Dist. 6, Part 2, Art. 3, Q. 2
by St. Bonaventure
Source text: Public Domain Mark 1.0. English translation/apparatus/encoding: CC BY-NC 4.0, Wroot Press.
https://bonaventure.wrootpress.com/browse/4/d/6/q/bon-sent-IV-d6-p2-a3-q2
----------------------------------------
### Question II. *Whether exorcism has any efficacy in a child or in an adult.*

Secondly, the inquiry concerning exorcism is made: whether it has any efficacy in a child or in an adult. And it is said that it has the power to expel the demon. And that this is true seems to be the case:

1. By Augustine in the book *On the Creed*: « The power of the child is exorcised, so that the power of the devil may be expelled ».

2. Likewise, Rabanus: « The savage power is breathed out of the child by the devout priest ».

3. Likewise, that it has efficacy seems to follow *by reason*: for the priest says in exorcizing: « Go out of him, unclean Spirit »: therefore, if the Church did not institute this in vain, the devil goes out, just as he is commanded.

4. Likewise, the exorcisms of Solomon used to drive out demons, and certain wicked men used to drive them out at the invocation of Christ: therefore, if he [the priest] has the office of exorcizing and has more efficacious exorcisms, the point is clear, etc.

**On the contrary:** 1. Cyprian: « The power of the devil is not lessened before baptism ».

2. Likewise, that it is of no efficacy seems [true]: for if it drives out demons, [it does so] either *spiritually* or *corporeally*. Not *spiritually*, for then it is expelled spiritually when guilt is expelled. If as regards *corporeal* injury: therefore exorcism ought to be performed only on the possessed and the obsessed.

3. Likewise, if it has no other effect than to drive out the demon; since [the demon] is driven out much more efficaciously in baptism, [the child] ought to be baptized at once and in no way exorcised. *If you say* that it *disposes* [the subject], so that baptism may have a greater effect; *on the contrary:* either it does this by *disposing the subject* or by *strengthening baptism*. Not by *disposing the subject*, because, if it disposes, [it does so] either by diminishing

guilt or punishment; it can do neither, since punishment cannot be diminished without guilt. Not by *strengthening baptism*, because [baptism] does not yet exist when the exorcism is performed.

4. Likewise, suppose someone exorcised dies before baptism; I ask whether the exorcism confers anything. If *nothing*, it is foolish to wait; if *something*, I ask: what? If [it confers] lesser darkness; *on the contrary:* darkness is the privation of the divine vision; but of this all [the unbaptized] are deprived alike.

Likewise, if you say that it is done for the solemnity of baptism; I ask: why does baptism have solemnity more than the other Sacraments? and what and how many are those things that pertain to its solemnity?

### Conclusion.

> *Exorcism is done both for the solemnity of baptism and for restraining the devil.*

**I respond:** It must be said that some have said that exorcism is done only for solemnity and for a more express signification; and that nothing is effected there, but only that which is effected in baptism is signified.

But others have said that it is not done only for solemnity, but rather has a spiritual effect, although a half-complete one, for *disposing* toward baptism. Hence children not baptized but exorcised, dying, sustain lesser darkness.

The first said too little, and the authorities of the Saints say more; the second said too much. Therefore the middle must be held, which is [that exorcism is] for solemnity and for restraining the devil, so that he cannot kill the child nor so violently vex the adult as to draw him back from baptism. Hence it is not against the vexation which he *does* in the body, but which he *would do*, because the devil, once he sees that a man is being prepared for baptism, would vex him. Hence Gregory says that « he neglects to assail those whom he feels himself to possess by undisturbed right; but when he sees himself being abandoned, then he is provoked ».

1. 2. To the first two objections the answer is clear, because Cyprian understands [it] of spiritual power. And that [argument] about vexation is likewise clear.

3. 4. To that which is objected: why is baptism not given at once? it must be said that [it is] on account of solemnity and on account of this, that doctrine or catechism ought to precede baptism; therefore, that the devil may be kept away from the catechism, exorcism is annexed. Nor is it done for the sake of any efficacy of grace in the soul, but only for signification and for warding off the contrary power.

