Quick raise your hand if you think you know something about exorcisms. Now put down your hand if what you have learned has mostly come from Hollywood and the movies. I’m guessing there are not many hands left up out there. Alas, our collective knowledge about the rite of exorcism, ritely (poor pun I know) or wrongly, has, for the most part, been “cast” (I really can’t help myself) by filmmakers during the last thirty years.
Whether Hollywood’s latest attempt to grapple with the rite of exorcism is any more accurate than its predecessors is a matter of doubt. Doubt is, in fact, a central theme of The Rite, opening today in theaters nationwide. The film tells the story of Michael Kovak (Colin O’Donaghue), an American seminarian who travels to Rome to study the rite of exorcism. Kovak doubts the reality of demonic possession, placing his faith instead in modern psychiatry.
Kovak is sent to apprentice with the “unorthodox” (oh why must the gritty priest-heroes always be “unorthodox”?) and experienced exorcist Fr. Lucas (Sir Anthony Hopkins) who challenges Kovak’s disbelief with both argument: “Does a thief turn on the lights when he’s robbing your house? No, he prefers you to believe he’s not there—like the Devil,” and by example: Casting out the demons from a young girl who had been impregnated by her father.
The producers of the film have billed it as, “Inspired by true events,” which will, no doubt, leave many moviegoers bedeviled as to what in the film is real and what is made-up. Originally the story of The Rite began as a book proposal by Matt Baglio, a reporter living in Rome who wanted, as a Catholic, to understand the motives behind the Vatican’s 2007 plan to reinstruct the clergy on the rite of exorcism with the goal of installing an exorcist in every diocese worldwide. During his research Baglio befriended and shadowed an American priest, Fr. Gary Thomas, who was sent by his bishop to take exorcism classes in Rome in 2005.
The film is purportedly based—loosely—on Fr. Gary’s experience in Rome and his training with Italian exorcist Fr. Carmine De Filippis, but the fictional character of Michael Kovak and the very real Fr. Gary seem little alike. While Kovak doubts, Fr. Gary faithfully reports that the Devil is in indeed real. And while the exorcist in the film are portrayed as “pushing the darkest edges of his spirituality in the service of God” to quote the press release, Fr. Gary describes an experience much more methodical and at times bureaucratic.
“Not everybody who calls me is in need of an exorcism,” said Father Gary. “They may think they are. My role is to discern. I have a team to help me: a doctor, a clinician, a psychiatrist, and two priests. Most of the time, the stuff they come up with is not diabolical. It is about mental health. Occasionally it is about mental health and diabolical running side by side. And even more occasionally it is in the diabolical-realm.”
Michael Kovak’s doubt seems to mirror more closely the experience of Matt Baglio in writing his book. I had a chance to speak with Baglio—and nearly everyone else involved in adapting his book into The Rite—while attending a screening of the film in Los Angeles earlier this month. At the start of his research, Baglio believed he would uncover the dark side of the rite and write a book proving that no one really needed an exorcist, just a good visit with a mental health professional. But that changed the more he talked to priests and investigated exorcisms.
“Even though I was raised Catholic, the idea of the manifestation of evil being so explicit in the world I had not come across,” Baglio said. “I also have a psychology degree, so I tend to want to explain things scientifically. But after all the research and after going to Rome and sitting in on a series of exorcisms there, and talking to priests, I don’t see any reason why priests would lie to me. I don’t see why priests would be making up stories. They don’t need to do that. And so it was through their honest reporting that I was convinced these things do exist in the world.”
The film seems “inspired by true events” in another way. The question of the Devil’s existence which looms large in the film seems to reflect confusion about his existence in our wider culture. The cast of the film expressed some of their own doubts to me.
“Most days I struggle with my belief,” said Hopkins. “Like my character Father Lucas in the film says, I don’t know if I believe in God, Santa Claus or Tinker Bell! But I do feel this scratch of God’s fingernail and I am cast out of the darkness back into the light.”
