Demonic Cases: Roman Catholic Norms We Go By

by Michael Chapman


Those of us within the team who lead cases of suspected demonic attachment are all devoted Roman Catholics who regularly partake of the Sacraments, especially the Eucharist and Confession. As Roman Catholics who faithfully adhere to the authority and teaching Magisterium of the Church, we reach a conclusion or diagnosis in a case only after a careful, thorough investigation using proper guidelines and protocol methodologies. We approach all cases that are potentially diabolical in nature by strictly following the Code of Cannon Law of the Roman Catholic Church (for specifics see the bottom of this page). The following are the possible levels of demonization (demonic attachment), should a case be genuine, from the least serious to the most serious:

1. Infestation (an object, a home or a business)

2. Oppression (harassment, usually associated with #1)
3. Obsession (depression, obsessive thoughts, etc.)
4. Possession (voluntary and involuntary)

Proper discernment in these cases is absolutely critical, yet often difficult, due to the fact that some forms of physical, pharmacological, and psychological maladies and disorders can manifest symptoms and behaviors very similar to genuine demonization. To further complicate matters sometimes a case will have a combination of these factors concurrent with genuine attachment. The affected individual must be willing to offer full disclosure of his spiritual, vocational, medical, psychological, and family of origin histories, as well as others as needed. These are necessary and help us reach a cogent etiology (cause).  

Should a case include genuine demonic attachment, we are authorized and encouraged by the Catholic Church to pray for and assist those in each of the levels above. After a careful and diligent investigation (including examinations by a physician and a psychiatrist or psychologist) we decide that the individual is suffering from demonic possession, then we attempt to refer the case to a Priest or a Bishop. We do NOT perform the solemn rite of exorcism - which is called by the Church "public" exorcism. ("An exorcism is considered "public" when an authorized person using an approved rite does it in the name of the Church. A "private" exorcism is not bound by the same constraints and may be celebrated by any of the faithful." - Fr. Jeffrey Grob, mandated exorcist, Archdiocese of Chicago). Use of the solemn rite can only be done by a mandated exorcist with permission from his Bishop. This does not mean however, that laity cannot pray for and aid individuals who are demonized, whatever the level.

The faithful have both a duty and responsibility to aid suffering individuals, which is clear from the study of sacred scripture as well as a very careful scrutiny of Church law and norms: "These signs will accompany those who believe: in my name they will cast out demons..." (Mark 16:77). In these issues of authority and power, wisdom as well as humility must be employed, with the goal of serving Christ in helping suffering individuals from a ministerial point of view, as the bottom line in such efforts. MOST cases are NOT diabolical to begin with, and even if so, only rise to a level of infestation, oppression, or obsession (these are certainly serious cases). Genuine demonic possession is extremely rare. (The Vatican estimates that only 1 out of every 5,000 cases they investigate turns out to be a genuine case of possession.) Most of the time the cases we investigate are caused by, or are a combination of: an over-active imagination; side-effects of, or the use of pharmaceutics or drugs (whether prescription or illegal); fraud or deception; suggestion or auto-suggestion; embellishment or exaggeration; psychological issues or disorders; a disembodied human spirit, or some combination of the above. 

On occasion however, cases do turn out to be serious, and are usually genuine cases of lesser demonic attachment to some degree or the other (1-3 above). In such cases, our investigation helps uncover the reason(s) for what is causing the issue, and we offer guidance, assistance, counsel, education, prayer, and blessings to those affected. We have successfully handled many such cases, but the key to success is the willingness of the afflicted person to help himself or herself, and do (and be) what is necessary. In such a case, we are only coming alongside to help and guide. It is normally our practice to also have the affected individual or family to visit with and receive the blessings and counsel of a Priest (or clergy if Protestant) in all suspected genuine demonic cases no matter what level, due to his Holy Orders as a Priest. This visit works in conjunction with our effort and priority to have the individual understand the critical need to return to regular attendance and membership in an active, genuine Christian faith community. In nearly every case of genuine demonic attachment we have seen, the person has been isolated and is not going to Church on a regular basis...most have not been in years. Thus, they have little or no spiritual cover or protection that is offered through our Lord Jesus Christ. There is a reason Christ established His Church on earth before ascending to the Father. The importance of being active in a Church that is doctrinally sound and faithful to the Lord Jesus Christ cannot be understated. Unless one is already a devotee in a Church with a true belief and profession of the Trinitarian expression of Christian faith, then our strong and firm belief that the one, holy, catholic and apostolic Church as being the fullest expression of the faith, will result in the Roman Catholic Church being the one we will recommend to you first.

Even after the visit to clergy, we continue to work with the individual and family as needed. Sometimes, cases can result in many months of ongoing work, counsel and prayer. Unfortunately, not all clergy - Catholic or Protestant - believe in demons as personified, diabolical beings who are evil fallen angels: created good, but they rebelled against God. However, this IS the consistent, clear teaching of the Catholic faith which it has held from its beginnings until today. This teaching is absolutely unquestionable and undeniable. It is critical and important to understand and accept that personified, diabolical evil exists, and is described clearly enough in sacred Scripture as well as the teaching Magisterium of the Church. Satan, demons and diabolical evil is NOT a mere literary device or some "metaphor" for all things bad. To hold the view that personal evil beings who are fallen angels bent on our destruction do not exist, is a grave and severe mistake. For those outside of the Church, it is simply a false understanding of reality. For those within Christianity, it is a failure of faithfulness to the clear teachings and doctrines of the Church. What is worse, when this error is held by clergy or a priest, it is a failure to have what is necessary to provide proper ministerial and pastoral care for those affected by such evil - those they are called to be Christ to. It is true that one cannot and must not "blame the Devil" for one's sins - and one must take personal responsibility for his or her own poor and sinful choices. It is also very important to approach this area with balance and not extremism - avoiding absolute incredulity on the one hand, and seeing demons under every rock and tree on the other. Much of the time, we help the afflicted individual handle and oversee this extraordinary issue, even from a distance, while the Church fills the role in that individual's life that was described above.

NOTE: The affected person must have the desire and willingness to make the changes in their life that are necessary to get free. In serious cases, you will be asked to undergo a physical examination with a review of your medical history by our physician, as well as a psychological evaluation and history by our psychologist or psychiatrist. Our law enforcement officer may also conduct a background check on you, simply to verify you are who you say you are. Those who truly want and need help, should be happy to undergo this absolutely necessary protocol. Most psychologists and physicians who work with us can help you with a sliding fee scale for those who do not have sufficient funds. We are a team of older, mature professionals who take this work very seriously and with the care of those we are helping foremost in our minds.

