An Exorcist: More Stories by Fr Gabriele Amorth
- Very Average Joe
- Sep 15
- 11 min read
An Exorcist: More Stories by Fr Gabriele Amorth, SSP (b. 1 May 1925 – d. 16 September 2016), first published in Italian in 1992, is a follow-up to the first book, An Exorcist Tells His Story (1990). Both books were subsequently translated into English by Nicoletta V. MacKenzie.
Fr Gabriele wrote the first book due to a lack of instruction and material on exorcisms for both the clergy and laymen and this second book continues with that, expanding on topics that he barely mentioned in the first book. As such, there is some repetition and overlap as he elaborates on details. For example, chapter 9 is devoted to infestation and chapter 10 is a Q&A comprised of 33 questions that include doctrinal issues.
The material is still based on his experiences under Fr Candido Amantini, CP (b. 31 January 1914 – d. 22 September 1992), but it also includes the experiences of other exorcists.
The text is organized into an introduction and 11 chapters. The format for most chapters is that the topic(s) are discussed followed by stories serving as examples. Many but not all of the examples are personal stories. Prayers are included at the end, ones that are not mentioned in the first book.
Below are most of the key points not intended to be a summary.
● The state of the world and the Church, such as the dissemination of pornography and the occult, and the legalization of abortion and fortune-telling as a legitimate income source, encourages more demonic influence.
Rationalism, atheism—which is preached to the masses—and the corruption that is a byproduct of Western consumerism have all contributed to a frightening decline in faith. This I can state with mathematical certainty: where faith declines, superstition grows. [Emphasis original.]
● There is an increasing unbelief, including in the clergy, of demons and their activity. Fr Gabriele gives three reasons to explain the problem of the modern clergy: lack of formation, lack of experience and widespread doctrinal errors.
● This includes bishops who “almost without exception, have never performed or witnessed an exorcism” and many are unhelpful if not outright dismissive.
● The author dedicates one chapter to the fundamental conflict of “Christ against Satan”, citing over forty scriptural references starting with the following from 1 John 3:8: “The reason the Son of God appeared was to destroy the works of the devil.”
● Jesus Christ demonstrates his “absolute superiority” over the demons by casting them out.
● The disciples were granted the authority to exorcise demons but there is at least one case in which they could not (Mark 9). Jesus stepped in and exorcised the demon, telling the disciples that this case required “prayer and fasting”.
● The same episode also illustrates that the possessed can be innocent, for it was a child and the problem started early on (implying that this was before he could commit any personal sin).
● There are “myriads of myriads” of angels (Revelations 5) and demons are fallen angels.
● Angels are creatures with free will and intellect. They are pure spirits and have no material body. There is hierarchy and order; there are 9 choirs of angels.
● The fall of the angels preceded the fall of man. Satan took with him a great number [one-third according to Scripture and Tradition]. Their choice was made freely and completely with full consent of the will, and their position is irreversible.
● According to Tradition, Satan was the most important Seraphim and he fell due to pride as he wished to take the place of God. It is also theorized that Satan rejected the material world, including mankind, out of pride since angels are pure spirits.
● Satan and his fellow demons are the source of every form of evil. They intend to drag as many men to Hell as possible. Christ refers to him as the “prince of this world” and St Paul in 2 Corinthians 4:4 as the “god of this world”.
● Christ came to save the world but man must accept the graces offered by God. In a sense, “[r]edemption is the first, true, great exorcism; Jesus is the first exorcist…”
Baptism is the first act of liberation from the power of Satan. Through this sacrament we are grafted into Christ; that is why baptism includes a rite of exorcism.
● Christ first gave the power to exorcise demons to the 12 Apostles, then also the 72 disciples. At the end of the Gospel of Mark, this power is generally also available to believers.
● The Church, both East and West, since the early days, restricted exorcist powers to certain individuals. In 416 AD, Pope Innocent I restricted exorcisms to bishops such that priests and deacons require their bishop’s mandate.
● Exorcism has two forms: 1. a self-contained prayer and 2. a prayer inserted within the Sacrament of Baptism.
● The Church’s ability to exorcise had apologetic value since every civilization recognized evil spirits and their presence. Where pagans failed to exorcise, the Christians succeeded, thus demonstrating the absolute authority of Jesus Christ.
● The author quotes the writers of the Early Church, including St Justin Martyr (b. 100 – d. 165), who was the first to write on the subject. From 2 Apologia 6:5–6, he explicitly states the formula used in exorcism.
Christ was born because of the Father’s will; for the salvation of believers and the ruin of demons. What you see with your own eyes will convince you of this. In the entire universe and in your city [Rome], there are many demoniacs that other exorcists, sorcerers, and magicians were unable to cure. On the other hand, we Christians were able to heal them. By commanding them in the name of Jesus Christ, who was crucified under Pontius Pilate, we reduced to impotence the demons who possessed men.
