the first place, Lactantius suggested that evil spirits will not try to possess someone’s body ‘for as long as there is peace in the people of God’, implying that the prevalence of demonic activity is a sign of theological and political division between Christians. By the same token, the effectiveness of exorcism was a vindication of ‘the just’, proof that God is on the side of those who can cast out evil spirits in the name of God.
20 One way in which the pre-baptismal exorcism of catechumens may be understood is by analogy with the exorcism of salt, water and oil. 269A). 62–3. 244). 2302): presbyter enim et diaconi agit officium et exorcistae et lectoris. 1 (ed. O. 53–4: Consuetudo est … hic talis, ut qui accedunt ad baptismum per ipsos dies quadraginta, quibus ieiunatur, primum mature a clericis exorcizentur. 609–14, 681. 681. 657). 32 F. YOUNG inhabited by evil spirits but in order to restore them to their pristine condition as God’s creatures.
It was also during this period that ‘indirect exorcism’ through the use of exorcized objects like salt, oil and water laid the foundations of medieval exorcistic practices. 108. 28. 4 See for instance Levack (2013), pp. 32–55 who makes a direct transition from the Antenicene period to the thirteenth century. EXORCISM IN THE EARLY CHRISTIAN WEST, 300–900 29 not always move in these directions. However, changing attitudes to exorcism reflected changes in the church’s relationship with a Christianized society in which the practice of infant baptism became increasingly common and spiritual conflict with pagan religion less marked.
A History of Exorcism in Catholic Christianity by Francis Young