Now the order of those things which pertain to the solemnity of baptism, according to the *more usual custom of the Church*, is this. First, [the child] is breathed upon, and this so that the exterior power of the devil may be expelled and the interior [power], yet to be expelled, may be signified. — Second, the sign of the cross is made on the breast and on the forehead, that the demon may recognize that he is to be expelled both in the secret of the heart and in the openness of confession. — Third, salt is put in the mouth, that it may be signified that through baptism the savor of wisdom is prepared and the stench of the tinder [of sin] is restrained. — Fourth, the anointing of the ears and nostrils with spittle is done, that grace for discerning and for obeying may be signified. — Fifth, the anointing on the breast and the shoulder-blades is done, that the grace of unction for loving God and bearing his burdens may be signified. — Sixth, after baptism the anointing with chrism on the crown of the head is done, that the opening of the incorruptible mind for contemplating eternal things may be signified. For chrism is made from shining oil and preserving balsam. — Seventh, [the child] is clothed with a clean and white garment, that the candor of innocence and the stole of the resurrection may be signified. — Lastly, a candle is placed in his hands, that the *word* of the Lord may be a lamp to his feet and a *light to* his *paths*.

But according to Hugh of Saint Victor: « the form of exorcism and of the other sacramentals in baptism is performed thus. The child is first signed with the sign of the cross on the forehead, on the breast, on the eyes, on the nostrils, on the mouth, on the ears, that all the senses of the body may be fortified with this sign, by whose power all the Sacraments are completed and all the devil's fabrications are frustrated ». Hence Rabanus, *On the Instruction of the Clergy*: « That the devil may be driven out of him, recognizing in his former vessel the sign of his own destruction; that henceforth it may become alien to him. — Afterward, blessed salt is given into his mouth, that, seasoned with wisdom, he may lack the stench of iniquity and no longer rot from the worms of vices ». Salt preserves flesh from stench and putrefaction; so wisdom, signified by it, preserves the spirit, lest it dissolve into vices and reek through infamy. — « Then the evil one is breathed out, that spirit may be driven out by Spirit », namely the evil one by the Holy Spirit, because the Holy Spirit is signified by the breath, in John's penultimate [chapter]: *He breathed and said to them: Receive the Holy Spirit* etc. — « Afterward his ears and nostrils are touched with saliva, that by the touch of supernal wisdom both the ears may be opened to him for hearing the word of God and the nostrils likewise for discerning the odor of life and of death. This the Lord signified when he said, in the healing of the deaf and dumb man, in Mark, the seventh [chapter]: *Ephphatha* » etc.; the Gloss: « The spittle from the head of the Lord is divine wisdom, which loosens the lips, that one may say: I believe in God ». — After these things the one to be baptized is led into the church. — « When these things have been done and completed, the priest comes to the font, and the font is consecrated in the name of the Father and of the Son and of the Holy Spirit, that the holiness of the Sacrament may be known to depend not on him who ministers, but on him who sanctifies. — After these things the Creed of faith is handed over to the catechumens, the hearers of the new life, in which the form of apostolic doctrine consists ». This is not said in the modern ordinal, as I believe. — « After these things the child offered for baptism and asked by the priest whether he renounces Satan and all his pomps and all his works; through the mouths of those holding him he answers, that, bound by another's iniquity, he may be loosed by another's faith and confession. — Afterward he is anointed with holy oil on the breast, as it were that he may be fortified against the enemy, lest henceforth [the enemy] be able to persuade him of things unclean and harmful. He is anointed also between the shoulder-blades, where the vigor for bearing a burden is, that he may receive strength for bearing the burden. — Then he is asked whether he believes in God the Father and the Son and the Holy Spirit, one catholic Church, the remission of sins, and life everlasting; and under this response of faith he is washed by a threefold immersion from the filth of the old [state], having put on the new man. — Then, after the baptized one ascends from the font, he is anointed on the crown of the head with sacred chrism, that by participating in the Spirit of Christ he may deservedly henceforth be called a Christian, made a co-heir of the kingdom and of glory by the sacred unction. — Then a white garment is handed over to the Christian, that he who had obscured the beauty of his first birth with the rags of the old [state] may, by the habit of regeneration, display the garment of glory. The head also is covered with a sacred veil after the sacred unction, that he may understand himself to be endowed with the diadem of the kingdom and with the priestly dignity. — Lastly, a lighted candle is given into his hand, that he may be taught to fulfill that evangelical [word], in Matthew, the fifth [chapter]: *So let your light shine before men.* If he keeps this lamp unextinguished, he will enter in with the wise virgins to the wedding with the heavenly bridegroom ». — And at once, if a bishop is present, [the child] is confirmed; and the Eucharist is given to him after confirmation, if he is an adult, that he may be incorporated into Christ ».