● The exorcism formula was simple, with some development in the early centuries. What Alcuin (b. 730 – d. 804) compiled remained (and was published in the Ritual of 1614) until the Roman Catholic Church altered it in 1997.
The earliest documents of the Church already identify the various elements that make up an exorcism. They are: a prayer beseeching the Lord to come to the aid of the possessed; an injunction to the demon in the name of Christ, which we have already seen; and some ritual gestures. The laying on of hands, which Jesus himself used with the Capernaum demoniac, is the most ancient. Then, we have the sign of the Cross, of whose efficacy Lactantius (who died ca. 317) gives witness; the blowing of the mouth, which we find in the writings of Tertullian and Dionysius of Alexandria; fasting, which, along with prayer, was suggested by the Lord himself (cf. Mk 9:29); anointing with oil, this is the same oil used for all the sick and has proven to be efficacious for demoniacs as well. For instance, the holy monks Macarius and Theodosius used anointing to liberate the possessed. I will add the use of ashes and hair shirt, which played an important role in penitential discipline. Some centuries later, two more instruments acquired great significance, and they are still used today. They are: blessed water, which was absent from the old ritual, and laying of the stole on the shoulder of the patient, which was introduced in the tenth century. More and more frequently, the Church recommended receiving the Holy Eucharist, which was distributed at the end of an intercessory Mass celebrated specifically for the success of an exorcism. [Emphasis original.]
● Whilst Christ’s instruction for exorcisms is simple—that is, using His name—the Church has instituted the sacramental of exorcism for greater effectiveness, which is a public prayer that can only be carried out by a bishop or a priest with the former’s permission.
● Although the goal of liberation is the same, there is a distinction between the exorcism carried out by an exorcist and “prayers of deliverance” which are private prayers, whether it is by a priest (who is not an exorcist) or a layman.
● All other factors being equal, exorcism is more effective than prayers of deliverance by a priest, which in turn is more effective than prayers of deliverance by laymen. However, personal faith is a factor so it is possible for a private prayer of a layman to be more effective than a priest’s.
● In exorcisms, the personal faith of the possessed is also a major factor.
● Every individual human being is different and every possessing demon is different. Thus, no two cases are identical.
● Possession is of the body, not the soul. Demons are pure spirits so they do not possess a body as one lives in a house; it is more like they are restricted to act in certain parts of the body. This is why someone in a state of grace can be possessed.
● It is possible to be liberated without exorcism, relying on the ordinary means of grace (prayer, fasting and receiving the Sacraments with faith), but it is impossible to be liberated with exorcism and without prayer.
● The “ordinary activity” generally directed at all men is temptation. There are six forms of “extraordinary activity”. These terms are not official and the distinction between the ordinary and extraordinary is not always clear.
External pain – usually through physical violence against the body.
Diabolic possession – full possession of the body (not the soul) without the consent or knowledge of the victim.
Diabolic oppression – can be of the body that causes discomfort, including unexplained persistent illnesses and/or of external goods like finances and relationships; diabolic oppression can affect individuals and even large groups.
Diabolic obsession – an ongoing trend of sudden attacks and obsessive thoughts which may include temptations to commit suicide (which may also be present in diabolic possession).
Infestation – this applies to houses, things and animals, not individuals.
Diabolic subjugation – this is due to a voluntary pact by which one submits to Satan.
● There are four principal causes, two innocent and two culpable:
Pure divine permission – it is always up to God anyway but He may allow this without the person having committed any sins.
Subjection to a curse – a curse or a spell which is “the intention of harming others through demonic intervention”.
Grave hardening in sin – living with or having sinful habits, whether it is sexual perversion, violence or drugs.
Proximity to evil places or persons – participating in something like a séance or seeking the help of warlocks or witch doctors, dabbling in magic, or practicing the occult.
● Fr Gabriele adds mass media and satanic rock music to the fourth category. He even claims that wicca associations in the US own three record label companies that deliberately disseminate music, even if it isn’t every release, based on four principles:
Beat – the rhythm mimics the sexual act intended to arouse sexual instinct and send listeners into a frenzy.
Volume – this is “deliberately set to at least 7 decibels above the tolerance level of our nervous system” to incite rebelliousness and aggression.
Subliminal signal – transmitted at a high pitch (3,000 kilocycles per second), which acts on the unconscious and the brain produces a natural drug as a result of the stimuli, inducing the listener to take real drugs.
Ritual consecration – each release is consecrated to Satan through a ritual (black mass).
● The subject of these songs typically incites rebellion against parents and society and even “against all that exists”. Sometimes, hidden messages can only be discerned by playing the song backwards.
● Fr Gabriele never relies on one symptom for diagnosis. He begins with simple questions as to why the possessed or their relatives think there is extraordinary demonic influence: for example, when the symptoms began, life circumstances and any connection to the occult.
