Demon Possession and Church: Mental Illness, Treatment, Ritual

Konstantinos Ath. Oikonomou | May 4, 2018

 

 

GENERAL: Demon possession is the state in which a person is under the control of a malevolent supernatural being. The descriptions include loss of memory or personality, muscle spasms or weakness. Descriptions mention access to others’ secrets, speaking unknown languages, changes in voice, expression, facial structure, appearance of scratches, bites or injuries, and supernatural strength. The demon-possessed person loses all capacity for self-control, until he is freed, usually by force through the process of exorcism. During possession, memory loss, personality disorders, fainting, and other symptoms are observed, which resemble epileptic seizures, and thus there are often disputes between science and the Church on this subject.

HISTORICAL INFORMATION: Since antiquity, peoples have dealt with malevolent spirits that entered their bodies and caused various illnesses. Every civilization had references to possessions by demonic beings and exorcism rituals. Babylonians, Akkadians, Assyrians, Indians were familiar with the phenomenon and developed methods of combating it, such as prayers and incantations. In ancient Greece, there were incidents of “voluntary” possession, since the faithful would invite the gods to enter them. Priestesses of Apollo would inhale leaves of herbs so that the god would enter them and deliver his oracles. Primitive peoples believed that spirits would steal human souls, bringing misfortune. Shamans undertook to find the lost spirit of the person and to drive out the evil. During possession, priests took on the task of expelling the evil spirits from the possessed by various means, causing pain, often whipping the people.

SCIENCE: For science, the reactions of a “possessed” person often coincide with symptoms of mental illnesses, ranging from simple migraines to schizophrenia! Thus, during epileptic seizures, patients may feel the presence of God, demons, angels, the Theotokos, depending on their cognitive background, feel that an entity is forcing their movements (temporary loss of personality), etc. More intense experiences of “pseudo-possession” are undergone by those suffering from schizophrenia, such as auditory and visual hallucinations, paranoia, and violent behavior. According to studies [Pitman (1983)], a hereditary chemical imbalance in the brain’s gray matter allows primitive instinctive impulses, which under normal conditions are suppressed by the brain’s higher intellectual centers, to be expressed. A psychopathological illness that nearly coincides with the traditional concept of demon possession is the rare neurological Tourette Syndrome. Among the symptoms of the disease are involuntary and persistent facial tics, unnatural grimaces, upward rolling of the eyeballs, involuntary sounds such as coughing, growling, barking, groaning. At an advanced level, about 60% of cases are marked by outbursts of obscenities, during which the patient brings to the surface a multitude of sexual, aggressive, or blasphemous repressions, believing that in doing so he will relieve the pressure he feels. Finally, the sensation that another entity is coercing his movements intensifies even more the patient’s feeling of despair. In the Papal Church, in 1999, the New Rite of Exorcism was issued: a book with newly revised exorcism guidelines, which take into account possible mental illnesses. Until then, the instructions of 1614 had remained in effect!

MENTAL ILLNESS AND DEMON POSSESSION: Because the symptoms of the demon‑possessed person resemble very much those of the mentally ill, the distinction is extremely difficult, and many usually consider such cases as manifestations of mental illness. Essentially, however, these are entirely different conditions which require different treatment. The treatment of the mentally ill falls under the competence of the psychiatrist, while that of the demon‑possessed falls under the competence of the Church and the appropriate Spiritual Father. We note that the criteria of science are different from those of the Orthodox Church. In general, the criterion‑dogma for psychiatry is the following: “whatever deviates from the average of human behavior is considered a psychopathological condition which requires treatment through psychiatric methods.” Thus, however, even the Saint will be considered mentally ill, because his way of life does not resemble the way of life of the average person [according to psychiatric “criteria,” the stance of the Martyrs before martyrdom can be characterized as “irrational”!]. With this way of thinking, in the case of the demon‑possessed, psychiatry locates a mental illness without being able to discover the cause, because the existence of the devil is not scientifically proven, being outside the field of what is scientifically knowable. Psychiatry therefore cannot make a distinction between the mentally ill person and the demon‑possessed person. Then, psychiatry becomes a harmful method because it attempts to “treat” demon‑possessed people, considering them mentally ill. Orthodox Tradition, on the contrary, has a more complete view, since it possesses sufficient criteria for distinguishing between the mentally ill and the demon‑possessed. Thus, it can refer cases of the mentally ill to the psychiatrist and cases of the demon‑possessed to its own ministers, who apply its own means of treatment. Orthodoxy does not deny the value and usefulness of psychiatry. It does not, however, consider it competent for all cases which appear as cases of mental illness.