The Main Roman Catholic Law, Rites & Documents We Faithfully Adhere To:
Code of Canon Law - 1983, especially c. 1172 (the most relevant canon to our work)

Inde Ab Aliquot Annis, Congregation for the Doctrine of the Faith, Sep 29, 1984

1998 Rite of Exorcism, Roman Ritual, (De exorcismis et supplicationibus quibusdam - editio typica 1999) [Especially the 38 Introductory Praenotanda (general norms) of the Rite. The Praenotanda specifically prohibit laity (us) to perform solemn exorcisms...so, we do not perform exorcisms! That's the whole point of adhering to these guidelines...that is only for a mandated Priest or Bishop to do.]

Instructions on Prayers for Healing, Congregation for the Doctrine of Faith, Sep 14, 2000

Christian Faith and Demonology; Sacred Congregation for Divine Worship, June 26, 1975

Sacrosanctum concilium, The Constitution on the Divine Liturgy, Vatican II, Dec 4, 1963

Letter to the Bishops of the Catholic Church on Some Aspects of Christian Meditation, Congregation for the Doctrine of the Faith, October 15, 1989

Catechesis of the Catholic Church: Second Edition, Libreria Editrice Vaticana

Rite of Christian Initiation of Adults: Study Edition, National Conference of Catholic Bishops


Other Publications Regularly Consulted:The Diagnostic and Statistical Manual of Mental Disorders, IV Edition, American Psychiatric Association

Our team includes Law Enforcement professionals; Medical Care professionals, a Master's Level Professor, Church Catechists, an I.T. Specialist, and an R.N. (Registered Medical Nurse)...we also have access to a Medical Doctor and a Psychologist to help us with diagnosis in difficult cases.

St. Benedict Medal & Crucifix

St. Benedict Medal

The St Benedict jubilee medal is inscribed with a powerful exorcism prayer on it (a prayer that petitions God to banish diabolical spirits from a scene, object, home or person).  This medal offers strong protections against demonic and negative spirits. We use this blessed medal on a very regular basis, as well as Catholic crucifixes with the medal embedded in the center. It is critical to remember that unlike magick (which is Satan’s occultic counterfeit of God’s real power), sacramentals such as crucifixes and blessed medals are NOT talismans or amulets…they are sacred symbols of a real and genuine faith. I see some individuals using these as if they were talismans, but from seeing the fruit of their lives they obviously do not live lives of faith - they don't even attempt to do so. They just wave these around and then live like they want to. It doesn’t work that way, and is an affront to genuine faith. One may use symbols all day long, but if there is no real or genuine faith that results in works that reflect a life being lived out in faith—then they are useless. One may read about what can happen to impostors in the scriptures in Acts 19:11-20.

On the other hand, used by people of faith who attend Mass or Church regularly, work actively in their Parish, have a genuine prayer and devotional life, regularly receive the Sacraments, help the needy and poor, and do their best to avoid sin and ask forgiveness when they do (Sacrament of Confession), then sacramentals such as the St. Benedict medal can be efficacious and effective when dealing with demonic situations and cases. It is my hope that this post will encourage the reader to focus more on his or her faith life and pay attention to Church and the needs of one’s spiritual life--especially those interested in helping people on cases of alleged paranormal activity.

 

A Description of the St. Benedict Medal
(Specifically the back of the medal):
On the back of the medal, the cross is dominant. On the arms of the cross are the initial letters of a Latin prayer:

CSSMI and
NDSMD

These are Crux sacra sit mihi lux! Nunquam draco sit mihi dux.

(May the holy cross be my light…May the dragon be not my leader).

Above the cross is the word PAX (peace), which has been a Benedictine motto for centuries. Around the margin of the back of the medal, the letters:

V R S N S M V

S M Q L I V B

These are the initial letters of a Latin prayer of exorcism against Satan: Vade retro Satana Nunquam suade mihi vana, Sunt mala quae libas...Ipse venena bibas.

(Begone Satan, entice me not with deceits…What you offer is evil, drink your poison yourself.)

Demonology: #2 on Our Top 10 Demons List: Asmodeus

Asmodeus

Described as “the king of demons,” Asmodeus appears in many ancient books and writings. He is one of the chief demons involved in a cases of possession. Throughout history, he has been regarded as one of the most evil of Satan’s infernal demons. He is usually portrayed as having three heads: those of an ogre, a ram, and a bull—all sexually licentious creatures; he is also portrayed as having the feet of a cock, another sexually aggressive creature; having the wings and tail of a serpent; he rides on a dragon and breathes fire.

                Asmodeus has roots in ancient Persia. The name Asmodeus is derived from Aeshma, one of the seven archangels, or amarahspands, of Persian mythology. The Hebrews absorbed him into their mythology, where he attained the highest status and most power of all his legends. Prior to his fall from heaven, he was part of the seraphim—the highest order of angels [but this a contradiction—how could he be a seraph when he was the also said to be the offspring of a demon and a human?].

                In other Hebrew legends, he is either associated with or the husband of Lilith, the demon queen of lust. Sometimes he is said to be the offspring of Lilith and Adam.

In the Book of Tobit  [also sometimes known as the Book of Tobias], the demon Asmodeus fell in love with the beautiful human female Sarah, daughter of Raguel. Asmodeus wanted Sarah for himself, and he refused to allow her to be married to any human male. So, every time Sarah was married, the demon came to the marriage bed and took the life of her new husband. Seven men fell to the predations of this jealous demon, until Tobias received a visit from the angel Raphael, who instructed him on how to handle Asmodeus (by burning the gall of a certain fish). Tobias subsequently married Sarah and drove the demon away with the technique Raphael had told him. Asmodeus reportedly fled to the furthest reaches of Egypt, where he was then tracked down and bound by the angel Raphael.

In the pseudepigraphical Testament of Solomon, Asmodeus lives in the constellation of the Great Bear (Ursa Major) and is called up by King Solomon. Asmodeus is taken into the presence of the King by Beelzebub, and King Solomon demands to know his names and functions. Sullen, arrogant and defiant, he tells the king he was born of a human mother and an angel father. He also says that Solomon will have only a temporary hold over the demons; his kingdom will eventually be divided, and demons will go out again among men and will be worshipped as gods because humans will not know the names of the angels who thwart the demons. He admits that he is afraid of water. He is said to be in charge of “the destruction of fidelity (faithfulness in marriage), either by separating man and wife through calamities or by causing husbands to be led astray. One of his main objectives is to prevent intercourse between spouses, wreck new marriages, and entice husbands to commit adultery.  He is also said to commit murders and to attack the beauty of virgins, causing them to waste away. He has knowledge of the future. In one passage from the Testament, which is similar to the Book of Tobit, Asmodeus admits that the angel Raphael holds power over him.

                Further in the Testament of Solomon, Asmodeus claims to have been “born an angel’s seed by a daughter of man,” which connects him firmly with the tradition of the Watcher Angels of Genesis  chapter six in the story of Noah, and also the First Book of Enoch as well as the Second Book of Enoch.