● Every exorcist is different; their methodology is based on their experience and habit. What works well for one exorcist may not for another.
● Fr Gabriele and Fr Candido did not begin with a lengthy investigation before exorcising. After brief questioning, they proceeded with a brief exorcism and observed any reactions to determine if further exorcisms are necessary. Even if the patient is not possessed, prayers and blessings help and an unnecessary exorcism does no harm.
● He consults with psychiatrists as it is sometimes difficult to discern between possession and psychological problems. The latter’s symptoms are typically more consistent, but the two conditions do not exclude each other.
● If the problems are persistent and cannot be explained and medical (pharmaceutical) intervention is ineffective, especially when high doses are involved, then this is an indication of demonic influence.
● More obvious signs of demonic possession include supernatural physical strength, speaking languages which the possessed cannot possibly know, bouts of rage, blasphemy and violence, nightmares, an aversion to prayer, holy images or anything sacred.
● However, there are difficult cases in which the possessed remains silent and calm.
● To achieve liberation, a good confession, prayer, receiving the Sacraments and fasting are necessary, as is forgiveness since some cases are due to the possessed having suffered some grave injustice.
● Prayers of the community, such as prayer groups, can be very helpful. Although norms and guidelines are lacking, Fr Gabriele recommends prayers of deliverance to be said in an orderly manner and gestures minimized; for example, laying on of hands with actual physical contact should be done by priests or the group leader [as the gesture implies authority].
● Prayers of deliverance can be said for oneself. For example, St John Bosco liberated himself when attacked by demon(s).
● With each successive exorcism session, more information is revealed about the case and therefore contributes to the diagnosis.
● If there is no progress, there is usually some impediment to grace that the possessed need to not act on or to break away from. These are typically:
Unforgiveness – it is necessary to wholeheartedly forgive, to leave resentment behind and to pray for one’s enemies.
Living with an unconfessed grave sin – this may be an irregular marriage situation or a grave sin that has been confessed but without sufficient reparation; those guilty of abortion are typically more difficult.
Absorbency – one can absorb negativities from individuals, locations and even objects, without implying such individuals are doing so maliciously.
Sensitivities – hearing voices or seeing the future, these can be from Satan.
Ties to Satan/demons – it can be a willful contract, but can be something subtler like participating in some occult meeting, being associated with a witch or even naively dabbling in the occult out of curiosity.
Curses – malefices and hexes put on by a third party.
● Rejection of the devil and his ways is necessary, including severing all ties. In Fr Gabriele’s experience, reciting prayers that target a particular spirit—for example, the spirit of anger—can be helpful as it may trigger a response and therefore aid diagnosis as well as liberation.
● Fr Gabriele recommends victims not have relationships with those who claim to have repented from their connections with the occult. Their repentance may be genuine and forgiveness is necessary but such individuals are untrustworthy and ties to them are unhealthy.
● Liberation and its timing are ultimately up to God. Some cases can last several years. And there are cases in which one exorcist seemingly fails but another succeeds.
● The most violent reactions from the possessed do not imply a deeply rooted possession. Typically, the possessing demon(s) will try to hide their presence and therefore say as little as possible.
● Some possessing demons may even bargain. Fr Gabriele mentions a case in which one offered to leave the possessed but be allowed to have six of her relatives.
● A chapter is dedicated to covering infestation, which is of locations, objects, and animals. Canon Law and the Ritual only deal with exorcisms of individuals, but some prayers and blessings are suitable for infestation. This is a “grave omission” in Fr Gabriele’s opinion; whilst this allows a priest and layperson to say prayers, charlatans and witch doctors “also have a rein in this field”.
● Fr Gabriele recounts the ten plagues of Egypt as narrated in Exodus. These or similar phenomena can be observed in infestations which, by the way, both Moses and the pharaoh’s magicians are capable of. Examples include:
Human blood coming out of faucets.
Sudden infestation of insects, such as flies and ants, which suddenly disappear after exorcism.
Illnesses in livestock that are organic or supernatural in nature.
Sudden blindness (as a parallel to darkness), although this is closer to oppression.
● Exorcists typically follow the same procedure for suspected demonic influence of individuals. First, they try to find the origin of the infestation.
● The most difficult cases are places that were used for occult activities.
● Other causes include a murder or suicide, a place used for prostitution, or a residence for blasphemers or freemasons.
● The other difficult case is if a curse or hex has been put on the house. If a cursed object is used, then it must be found and dealt with appropriately.
● Sometimes, celebrating Mass at the premises is enough to get rid of the infestation.
● Animals can be possessed and the occult uses animals as messengers for a hex, such as cats. There are cases of the victim seeing the animal but then it disappears.
● In Fr Gabriele’s opinion, women and children seem to be more vulnerable to diabolical attacks without implying that is the actual statistic. In many exorcists’ experience, they work with women more but that is probably because women are more likely to seek help from an exorcist.
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