Hopkins said even after making this film he is not sure if there really is a Devil out there, or if some people just choose to be evil. “I don’t know if I believe in an anthropomorphic anything, the Devil or not. In the film I say, ‘By not believing in the Devil won’t protect you from him’, C. S. Lewis also said that. But personally I really don’t know what beliefs I hold.”
Also riding the fence is Colin O’Donoghue (playing Michael Kovak). O’Dohoghue watched priests in Rome perform exorcisms in preparation for the role of Kovak. And even though O’Donoghue was raised Catholic in Drogheda, Ireland, he told me he still struggles with what he believes about true demonic possession.
“I asked one exorcist in Rome how he could tell it was not psychological,” said O’Donoghue. “And the priest told me that he sent them to a psychologist for tests first. And if the psychologist can find no reason for it, well then it is up to the exorcist. And yet I am still on the fence on it. Having been to some of them, I could easily believe, I think, but I could also easily believe that it is psychological.”
Fr. Gary, still an exorcist in Northern California, remains firmly planted on the other side of that fence. While he admits the film is not an accurate portrayal of what happened to him in Rome, Fr. Gary is pleased with how The Rite turned out, and he hopes the film will get people asking questions about one of the least understood rites in the Catholic Church. A greater awareness of the Devil’s actions in the world—and the tools Christ has given his Church to combat him—becomes all the more crucial when, as Fr. Gary explains, “in this country . . . there are more and more people that are involved in idolatry and paganism.”
No doubt the “devil” is in the details. Fr. Gary tells Catholics that if we live a sacramental life, then we really have nothing to fear from the Devil, despite what we may see on the big-screen. While the Church does offer the rite of exorcism in extreme circumstances, our first line of defense against evil is always a good offense. That means simply using what the Church offers all of us; the Sacraments, devotions, blessings, prayers, having and using holy and blessed objects. And remembering simply these words from the Lord’s Prayer, “lead us not into temptation but deliver us from evil.” Of that there can be no doubt, ri(gh)te? Amen!
Mark Armstrong lives in North Dakota with his wife Patti and has ten children. He travels the country giving presentations on Our Lady of Guadalupe and the Shroud of Turin at retreats, church events, and conferences. He is also co-author of Amazing Grace for Fathers. Mark is an occasional guest host for both Sean Herriott on Morning Air and The Drew Mariani Show on the Relevant Radio Network, Talk Radio for Your Catholic Life. His website is: RaisingCatholicKids.com.
Comments:
I am not so worried about the extent of his possession of this or that individual human being as I am about his influence on the powers that be in this culture of death in which we find ourselves.
God stand between me and evil!
†
On the other hand, denial of such supernatural powers can be worse, as many 20th century Christian apologists have frequently said (Chesterton prominent among them). I won't rehearse the reasons here since they are well know (the author of this review, Mark Armstrong, gives some of them)
So it's prickly. But Armstrong ends strongly by reminding us that our focus should be on God and a life of holiness, not the demonic powers. To that end "using what the Church offers all of us; the Sacraments, devotions, blessings, prayers, having and using holy and blessed objects. And remembering simply these words from the Lord’s Prayer, 'lead us not into temptation but deliver us from evil.'". This is what God wants for us, and no demon can prevail in the end.
Very interesting comments. One thing though, the tricks the devil uses to awe and influence us with, can perhaps be better defined as preternatural, rather than supernatural. The latter is the domain of our Lord.
I saw this movie, and was impressed with the seriousness with which it treated this subject. Its heart is in the right place.
I'm glad to see somebody tackled the subject of demonic forces and demon possession on firstthings. As a medical student, I'm frustrated that the treatment of 'mental illnesses' always precludes sin and demonic activity.