                This statement about Asmodeus being the offspring of a fallen watcher Angel and a human female is also reflected in the portion of the Jewish Haggadah  concerned with the life of Noah. Here, he is said to have been born of the union between the fallen angel Shamdon and the lustful maiden Naamah. He was reputedly bound by King Solomon with iron, a metal that was often presented as an anathema to demons.

[Strictly speaking, this would make Asmodeus an Evil Spirit, and not a demon – if one defines a demon as strictly a fallen angel. This is the subject of debate and discussion among even Christian demonologists—whether there is such a thing as evil spirits as being the spirits of the now dead offspring of demons (fallen angels) with human females (one explanation of the identity of the Nephilim of Genesis 6).]

                The Grimoire of Armadel  mentions Asmodeus in conjunction with leviathan, claiming that the two demons can teach about the malice of other devils. This same text cautions against summoning them, citing the fact that they lie.

                Francis Barret’s The Magus  depicts an image of Asmodeus, associating him with the sin of wrath.

                In Arthur Edward Waite’s 1910 Book of Black Magic and Pacts,  he is listed as the superintendent of hell’s casinos. This demonic hierarchy stems from the writings of the nineteenth century demonologist Charles Berbiguier.        

                In Mather’s translation of Sacred Magic of Abramelin the Mage, he is called Asmodee, and is identified as one of eight sub-princes ruling over all the other demons. In this text, he has the power to produce food—typically in the form of huge banquets; he can know the secrets of any person; has the power to transmute metals and transmogrify (to change or alter greatly and often with grotesque or humorous effect) people and animals, changing their shapes at will.

                In the Goetia,  he appears as the thirty-second demon under the name Asmoday.

                Rosemary Ellen Guiley’s encyclopedia lists him as a demon of lust (the third of the seven deadly sins), and of jealousy (which is born out in his jealousy of Tobias.)

                Asmodeus was absorbed into Christian lore, becoming one of the Devil’s leading agents of provocation. Witches were said to worship him, and magicians and sorcerers attempted to conjure him to strike out at enemies. Grimoires of magical instruction sternly admonish anyone seeking an audience with Asmodeus to summon him bareheaded out of respect. Johann Weyer said Asmodeus rules gambling houses.

                According to the Lemegton, a major grimoire, Asmodeus is the “first and chiefest” under Amaymon and goes before all other demons. He gives the ring of virtues and teaches arithmetic, geometry, astronomy, and all handicrafts. When properly summoned, he gives full and true answers to all questions. He can make a person invisible and will reveal all treasures under the guard of Amaymon. He was also one of the infernal agents blamed for the obscene sexual possession of the Louviers nuns in 17^th century France.

Variations of his name include: Asmodeus, Asmodius, Hasmoday, Sydonay, Asmoday, Aeshma, Ashmedai, Asmodee, and Asmodai.

Learning Prayers in Latin

by Mike Chapman, M.M.


Today I learned something that validated a practice that I began almost two years ago. I knew at the time...somehow...that it was for a purpose, and had real meaning and power behind it. The practice? Learning prayers in the original Latin language.

Father Chad Ripperger, in one of his homilies, advised that His Holiness Pope Benedict XVI once urged all Catholics around the world to learn the most common Catholic prayers in the Latin language. The reason he cited, was that learning these prayers in Latin, as well as one’s own language, would help the Christian faithful of different languages to be able to pray together, especially when we gather in special circumstances.

However, Father Ripperger adds another reason why Catholics should learn these prayers in Latin, and I agree with him completely: “It (Latin) is also more efficacious than any profane language because of the fact that it is a sacred language. And by virtue of it being sacred, it is in the eyes of God, more precious and therefore more meritorious. Therefore, Catholics should know the more common prayers—for instance, all of those prayers that go into making up the Rosary. They should know the prayers for those. I would suggest that you do this so that your prayers are more efficacious.”

Efficacious means “having the power to produce a desired effect.” So, he is saying that Latin can help bring about what it is you are praying for, more so than prayers in your local language. The language itself is more powerful and compelling, because Latin is a sacred language. Think about it. There is a reason why the Church uses Latin. It is not just an “accident.” (By the way, I also believe this would be true for Greek in the Christian East. I have had two years of Koine Greek in seminary.)

About two years ago, I was moved in my own spirit to begin memorizing and learning the most common prayers—especially those associated with the Rosary. So, I diligently learned the Latin Signum Crucis, the Our Father (Pater Noster), the Hail Mary (Ave Maria) and the Glory Be. I also learned the prayer to St. Michael the Archangel in Latin, because he is my patron saint.

Additionally, I began to study ecclesial Latin, mainly focusing on vocabulary rather than grammar rules. I have practiced reading longer prayers and texts in Latin, and have listened to online lessons in pronunciation and so forth. As someone who also prays minor prayers of exorcism in homes and on paranormal cases, I somehow instinctively knew in my spirit that these prayers in Latin were simply more powerful than those in the vernacular. Now I know why. I have friends in Georgia and Connecticut who do exactly the same practice.

Latin has been used so long by the Church that the evil powers fear it. I know that Father Gary Thomas, mandated exorcist in the Diocese of San Jose, even told me that he does NOT use the old 1614 Rite of Exorcism in English because he was told by the Congregation of Divine Worship and Discipline of the Sacraments that the English translation of that older Rite has not been officially approved. Instead, he prays the new 1998 Rite in Latin because it is of course, official. He further advised me that the U.S. Conference of Bishops is supposed to be working on an official, Vatican approved translation of the Rite in English. I say all of this to point out how important the Latin is, in maintaining the authority and veracity (efficaciousness) of the prayers and Rites. Even the Mass in America, though now said in English, has been translated carefully from the Latin and has been submitted to and approved by the Vatican for use. The same is true around the world.

Knowing the above and now armed with the information from (now) Pope Emeritus Benedict XVI and Father Ripperger, I am going to additionally learn the Latin: Nicene Creed, the Gloria, the Fatima Prayer, and the ending prayers of the Rosary; as well as the Sanctus and a few others. I will also redouble my overall Latin studies.

I encourage you to do the same, at least one.

The Ave Maria is very short, and is in the top left corner of this blog post. There are plenty of online places you can go for the correct pronunciation.

See this YouTube video for all the prayers of the Rosary in the Latin Language:
http://www.youtube.com/watch?v=bge1eVNwymA

See Father Chad Ripperger, F.S.S.P., at his website: www.sensustraditionis.org
I recommend this website, and its teachings wholeheartedly.

By the way, since you need to be learning Latin, “Sensus Traditionis” – the name of Father’s website, translates as: “The Sense of Tradition” – conveying the idea that traditional Catholic orthodoxy makes the most rational and reasonable sense. I agree.

