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Exorcism by St. Francis in Arezzo , painting by Giotto

As Exorcism ( Latinized from Greek ἐξορκισμός , exorkismós , "the Hinausbeschwören") is the religious called practice, demons and devils that are suspected in humans, in animals, places or things, "drive out". Exorcism, also called liberation service , driving out devils or demons , belongs to the area of apotropaic acts that have been common since ancient times . When humans or animals are viewed as affected, it is known as obsession . The interpretation of this state depends on the respective culture.

The exorcist, d. H. the person performing the exorcism should enter into direct communication with the unwanted ghost or demon and try to bring about a liberation or reintegration of the "possessed" by removing it. The externally recognizable form of exorcism ranges from intellectual dialogue to prayer to dancing in a trance state .

In modern medicine as well as clinical psychology, the corresponding behavior of a "possessed" person is assessed as a symptom of an organic disease or a mental disorder .

Non-Christian Religions

There were exorcists in the ancient Orient, Judaism , Hellenism and Islam .

In Mesopotamia mašmāšu - or ašīpu priests were responsible for driving out evil spirits that were supposed to cause diseases and for cleansing rituals. They were often employed in temples. Exorcists could also be used in court proceedings when witnesses felt threatened by " magic ". The house of the exorcist (713–612 BC) in Aššur contained over 800 cuneiform tablets, including numerous texts that were used for this purpose, for example the series “When the exorcist goes to the house of a sick person” and the Uruk - prophecy . The library of Aššurbanipal in Nineveh also contained numerous exorcist texts. The mašmāšu priests Anu-ikṣur, son of Šamaš-iddin and Iqiša, son of Ištar-šum-ereš are known by name from Assur . Anu is the patron god of the exorcists, one of his epithets is mupaššir nambûrbe idāti itāti limnēti šunāte pardāte la dādâte , "He who gives power to exorcistisms in order to use the pašāru to prevent events with bad premonitions and the effects of confused and godless dreams" (King dreams BMS 62 + 1. 12). Also Asalluḫi connected to exorcisms.

An exorcism is described on the ancient Egyptian Bentresch stele .

In Hellenistic times, magicians like Apollonios of Tyana roamed the country as exorcists.

Shamanistic exorcisms are also directed against harmful spirits and demons.

In 2020, an Islamic faith healer was charged in Berlin. He is accused of having killed a woman with a fatal saltwater regimen. The woman should be cured of her childlessness.

Jewish religion

Tanakh

Spirits that harm a person are sent out by God in a few places in the Tanakh; an evil spirit ( 1 Sam 16.14  EU ; 1 Sam 18.10  EU ) comes from God over the sinful king Saul after the spirit of God has departed from him. In 1 Kings 22  EU , God sends a lying spirit into the prophet Zedekiah , son of Kenaana, to lure the sinful kings of Israel and Judah into a campaign that ends in disaster.

The Tanach does not know an obsession by evil spirits or demons acting independently of a commission from God.

Popular belief

see Dibbuk

Christianity

Expulsion of demons by Jesus Christ, lent cloth in the Gurk Cathedral from 1458, created by Master Konrad von Friesach

New Testament

The New Testament presupposes the existence of demons based on the Old Testament , which is the same as the Tanach . In Eph 6.12  EU they are called “rulers of this dark world”. During his exorcisms, Jesus Christ mostly heals at the same time diseases that occurred in the affected people as a result of obsession. The Gospel of Mark (Mk) in particular describes such impressively. Jesus' public work in Mk 1,23-39 EU begins  with an exorcism: “And he went through all of Galilee, preached in the synagogues and cast out the demons.” It is also reported how Jesus gave a demon or the demon to a possessed person Casting out demons Legion ( Mk 5.1–20  EU ). Jesus' apostles are also given the power to cast out demons ( Mk 3,15  EU ).

On the part of modern biblical criticism, the existence of demons and thus the related New Testament testimonies are rejected with the explanation that at that time there was no current knowledge about mental illnesses and such were erroneously described as demonic possessions, for example Rudolf Bultmann : “Man cannot use electric light and radio, use modern medical and clinical resources in the event of illness and at the same time believe in the world of spirits and wonders of the New Testament ”.

Church history

In the early days of Christianity, belief in demons and the necessity of exorcisms was widespread, partly adopted from pagan , especially shamanic, tradition and firmly rooted in popular belief . But belief in demons was also a matter of course for the clergy , and so the ecclesiastical office of exorcist was created especially for this task. Most of the larger churches had at least one exorcist. Exorcism was also practiced on apostate Christians, as the turning away from the Christian faith was seen as being caused by the devil, who wanted to prevent such a person from attaining eternal salvation.

