Differences in Exorcism Practices Between Protestant and Catholic
Exorcism practices in Protestant and Catholic traditions exhibit notable differences, particularly concerning their theological classification and the perceived efficacy of the ritual.
In Catholic theology, exorcism is classified as a "sacramental," distinct from a "sacrament" [3]. Sacraments, such as Baptism, are understood to directly convey grace and achieve a principal effect intended by the Church. Sacramentals, while not sacraments, are actions of the Church directed towards that principal effect [3]. Thomas Aquinas clarifies that exorcism is not merely a symbolic act; it involves words of command used by the Church to expel the devil's power, indicating that it has a real effect, though different from the grace conferred by Baptism [4]. The Church, in exorcizing, uses phrases like "Therefore, accursed devil, go out from him," demonstrating an active command rather than a passive sign [4].
Protestant traditions, while acknowledging the reality of demonic influence, generally do not categorize exorcism as a sacramental in the same way. The emphasis tends to be on the power of the name of Jesus. Adam Clarke, a Methodist commentator, notes that in the primitive Church, the name of Jesus was exclusively used for exorcisms, and early Christian fathers spoke strongly about its power to expel demons [5]. This perspective highlights the authority inherent in Christ's name rather than a ritualistic power derived from the Church's action itself. The focus is on the sovereign power of Jesus, which cannot be imitated by "lying exorcists" [5].
A broader theological difference between Catholic and Protestant views on sacred rites lies in their understanding of efficacy. While Lutherans, for instance, agree with Roman Catholics in attributing an "inherent supernatural power" to sacraments, they differ by insisting on the necessity of faith in the recipient for the sacraments to convey grace [2]. Roman Catholic doctrine, in contrast, often emphasizes the efficacy of the sacrament ex opere operato (from the work performed), though this is not explicitly stated for sacramentals like exorcism in the provided texts. For Protestants, the written Word of God is the sole source of knowledge regarding divine revelation, and "common consent" is not considered a ground of faith [6]. This contrasts with the Catholic understanding of tradition, which can include doctrines not explicitly contained in Scripture [6].
The Reformed tradition, as articulated by Charles Hodge, distinguishes between the "common consent of Christians" and the Roman Catholic doctrine of tradition. For Protestants, "Christians" refers to the true people of God, whereas Roman Catholics understand it as those who profess the true faith within their communion [1]. This distinction underscores a fundamental difference in how authority and efficacy are perceived in religious practices, including exorcism. While both traditions affirm the reality of spiritual warfare and the need to confront demonic forces, their theological frameworks for understanding and executing exorcism diverge significantly, rooted in their broader ecclesiological and sacramental doctrines.
Sources
- CCEL (Reformed (Old Princeton)) “Charles Hodge, Systematic Theology, Vol. 1, section 37: common sense of the Church, while they reject the real and peculiar doctrine of Rome on this subject. B. Points of Difference between the Romish Doctrine and that of Protestants on Common Consent. The points of difference between the Protestant doctrine concerning the common faith of the Church and the Roman Catholic doctrine of tradition are: — First. When Protestants speak of common consent of Christians, they understand by Christians the true people of God. Romanists on the other hand, mean the company of those who profess the true fai”
- CCEL (Reformed (Old Princeton)) “Charles Hodge, Systematic Theology, Vol. 3, section 57: on the subject. This diversity, however, is really more in the mode of stating the doctrine, than in the doctrine itself. Lutherans agree with Romanists in denying that the efficacy of the sacraments is due to the attending influences of the Holy Spirit; and they agree with them in attributing to them an inherent supernatural power. The main point of difference between them is that the Lutherans insist on the presence and exercise of faith in the recipient. According to them the sacraments 511 convey grace only to believers. Whereas Roman”
- theology (Catholic (Scholastic)) “Aquinas, Summa Theologica, Supplement (Supplementum), Of Extreme Unction, As Regards Its Essence and Institution, Art. 1: Article: Whether Extreme Unction is a sacrament? I answer that, Among the visible operations of the Church, some are sacraments, as Baptism, some are sacramentals, as Exorcism. The difference between these is that a sacrament is an action of the Church that reaches to the principal effect intended in the administration of the sacraments, whereas a sacramental is an action which, though it does not reach to that effect, is nevertheless directed towards that principal action.”
- theology (Catholic (Scholastic)) “Aquinas, Summa Theologica, Third Part (Tertia Pars), Of the Preparations That Accompany Baptism, Art. 3: Article: Whether what is done in the exorcism effects anything, or is a mere sign? I answer that, Some say that the things done in the exorcism have no effect, but are mere signs. But this is clearly false; since in exorcizing, the Church uses words of command to cast out the devil's power, for instance, when she says: "Therefore, accursed devil, go out from him," etc. Therefore we must say that they have some effect, but, other than that of Baptism. For Baptism gives man grace unto the fu”
- Acts (Methodist/Wesleyan) “Adam Clarke on Acts 19:17: The name of the Lord Jesus was magnified - They saw that there was a sovereign power in the name of Jesus, which could not be imitated by these lying exorcists: they therefore reverenced this name, and despised those pretenders. Exorcisms or adjurations of evil spirits were very frequent in the primitive Church: the name of Jesus was that alone which was used. The primitive fathers speak strong and decisive words concerning the power of this name; and how demons were tormented and expelled by it, not only from individuals, but from the temples themselves. Exorcists f”
- CCEL (Reformed (Old Princeton)) “Charles Hodge, Systematic Theology, Vol. 1, section 37: attained and preserved under that teaching of the Spirit, which secures to believers a competent knowledge of the plan of salvation therein revealed. On the other hand, tradition is with the Romanists entirely independent of the Scriptures. They plead for a common consent in doctrines not contained in the Word of God, or which cannot be proved therefrom. Fourthly. Protestants do not regard “common consent” either as an informant or as a ground of faith. With them the written word is the only source of knowledge of what God has revealed fo”