From the About page of the site: ”This website is dedicated to the defense of the orthodox Catholic faith as well as a promotion of serious academic thought in the areas of Catholic theology and philosophy. One of the tragedies of modern Catholic thought is that it lacks the depth given by previous generations of the same issues. It is for this reason that this website was started, i.e. to aid the Church in recapturing the intellectual rigor it once had. The heresy of modernism has begun affecting the members of the Church by making them content with a superficial approach to and an explanation of their religion. One of the ways to combat this problem in the Church is to promote studies that draw the students into the depth and richness which Catholic thought can provide. However, none of that is possible without a deep sense of our indebtedness to tradition as well as a strong developed sense of the value of those traditions.” 

Review of Manual of Minor Exorcisms by Bishop Porteous

This is a review of the small but extremely useful and helpful Manual of Minor Exorcisms, compiled by Bishop Julian Porteous, published by the Catholic Truth Society, Publishers to the Holy See, June 2010. Bishop Porteous is the Auxiliary Bishop of Sydney.

Review by Mike Chapman

As someone who is a practicing and active Roman Catholic, and is involved in leading a team that regularly is called in to homes to help individuals and families deal with demonic influence - either real or perceived - this Manual of Minor Exorcisms has been sorely needed. Thank you, Bishop Julian Porteous, for compiling these prayers. I am not a part of the Charismatic Renewal; I simply have been called by God into a ministry of helping people with these problems. This is likely due to my life experiences and education.

As one reviewer said, this manual was compiled "For the use of priests" - as it says on the front cover. This is true. However, the Bishop does include an entire range of prayers toward the back of the Manual, starting with the Prayer of St. Basil on page 55, that laity can use with complete confidence that one is not violating canon or liturgical law. As someone who strictly adheres to the Code of Canon Law (c.1172), the Praenotanda (norms) of the new 1998 Rite of Exorcism, the Catechism of the Catholic Church, as well as documents and letters put out by the Congregation for the Doctrine of the Faith and the Congregation for Divine Worship that regulates such matters, this Manual by Bishop Porteous is very much appreciated. He covers all of these issues sufficiently in this little manual. He makes it very clear what is allowed by laity and what is not. He is also very up-to-date with what is going on with the liturgical rite of exorcism and deliverance prayer issues. That is reflected in the Manual.

I have no doubt that this Manual will become a very useful tool in the hands of the faithful who wish to pray and intercede on behalf of those suffering and in need, yet who definitely desire to stay humble and true to their rightful role that God has placed them in, and not usurp the role of others and go beyond what they authoritatively should do. So many ordinary people are embarrassed or would never go to their priest or pastor, but they do phone and contact people such as myself and my team. Laity such as ourselves (and perhaps you too) are a non-intimidating facet of the Church, and have an important role to play in presenting the gospel and reaching a world lost in darkness. However, this must be done wisely, correctly and in accordance with ecclesial law. This Manual aids us tremendously in that desire and effort. I think this is extremely important, because if we as faithful laity submit to our rightful role, our prayers are all the more efficacious because of our humility and faithfulness to follow the Magisterium of the Church. I recommend this Manual whole-heartedly. One can purchase it for around $20 plus shipping.

Here is a link to Amazon's page for the Manual:
http://www.amazon.com/Manual-Exorcisms-Bishop-Julian-Porteous/dp/1860828027/ref=sr_1_1?ie=UTF8&qid=1367872845&sr=8-1&keywords=manual+of+minor+exorcisms

New NAPS Description On Our Main Website

Our recently revamped description - placed on our Main website's homepage:

Do you think you are experiencing a "haunting" or you are having strange, unexplainable things go on that leave you anxious, fearful or extremely unsettled? We conduct investigations into paranormal activity from a scientific, yet Christian perspective (Roman Catholic). No, the two are NOT mutually exclusive! We specialize in negative hauntings, especially demonic cases or cases suspected of being caused by malevolent spirits (most are not). When necessary, we help arrange blessings and prayers for those who need it. We follow the Code of Canon Law (c. 1172) and the Norms promulgated by the Congregation for the Doctrine of the Faith in ALL of our cases. No, you do not need to be Roman Catholic to receive our help.

We also work with "psychic children" and cases where children are seeing spirits and are sometimes very troubled and frightened by it. We also are very experienced in helping other paranormal team members who have developed an attachment, for one reason or another.

We offer the best scientific approaches and technology available and look for natural causes first. At the same time, we provide spiritual direction and catechesis (teaching) that helps people to understand the realities of the world we live in. We are a non-profit corporation, and we do not charge for our services if we accept your case. We can help! We have come alongside individuals and families right here in our home towns of Natchez, Mississippi & Vidalia, Louisiana...regionally all over Mississippi and Louisiana...to as far away as Indiana, New York, California, and even overseas countries such as England and Finland. Click on our Testimonials Link for what our clients and colleagues are saying about our team and our work.

NOTE: We reach a conclusion or diagnosis in a case only after a careful, diligent, thorough investigation and processing our guidelines and protocol methodologies. We approach all cases that have the potential to possibly be diabolic in nature by strictly following the Code of Cannon Law of the Roman Catholic Church. MOST cases are NOT diabolical to begin with, and even if so, only rise to a level of infestation, harassment, oppression or obsession. Possession is extremely rare. The Vatican estimates that only 1 out of every 5,000 cases they investigate turns out to be a genuine case of possession. Most of the time the cases we investigate are caused by, are a result of, or a combination of: an over-active imagination; fraud or deception; suggestion or auto-suggestion; embellishment or exaggeration; psychological issues or disorders; or a human spirit lingering. Occasionally however, cases do turn out to be serious and of an evil nature. We are a team of older, mature professionals who take this work seriously and with caring for those we help foremost in our minds.


Main Roman Catholic Law, Rites & Documents We Faithfully Adhere To:
Code of Canon Law - 1983, especially c. 1172 (the most relevant to our work)

Inde Ab Aliquot Annis, Congregation for the Doctrine of the Faith, Sep 29, 1984

1998 Rite of Exorcism, De exorcismis et supplicationibus quibusdam (editio typica 1999) Especially the 38 Introductory Praenotanda of the Rite (The Praenotanda specifically prohibit laity (us) to perform solemn exorcisms...so, we do not perform exorcisms! That's the whole point of adhering to these guidelines...that is only for a Priest or Bishop to do.)

Instructions on Prayers for Healing, Congregation for the Doctrine of Faith, Sep 14, 2000

Christian Faith and Demonology; Sacred Congregation for Divine Worship, June 26, 1975

Sacrosanctum concilium, The Constitution on the Divine Liturgy, Vatican II, Dec 4, 1963

Letter to the Bishops of the Catholic Church on Some Aspects of Christian Meditation, Congregation for the Doctrine of the Faith, October 15, 1989

Catechesis of the Catholic Church: Second Edition, Libreria Editrice Vaticana

Rite of Christian Initiation of Adults: Study Edition, National Conference of Catholic Bishops


Our team includes Law Enforcement; Catechists, and an R.N. (Registered Medical Nurse)...we also have access to a Medical Doctor and a Psychologist to help us with diagnosis in difficult cases.