Christian authorities such as Antony , Cyril of Jerusalem and John Chrysostom recommended the sign of the cross as a means of driving out demons. The church father Origen also described in detail the possibilities of casting out demons. Other remedies were and are mentioned: above all the name of Jesus Christ, then the baptismal seal, blowing, spitting, smoking (also other smells), ore, iron, fire, garlic, onions, ringing bells and renouncing pork.

Even at the time of the Reformation, exorcism can be found in baptismal forms, in which it precedes the actual baptism. This illustrates the process of change of rulership through baptism from the devil's sphere of power to God's sphere of power (cf. Luther's "little baptismal book" as part of the confessions of the Evangelical Lutheran Church ).

Catholic Church

General

Catholic exorcist today distinguish between possession (also Infestation or Umsessenheit called) on the one hand and religious hysteria and various mental diseases on the other. Exorcism should only be used in the case of obsession and its gradations. It is recognized that a possessed person can also show signs of mental illness.

As a result of the liturgical reform initiated by the Council of Trent, the Roman Rituals appeared in 1614 under Pope Paul V , which, in addition to some formulas of baptismal exorcism, also contains a rite for exorcism on the possessed ("great exorcism").

The baptismal exorcism includes not only an evocation of salt and an evocation of oil, but also formulas for exorcism on the person being baptized. Baptism exorcism already has its roots in the ancient church, according to which the person to be baptized is first freed from the power of demons in order to then confess to the power of God. This early church baptism exorcism, which still had its original place in the preparation for baptism of adult baptism applicants, was greatly expanded up to the Middle Ages and immediately preceded it with the advent of infant baptism. In the post-conciliar liturgical books, these baptismal exorcisms for adult baptism were moved back to the preparatory period, and for infant baptism, the imprecative (directed at demons) formulas were replaced by a deprecative (directed at God) request for protection from the temptations of evil. The oil or salt is no longer exorcised.

The exorcism of the possessed came from the Frankish tradition in the Rituale Romanum 1614. The ritual consists of:

  • preparation
    • cross sign
    • Sprinkling with holy water
    • All Saints Litany
    • Antiphon
    • Our Father
    • Ps 54  [1]
  • first act of exorcism
    • Versicle
    • first oration
    • second oration
    • first exorcism
    • Scripture reading (s)
    • Request to strengthen the exorcist
    • cross sign
    • Showing the cross
  • second act of exorcism
    • Versicle
    • Oration
    • imprecise exorcism
  • third act of exorcism
    • Versicle
    • Oration
    • imprecise exorcism
  • fourth act of exorcism
    • Versicle
    • Oration
    • imprecise exorcism
  • graduation
    • Magnificat
    • Benedictus
    • Athanasian Creed
    • Psalm recitation
    • Prayer after the deliverance

In this exorcism rite, deprecative forms (orations) are directly connected with imprecative forms. The praenotanda expressly refers to the works of other authors. The works only hinted at here refer to non-Roman exorcism manuals which were very popular at the time and to which the exorcism of the Rituale Romanum appears surprisingly rational.

This exorcism rite was supplemented in 1925 by the exorcism in satanam et angelos apostaticos , the Pope Leo XIII. Published in 1890.

In the course of the post-conciliar liturgical reform , the individual books of the Roman Ritual were gradually revised. The new version of the great exorcism appeared in 1999. After protests that questioned the effectiveness and practicability of this form, the Prefect of the Congregation for Divine Worship and the Order of the Sacraments , Jorge Arturo Medina Estévez , issued a notification that every diocesan bishop for his diocese could use the To celebrate exorcism according to the old form, can make and these requests are willingly accepted.

Mental illnesses are expressly distinguished from obsession . Treating these “is a matter of medical medicine”. Before performing a Great Exorcism, the Church must be certain that there is real obsession and not disease. It is essential to obtain the judgment of independent doctors and psychologists. The ritual, which dates from 1614, was revised in 1999 by the Congregation for Divine Worship and the Order of the Sacraments , after a new exorcism rite had become legally binding on November 22, 1998, with only a few changes to the text of 1614 .

Recent past and present

An exorcism prayer (or "prayer for protection from evil") is still an integral part of the Catholic rite of infant baptism. In the short form of the infant baptism rite, there is no prayer.