CRITERIA FOR PROVING DEMON POSSESSION: Before the Church proceeds to exorcism, it conducts an investigation to ascertain whether it is truly faced with a case of demon possession. Exorcism is performed only with the permission of the bishop, after it has first been confirmed that the afflicted person is under the influence of unclean spirits and the possibility of mental illness has been categorically excluded. The enlightened spiritual father recognizes the signs of demon possession. In the Holy Gospels we can discern certain characteristics of the demon‑possessed whom the Lord healed. Some of these are at the same time criteria for distinguishing between the mentally ill and the demon‑possessed:

a) Demon possession is not a permanent condition, but a temporary and intermittent seizure by a demonic spirit (Mark 9:18). The mentally ill person may possibly have similar outbursts, yet he recovers only with the help of medication. And even then, his behavior is usually not entirely normal. Here the condition of the demon‑possessed resembles that of the epileptic.

b) The demonic spirit is disturbed when holy objects or persons approach it: “And when he saw him [Jesus], immediately the spirit convulsed him, and falling on the ground he rolled about foaming” (Mark 9:20). In the same way the demon‑possessed are agitated when the Precious Cross, holy icons, sacred relics, holy water approach them, or when priests make the sign of the Cross over them. They often erupt into insults and blasphemies. The mentally ill are not disturbed by holy objects. Father Paisios used the following “device” on children whose parents said they were afflicted by demons: he held in one hand, in such a way that it was not visible, a small piece of a holy relic. When he brought it close to the child, if the child had such a problem, it would react and shout, but when he brought close the other hand, which held nothing, it showed no reaction at all.

c) The demon‑possessed person knows and reveals the secret sins of those who approach him. Such a thing is entirely natural for the demon‑possessed, since the devil knows past and present events. Also, as the chief instigator, he knows the sins of each person and reveals them in order to expose the sinner.

d) The mentally ill person, despite his behavioral outbursts, retains characteristics of his personality, whereas the demon‑possessed does not. His appearance or voice changes, his eyes “roll” in circles, he mimics animals. In general, the demon‑possessed are a terrifying sight: “exceedingly fierce” (Matt. 8:28).

e) The demon‑possessed acquire excessive bodily strength. The demon‑possessed man of the Gadarenes was bound “with fetters and chains,” and yet he broke them—“no one had strength to subdue him” (Mark 5:4). Something similar happens only partially among the mentally ill. No one acquires such strength as to break chains!

f) The demon‑possessed man of the Gadarenes “did not stay in a house, but among the tombs” (Luke 8:27). The house and the family environment are hated by the devil, who also attempts the dissolution of the family.

g) The demon‑possessed has tendencies of self‑destruction: “he has often thrown him into the fire and into the water, to destroy him” (Mark 9:22) and “he was cutting himself with stones” (Mark 5:6).

INTERNAL AND EXTERNAL: According to Christianity, demon possession is due to the control of the afflicted person by an invisible evil spirit. According to the Holy Scripture, the demon-possessed were miserably tormented by invisible oppressors (Matt. 9:32, 12:22; Mark 5:3–5; Luke 8:29; Acts 19:16). At times, the condition became even more painful when many demons simultaneously occupied a single person (Luke 8:2). When the demon was cast out, the person returned to his senses. Demon possession is presented as a state in which man becomes a slave of Satan. In addition to the striking external possession, there is also the unseen, internal possession that we do not recognize—possession in which a person, though appearing cultured and polite, nevertheless does not wish to have any relationship with God, living in sin. When one is enslaved by sin, he loses control of his personality, is led and driven by his passions, and moves toward destruction. This kind of possession was suffered by the entire city of the Gadarenes. Although the Old Testament forbade the Jews from eating and raising swine, they lived against the divine will, and even asked Christ to leave their region. They preferred the pigs over Christ. External possession reveals how terrifying the phenomenon is, but internal possession destroys quietly. This internal possession is what we call sin. According to many Fathers, the Fall of the First-Created, the murder of Abel by Cain, the selling of Esau’s birthright (the surrender of spiritual goods for material ones), and Judas’s betrayal [St. John Chrysostom considers the lover of money to be demon-possessed, driven by demons]—all were results of possession—Judas sacrificed his apostolic office and his soul for the demon of avarice. In the catechism before baptism, during the fourth exorcism, the priest breathes upon the catechumen and prays three times: “Drive out from him every evil and unclean spirit, hidden and lurking in his heart: the spirit of error, the spirit of wickedness, the spirit of idolatry and of every covetousness.” In general, during the performance of the Mystery of Baptism, the unbaptized is considered to be under the influence of a demon, even without outward symptoms (internal possession).