Other Publications Regularly Consulted:
The Diagnostic and Statistical Manual of Mental Disorders, IV Edition, American Psychiatric Association


Natchez has a long tradition of haunted sites and paranormal activity. This, our main website, has been specifically designed for those who are experiencing strange activity and think that their home or business may be haunted. Be sure to visit our other satellite sites such as Our Blog site, our Historical Research site, and our Demonology site (links above) for other information. By clicking on the page buttons on the left side of the screen of this site, you can find information about who we are, what we do, how we go about conducting our investigations, and a whole lot more. There are even pages on the equipment we use, and the people who are on the investigative team.

 

 

King's Tavern: The Truth Revealed

King's Tavern at Haunted Natchez: The Truth Revealed
by Mike Chapman

Update: August 15, 2012: This article is a re-post, and originally appeared in this Blog in April 2011. It is being reposted because of Mike's recent appearance in SyFy's Haunted Collector as an expert regarding King's Tavern. People who saw the episode (Ghost Tavern) may be interested in the truth surrounding the Tavern.

Additional Update: April 25, 2013: Very recently, the Travel Channel's Ghost Adventures also aired an episode on King's Tavern. Again, producers and researchers consulted extensively with me, used much of our information and research, and failed to give us any credit in the episode for using it...instead, deciding to use other people in the episode who know very little about the site - or who used OUR information in telling the story. That's typical of these television shows, as they are the only ones who wish to be seen as gathering the information. I would say that Ghost Adventures did better than Haunted Collector, but both failed to tell the true story about what is going on, and sensationalized the story in order to maintain their ratings. I did make an appearance in the episode...for a very few seconds. I was the cop who drives up with my blue lights flashing, and is shining my flashlight. (Pathetic, I know.) I am currently writing a book about [what I sincerely believe to be] several genuinely haunted sites in Natchez, including King's Tavern, and our actual experiences. The goal is for people, especially locals, to know and understand the truth about real paranormal investigating, and what is true, and NOT true, about many of these sites and what happened there. What people are seeing on TV is mostly fantasy, and is NOT real. The article below will give the reader the basics of what is real, with regards to King's Tavern. The details will be in the book.



From the deep pine forests and hills of north Mississippi to the sun-washed beaches along the Gulf of Mexico, Mississippi is home to many haunted sites.  I am privileged to have been born and raised in the state’s richest area of haunted locations in the southwest portion of the Magnolia State, in the old river town of Natchez.  Many people don’t know this, but Natchez is the oldest settlement on the Big Muddy, the mighty Mississippi River.  Sitting high atop three-hundred foot loess bluffs overlooking the river, it is older than New Orleans, Vicksburg, Memphis and St. Louis.  First explored by LaSalle around 1682, then settled permanently by the French in 1716 when they built Fort Rosalie des Natchez, the town has been under the flags of no less than five different countries.  Natchez was the home of the Natchez Indians, with three huge villages in full glory when the French began to arrive in force.  The tribe was virtually wiped out by the French after the uprising on November 28, 1729.  Emerald Mound, just outside of Natchez, is the second largest Indian mound in the United States, and was built by the predecessors of the Natchez Indians.  Washington, Mississippi, a small village just outside of Natchez, was Mississippi’s territorial capital and then became the capital of the state of Mississippi before it was eventually moved to Jackson.  Natchez is a terminus of the 444 mile-long Natchez Trace Parkway, with Nashville on the other end.  The Trace served as an overland route of flat-boaters returning north after floating their goods down the rivers to New Orleans. 

As the town “perched on the edge of the frontier” in what was known as the Old Southwest, Natchez has a truly unique history and has seemingly always had a polyglot of citizenry.  Natchez has many interesting periods and subjects in its history, including Indians, French settlers, and immigrants from Germany and Ireland.  Natchez has been home to refugees escaping west from the Revolutionary War, flat-boaters and “Kaintucks” from the Ohio River valley.  We’ve had periods of outlaws and bandits along the Trace, the king-cotton era of plantations and slaves from Africa, the Civil War and Reconstruction era – and all of that is before we even get to the twentieth century!  The twentieth century in Natchez also saw much rich history, with such events as the tragic Rhythm Club fire, the Goat Castle murder, the Old County Jail with its jazz musician hangman, and the establishment of one of the most intriguing and beautiful cemeteries in all of Mississippi.  At one time, Natchez boasted more millionaires than any other city in America except for New York City.  It has been the backdrop of many Hollywood movies, and is truly one of the most unique places in the entire South. 

Today, the spring pilgrimage in Natchez draws visitors from literally all over the world.  These visitors come to tour the dozens and dozens of antebellum (pre-civil war) mansions on display, replete with Spanish moss dangling from the oak trees and hostesses in full costume.  With all due respect to Vicksburg, Natchez is the place to sip on a mint julep, munch on fresh Mississippi grown catfish and hush-puppies, and watch the barges roll by on the Mississippi.  Due to its isolated location, Natchez has always been somewhat estranged and cut-off from the rest of the State.  As a result, Natchez and its citizens have developed its own identity, traveling a path of its own, often not the path chosen by the rest of the State.  It views itself as a very different Mississippi town.  Historian William C. Davis, in his A Way Through the Wilderness which I consider to be by far the best work on Natchez, wrote “In the past four decades (1760-1800, which includes the beginnings of King’s Tavern) Natchez had been French, then British, then Spanish, and now at last American.  No wonder Natcheans felt confused and paid allegiance chiefly to themselves and their own individual interests.”  Most other Mississippians do not realize this sentiment of self-allegiance and uniqueness continues in Natchez to a fair  degree even today. Still, Natchez is not easily accessible and lies off the beaten path.  Natchez is hardly a convenient side-stop located along a major thoroughfare.  It remains almost always a destination unto itself. Samuel Clemens, writer of Huckleberry Finn and Tom Sawyer, once said of Natchez, “The town of Natchez is beautifully situated on one of those high spots.  The contrast that its bright green hill forms with the dismal line of black forest that stretches on every side, the abundant growth of the pawpaw, palmetto and orange, the copious variety of sweet-scented flowers that flourish there, all make it appear like an oasis in the desert.”