“Because baptism is a sign of deliverance from sin and its instigator, the devil, one speaks of an exorcism (or several) about the person being baptized. The celebrant anoints the person to be baptized or puts his hand on him; thereafter the person to be baptized expressly contradicts Satan. Prepared in this way, he can profess the faith of the church, to which he is 'entrusted' through baptism [cf. Rom 6:17]. "

- Catechism of the Catholic Church , para. 1237

When integrating adults into the church, the exorcism prayer is said before baptism as part of the strengthening rites.

As far as the “great” exorcism is concerned, the case of Anneliese Michel in particular has caused a stir in Germany recently . The young woman died of malnutrition and exhaustion in the course of the exorcism approved by the church in 1976 after medical treatment had previously been discontinued. Michel's parents and the two exorcists were each sentenced to half-year suspended sentences for negligent homicide .

Just one month after the death, parallel to the legal processing of the case, its mystification began. In 1979, under the pressure of the ongoing public discussion, the German Bishops' Conference decided to convene a commission to clarify fundamental questions in the context of obsession and exorcism. In addition to theologians, psychologists were deliberately appointed to the commission; it was presided over by Prelate Josef Homeyer . The results of the commission prompted the German Bishops' Conference in 1984 to petition Rome to redesign the exorcism as a “liturgy for liberation from evil”. In particular, cooperation between priests, psychologists and doctors should be made a mandatory requirement. Nevertheless, the new version of the exorcism ritual from 1999 includes the term “exorcism” instead of “liturgy for liberation from evil” in the title. While this is likely to be of relatively little significance for the liturgies celebrated in the German-speaking area, the Catholic exorcism rite was and is still very present in the African and Latin American countries as well as France and Italy.

14 years after Anneliese Michel's death there was another exorcism resulting in death. In 1990, a pedophile priest in the Indian state of Kerala underwent an exorcism carried out by the Engelwerk . As a result of the ritual in which the "homosexual demons Dragon, Varina and Selithareth" were to be cast out, the priest committed a sexual murder . On the part of the Engelwerk, the murder was attributed to the work of the "Dragon, idol of assassination, Sodomite sin, blood revenge and blood intoxication". Two years later the Congregation for the Doctrine of the Faith forbade the Angelworks to carry out exorcisms outside the church rules. It is not known whether there was a causal connection between the ban and the murder.

The Pontifical University Regina Apostolorum has been offering exorcism courses for several years, and in 2004 there was also the first international exorcism conference in Mexico. During a general audience in St. Peter's Square on September 15, 2005, Pope Benedict XVI. to the participants in the National Congress of Italian Exorcists and encouraged them to "continue in their precious service to the Church". Under his predecessor, John Paul II , around 200 priests were appointed as exorcists in Italy in 2003. In 2005 a woman, the Catholic theologian Alexandra von Teuffenbach , took part in the exorcist training for the first time. The purpose of the training is to guide the “prayer for liberation” in an orderly manner and to allow it to be carried out only by those who are psychologically and spiritually experienced.

Controversy

At the beginning of July 2014 , under Pope Francis, the Roman Catholic Church officially recognized the International Association of Exorcists (AIE), which is represented in around 30 countries, as a private company with legal capacity. Axel Seegers , theologian at the advice center for sect and ideological issues of the Archdiocese of Munich , said in an interview: “In principle, this is not a controversial topic in the Catholic Church worldwide. Whether in Italy or Spain, in South America or Asia: Everywhere there are naturally priests who carry out exorcism. ”The Roman Catholic Church has“ more than a billion members in very different cultural areas. What is excluded for us is considered perfectly normal in other countries. ”Since the Anneliese Michel case , there has been no official case of exorcism in Germany, but numerous unofficial“ exorcisms ”are carried out, some by priests. In addition, since the revision of the Roman Rituals in 1999, it has been prescribed that priests should also consult doctors and psychiatrists in the assessment. The Catholic theologian and psychotherapist Jörg Müller also reports that many patients need to be cured of “demonic possession and evil curses ”. The majority are " traumatized from childhood due to abuse of a sexual, physical or emotional nature. This is mostly suppressed and can later produce symptoms that can be attributed to some kind of obsession ." Today, however, it is known "that this is a form of splitting off feelings and feelings is to protect yourself ”. A split "would later lead to the familiar symptoms such as hearing voices, seeing grimaces or feeling touched by something strange." Trance and obsession states were nonetheless recognized in the ICD-10 as mental illnesses and coded under F44.3 .