THE CASE OF KERAMIA, CHANIA: The elderly inhabitants of Chania know well the case of Keramia—the most terrifying mass demon possession in Greek history—which spread to 14 villages in the Apokoronas region (collectively called Keramia). It ended after many years of exorcisms, which were completed on October 3, 1936. The events began at the Monastery of the Holy Trinity in Akrotiri, Chania. The monastery’s shepherds once stole treasures belonging to the monastery. On the very morning the monks discovered the theft, they were deeply shaken. They immediately set out for the Church of the Panagia in Keramia, where they encountered the shepherds, but the latter denied everything. Due to the Turkish occupation, the monks, unable to report the theft, decided to take matters into their own hands. So, they publicly read aloud, in the village square, an Anathema! In their anger, these seven monks lost their discernment. They formally called upon the enemy—the Devil—to avenge them: “Come, Devil, punish the thieves, and also those who saw the stolen goods, and those who merely heard about them.” From mouth to mouth, the curse spread, and thus all the inhabitants of Keramia were placed at the disposal of the enemy—for generations! Of course, this was an unacceptable and criminally misguided “act.” For years, the people of Keramia suffered unspeakably. Every family had either untimely funerals or a member who was “possessed.” The people of Chania would speak of it while crossing themselves. Even to this day in Crete, the phrase “The devils of Keramia” is heard. In the cemetery of Mournies, there is the grave of Olga Kandilieraki, whose tombstone bears the inscription: “Much-suffering bride of Christ. For 16 years carried off and led by the demon into the wilderness. Healed wondrously on the Day of Exorcism, October 3, 1936, by the power of the Triune God, together with 42 other demon-possessed fellow villagers of Keramia. Reposed in the Lord on April 29, 1969, at the age of 59.” Olga had endured terrible torments at the hands of the demons. They had taken her bound and gagged to a steep cliff of the Samaria Gorge, where there was a cave hole 200 meters deep. There, in fear, she called upon the Theotokos. Immediately—by her thought alone—her spiritual mother, Katina Vasilaki in Rethymno, was alerted through a dream. Katina awoke and called upon the Panagia Myriokefalitissa to hasten—and so she did. Olga saw her as a shadow, driving away the “cursed ones,” and then appearing to her to calm her. Finally, she helped her escape from the inaccessible place where she had been trapped. Eventually, in September 1936, Metropolitan Agathangelos Xirouchakis of Chania went to Keramia. He prepared himself with prayer and a 15-day fast. He asked the same of the monks of Holy Trinity Monastery, whom he invited to accompany him as the “heirs” of their erring predecessors. On October 3, 1936, they all arrived at the Church of the Panagia in Keramia—together with clergy, officials, and thousands of faithful. The program included: Blessing of the Waters (Agiasmos), Great Exorcism, and the Divine Liturgy. That very day, all the afflicted—43 in total—were brought and laid down inside the Church of the Transfiguration in the village of Panagia. When the bishop entered the church, he saw over forty demons, menacing and ready to pounce. A powerful “earthquake” followed, which all present felt. The demons began to flee when a most beautiful fragrance from heaven filled the place. At the conclusion of the Agiasmos, as the bishop dipped the Cross three times into the basin while chanting, a dove descended into the water, then flew out and sprinkled everyone—inside and outside the church—with its wings. The afflicted cried out: “We’re burning! We’re burning! We’re leaving!” The gathered people crossed themselves continuously. Then the bishop asked everyone to go out into the open field—precisely where the original Anathema had been pronounced years earlier—to continue the Agiasmos. There, when the bishop cried aloud, “Lift the curse, O my God,” a sudden and heavy local rain began to fall—though moments before, not a cloud had been in sight. It was an unprecedented and abrupt rain that lasted half an hour. At the same time, the Exorcism was being read. After the rain, the afflicted were brought back into the church—and during that time, all of them had dried, and had returned to their senses.

TREATMENT OF DEMON POSSESSION BY THE CHURCH:

A. Exorcism of the Catechumens: In the early Christian years, the sacred act of exorcism was performed upon the catechumens prior to their baptism. The purpose of the exorcisms that were read was the expulsion of evil spirits which might have been lurking in the souls of the catechumens and their preparation for holy baptism. From the 3rd century, a special order of clergy was established, called “exorcists,” who were entrusted with this work. Today, exorcisms are read during the service that precedes baptism. The surviving exorcisms of this service are part of the prayers used in the ancient Church during the Catechumenate. Today, the tone of these exorcistic prayers may seem striking, in which the devil is presented as having tremendous power before the one being baptized. Let us consider, however, that these prayers presupposed the catechumen to be an adult, until recently a pagan, and therefore susceptible to demonic influences.