So, with the kind of “ancient” history that began at Natchez long before even the white man came, one can well imagine the potential for haunted sites that must be present here – and in this regard Natchez certainly does not disappoint.  Ghost writer Dr. Alan Brown, of Meridian, recently published his book Haunted Natchez in which he summarizes many of Natchez’ most well-known sites.  In this article, I’d like to focus on the site that many perceive to be the “crown-jewel” of Natchez’ haunted locations and that is King’s Tavern, the oldest structure in Natchez. When one approaches the history of King’s Tavern, whether it is reading its story online or the official historical marker on the grounds of the tavern itself, one is hard-pressed to find factual information.  I would even go so far as to say that it is virtually impossible to find the true history of the tavern unless one digs into the actual archives and records located at the Natchez Historical Society.  We, as the Natchez Area Paranormal Society, did just that.  In October 2010, we launched a full-scale, multi-faceted investigation into King’s Tavern, which culminated in an over-night field investigation with over 10 infrared and full spectrum static cameras and all kinds of sophisticated metering equipment and audio recorders, which occurred on November 27-28.  Much of the historical research was done by me, and P.I.’s Chris Jackson and Summer Stone.  The facts of the origins of the tavern that can be substantiated by historical record are as follows. 

On July 20, 1794, a man named Prosper King petitioned the Spanish governor, who ruled Natchez at the time, for permission to build a house on lot 3 of square 33 - the site where the Tavern now stands.  Almost exactly two years later, on July 21, 1796, the petition was granted to Prosper by the territorial governor Manuel Gayoso de Lemos.  Then, a year and a half later, on January 18, 1798, Prosper sold the property for the mere sum of $50.00 to his brother, Richard King. Whether there was a building on the site at this time is unknown, but in my opinion there was not.  My opinion is based on what follows next in the historical record.  On August 5, 1799, another year and a half after Richard purchased the property; it is recorded in the Minutes of the Court of General Quarter Sessions of the Peace (Adams County Courthouse, Adams County Mississippi, p.78) where Richard King was licensed to operate a public house.  It’s fairly obvious to me as someone who has been in construction for most of my life and a licensed building contractor for the state of Mississippi that Richard King bought the property and began building the tavern.  A year and a half later, when it was about completed, he applied for the license in order to open for business.  The tavern was never constructed or intended to be a private residence.  We know this.  It’s also elementary to see this from its architecture and floor plan.  It was not converted to use from a home to a tavern, but later just the opposite occurred: it was converted from a  tavern to become a residence, but more about that later.  Richard built it from the get-go as a tavern and then applied for the license to operate it as just that: a tavern. From the beginning he saw it as a business opportunity and commercial enterprise.  This makes sense, as it was the literal terminus of the Natchez Trace.  So, in my opinion, the actual date of construction was 1798 - 1799.  The historic marker on the site, which literally states “standing before 1789” is absolutely false.  This independent finding was confirmed recently when I met with historian Mimi Miller of the Natchez Historical Society, and she stated that the Pilgrimage Garden Club, which petitioned the State for the marker in the early 1970’s, got confused because there is an older record of another “King’s Tavern” located in the area where present day Liberty Road meets Cranfield Road.  They mistakenly cited the origin of the other King’s Tavern for the one downtown. When I asked Ms. Miller what her estimation of the date of the tavern was, she stated exactly the same time as we do: 1798-1799.

Later, in the 1820’s, the tavern was converted from a tavern to be a private residence when Elizabeth Postlethwaite’s husband came into ownership. On August 27, 1823, Henry Postlethwaite died of yellow fever.  His widow, Elizabeth, and her eight children moved into the Tavern.  She is credited with converting and enclosing the eastern porches into bedrooms, which today are still enclosed and used for seating for the restaurant when they need the extra space.  The Postlethwaite and Bledsoe families held the ownership of the tavern from 1823 until 1970, an incredible 147 years! During that entire time, it was used as a residence.  Most people do not realize that the famous King’s “Tavern,” in existence now for 212 years, has been a tavern for less than 25% of the time!  In fact, it is actually less than that, because even today it does not operate as a tavern, but merely a restaurant.  The one bedroom it does have, is no longer rented out due to lack of functioning central air conditioning and the reticence of the current owners to worry with the demands of a bed and breakfast.  On July 27, 1860, Elizabeth passed away at the residence.  This is a fact that should be noted by any shrewd observer, especially in light of the later claims of a female presence haunting the place.  In recent years (1970-1971 to be exact), it was purchased, restored and converted back more to its original use – to be a tavern and restaurant (known as The Post House Restaurant) by the Pilgrimage Garden Club of Natchez.  Later, in 1987, they in turn sold the tavern to Yvonne Scott, who in 1988 opened the restaurant as King’s Tavern.  Frankly, it is during the time period of ownership by the Garden Club and Ms. Scott, that the “haunted” stories and myths began to emerge, most notably the infamous story of the ghost named Madeline.

The emergence of the Madeline ghost has been a seminal event for King’s Tavern.  Unfortunately, it is one that I think has been wholly misinterpreted and misrepresented.  The following is a typical “report” on the history of King’s Tavern that dominates the landscape when one attempts to find information on the Tavern.  Much of what is in this history is incorrect, but virtually every single story we have found regarding King’s Tavern keeps repeating the same incorrect information.  I have included it in this report as an example of this constant misreporting of the truth.  The source of the report is listed at the bottom of the entry, which is placed in italics:  

THE KING'S TAVERN - NATCHEZ, MISSISSIPPI: The King's Tavern was built in the year of 1769 and is the oldest building standing in the town of Natchez. This tavern carries the look of most seventeenth century buildings; built with sun-dried bricks, beams that came from scrapped sailing ships originating from New Orleans and barge boards that came from flat river boats once they made their way down the Mississippi and were dismantled. In 1789 a man named Richard King, bought the old house and moved his family into it. He named the building, The King's Tavern, and turned it into an inn and tavern. There is a notorious side to the restaurant, though. In the 1930s, workers were expanding the fireplace and tore out the chimney wall. They found a space behind the wall that contained the skeletal remains of three bodies: two men and one woman. Laying on the floor was a jeweled dagger, which was assumed to have been used in their demise. The woman is thought to have been Madeline, Richard King's mistress. As the story goes, when his wife found out about the affair, she had Madeline killed and bricked into the fireplace in the main dining room. Who the two male skeletons are is anyone's guess... much of the supernatural mischief today is blamed on Madeline, however. Workers report hearing a baby crying in the restaurant - specifically, from rooms that were supposedly empty. The story behind the infant's cry goes back to the 1700s when the building was not only an inn, but also the post office and one of the centers of the city's commerce. A young mother was trying to comfort her fussy infant, when a man named Big Harpe - one of the notorious Harpe brothers - walked over from the bar. She thought that he was going to assist her, but instead, he grabbed the baby by its feet and slammed the infant against the wall. As the distraught mother crumpled to the floor to gather the child's lifeless body, Big Harpe strolled back to the bar and ordered another drink. (Source: Jimmy Smith’s Mississippi Research page- online).