Christa Roth-Sackenheim , Chairwoman of the Professional Association of German Psychiatrists, considers exorcistic rituals to be pure suggestion , as they create the idea of ​​obsession and, under certain circumstances, intensify the suffering of those affected. “Manifest mental illnesses cannot be resolved or cured by exorcism. But it can worsen if medical help is not provided.

ritual

In principle, a major exorcism may only be carried out by a specially appointed exorcist with the permission of the diocesan bishop . He is obliged to first check whether there is a demonic possession or not rather a mental illness, and if in doubt should discuss this with doctors and psychiatrists . If the requirements are met, an exorcism will take place in camera in a chapel or prayer room. The rite is structured according to a certain scheme:

  • Sprinkling with holy water
  • Word worship
    • litany
    • Psalms
    • ( optional: Psalmenoration)
    • Gospel
  • Symbolic action
  • graduation
    • Thank you song
    • prayer
    • blessing

The structure clearly shows that the Gospel reading is the focus. An imprecative exorcism does not have to be spoken, a deprecative exorcism, however, is mandatory. The rite ends with a prayer of thanks and a blessing.

Orthodox churches

The Orthodox Church has its own tradition of exorcism. The case of the 23-year-old nun Maricica Cornici , who was tied to a cross as part of an exorcistic ritual in the Romanian monastery of Tanacu in June 2005 and died as a result, caused a stir .

Protestant churches

In a few Evangelical Lutheran churches , the so-called “minor exorcism” or “major exorcism” is still used before baptism (cf. confessional writings of the Evangelical Lutheran Church , there: Appendices to the Small Catechism: Baptismal Book).

Most of the older Protestant churches, however, do not or no longer practice exorcism. Because of the ongoing research into mental illnesses, the execution of the Great Exorcism in the great churches of Europe is on the sidelines.

Charismatic Movement and Pentecostal Churches

In the charismatic and Pentecostal church movement, there is the so-called liberation service , which also involves driving out demons, but in many cases the causes are relatively unspectacular and are suspected of being demonic (smoking, pornography, reading horoscopes ), and the procedure usually consists of a short prayer with the laying on of hands. Individual Pentecostal theologians also deduce from certain biblical passages the existence of so-called “territorial powers”, which supposedly can assert their influence on a house, a district or an entire city, and practice or recommend a kind of “free praying” (cf. “ Spiritual warfare “) Such places or rooms.

In Africa, in the context of the Pentecostal movement, there is the phenomenon of " witch children ", on whom violent exorcism rituals are often performed. In order to drive out alleged demons, children are doused with acid, set on fire or mutilated, among other things. Fundamentalist Pentecostal sects like Combat Spirituel are particularly popular among the uneducated sections of the population .

Christadelphians

This article or the following section is not adequately provided with supporting documents ( e.g. individual evidence ). Information without sufficient evidence could be removed soon. Please help Wikipedia by researching the information and including good evidence.
Do all Christadelphians hold this view?

The faith community of the Christadelphians , which does not believe in the existence of evil spirits, takes the view that the terms "demons" and "possession" in the Bible primarily refer to diseases of a psychological nature .

Mixed religions

The last known death occurred on December 5, 2015 in Frankfurt am Main ( exorcism death in Frankfurt 2015 ); The victim was a 41-year-old South Korean woman who followed a mixed Christian religion . On June 16, 2016, the Frankfurt Public Prosecutor brought charges against five suspected relatives of those killed. According to the public prosecutor's office, these are said to have been fully culpable persons in the Christian , Buddhist and shamanistic environment, including their son and two other young people as well as two women. According to the Chief Public Prosecutor Nadja Niesen, it could not be determined which church or sect the accused belonged to. The main defendant, the victim's 44-year-old cousin, was sentenced to six years in prison in February 2017 for bodily harm resulting in death. The four co-defendants were sentenced to suspended sentences of between one and a half and two years. In the opinion of the juvenile criminal division of the regional court, the 44-year-old main defendant was primarily responsible for the crime. According to the court's finding, the victim had started talking to herself and lashing out on the night of the crime. As a result, the main defendant and her relatives decided to practice an exorcism ritual. They had pushed the woman on the floor, hit and kicked and put a towel and a cloth-covered clothes hanger in her mouth - which caused the woman to suffocate.

Exorcism in the movie

Initiated by a book by Herbert Haag in 1969 and a speech by Pope Paul VI. , the topics of belief in the devil and occultism were also very present in the media in Germany in the early 1970s. With the appearance of the film " The Exorcist " in American cinemas in 1973, which caused mass hysteria, nausea attacks, heart attacks and even miscarriages in the audience, the topic of exorcism was brought back into the public debate. In the US this film resulted in a significant increase in exorcisms performed. Around the same time as the cinema release in Germany, the Vatican defended the doctrine of the devil in a detailed two-part study in the Osservatore Romano , so that the Catholic clergy were urged not to react negatively to the now significantly increasing exorcism inquiries in the German-speaking area. The most prominent of these exorcism cases is the case of the theology student Anneliese Michel , who already showed behavioral problems in 1975, whereupon several exorcisms were carried out on her before she died in 1976 of the consequences of her malnutrition. Anneliese Michel's story was filmed in 2006 by Hans-Christian Schmid in the film Requiem .

Many cinematic confrontations with exorcism are linked either to the film Der Exorzist or to this very prominent German exorcism case: Two sequels to the film Der Exorzist were released , first in 1977 Exorcist II - The Heretic with the same cast as the first film and then in 1990 The Exorcist III , which, like the first film, was penned by William Peter Blatty . This was followed by the prequels Exorcist: The Beginning (2004) and Dominion: Exorcist - The Beginning of Evil (2005), each of which tell the same story of the exorcist's first encounter with the demon. Between the sequels and prequels, the “ Director's Cut ” for The Exorcist was released in 2001 , which is ten minutes longer than the original and has been digitally revised. At around the same time, two exorcism films that take up the case of Anneliese Michel had their theatrical release . These are on the one hand the American production Der Exorzismus by Emily Rose (2005) and on the other hand the German film Requiem (2006), both of which process the historical model in their own way.

The more recent productions, including the film The Last Exorcism (2010), in which the liberation service of an American evangelical reverend is themed in the style of a mockumentary , are independent of this narrative pattern . A year later, the film The Rite - Das Ritual (2011) was shown, which deals with the Roman Catholic exorcist school. The film Devil Inside (2012) combines these two approaches into a mockumentary about trainee exorcists in Rome and their work in a specific case.

In all of these popular exorcism films, without exception, it is young women and girls who are exorcized. The characters in the exorcism films become obsessed by the "evil power" in crisis situations such as growing up, changing location, a new life situation and also becoming aware of their own sexuality. In the area of ​​critical reception of the horror genre of horror film, there are often two ambivalent analytical schemes, on the one hand subversion and on the other hand the reactionary reading. Using the example of the first part of the “ The Exorcist Series”, there are clear key moments in which a traditional order - in this case the patriarchy - is called into question by the obsession and is restored. The father of the (later possessed) girl Regan does not appear during the entire film "The Exorcist", but is institutionally replaced by the two exorcists Father Damien Karras and Father Lancaster Merrin. Subversion, on the other hand, means a disintegration of traditional schemes of interpretation and understanding, which in horror films , which are not shaped by avant - garde , regularly go hand in hand with the cinematic implementation of the abject . In "The Exorcist" the possessed Regan hits her counterpart in the face several times with superhuman strength and continuously vomits green phlegm. These scenes caused physical reactions among moviegoers in the 1970s. In the film " The Exorcism of Emily Rose " the challenge to the viewer intensifies in one scene. At night, the character Emily Rose is pressed onto her bed by an invisible force and her nightgown is pulled up. In a short shot you can only see Emily Rose's head up to her collarbone, so the rest of the body cannot be seen. Sven Großhans speaks of a "ghost rape" here.

Literary implementations

In the series of novels written by Phil Rickman around Merrily Watkins, the heroine is the Anglican exorcist of the Diocese of Hereford , who has to assert herself against male prejudice in the community, but also in the church hierarchy.

See also

literature

  • Gabriele Amorth : An exorcist tells. Original title: Esorcisti e psichiatri , translated by Reinhold Ortner and Maria Ortner, Abensberg 1993 a. ö., reprint Christiana, Stein am Rhein 2002, ISBN 3-7171-1092-6 .
  • Gabriele Amorth: New reports from an exorcist. Stein am Rhein 2008.
  • Gabriele Amorth: Exorcists and Psychiatrists. Stein am Rhein 2002, (with appendix: The new Roman ritual about exorcism ).
  • Elisabeth Becker (ed.): The exorcism of the church under fire. Christiana, Stein am Rhein 1995, ISBN 3-7171-0991-X .
  • Otto Böcher, William Nagel, Walter Neidhart: Exorcism I. New Testament II. Liturgy History III. Practically theological. In: Theological Real Encyclopedia . 10, 1982, pp. 747-761. (scientific overview)
  • Willem C. van Dam: Satan exists. Experiences of an exorcist. Pattloch, Augsburg 1994, ISBN 3-629-00650-7 .
  • Lisl Gutwenger (Ed.): “Drive out demons!”: From Blumhardt to Rodewyk; of the work of Catholic and Protestant exorcists. Christiana, Stein am Rhein 1992, ISBN 3-7171-0956-1 .
  • M. Hauser: Shaping Evil. Phenomenology of its origin and approaches to its conceptual foundation. Altenberge 1986.
  • Robert Jütte : History of Alternative Medicine. From folk medicine to today's unconventional therapies. CH Beck, Munich 1996, ISBN 3-406-40495-2 , pp. 78-90.
  • Walter Kasper , Karl Lehmann (ed.): Devils, demons, obsession. To the reality of evil. Mainz 1978.
  • Ulrich Niemann, Marion Wagner (Ed.): Exorcism or Therapy? Approaches to liberation from evil. Regensburg 2005.
  • Adolf Rodewyk : The demonic possession from the point of view of the Roman ritual. Paul Pattloch, Aschaffenburg 1963.
  • Georg Siegmund (Ed.): From Wemding to Klingenberg: four world-famous cases of exorcisms. Stein am Rhein 1985.
  • Thomas Teglaard: What nobody wants to know. Moers 2006.
  • Marcus Wegner: Exorcism Today: The Devil Speaks German. Gütersloh 2009.

