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刚读了AMORTH神父著作的片断，弄明白了一些问题。那些话和刚发生的一些事证实我的猜测和于洪杰牧师提出的理论。我的确是个受害者，愿这些早些结束，请为祈祷，让我得到释放。矮人，我那个推理是对的，负面的情绪和伤害性的心理及举动的确来自负能量的影响，我会尽快镇里出来给你看的。
以下的文字摘自最新的新闻，其中讲述被附魔者在接受驱魔时吐出活的蛤蟆、钉子等。
揭秘：现代驱魔神父的神秘生活
驱魔神父的生活对美国大众来说一直充满了神秘、不可知的色彩。那是一个普通人接触不到、也难以理解的世界。
近日，美国记者MattBaglio出版了一本新书《仪式》，该书向世人揭示了驱魔神父的神秘世界。当MattBaglio第一次听说有一种梵蒂冈宗教主办的驱魔神父课程时，他就被这个主题所深深吸引了——边是古老的宗教仪式，一边是发达的现代社会，两者的交合会是一种什么情况呢？因此，他对一位名叫Gary的美国神父进行了长期的追踪，并撰写了此书。Gary神父曾在罗马接受过驱魔神父的培训，现在是Carmine神父的学徒。Baglio在接受《时代》杂志采访时，谈到了驱魔神父的信仰，提到了不虔诚的驱魔神父，还介绍了驱魔仪式的很多细节。
问：你刚提到，之所以写这本书，是受到了驱魔神父培训课的启发。你能详细介绍一下当时的情况吗？
BAGLIO：我当时在罗马生活，是一个自由撰稿人。我听说了这种关于驱魔和拯救灵魂的祈祷的课程。这门课程是由基督教会及其学校组织的，该教会为里贾纳宗徒，隶属于梵蒂冈宗教。当时，我对驱魔术没有任何概念，也不知道教会里的人是不是真的相信这些驱魔术。那时真的就是被好奇心所驱使，非常希望了解这是什么样的驱魔课程，能够在大学里进行教授。
问：你当时脑子里第一个念头是什么？有没有想过，都21世纪了，我们尽然还在谈论驱魔术？
BAGLIO：当然有。我当时脑子里闪过的第一个念头是：教会为什么还要开办这样的课程？难道是一种特技表演？后来通过了解，我发现大多数课程其实都非常具有神学和历史学的味道，反而缺乏实践操作，这也是为什么Gary神父后来还需要以学徒的身份跟随Carmine进行学习的原因。该课程会邀请很多专家来讲课，如撒旦邪教方面的专家、犯罪学专家。由于恶魔附身很容易跟精神疾病混淆，因此，该课程甚至还会邀请精神病专家向大家解释恶魔附身和心理疾病之间的区别。
问：随着我们对各种精神疾病了解得越来越多，如多重性格，癫痫，精神分裂和其他精神疾病，恶魔附身的说法是不是很难立足？
BAGLIO：在某种程度上是的。许多疾病在过去是被误解了，这是不可否认的事实。因此，教会必须要非常小心，不能把精神疾病和恶魔附体弄混淆了。
问：当你开始写这本书时，是否想过，你自己是否相信驱魔术？整个过程中，你对此事的信念有没有动摇过？
BAGLIO：我在这件事情上其实还是比较有记者的职业精神的，我的态度是中立的，不存在赞成还是反对的问题。其实当时我就是非常想知道驱魔术到底是什么样的，并弄清楚教会的人为什么仍然还相信它。然而，即便驱魔神父他们本人也承认，来找他们驱魔的人中有90％的人其实是根本不需要的。但是，世界上仍然还有很多事情是科学技术解释不了的，比如飘浮、读心以及其他超自然现象。我希望有一天这些都能得到科学解释。
问：你在书中写到，大多数驱魔神父甚至不喜欢谈论驱魔，因为他们觉得这件事情非常让人反感。这是为什么？
BAGLIO：关于魔鬼和邪恶的事物，人们还是有很多禁忌的。教民们其实并不想听到撒旦，邪恶以及罪孽。就拿Gary神父为例。他现在已经50多岁了，他是70年代后期的时候得到任命的。在他那个年代，梵蒂冈第二次大公会议的动乱撼动了整个教会制度，许多旧的宗教礼仪被放弃了，如拉丁文。另外，神父也会受到他们所生活的环境的影响。在现代社会，随着精神分析法的发展，很多以前大家认为的灵异事件现在都得到了科学解释。我相信很多驱魔神父也看到了这个现状，所以他们会告诉自己，不要拘泥于那些中世纪的旧传统，要与时俱进，让自己变得更加现代化和更加开放。
问：所以，其实许多驱魔神父在教会里是被边缘化了？
BAGLIO：有些驱魔神父告诉我，其实他们的前辈们会看低自己作为驱魔师的工作。有趣的是，尽管新一代的神父们都调整自己适应现实情况，约翰·保罗二世和十六世罗马教皇他们那一代人却相对保守。因此，年轻的神父们相比之下较少受到嘲笑，而Gary神父他们那一代则甚至不愿意谈论自己的职业。
问：那么驱魔神父是如何确定驱魔的对象的呢？也就是说，他怎么知道谁是真的被魔鬼附身，而谁不是？
BAGLIO：驱魔的仪式规定，有三种迹象可以表明人被魔鬼附身：具有异于常人的力量，能够理解未知的语言，能够看到别人看不到的东西。但是，作出这些判断都具有随意和主观性。因此，还必须要借助其他的线索。因此，神父们通常会观察患者是不是对神有恐惧感，比如，无法祷告、不能说耶稣或圣母玛利亚的名字，甚至不敢直视神父的眼睛等。即便他们最后直视神父的眼睛，那也是他们能做到的最底限了。他们通常在找神父之前已经多方寻医，试图通过药物来治愈身上的问题。他们往往不相信这个问题是恶魔附身。他们也不会走到神父那，说：“神父，我受到了恶魔的攻击，请您帮我祈祷驱魔吧。”但是，一旦这个人向神父求救，神父便能马上确定，这个人的问题就是恶魔附体。
问：那么，在驱魔仪式的过程中，究竟发生了什么呢？
BAGLIO：正像我在书里所写的，驱魔仪式有几个不同的阶段。向神祷告，读福音，然后布道。神父也可以加进他想要的其他要素——如，重申洗礼誓言。但仪式的核心仍然是驱魔祈祷，祈祷包括训诫恶魔和祈求上帝两部分。祈求上帝的时候，神父会说：“上帝啊，请降临并保佑这个人吧。”训诫恶魔的时候，神父会说道：“我命令你从这个人身上滚开！”整个仪式从开始到结束大概要1个小时。但是我在罗马认识的神父没有一个人是这样做的。他们除了驱魔祈祷以外，其他的部分就都给省掉了。他们会有一个等候室，里面一天会坐上20个人。第二天又会有新的20个人。
问：在书中，你描述的Gary神父经历的驱魔案例都比较轻微，你能给我们描述一下那些比较严重的驱魔案例吗？
BAGLIO：其实，驱魔神父每治疗100人，也就只有2到3个是比较严重的。患者会跟驱魔神父喊话，通常情况下他们会打嗝、咳嗽或打哈欠，也会呻吟和尖叫。但是，比较严重的话，他们会一直发出声音。患者会用尽全身力气发出恶魔的声音，说道：“这个人只属于我。”“你没有权利。”“你不可能打败我。”他们也有可能会颤抖。最典型的一个画面就是：患者坐在一张椅子上，双手双脚僵直地伸出来，不停地颤抖。
在最严重的情况下，患者不仅高声尖叫，他们还会撞击、捶打、起身、用头撞墙等。他们发出的声音特别奇怪，你无法简单的去模仿它。整个场景非常不可思议、超越了自然力量。随后，还会有常见的呕吐、口吐白沫。有一次，Carmine神父看到有一位妇女吐出来一只黑色的小蟾蜍，那只蟾蜍当时还是活着的。Carmine神父去追赶那只蟾蜍，然后它就溶化成了唾液。我认识另一位神父，他的一位女性患者则吐出了7个黑色的钉子，其中有六个溶化成了黑色液体。Carmine神父还看到过一个妇女吐出来一大堆精子。
问：你觉不觉得，大多数人仍然不会相信驱魔术的真实性？尽管你写了这本书，而且驱魔神父们也有他们的一些证据。
BAGLIO：直接否认还有点为时过早。我觉得，我们生活当中确实有些无法解释的神秘事情发生。即使我们不相信恶魔，但是我们又怎么去解释那些超自然的现象呢？如果科学能够解释其中的一些东西，我会很高兴。但是，在此之前，我觉得不能完全否定驱魔术。
原文在雅虎新闻上：
The Story of a Modern-Day Exorcist
By Gilbert Cruz
When he first heard about a Vatican-sponsored course on exorcism for priests, journalist Matt Baglio was intrigued by the idea of this ancient ritual taking place in the modern world. In his new book, The Rite, Baglio follows American priest Father Gary — sent to Rome to train as an exorcist — and his apprenticeship with Father Carmine. Baglio talked to TIME about belief, skeptical priests and the particulars of the exorcism ritual.
TIME: The thing that inspired this book was a class on exorcism. Tell me about it.
BAGLIO: I was a freelance journalist living in Rome and had heard about this course called Exorcism and the Prayer of Liberation. It was organized by the Legion of Christ and their school, the Regina Apostolorum, which is Vatican-affiliated. Not knowing anything about exorcism or if the Church even still believed in it, I was intrigued by the idea of a university-level course teaching priests about exorcism.
What were your first thoughts about the class? Did you think, Wait a minute, this is the 21st century. Why are we even still talking about exorcism?
Absolutely. My first thought was, Why is the church doing this class? Is it just a p.r. stunt? But then I saw that a lot of the course work itself was very theologically and historically based. None of it was practical, which is why Father Gary had to eventually go out and apprentice with a veteran exorcist, Father Carmine. The course would bring in experts — experts in satanic cults, experts in criminology, they even had a psychiatrist come in to talk to the priests about the differences between the various mental illnesses that could be confused for demonic possession vs. what the church says is actually demonic possession. (See photos of Pope Benedict XVI.)
As we understand more and more about multiple personalities, epilepsy, schizophrenia and other mental illnesses, doesn't demonic possession get explained away?
There's a definite degree to which that's true. You can't deny the fact that many illnesses in the past were misunderstood. The church has to be very careful about confusing mental illness with demonic possession.
When you started the book, did you lean one way or another in terms of whether or not you believed in the possibility of exorcism?
I came at this topic very journalistically, not having an opinion for or against it. I wanted to really understand what it is and why the church still believes in it. But even exorcists themselves admit that 90% of the people that come to see them don't need an exorcism. There still remains a small percentage of cases, however, involving levitation, mind-reading and other paranormal phenomena that can't be explained through science. Maybe one day.
You write about how most priests don't even like to talk about exorcism, that they find the idea distasteful. Why is that?
There's a lot of taboo when it comes to the devil and evil itself. Parishioners don't want to hear about Satan and evil and sin. Father Gary, he's in his 50s, and he was ordained in the late '70s. During that period, you had a lot of turmoil in conjunction with Vatican II shaking up the church and getting rid of many very old traditions, the Latin mass and those sorts of things. But you have to look at priests themselves as being creatures of their environment. Coupled with that were all this these new psychoanalytical approaches that were uncovering a lot of things that in the past were considered to be in the realm of the spiritual. I think a lot of priests saw that and said, Let's just keep becoming more modern and more open and don't worry about all these "medieval things."
And as a result, many exorcists are marginalized within the church.
I had priests tell me that their superiors belittled the fact that they were exorcists. Interestingly, though, the newer generation of priests are more responsive to the reality of the devil, and a lot of that has to do with the fact that John Paul II was and Pope Benedict XVI is a little more conservative, so the younger seminarians are a little less apt to ridicule. The older priests of Father Gary's generation didn't want to talk about it.
So how is a priest supposed to figure out that an exorcism is warranted? How do they judge who is and who isn't a worthy candidate?
The ritual stipulates that there are three signs that the priest has to look for: abnormal strength, the ability to understand unknown languages and the knowledge of hidden things. But they're very arbitrary, even those things. So they have to be in concert with something else. And typically what priests look for is what they call the aversion to the sacred, which is a person's inability to pray, to say the name of Jesus or Mary, to even look at the priest. Typically, when the person comes to see them, it's the last thing they want to do. They tend to have gone to see many doctors in search of a medical cure for whatever is afflicting them. They don't believe that the problem is demonic. They don't come in and say, "Father, I'm being attacked by demons. You need to pray over me." When someone says that to them, the priests immediately discounts that the problem is demonic.
So what happens during the exorcism rite?
The ritual, as its written, has several different stages to it. You say the litany of saints, you read the Gospel, you say a homily. The priest is allowed to bring in other elements if he wants to — the renewal of the baptismal vows, for example. But at the core of it are the exorcism prayers themselves, which are composed of the imperative and the depreciatory. The depreciatory involves the exorcist entreating God — "God, come down and bless this person." The imperative is the command, "I command you to leave this person." If you were to do the whole thing from start to finish, it would take out about an hour. But none of the priests that I followed in Rome do it like that. Almost all of them get rid of everything except the exorcism prayers. And the reason they do that is because they don't have time. They have a waiting room of 20 people. That's one day. The next day they have another 20 people.
Most of the exorcisms that Father Gary witnesses are fairly low-key. What happens during the dramatic ones?
If an exorcist sees 100 people, there are only going to be 2 or 3 that are dramatic. And I would characterize those as being when the person actually speaks to the exorcist. Quite often they'll be burping or belching or coughing or yawning. There's moaning and screaming too. But in the stronger cases, in almost every instance, you'll have the voice. The person will speak in a demonic voice, and they'll say things like, "This person belongs to us," "You have no power over us," "You can't defeat us." They are usually very dramatic in the sense that the person will be screaming at the top of their lungs. There can also be shaking. Picture a person sitting in a chair with their arms sticking straight out, their legs sticking straight out, convulsing. That's common.
But usually, the more dramatic cases deal with people who are screaming, using their voice, shoving and punching, getting up, smacking their head against the wall — just very violent. And that voice is beyond a simple mimic of a strange voice. It's very uncanny, very unnatural. And then, of course, there's vomiting, which is common. Father Carmine saw a case where a woman vomited up a small black toad that was still alive. He went to catch it, and it dissolved into saliva. I had another priest who I talked to who dealt with a woman who vomited up seven little black nails, six of which dissolved into this black liquid. Father Carmine saw a woman vomiting up buckets of human sperm.
Don't you think that regardless of your book or the testimonials by these priests, there are many people who aren't going to believe that exorcism is valid?
For people to just outright discount it is a little premature. I think that there's clearly something going on here. Even if you don't believe in the devil, how do you explain the paranormal? I would dearly love if science could really explain some of these things, but until then, the question is just too big to ignore. |
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发表于 2009-3-24 01:08:06
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