However, I was very disturbed by your last paragraph. It starts with Fr. Gray's comment "that if we live a sacramental life, then we really have nothing to fear from the Devil, despite what we may see on the big-screen." I'm disturbed because this is a focus on self instead of Christ in relation to defending ourself against Satan and the demonic powers. If we rely on ourselves, then Satan will win. The "Sacraments, devotions, blessings, prayers, having and using holy and blessed objects" will not save us from Satan; he would love for us to use these things and think that because of them, we are safe from his forces. No, it is not these, but Jesus' sovereign power that defeats Satan, and because of that fact we can be baptized and eat the bread and drink the wine. These things are a sign that, because Jesus has beat Satan for us (and because of other things as well), we are now his bride and have a right to do these things. No, it is faith in Christ though the grace of God that we will ever beat Satan. Recall Apostle Paul, whom, after writing extensively about the Gospel to the church in Rome, said, "The God of peace will soon crush Satan under you feet."
I have enjoyed reading firstthings for some time now, but I hope to not encounter this sort of self-reliance again. It's destructive, and it's exactly the sort of thing the demonic powers would want, whether they possess us or not.
Having spent some time reading what Father Gary and others in the Church have said about these matters, I think to clarify living a true Sacramental life would imply surrendering yourself to Christ completely. The writings of both St. Louis D' Montfort and St. Teresa of Avila are excellent in this area.
We use what Christ left the Church to make holy ourselves and the whole of what is His Creation. This is the true meaning of sacramental living, and really what using the sacraments mean. It is not meant to focus inward, but to Christ and the Cross.
Our whole life and experience is to be given up to become one with and a part of the Mystery by which God became man. The reduction of our concept of "Sacrament" to the list of Sacraments should be focused on ourselves...a Sacrament is the means and form for the total transformation of our lives: the creation and living of a Christ-like style of life.
It is the Sacraments, that transforms us living for "oneself" to living what truly is God's will for us in Creation.
I would agree self-reliance on anyone, including ourselves, but Christ would be the ultimate self-delusion. In that transformation, accomplished by the systematic sacramentalization of all Creation, we accomplish our true mission as christs — persons anointed and consecrated to oneness with Christ Himself.
However, as the rest of culture uses that term to apply to the otherworldly without regard for the moral distinction in how the power is used, I felt it more apt. I should have said something though of the difference between the supernatural and miracles.
Now you have raised some tricky theological questions in my mind. Miracles are done by the power of God alone. For that reason, holiness is not a requisite for miracles, as that would mean it was the action of the person rather than God's power that brought about the effect. Which raises the question in my mind, were some of the "miracles" of the saints really miracles, or preternatural abilities they developed by virtue of a life oriented toward the spiritual?
Perhaps holiness (connection to Christ) makes one a possible channel for miracles, but not the source. Like electrical wiring that receives God's charge. Still makes it hard to distinguish between the two.
Thank you for your reply. I like very much this type of inquiry, since there is potential to discover something - knock and it shall be opened.
By saints I gather you mean people who were credited with miracles while still in this life, versus the results of their intersession once in Heaven? Also, a question hangs in my mind, what would be God's prerequisites, in addition to personal holiness, to loan a degree of such power, of either kind, to individuals? And what would be His desired results? Also, is it even moral for an individual to contemplate asking for it, or should one rather ask for God's mercy instead? In essence, how should we properly understand "Ask, and ye shall receive" in this context?
I'm far from being a theologian, thus don't feel competent enough to sustain your questions for very long. But I may be able to follow your inquiry at a distance - please post again as your thoughts take shape.
Thanks for the reply. I'm not going to pretend to understand your response completely (I'm not Catholic, to start with), but I think I get your gist, and that sounds better than it did before. My only concern would be this- What if you are in Christ, but are not living a very Sacramental life? What if you miss church from time to time? And et cetera. Of course, being in Christ should compel you towards perfection, but the fact is you fail.
Being a med student, I am constantly working very hard and, unfortunately, just scraping by. I'm very busy and often miss my Bible reading. I'm not as connected with my church as I need to be. I used to get depressed over these facts, although I always realized I have God's favor regardless. I've recently come to this realization, with the help of smarter people in my church- If I succeed in whatever I do, I should thank God for his grace. If I fail, I should thank God for showing me my inadequacy in order to better see his inadequacy.