Web links

Commons : Exorcism  - collection of images, videos and audio files
Wiktionary: Exorcism  - explanations of meanings, word origins, synonyms, translations

swell

  1. ^ Walter Farber: Magic at the Cradle, Babylonian and Assyrian Lullabies. Anthropos 85 / 1-3, 1990, p. 146.
  2. ^ Raymond Westbrook: Evidentiary Procedure in the Middle Assyrian Laws. Journal of Cuneiform Studies 55, 2003, p. 95.
  3. ^ C. Preusser: The houses in Assur. Scientific publications of the German Orient Society 64, 1954, The house of the conjuring priest in PlQu. HD, HE81, p. 58 and plate 27a.
  4. ^ Maria de Jong Ellis, Observations on Mesopotamian Oracles and Prophetic Texts: literary and historiographic Considerations. Journal of Cuneiform Studies 41/2, 1989, pp. 168-169.
  5. ^ Maria de Jong Ellis, Observations on Mesopotamian Oracles and Prophetic Texts: literary and historiographic Considerations. Journal of Cuneiform Studies 41/2, 1989, p. 167.
  6. ^ Maria de Jong Ellis, Observations on Mesopotamian Oracles and Prophetic Texts: literary and historiographic Considerations. Journal of Cuneiform Studies 41/2, 1989, p. 169.
  7. ^ A. Leo Oppenheim : The Interpretation of Dreams in the Ancient Near East. With a Translation of an Assyrian Dream-Book. Transactions of the American Philosophical Society New Series 46/3, 1956, p. 219.
  8. ↑ Frank Kammerzell: An Egyptian god travels to Bachatna to heal the princess Bintrischji, who is possessed by a demon (Bentresch stele). In: Texts from the environment of the Old Testament. Volume III: Wisdom Texts, Myths and Epics. Myths and Epics III. P. 956, note g.
  9. ↑ https://www.tagesspiegel.de/berlin/toedliche-salzwasserkur-frau-stirbt-bei-teufelsaustreibung-in-berlin-anklage-erhoben/25782714.html
  10. ^ Rudolf Bultmann: New Testament and Mythology (1941), quoted from Werner Raupp :  BULTMANN, Rudolf (Karl). In: Biographisch-Bibliographisches Kirchenlexikon (BBKL). Volume 21, Bautz, Nordhausen 2003, ISBN 3-88309-110-3 , Sp. 174-233.  ( Article / beginning of article in Internet archive )
  11. ↑ Luther himself used exorcism. Cf. Theodor Kirchhoff : Relationship between demons and witches and German insane care. In: General journal for psychiatry and psychiatric forensic medicine. Volume 44, 1888, issue 4, p. 329-398, here: p. 367 f.
  12. ↑ Arnold Angenendt: The Taufexorzismus and his criticism of the theology of the 12th and 13th centuries. In: Albert Zimmermann (ed.): The forces of good and evil. Performances in the XII. and XIII. Century about their work in the history of salvation. De Gruyter, Berlin 1977 ( Miscellanea mediaevalia 11), pp. 388-409.
  13. ↑ Reiner Kaczynski: The exorcism. In: Reiner Kaczynski et al. (Ed.): Sacramental celebrations II. Ordinations and commissions, rites around marriage and family, celebrations of spiritual communities, the liturgy of death and burial, the benedictions, the exorcism ( church service, 8). Pustet, Regensburg 1984, pp. 275–291 and Franz Kohlschein: Exorcism - an ambivalent but current legacy of the church? In: Klerusblatt. 81, No. 8 2001, pp. 179-182.
  14. ^ Rituale Romanum , Tit. XII De exorcizandis obessis a daemonio , Rome 1614, Tit. XII. See also Reiner Kaczynski: Der Exorzismus. In: Reiner Kaczynski et al. (Ed.): Sacramentous celebrations II. Ordinations and commissions, rites around marriage and family, celebrations of spiritual communities, the liturgy of death and burial, the benedictions, the exorcism. Pustet, Regensburg 1984 ( Church Service 8), pp. 275–291.
