In a previous article, we explored how the scrutinies are essentially an exercise in vision—letting the light of Christ in so the elect can see their lives and the world clearly. Once that light has revealed what needs healing, we naturally move from “seeing” to the primary “action” of the church: the exorcism.

If the word “scrutiny” stirs up negative images in our imagination, the word “exorcism” might cause full-blown nightmares. For most of us, that word immediately conjures up Hollywood-style spiritual battles, dramatic shouting, and frightening displays of demons and darkness. This discomfort often leads to minimizing the rite, rushing through it, or adding extra, unwarranted symbolic actions like anointings.

However, when we look at the tradition of the baptismal scrutinies (which are different from the medieval-based ministry of an “exorcist” who expels demons), we find a pastoral, comforting, and profoundly joyful action for the benefit of the elect.

Who are we talking to?

The first step in reclaiming the joy of this rite is to look at the actual text of the liturgical prayers. Unlike the sensationalized versions of exorcism we see in popular culture, the prayers of exorcism in the initiation rites never actually address demons. Nor is the word “exorcism” ever used. The prayer texts in the Order of Christian Initiation of Adults are addressed to “God, unfailing light,” the “Father of mercies,” and “Father, source of all life.”

The Order of Christian Initiation of Adults reminds us that these prayers are simple but profound petitions. We ask God for protection and defense against the power of Satan, praying that the elect will be freed from a spirit of deceit. It is a humble, prayerful cry from the community on behalf of those we have grown to love.

Perhaps the best way to view the exorcism is not as a “battle” but as an acclamation of victory.

An acclamation of victory

Perhaps the best way to view the exorcism is not as a “battle” but as an acclamation of victory. In the San Francisco Bay Area, where I live, the baseball and football fans here tend to sing “Lights” by Journey when we have won the game. Think of the prayer of exorcism like that—singing a song of joy after a hard-won triumph. It is a proclamation of a battle that has already been won by Jesus Christ.

When the presider prays over the elect, he is not trying to “win” them for God in that moment; he is acknowledging that they already belong to the Father. In the same prayer where we ask for protection, we give tribute to Jesus when the presider beseeches Christ to: “Restrain the evil spirit, whom you conquered by rising again” (OCIA 154). This shift in perspective—from fighting a battle to celebrating a victory—removes the “judgmental” or “dark” feel that many ministers dread and replaces it with a sense of pastoral confidence.

The power of simple ritual

Because we often feel the need to “soften” the perceived harshness of the exorcism, teams frequently try to add “nicer” things to the rite. You might see parishes adding anointings, handings on of the Creed or Lord’s Prayer, or musical underscores during the laying on of hands. While these are good intentions, they often diminish the power of the primary symbols.

In order to make the exorcisms as meaningful as possible, we must pay attention to the words and remember that silence is golden. The ritual itself is solemn and profound, but it is not sad or dreary. It is more like the stillness of an Olympic high diver standing at the edge of the board. There is a similar sense of intense focus and preparation as the elect prepare to leap into the life of the Spirit.

When we celebrate the rite given to us by the church—focusing on the Word, the intercessions, and the silent laying on of hands—we allow the Holy Spirit to do the heavy lifting. We don’t need to “perform” the rite; we simply need to facilitate an encounter with the Spirit of Christ. As Diana Macalintal wrote in a previous article:

At its core, the scrutinies are not about the sinfulness of the elect but about the overwhelming grace of God in Christ. The exorcisms are not fear-laden bouts with Satan but are grace-filled encounters with the healing power of the Spirit.

Sinking into the bones

So if the victory is already won, why do we repeat this rite three times? We do it because human conversion needs time to “work.” These rites are like a spiritual exercise; only by repeating them do we “get the hang of it” and allow God’s grace to make us firmer in resolve.

We need to return to this well of grace repeatedly so that the reality of God’s protection and love can truly sink into the bones of the elect.

Understanding that the exorcism is an act of love and victory helps us reclaim the “small-s” sacramental power of the lenten journey. In a future article, we will look at why the church insists on a three-week progression of scrutiny rites.

Review all the articles in this series

1. Why “scrutiny” is actually about light
2. Reclaiming the victory of the exorcism
3. The scrutinies are a three-part story of conversion
4. Empowering godparents for the scrutinies
5. What happens to the elect because of the scrutinies?