So the point I'm trying to make is this- do you still feel protected from evil and think you're in the favor of God when you Sacramental living is not at its best? That's a gauge of self reliance. Thanks again for the reply,
Brad G.
See, now that strains my credibility. I could think of several reasons why these men would report otherwise scientifically explainable events by recourse to the supernatural. Indeed, these men's selves are constructed exactly on the premise that at least some phenomena humanity has experienced is of supernatural origin
I have several thoughts about this, mostly about things missing from this discussion, which feature in the regular liturgy of the Church.
People forget that there is an exorcism in every Baptism, even the Baptism of Infants. It is there every time, but people don't notice it. Also in the Rite of Christian Initiation of Adults in the Rite of Acceptance into the Order of Catechumens, there is an optional Exorcism (n.71) and Renunciation of False Worship (n.72) for use in regions of the world where "false worship is widespread, whether in worshipping spiritual powers, or in calling on the sahdes of the dead, or in using magical arts". Also the Scrutinies, rites celebrated with the catechumens during Lent, are properly regarded as exorcisms.
Also, one of the minor orders of the Church, abolished by Pope Paul VI in 1971, was the office of Exorcist. In ancient times this ministry was also strongly connected to the welfare of catechumens.
There is a helpful article on Exorcism in the Catholic Encyclopedia:
http://www.newadvent.org/cathen/05711a.htm
" I used to get depressed over these facts, although I always realized I have God's favor regardless."
Why is it so important for you to decide whether you have God's favor or not? Even if you judge yourself to have God's favor, that does not make a difference if you do not have God's favor. We are mere humans and cannot comprehend God's mind (as has been written: His ways are so high above our ways...."). When people ask me whether I am going to Heaven or not (or as Protestants try to put it: whether I am saved"), my response is "God only knows." Does that mean I don't want to go to Heaven? Of course not, I want to go to Heaven. It is God's job though to judge me and I can believe that He will do so with complete justice and complete mercy. That is good enough for me (and more importantly, that is the way it is).
I need to get on with my life. Why did God make me? To prejudge my life? No, as the Catechism notes, God made me to know love and serve Him in this World. The rest will take care of itself....or not. The Lord gives and the Lord takes away, blessed be the Name of the Lord.
You make many good points, especially about retaining a focus on God and sacramental life rather than succumbing to fear of demons. You also rightly point out that most cases of alleged possession are dismissed by the Catholic Church as mental illness, as evaluations are made by impartial, secularly-credentialed mental health professionals before the Rite is ever authorized.
Cases that are taken to the level of exorcism share several features:
1) The person exhibits an aversion to holy objects (crucifixes, Eucharist, relics of saints). By itself, this aversion is not sufficient to warrant exorcism, as we recognize such an aversion could be mentally conditioned or mere acting.
2) The person displays supernatural knowledge. For example, an 11 year-old American boy suddenly starts speaking fluent Aramaic or Sumerian. There have been ambiguous cases (like that of the German Annaliese Michel) when language alone is insufficient proof (Michel was multilingual to begin with). Another example of supernatural knowledge includes the "reading of sins". The possessed tells the priest a sin they committed that the person couldn't possibly have witnessed or known (ex. you lusted after the young lady who jogged past your car today).
3) Other supernatural occurrences, including but not limited to levitation of objects (crosses being thrown across the room), supernatural strength (a child having to be held down by two college football players, as in the case of the St. Louis exorcism), writing spontaneously being scratched on the skin by seemingly nothing, while witnessed by multiple people, strange noises emanating from within walls or bed mattresses, etc.
Please note even #2-3 are not, by themselves, considered sufficient proof of possession by the Church, as there is evidence the non-possessed may be capable of such things (saints have levitated, been able to "read hearts", etc.). So you have to have several of the phenomenon occurring simultaneously.
I have it on good authority (that of a priest-friend who's helped with exorcisms) that there is about one possession on the magnitude of the famous St. Louis exorcism annually, worldwide.