  15. ↑ Rituale Romanum , Tit. XII De exorcizandis obessis a daemonio , Rome 1614, Praenotanda No. 2 Ut igitur suo munere recte fungatur, cum alia multa sibi utilia documenta, quæ breviatis gratia hoc loco prætermittuntur, ex probatis auctoribus, et ex stud usu nosceat . = So that he can exercise his office properly, he should acquire knowledge with other useful documents, which are ignored at this point for the sake of brevity, from proven authors and from personal experience.
  16. ↑ Medina Estévez, Marius Marini: Notificatio de ritu Exorcismi. In: Notitiae. 35 1999, p. 156.
  17. ^ Catechism of the Catholic Church, No. 1673
  18. ^ A b Rituale Romanum , Faszikel De Exorcismis et supplicationibus quibusdam , Rome 1999, Praenotanda No. 17 De necessitate adhibendi ritum exorcismi, exorcista prudenter iudicabit post diligentem inquisitionem, secreto confessionis semper servato, consultis, in quantum fieri potest expert, spiritualibus etibus , quatenus opus sit, in scientia medicinæ et psychiatriæ, qui sensum habeant rerum spiritualium. = The exorcist should form a wise judgment about the necessity of applying the exorcism rite after carefully examining the matter. While maintaining the secrecy of confession, he can consult with experts in spiritual matters and, if necessary, with experts in medical or psychiatric matters who have a sense of spiritual matters.
  19. ↑ The celebration of infant baptism. (PDF; 4.4 MB) Standing commission for the publication of the common liturgical books in the German-speaking area, 2008, accessed on June 2, 2013 .
  20. ↑ vatican.va
  21. ↑ The Celebration of Adult Inclusion in the Church. (PDF; 665 kB) Standing commission for the publication of the common liturgical books in the German language area language = german, 2001, accessed on June 2, 2013 .
  22. ↑ Klemens Richter: "Liturgy for Liberation from Evil" instead of "Exorcism". In: Ulrich Niemann, Marion Wagner (Ed.): Exorcism or Therapy? Approaches to liberation from evil. Pustet, Regensburg 2005, pp. 94-110.
  23. ^ Franz Kohlschein: Exorcism - an ambiguous, but current legacy of the church? In: Klerusblatt. 81, No. 8 2001, pp. 179-182.
  24. ↑ Heinz Gstrein : Angel work or devil power? Edition Tau, Mattersburg-Katzelsdorf 1990, ISBN 3-900977-07-0 , p. 170.
  25. ^ Decree of the Congregation for the Doctrine of the Faith De consociatione "Opus Angelorum" of June 6, 1992
  26. ↑ Liberation prayer / exorcism. On: Meine-gebete.info , accessed on July 30, 2019 .
  27. ^ Günther Birkenstock: Catholic Church: Exorcism further asked. dw.de of July 10, 2014, accessed on September 11, 2014.
  28. ↑ Codex juris canonici Can. 1172 § 1. Nobody can lawfully pronounce exorcisms on possessed persons unless he has received special and express permission from the local ordinary. § 2. The local ordinary may only give this permission to a priest who is distinguished by piety, knowledge, prudence and an impeccable way of life.
  29. ↑ Rituale Romanum , Faszikel De Exorcismis et supplicationibus quibusdam , Rome 1999, Praenotanda No. 14 Exorcista, in casu alicuius diabolicæ, quæ dicitur, interventionis, ante omnia necessariam et maximam circumspectionem ac prudentiam adhibeat. In primis ne facile credat quendam a dæmonio esse obsessum, qui aliquo morbo, præsertim ex psychicis, laboret. […] Omni modo exacte inspiciat an revera a dæmone vexatus sit, qui talis esse affirmatur. = In a case in which there is talk of diabolical intervention, the exorcist should above all apply the necessary and greatest prudence and prudence. First of all, he should not simply assume that someone is possessed by a demon who is suffering from another illness, particularly a psychological one. [...] In every way he should examine exactly whether a demon actually torments, if such is claimed.
  30. ^ Rituale Romanum , Faszikel De Exorcismis et supplicationibus quibusdam , Rome 1999, Praenotanda No. 33.
  31. ↑ "Witch Children" in the Congo: Rights instead of magic
