Whether What Is Done in the Exorcism Effects Anything, or Is a Mere
Sign?
Objection 1: It seems that what is done in the exorcism does not
effect anything, but is a mere sign. For if a child die after the
exorcisms, before being baptized, it is not saved. But the effects of
what is done in the sacraments are ordained to the salvation of man;
hence it is written (Mk. 16:16): "He that believeth and is baptized
shall be saved." Therefore what is done in the exorcism effects
nothing, but is a mere sign.
Obj. 2: Further, nothing is required for a sacrament of the New Law,
but that it should be a sign and a cause, as stated above (Q. 62, A.
1). If, therefore, the things done in the exorcism effect anything,
it seems that each of them is a sacrament.
Obj. 3: Further, just as the exorcism is ordained to Baptism, so if
anything be effected in the exorcism, it is ordained to the effect of
Baptism. But disposition must needs precede the perfect form: because
form is not received save into matter already disposed. It would
follow, therefore, that none could obtain the effect of Baptism
unless he were previously exorcized; which is clearly false.
Therefore what is done in the exorcisms has no effect.
Obj. 4: Further, just as some things are done in the exorcism before
Baptism, so are some things done after Baptism; for instance, the
priest anoints the baptized on the top of the head. But what is done
after Baptism seems to have no effect; for, if it had, the effect of
Baptism would be imperfect. Therefore neither have those things an
effect, which are done in exorcism before Baptism.
_On the contrary,_ Augustine says (De Symbolo I): "Little children
are breathed upon and exorcized, in order to expel from them the
devil's hostile power, which deceived man." But the Church does
nothing in vain. Therefore the effect of these breathings is that the
power of the devils is expelled.
_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 full remission
of sins. But those things that are done in the exorcism remove the
twofold impediment against the reception of saving grace. Of these,
one is the outward impediment, so far as the demons strive to hinder
man's salvation. And this impediment is removed by the breathings,
whereby the demon's power is cast out, as appears from the passage
quoted from Augustine, i.e. as to the devil not placing obstacles
against the reception of the sacrament. Nevertheless, the demon's
power over man remains as to the stain of sin, and the debt of
punishment, until sin be washed away by Baptism. And in this sense
Cyprian says (Epist. lxxvi): "Know that the devil's evil power
remains until the pouring of the saving water: but in Baptism he
loses it all."
The other impediment is within, forasmuch as, from having contracted
original sin, man's sense is closed to the perception of the
mysteries of salvation. Hence Rabanus says (De Instit. Cleric. i)
that "by means of the typifying spittle and the touch of the priest,
the Divine wisdom and power brings salvation to the catechumen, that
his nostrils being opened he may perceive the odor of the knowledge
of God, that his ears be opened to hear the commandments of God, that
his senses be opened in his inmost heart to respond."
Reply Obj. 1: What is done in the exorcism does not take away the sin
for which man is punished after death; but only the impediments
against his receiving the remission of sin through the sacrament.
Wherefore exorcism avails a man nothing after death if he has not
been baptized.
Praepositivus, however, says that children who die after being
exorcized but before being baptized are subjected to lesser darkness.
But this does not seem to be true: because that darkness consists in
privation of the vision of God, which cannot be greater or lesser.
Reply Obj. 2: It is essential to a sacrament to produce its principal
effect, which is grace that remits sin, or supplies some defect in
man. But those things that are done in the exorcism do not effect
this; they merely remove these impediments. Consequently, they are
not sacraments but sacramentals.
Reply Obj. 3: The disposition that suffices for receiving the
baptismal grace is the faith and intention, either of the one
baptized, if it be an adult, or of the Church, if it be a child. But
these things that are done in the exorcism, are directed to the
removal of the impediments. And therefore one may receive the effect
of Baptism without them.
Yet they are not to be omitted save in a case of necessity. And then,
if the danger pass, they should be supplied, that uniformity in
Baptism may be observed. Nor are they supplied to no purpose after
Baptism: because, just as the effect of Baptism may be hindered
before it is received, so can it be hindered after it has been
received.
Reply Obj. 4: Of those things that are done after Baptism in respect
of the person baptized, something is done which is not a mere sign,
but produces an effect, for instance, the anointing on the top of the
head, the effect of which is the preservation of baptismal grace. And
there is something which has no effect, but is a mere sign, for
instance, the baptized are given a white garment to signify the
newness of life.
_______________________