B. Other Exorcism Prayers: In the Euchologion of our Church, there are six “prayers, that is, exorcisms for those suffering under demons,” whose authors are St. John Chrysostom and St. Basil the Great. Some of these address the evil spirits directly, rebuking them with expressions that provoke horror and dread, and commanding them to come out of the afflicted. Some believe they must resort to magicians and spiritualists to be delivered from evil spirits, not knowing that in doing so they employ the dark works of the devil. In every case, the only one capable of delivering the afflicted from demonic trial is the Church. Unfortunately, however, the manner in which such rites are sometimes performed—publicly and with spectacle—makes a mockery of the healing of the demon-possessed; thus, caution and discernment are required. The most appropriate time for the performance is after the Divine Liturgy, so that both the Priest and the demon-possessed person (if possible), along with his companions, will have communed.

RITUAL: Apart from the exorcist, a priest must also be present to assist and read passages from the Holy Scriptures, and it is good for a relative of the afflicted to be present as well, to support him—even if the afflicted does not recognize him. The exorcist must be neither too old, so that he may have endurance and strength against the attacks of the demon, nor too young, so that his faith in God may have been strengthened. During the exorcism, the priest performing the ritual is under constant pressure from the demon. Those present must know that whatever is spoken by the afflicted are the words of the demon, who will do everything possible to win the battle and remain in the body. The assisting priest must be prepared, for if the exorcist succumbs to the demon’s attacks, he must complete the procedure himself. The ritual is divided into three phases. In the first phase, the exorcist reads prayers to God for protection and help. In the second phase, he asks the demon its name. It is of great importance for the exorcist to learn the name of the demon, [when God created Adam, He told him to name the creatures of the earth so that he might have dominion over them]. When the name is revealed, the priest can exert power over it and cast it out. In the final phase, the exorcist, calling it by name, commands it to come out in the name of Christ, of God, and of the Holy Spirit.

EPILOGUE: Many people, out of ignorance or fear, refuse to believe in the existence of the devil and the influence he exerts. The Fathers write that the devil’s greatest victory over man is to convince him that he does not exist, for in this way man remains unguarded against the devices of the evil one. It is evident that demon possession is a real and indisputable reality. Nevertheless, if a person lives a life full of divine grace, if he feels within himself the presence of Christ—the One Who “trampled down the devil”—and if he senses that his steps are directed according to His commandments, he has nothing to fear from demonic influences, for he has “power to tread on serpents and scorpions, and over all the power of the enemy” (1st prayer of St. Basil the Great). We know that sin is what opens the doors through which the devil enters the soul of man. Abstaining from grave sins, and avoiding even the lesser ones as much as possible, is a necessary prerequisite for prevention. The Holy Gospels teach that demon possession is healed only through Christ. Christ came “that He might destroy the works of the devil” (1 John 3:8), and His presence in the world continues to this day through the Church, which performs the sacred healing Mysteries. Participation in the Mysteries—especially Confession and Holy Communion, which the devil fears—is a prerequisite for confronting man’s chief “enemy.” Yet for the Mysteries to take effect, personal participation is required—struggle for sanctification and the acquisition of Christian virtues. For this reason, the Lord emphasized that this kind of demon “is cast out only by prayer and fasting.” The struggle must be undertaken both by the afflicted and by their loved ones. It must also be strengthened by recourse to the Grace and intercessions of the Theotokos and the Saints, especially those Saints who have the gift of casting out demons. Nevertheless, complete deliverance from the demonic “works” is an eschatological event and will occur in the coming Kingdom of God. For now, we live in the “beginning,” the “pledge” of the life and Kingdom to come, tasting in advance the future “glory of the children of God” (Rom. 8:21).

 

Bibliography:

Alexandros F. Karampatsos, Demon Possession and Exorcism in the Orthodox Church.

I. Foundoulis, Liturgical Topics, Apostolic Ministry Publications, Athens 2002.

P. Trembelas, Small Euchologion, vol. A, “The Savior” Brotherhood of Theologians Publications, 1998.

G. Papademetriou, “Exorcism and the Greek Orthodox Church,” in Exorcism Through the Ages, New York: Philosophical Library, 1974.

The Phenomenon of Demon Possession in the Orthodox Tradition, “Orthodoxy and Heresy,” Holy Monastery of Mantineia and Kynouria, issue 63, July–August 2009, thesecretrealtruth.blogspot.com.

Archimandrite Meletios Vadrachanis, Demon Possession.

Konstantinos Kostourakis, Social Issues: The Enemy – The Keramiana, Thessaloniki 1982.

 

Greek source: https://aktines.blogspot.com/2018/05/blog-post_68.html