  32. ↑ Child abuse: The "witch children" of Nigeria - Der Spiegel
  33. ↑ hessenschau.de, Frankfurt, Germany: Five murder charges in the Frankfurt exorcism case | hessenschau.de | Panorama . In: hessenschau.de . June 16, 2016 ( hessenschau.de [accessed November 8, 2016]).
  34. ↑ sueddeutsche.de
  35. ^ Fatal exorcism: indictment against five South Koreans. kath.net from June 18, 2016.
  36. ↑ Six years imprisonment for expelling devils. ( Memento from February 9, 2018 in the Internet Archive ) On: hessenschau.de from February 20, 2017.
  37. ^ Exorcism trial in Frankfurt: Only the main defendant must be in custody. On: spiegel.de from February 20, 2018.
  38. ↑ Herbert Haag : Farewell to the devil. Benziger, Einsiedeln 1969.
  39. ↑ Paul VI. : The devil a living being. In: Herder Korrespondenz 27 1973, pp. 125–127.
  40. ↑ Monika Scala: The exorcism in the Catholic Church. A liturgical ritual between film, myth and reality. Pustet, Regensburg 2012, ISBN 978-3-7917-2382-2 , p. 87.
  41. ↑ "I drive you out, impure spirit!" In: Der Spiegel . No. 39 , 1974, p. 98-99 ( online - 23 September 1974 ).
  42. ↑ "I drive you out, impure spirit!" In: Der Spiegel . No. 39 , 1974, p. 110 ( online - September 23, 1974 ).
  43. ↑ Christian Faith and Doctrine of Demons. In: Osservatore Romano . 27/1975 + 28/1975.
  44. ↑ Johannes Mischo : Twenty years after Klingenberg. In: Joachim Müller (Ed.): Demons Among Us? Exorcism today ( world views in conversation, 15). Paulusverlag, Freiburg 1997, ISBN 3-7228-0412-4 , pp. 79–122, here p. 108.
  45. ↑ Manfred Probst, Klemens Richter : Exorcimus or liturgy for liberation from evil. Information and contributions to a necessary discussion in the Catholic Church. Aschendorff, Münster 2002, ISBN 3-402-03426-3 , p. 53.
  46. ↑ Monika Scala: The exorcism in the Catholic Church. A liturgical ritual between film, myth and reality. Pustet, Regensburg 2012, ISBN 978-3-7917-2382-2 , p. 42.
  47. ↑ Monika Scala: The exorcism in the Catholic Church. A liturgical ritual between film, myth and reality. Pustet, Regensburg 2012, ISBN 978-3-7917-2382-2 , p. 43.
  48. ↑ Sven Großhans: The spectacle of obsession. Exorcism in the movie. Logos, Berlin 2010, ISBN 978-3-8325-2505-7 , p. 26 ff.
  49. ↑ Sven Großhans: The spectacle of obsession. Exorcism in the movie. Logos, Berlin 2010, ISBN 978-3-8325-2505-7 , p. 31 ff.
  50. ↑ Sven Großhans: The spectacle of obsession. Exorcism in the movie. Logos, Berlin 2010, ISBN 978-3-8325-2505-7 , p. 106 ff .: “The girl's actions are, so to speak, the symptom of a threat to social control mechanisms that has come under fire. A ritualized, traditionally anchored concept of action must be used to maintain the patriarchal order structure. The fact that this is not able to take hold can be seen as a subversive commentary on the social conditions depicted in the film. "
  51. ↑ Sven Großhans: The spectacle of obsession. Exorcism in the movie. Logos, Berlin 2010, ISBN 978-3-8325-2505-7 , p. 118: “The principle of the 'abject' disgust is the opposite of everything, which in this way calls into question all kinds of order and does not involve any regulations cares, in a word - the corrosive. "
  52. ↑ Sven Großhans: The spectacle of obsession. Exorcism in the movie. Logos, Berlin 2010, ISBN 978-3-8325-2505-7 , p. 120: “There is hardly a representative of the conservative order structure in film who is not spat on by Regan in one way or another. The act of spitting is an act of rebellion, a sign of the simple means by which the existing order can be irritated by the confrontation with human isolation. "
  53. ↑ Sven Großhans: The spectacle of obsession. Exorcism in the movie. Logos, Berlin 2010, ISBN 978-3-8325-2505-7 , p. 74.