In fairness to Jimmy Smith, he is simply repeating what he has found elsewhere.  I’m not picking on him, as his is only one of dozens and dozens of misrepresentations of the truth. However, that’s just the problem.  As any good researcher knows, one has primary source material, and one has secondary source material.  Most of the time, paranormal researchers go the easy route and grab secondary material they can find online.  Anyone can hack what everybody else is saying with a few keystrokes and a few cut and pastes with a computer mouse.  What separates true professional researchers from the amateurs, is that the true researchers go to the primary source material.  The historical reporting that MSSPI and NAPS does, is to go directly to the primary source materials that are usually in archives and records often buried in a courthouse basement, on library microfiche, in scholarly & well sourced books (that are often rare and out-of-print), dusty, messy newspaper archives, and on historical foundation shelves.  It isn’t easy, in fact it is very time consuming and difficult, but it separates the pros from the pretenders.  True historical reporting is both a science and an art, and takes creativity, resourcefulness, detective work and dogged determination.  As the leader of a paranormal team I will say without reservation that MSSPI’s historical reporting is the best I have ever seen, and I point to them as a standard for my own team, NAPS, to emulate. This is the very thing I point to when I say most paranormal teams are amateurish, because your investigation is only as good as your research, and so if a team is simply going by what they find online for the truth, that says pretty much everything about that team and their findings.  That may sound harsh, but it’s the truth.  What this field needs is good, solid investigators, not another team with a ghost meter and a naïve fascination with all the ghost hunter shows on television.  What is particularly offensive to me with the above story and its repetition by anyone and everyone, and that causes my injustice meter to peg out, is the fact that Richard King’s wife is being accused of a particularly diabolical murder, without one single shred of evidence.  She was a living, breathing human being, and her memory is being totally trashed and tarnished without any factual basis.  I note with interest that the stories always say, “The wife of Richard King.”  They never mention her name, because to do so would be to give her personhood.  Well, I’ll give her some dignity, identity and personhood here: her name was Esther.  So for the sake of making a story “sexy” and making people go “ooh and aah” we trash this woman’s memory.  I’m sorry, but the law enforcement officer in me says that to take a folktale story such as what is written above and cite it as history is not only poor evidence, but is careless, reckless and immoral.  Esther King deserves better.  What if she were your ancestor?

From a practical standpoint and law enforcement investigation methodology, I could go on and on about the holes in the alleged story – about the amount of time it would take to brick a body in a fireplace while the body decays and other people can see and smell the evidence; the availability of brick and mortar (not like you could run to Home Depot) – in that time they had to hand-make all their material, and so on.  It is obvious to me this is simply transference of a bunch of stories, one of which is, “The Black Cat,” by Edgar Alan Poe, in which a person is bricked up and entombed behind a wall, for the sake of a interesting “tall-tale.”  Southerners are famous for their “stories” told on front porches, and more often than not they have little to do with the truth.  There are important articles written by noted historians that should be read and their lessons carefully notated by serious paranormal researchers about the nature and culture of folktale stories in the south, and their role in our society as myths.  Furthermore, the story of Big Harpe killing the infant took place in Kentucky.  Big Harpe never stepped foot in Mississippi his entire life. So, the truth needs to be separated from the fiction – the folktales.

The above pseudo history alludes to the popular folktale story that circulates around the Tavern, that in 1932, the remains of three skeletons (one female & two male) and a Spanish dagger were found during remodeling of the building. The bones were “reported” to have been buried in Potters Field of the Natchez City Cemetery, though typically no such “report” exists.  So, the situation that one finds today regarding King’s Tavern, is one in which the “haunting” of Madeline has literally become the identity of the Tavern.  Not it’s architecture, history, age or its place at the terminus of the Natchez Trace.  Rather, it is this alleged Madeline that is said to be haunting the environs that supposedly make King’s Tavern so interesting and such a “draw.”  Not for me.  I personally think that is rather sad given the factual history of the structure and the interesting stories that actually did occur there.  In a local advertisement on television, an actress dressed as "the ghost of Madeline" lures listeners to come and eat a steak.  She slowly fades in and then fades out with an eerie Halloweenish laugh.  Upon entering and being seated in the restaurant, patrons are given a laminated National Enquirer story about some hack reporter’s experiences there.  It is in all of this context that our team, the Natchez Area Paranormal Society, began a very extensive investigation into many different aspects of the Tavern, one of which was to turn every stone and follow every possible lead to see if there is one shred of evidence to support the story of human remains being found there. After extensive searches of all kinds of records, including recruiting the help of the former Director of the Natchez City Cemetery (Don Estes) who also contacted the State Cemetery Archives, there is not one single shred of evidence to support that any human remains were ever uncovered there.  A dagger was found, and we do know that the dagger does exist.  I know that because of photographic evidence showing the dagger and also I was able, after a dogged search, to locate and speak to the owner. However, that is a far cry from finding the dagger buried in the chest of the mummified remains of a young female ensconced in a chimney wall – as some of the stories claim.

If it sounds as if I am totally dismissing the claim of King’s Tavern being haunted, I am not.  I personally believe – rather know - the Tavern has significant paranormal activity.  What I am lending clarification to is the cause of the haunting.  I totally reject the story of Madeline, but I do believe the Tavern is haunted by a female.  In fact, I believe King’s Tavern is haunted by more than one former human.  The first mention on record of any female ghost or spirit at the Tavern is from a Natchez Democrat article dated Saturday, February 23, 1974, in which Thomas Young (who grew up in the Tavern) states, “My mother Hilda died when I was 2 years old and my grandmother has told me many times of the misty figure of the veiled woman in a cloak, with head bowed and hands folded, which stood at the foot of her bed at night after my mother’s death.”  With no historical evidence of there ever being a “Madeline,” it makes far more sense that a Postlethwaite is more likely the true identity of the spirit that haunts the Tavern.  All of the evidence above seems to substantiate this theory.  Recall the fact that the Postlethwaite family lived in the home for 147 years!  What would you place more stock in, a folktale story that is highly impractical and totally unsubstantiated, or historical accounts such as what Thomas Young alludes to?  There is also some interesting photographic evidence that also lends itself to this theory, in which a photograph was taken in the upstairs bathroom a few years ago by a patron of the Tavern, which looks very similar to Elizabeth Postlethwaite!  (Photos above.) Natchez’ foremost professional photographer T.G. McCary, a multi-award winner and known nationwide, examined and studied these photographs on comparison software and concluded that in his opinion, they are the same subject.

Photo at Left:  NAPS Team Leader Mike Chapman conducting an EVP session on the rear porch during our Field Investigation of King's Tavern which began on November 27, 2010.  Photographer Benjie Sanders captured a psychic mist forming in the upper right hand corner.  Many people claim to see a face in the mist.  This mist had no natural cause.

