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c) an unauthorized and inappropriate exorcism which was not needed at all has been
done in some other context. True demonic possession is extremely rare so, when
there was actually nothing demonic to be exorcised, unsurprisingly the person’s
problems have continued and in some cases, worsened
d) the media, internet, and films offer frightening terms of reference for spiritual crisis,
the demonic and possession, which could contribute to the client’s anxieties
Clients often lack stable terms of reference to help them understand their state and the
contributing factors. Many clients’ terms of reference are a muddle of bits of spiritualities and
world views, beliefs and superstitions. Their attitude may be consumerist, including curious
dabbling in various ways, such as in arcane practices, whilst disregarding any contradictions
arising or any reliably informed risk assessment. Many clients have limited awareness of
contributing factors and deliberate choices, such as towards evil actions or summoning
spirits. Some clients resist suggestions that, for their spiritual health’s sake, they need to
make different choices. The therapeutic response through Christian ministry may well
include helping the client to acknowledge and address those issues, and to make positive
changes according to the Christian world view and faith.
When they meet with parish priests and diocesan deliverance ministry advisers, clients often
struggle to express their spiritual distress and their journey towards healing and wellbeing.
They often refer to previous difficulties in finding someone prepared to take them seriously.
Yet few clients appreciate the complexities for the priest, the deliverance ministry adviser
and the healthcare experts involved, in sifting through narrative which may change from one
account to the next, and through which the client has already self-diagnosed his or her
spiritual dis-ease. In fact, some paranormal experiences and spiritual crises are presented
by the client in ways which, if taken at face value and without further research or a multi-
disciplinary assessment, can only point to one conclusion: the most desired, or the most
feared by the teller, such as demonic attack or possession.
In deliverance ministry, the client is offered an opportunity for a pastorally forensic approach
to discern and confirm the truth. Listening ministry is an important therapeutic approach,
although it should not be confused with professional counselling. Provision of continuing
pastoral care also helps to bring to the surface factors which underlie the client’s symptoms
and could help or hinder ‘recovery’ or in Christian terms, ‘healing and wholeness’.
Within the Church of England, usually the parish priest is expected to be the first in line to
respond pastorally to these types of enquiries and requests for help. Even so, deliverance
ministry is not usually regarded as normal parish ministry. The House of Bishops has stated
that ‘the ministry of exorcism and deliverance may only be exercised by priests authorised
by the bishop, who normally requires that permission be obtained from him for each specific
exercise of such a ministry.’
This is how the Church of England discreetly oversees and ministers in this sensitive area. It
is recommended that every diocese should have a diocesan deliverance ministry group or
team: a group of people who are appointed and authorized by the bishop, to advise him, his
senior staff and parish priests. The Church of England’s approach to this ministry is prayerful
and pastoral, gently forensic and multi-disciplinary, taking care to avoid collusion and the
labelling as diabolical of that which cannot yet be explained scientifically.
I also recommend that parish priests who are involved in local cases are told about eight
‘golden rules’
regarding cases which involve enquiries about paranormal phenomena and
deliverance ministry issues: