Deliverance Prayers

Deliverance Prayers - For Use by the Laity

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Publisher: Sensus Traditionis Press
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Format: Paperback
Pages: 134
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This prayerbook is designated for use by the laity in waging spiritual warfare from the public domain and the Church's treasury. A great many of the prayers in this book are sadly nowhere else to be found, not even in the depths of the internet. In addition to prayers of deliverance, there are also sections on prayers of devotion, and prayers of healing, which both contain some incredibly powerful prayers for bringing down abundant graces from God. Deliverance Prayers is an absolute treasure! Fr. Ripperger will completely change your approach to spiritual combat.

Appendix III of the book contains several pages of prayers to break the Freemasonic Curse.If you were once a member of a masonic organization or are a descendant of someone who was, it is recommended that you pray these prayers. Many people, through no fault of their own, are afflicted by these curses due the sins of their ancestors.

It would be of great benefit to watch the three part series of lectures by Fr. Ripperger on generational spirits (demons), which act as sort of demonic counterparts to guardian angels. These beings begin attaching themselves to family lines when grave sins are committed (such as becoming a Freemason) and they are passed down through the generations. These videos cover how to identify them, and how to specifically engage in spiritual combat against them. Start watching now. After fully understanding the strategies outlined by Fr. Ripperger, you will be able to use some of the deliverance prayers in this book more precisely and more effectively.

"In spiritual warfare, precision is everything. In this respect, spiritual warfare is not any different than any other kind of warfare; the more accurate or specific the weapon, the more effective it will be."

Sealing Prayer of Protection: "I ask Jesus to seal me in His most Precious Blood against any and all incursions of the evil one, in particular against any clinging, familial, familiar, or retaliating spirits, in the Name of the Father and of the Son ✠ and of the Holy Spirit. Amen."

Prayer for Breaking Curses of the Occult: "Jesus, I ask Thee to bind any evil spirits associated with any and all evil curses, pacts, spells, seals, hexes, vexes, triggers, trances, vows, demonic blessings, or any other demonic bondages sent against N. or myself, or any of our loved ones or any of our possessions, and I ask Thee to bind all evil spirits separately and individually and break all seals. In the Name of the Father and of the Son ✠ and of the Holy Spirit. (Thrice)"

 

Introduction 

Throughout the history of the Church, various saints and even the Church herself have provided the laity with means of combating the demons that afflict their lives. We are thinking, for example, of the short form of the Prayer to Saint Michael, or even the recommendation for the laity when they are tempted to say to Satan, “In the Name of Jesus Christ, be gone!” The practice of the saints and the Church from the beginning has been one in which strict lines of authority, rights and duties are observed.

As for authority, the Church has observed that the laity do not have the right to use certain prayers because they do not have the requisite authority for their use. Here we are thinking of the 1984 document from the Congregation of the Doctrine of the Faith, Inde ab Aliquot Annis, “It follows also from these same prescriptions that Christ’s faithful may not employ the formula of exorcism against Satan and the fallen angels which is excerpted from that formula made official by order of the Supreme Pontiff Leo XIII, and certainly may not use the entire text of that exorcism.” The subsequent paragraph makes clear the need for the requisite authority from which the power to drive the demons out is necessary: “Finally, for the same reasons, Bishops are asked to guard lest those who lack the required power attempt to lead assemblies in which prayers are employed to obtain liberation from demons, and in the course of which the demons are directly disturbed and an attempt it made to determine their identity. This applies even to cases which, although they do not involve true diabolical possession, nevertheless are seen in some way to manifest diabolical influence.”

The Church in her wisdom and experience has always known that authority is one of the primary requisites in order to drive a demon out. Since diabolic influence occurs in our bodies (and not in our souls), the laity may use prayers as long as they are not forbidden by the Church and which, by their nature, do not imply an authority one does not have. It is for this reason that this book has been put together, viz. to provide the laity with prayers that they can use licitly and without retaliation. For it is when we remain under the authority structure that God has established by the divine positive law (i.e. the authority of the Church) and the natural law, that we remain protected. For this reason, if the laity always remains within the confines of the authority that God has given to them by the natural law, such as commanding the demons to leave their own bodies or those over whom they have authority by the natural law (such as their children or wife, etc.), then they will experience little to no retaliation, as a general rule.

This is also true in relation to rights which grant authority in relation to the object of the right. By this we mean that spouses, who by virtue of the marital contract (a covenant is just another name for a solemn contract according to the traditional authors) have rights over each other’s bodies by virtue of the conceding of those rights to each other on the day of their marriage. For this reason, wives may command the demons to leave their husbands bodies and the husbands’, their wives’ bodies. For the husband it is a two-fold authority; the one as head of the household and the other by virtue of the rights over his wife’s body.

From experience, most exorcists concede that there is an ability to command the demons to depart (observing the prescription given above by the Congregation for the Doctrine of the Faith regarding not doing it publicly and in not trying to get the name of the demon, etc.) in relation to those of one’s immediate family. It appears due to the nature of the obligations of the Fourth Command, that children, when saying binding prayers and other prayers of this sort for the parents, do not seem to be affected. This may flow from the fact that they have the obligation to take care of them in their need as a result of the natural law. For this same reason, exorcist have noted a lack of retaliation when the prayers are said for one’s siblings. This does not appear to be the case for godparents or grandparents since they do not have the same obligations under the Fourth Commandment.

Nevertheless, despite the fact that one may not have the requisite authority to command the demons, one can always modify the prayer to petition Christ or Our Lady to drive the demon out. For example, one of the standard forms of the binding prayers begins with the words: In the Name of Jesus, I command the spirit of N. These words may only be used as we have delineated above. However, when one does not have authority, rights or duties in relation to another, one could change the words to the following: Jesus, I ask Thee to bind the spirit of N. Any of the prayers contained in this book may be used in that manner. This does come with one caveat, viz. it is always inadvisable to say prayers to help another in his spiritual combat when one’s own spiritual life is not in order. In other words, we ought to fight our own spiritual battles first and only after we have attained a spiritual life of habitual sanctifying grace (i.e. never falling into mortal sin) and are sufficiently proficient in our prayer lives (especially meditation), that one ought to say the petition form of these prayers for another over whom one does not have authority.

Lastly, we cannot recommend the constant petition and perfect confidence in Our Lady enough. For She who has perfect coercive power over demons can protect us from any diabolic attack of any kind. In fine, if we remain under Her mantle, no demon will dare to approach us. Yet this only comes when we never offend Her Son and we have perfect confidence in Her.

We ought also to petition Her under the title of Our Lady of Sorrows in the spiritual combat for two reasons. The first is that when St. Joseph and Mary took Jesus to St. Simeon, he said to Our lady that Her hear would be pierced so that the thoughts of many would be revealed. Our Lady, by undergoing the Passion with Christ, would merit an intimacy with God that no other creature had. As a result, He reveals things to her that He does not reveal to others. However, He will allow us to petition Her so that She may reveal hidden things by an ordinary actual grace relating to the spiritual life. This is true in relation to our own defects but especially in matters of spiritual combat. In spiritual warfare, precision is everything. In this respect, spiritual warfare is not any different than any other kind of warfare; the more accurate or specific the weapon, the more effective it will be. For this reason, if we pray to Our Lady of Sorrows, she will reveal to us the nature of the demon we are dealing with, whether that is in our own lives or in the lives of those to whom we have obligations. This provides us a specific target to combat.

The second reason to pray to Our Lady of Sorrows is because of the promises made by her to St. Bridget of Sweden: “I will defend them in their spiritual battles with the infernal enemy and I will protect them at every instant of their lives.” Ultimately we are powerless to protect ourselves in the spiritual warfare. Only Christ can protect us and those whom Christ has commissioned to protect us, among whom Our Lady stands above the rest. So it is in Her that we place our confidence; may She protect all who use this book.

The fourth part of Deliverance Prayers is dedicated to the prayers of the Auxilium Christianorum, which is an association that any diligent and faithful Catholic can become a part of. See the requirements below.

The Church teaches us that it is divided into the Church Triumphant (which includes the members of the Church in heaven), the Church Suffering (this includes the members of the Church in purgatory), and the Church Militant (this refers to those members of the Church who are alive in this world). Because we are part of the Church Militant, we are in a spiritual warfare and this spiritual warfare requires that we recognize, as St. Paul teaches us, "For our wrestling is not against flesh and blood; but against the principalities and powers, against the rulers of the world of this darkness, against the spirits of wickedness in the high places." (Ephesians 6:12)

The members of the Auxilium Christianorum should always bear in mind the reality of our state as members of the Church living in this world. Despite St. Paul's teaching, many Catholic do not take seriously their obligation to wage war against demonic forces. It is for this reason that the Association of the Auxilium Christianorum was founded.

The principal aims of this association are:

  1. To provide prayers for those priests associated with the Auxilium Christianorum, so that their apostolate in driving out the demons is efficacious.
  2. To provide prayers for the protection of the priests, members of the Association and their families and friends so that they are not adversely affected by the demonic.

Requirements of its Members

  1. Prior to becoming a member of the Auxilium Christianorum, laymen are strongly exhorted to consult their spiritual director or confessor.
  2. They are to seek to lead a habitual life of sanctifying grace, always desiring never to fall into the state of mortal sin and to avoid all intentional venial sin.
  3. The members are continually to seek to increase and to perfect their life of prayer, which includes not only the vocal prayers which are contained herein, but also a consistent life of meditation, which is very effective in driving out the demonic and avoiding demonic oppression.
  4. To pray the Rosary daily. The intention of the Rosary may be for any intention and does not have to be offered for the aims of the Auxilium Christianorum.
  5. The members are to fulfill the daily requirements of vocal prayers contained herein having as their intention the principal aims of the Association. The members are to make frequent use of the sacramentals known to ward off and drive out the demonic.
  6. The members are to strive to keep the words of St. Paul in their hearts that since we fight against principalities and powers, i.e. against the demonic, they are to strive for meekness and humility in relation to their neighbor, never striking out in anger or vindication, but seeking to root out any demonic influence according to their state in life. This involves using the binding prayers according to authentic Catholic principles and to avoid any form of superstition, whether it is in the daily living of their lives of when they engage in the battle against evil spirits. This means that their use of the prayers contained herein or any prayer to drive out the demonic will always be subordinate to Catholic principle and always be done with devotion and faith.
  7. The members must strive to increase their devotion to Our Lady under the title of Virgo Potens (Virgin Most Powerful).
  8. Each members must strive to increase his devotion to his Guardian Angel.
  9. When it is financially possible, each member of the Auxilium Christianorum is to keep statues of Our Lady and St. Michael in his home, before which a votive candle must be burned.
  10. The members of the Association should be aware that none of these requirements binds under pain of sin.
Fr. Chad Ripperger:
Fr. Chad Ripperger

Fr. Chad Ripperger, Ph.D. is a theologian, Thomistic psychologist, philosopher, author, and exorcist. Father Ripperger was originally ordained in 1997, as a member of the Priestly Fraternity of St. Peter (FSSP). He now has his own society, the Doloran Fathers, also known as the Society of the Most Sorrowful Mother, which is located in the archdiocese of Denver. He has a Ph.D. in philosophy and a master's degree in theology from Holy Apostles Seminary in Cromwell, Connecticut. Ripperger has developed a stellar reputation as a stalwart defender of Catholic tradition. He has an outspoken, no-nonsense approach to the Faith, which many of the faithful see as a breath of fresh air.

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