In 2005, Yvonne Scott sold the property to Tom Drinkwater and Shawyn Mars who are the current owners of King’s Tavern.  As I stated earlier, on October 22, 2010, N.A.P.S. launched an extensive, full-blown paranormal investigation into King’s Tavern with interview & historical research phases initiated. Much of what you are reading now is a result of that investigation.  On December 22^nd, N.A.P.S. officially closed our first investigation into KT, with a finding of Positive: Class B (significant paranormal activity present); with reservations about some experiences claimed being possibly due to high EMF and some likely due to matrixing (pareidolia) from the high expectations created by advertising of the haunting.  However, none of that is sufficient in our minds to explain all that is happening, and our own investigation revealed plenty of data and evidence on its own (including tactile, olfactory; Class A EVP; Photo and Video; as well as EMF and motion/temperature detection data – many of it cross substantiated).  Furthermore, as has been presented in this article, the investigation uncovered significant errors and misinformation into the history of the Tavern, including dates.  This correction of historical data may be the greatest contribution of this particular investigation.  Lastly, our investigation concluded its finding, but did recommend that the Tavern be investigated further, in the future, to answer specific questions and issues that this investigation raised.  I trust that this report will give you a solid background and clearer insight into the “true” King’s Tavern.  As a team, NAPS looks forward to many more of our own investigations into King’s Tavern in order to fine-tune our findings.  It is our goal as a group to be the foremost experts of King’s Tavern, in all of its aspects.  After all, it’s known as our hometown’s “most haunted site.”

Sources:
Interview & Consultations with Don Estes: former Director of Natchez City Cemetery
Interview & Consultations with Mimi Miller: Natchez Historical Society
Interview with Tom Drinkwater: current co-owner of King’s Tavern
Historic Natchez Foundation: Land Records, Deed & Titles
Mississippi Department of Archives & History
A Way Through the Wilderness: The Natchez Trace and the Civilization of the Southern Frontier, by Davis
A History of Muhlenberg County (Kentucky), by Rothert
The Outlaws of Cave-in-Rock, by Rothert
Natchez Under-the-Hill, by Moore
Natchez: The History and Mystery of the City on the Bluff, by Whitington
The Devil’s Backbone: The Story of the Natchez Trace, by Daniels
Natchez On the Mississippi, by Kane
Archives: Natchez Democrat
The Judge Armstrong Library

© Copyright, 2011, Natchez Area Paranormal Society.  All or parts may be used with permission, we simply require that you cite your source.

Summary on Catholic Rite of Exorcism

by Mike Chapman

This article is for those who may be interested in learning a bit about the Roman Ritual - the Roman Catholic Rite of Exorcism. This practice of formal exorcism goes back to the earliest days of the Church, and is centered on Christ's own exorcisms and the authority He gave to the Apostles to cast out demons and devils. The rite and prayers that were practiced for centuries evolved over time and was standardized for the first time in 1614. This Rite of Exorcism is now widely referred to as the 1614 Rite of Exorcism. This particular exorcism rite was part of the overall Roman Ritual of that year, as the Roman Ritual itself contains many Rites of the Church, not just the Rite of Exorcism.

This 1614 version of the Rite of Exorcism consists of two parts - Part 1 consists of a series of introductory notes that explain how an exorcist is to undertake the exorcism. It also includes notes on what the realities are of demonic possession, and other such things - such as the qualifications of the priest or bishop who is conducting such a solemn rite. Part 2 is the exorcism rite itself, which starts with the Litany of the Saints. 

To this version (the 1614 version), a Part 3 was added in 1890, which was written by Pope Leo XIII, who personally wrote the longer prayer to St. Michael the Archangel. Many of you know and pray the shorter version of this prayer. The story of Pope Leo's vision and immediate writing of that St. Michael prayer is extremely interesting, and readers should research that story. The 1614 Rite underwent minor revisions in both 1925 and in 1952. Of course, the original version is in Latin. 

A very nicely done English version is widely available (which I have and have studied intensely) and was first published by the Bruce Publishing Company. It was subsequently published by Preserving Christian Publications, Inc. of Booneville, NY, and was translated and edited by the Rev. Philip T. Weller. If interested in getting your own copy, the volume you want is Volume II (2) of the Roman Ritual, and contains Christian Burial rites, Reserved Blessings, as well as the Rite of Exorcism. It IS indeed the 1614 version, as of 1952 - thus it contains the added Part 3 of 1890, and the slight revisions of 1925 and 1952. What is nice about this version is that the Latin is included on the left side of the page, and the English on the right.

In 1998, the Rite underwent complete revision in both text and format, as a result of Vatican II. It in fact, was the very last of the Roman Ritual revisions that occurred as a result of Vatican II. It was slightly revised again in 2000. The new 1998 Rite (De exorcismis et supplicationibus quibusdam - editio typica 1999) has been criticized by some exorcists and demonologists as being weaker than its earlier 1614 counterpart. However, upon studying the new Rite itself, as well as reading one exorcist's analysis of it and corresponding to another to get his take, I am convinced the criticism is not warranted. Although there are a couple of substantive criticisms that have to do with the Rite itself, the beef has more to do with how the new Rite came about, than anything else. It IS effective, according to one exorcist that wrote me. For American exorcists, it currently must be spoken in Latin, because no official English translation has been promulgated. That is now said to be in the works.

Interestingly, a statement put out by the Congregation of the Doctrine for the Faith the day after the new Rite was promulgated stipulated that the 1614 Rite of Exorcism may continue to be used, with one qualification. This means an exorcist is not bound to the 1998 (new) version, he can choose to use the earlier 1614 version. However, he must have his Bishop request permission to do this from the Vatican Congregation that oversees liturgical rites. Also, of course, the rule for conducting the exorcism itself still holds - that it must only be done with permission of the diocesan Bishop or local ordinary - and only after proper investigation.

By the way, all of this refers to what is called a "public" or "formal" exorcism - called a "solemn" exorcism. These are only done in the most serious cases. Praying over someone or some place, is called a minor or private exorcism, and permission is not needed by the local ordinary or Bishop to do these. Protestants also have a term for exorcisms - called "deliverances." It should be made clear that a public or solemn exorcism is only properly done by a Catholic priest or Bishop with permission, and using the Rite of Exorcism - either the 1614 version or the 1998 version. All other "exorcisms" (broad term) are properly called deliverances or minor exorcisms. The word "exorcism" itself means to "adjure" or "to put under oath" - or to bind to an oath. An exorcism puts Satan - or the demons - under oath in a formal way, and binds them.

I hope this has been informative, and if you are interested in learning more, consult the sources below.

Sources:
Roman Ritual (1952) of the 1614 version - Weller
New Rite of Exorcism, 1998 De exorcismis et supplicationibus quibusdam - editio typica 1999
Exorcism and the Church Militant, by Rev. T. Euteneuer
Correspondence with a mandated Exorcist in the U.S.