Several newspapers reported that during his general audience on November 25, 1987, the Pope claimed that epilepsy "predisposes one to demonic possession" (Corriere della Sera, 12-1-1988, in Corriere/Scienza, article by A.M. di Nola). The journalist, after citing two passages from the Pope's address, condemned the intervention as a "return to the darkest and most sinister aspects of the Middle Ages"—a step backward in "the long and difficult journey that science has taken to clinically identify epilepsy and to free civil society from barbaric prejudices against the sick." In other words, according to di Nola, the Pope was promoting a campaign to replace scientific treatment with "classic exorcistic therapy, which remains, for Catholic ritual and for that of certain reformed churches, the only valid way to obtain the cure of the epileptic-possessed."
If this were true, one could understand the distress felt by Catholics who heard of such claims. But is this really what the Pope said? Di Nola's article is plainly tendentious and distorts not only the papal address but Catholic teaching in general. Any Catholic with even a basic understanding of the faith knows that epilepsy, like all illnesses, is properly subject to scientific research and medical treatment. Yet the believer naturally turns to prayer in sickness as in all other circumstances of life. The human person is not a machine. Illness affects more than the body. When someone is sick—whether the symptoms are chiefly physical or psychological—the whole person is sick. And official medical science still gropes in the dark, often saying little or nothing about certain conditions. This explains the spread of alternative medicines and the resort to "irrationalism," which di Nola rightly decried. But it is not within the Church that charlatans and healers of every stripe flourish. As for exorcism, the Church strictly limits its practice, entrusting it only to experienced and prudent priests appointed by their bishops. Any of these "exorcists" would find it absurd to claim that epilepsy is a sign of demonic possession or predisposes someone to it, and should therefore be treated by exorcism. It is far more absurd to attribute such intentions to the Pope.
The address he gave on November 25, 1987 (see Osservatore Romano of 26-11-87, p. 4) is a catechesis on the salvific meaning of the miracles performed by Jesus. Among these miracles is "casting out demons." It belongs to the Church's faith to believe that Jesus the Savior frees humanity not only from "evil" but from "the evil one." The Pope, drawing on certain Gospel accounts, offers a brief commentary to emphasize precisely this liberating action of Jesus. He begins with the story of the demoniac of Gerasa (Mark, ch. 5)—a man whom Jesus restores to himself and to peaceful life among his neighbors. It is from the Pope's commentary on this passage that di Nola draws his first quotation ("We are thus at the margins..."). Epilepsy plays no role here. The Pope merely notes that in the pathological condition described in the Gospel, "physical and psychological factors come into play," along with spiritual ones (malevolent power, hostile to God and therefore to humanity and to Christ). Jesus brings about total liberation.
The Pope then turns to Mark, chapter 9, verses 14-29, and from this commentary di Nola draws his second quotation. But to understand the Pope's thought correctly, one must have the patience to read the entire fourth section:
In Mark's Gospel we also find the description of an event usually designated as the healing of the epileptic. Indeed the symptoms reported by the evangelist are also characteristic of this illness ("foaming at the mouth, grinding his teeth and becoming rigid"). However, the father of the epileptic presents his son to Jesus as possessed by an evil spirit, which convulses him, causes him to fall to the ground, and makes him roll about foaming. It is quite possible that in a state of infirmity such as that, the evil one may infiltrate and work; but even if we admit that this was a case of epilepsy from which Jesus heals the boy whom his father believed to be possessed, it remains nonetheless significant that He effects that healing by commanding the "deaf and dumb spirit": "Come out of him, and never enter him again" (see Mk 9:17-27). It is a reaffirmation of His mission and His power to free humanity from evil at its very roots.
From the entire text emerges this chain of thought:
- The episode in Mark 9 is commonly called (by exegetes) "the healing of the epileptic."
- In fact, the symptoms reported by the evangelist are also those of that illness.
- Yet the boy's father presents him as possessed by an evil spirit.
- It is quite possible that in that particular case, there was a presence of the evil one.
- In any case, even if it were a case of epilepsy (and not demonic possession), it is significant that Jesus effected that healing in the form of an exorcism.
- This is a sign that Jesus desires to free humanity not only from physical illness but from spiritual evil as well. His work is one of total liberation, including also liberation from sin and death, from "the evil one" who is the author and instigator of evil.
So in commenting on that particular Gospel episode, the Pope acknowledges two possible interpretations:
- That the young man was possessed by the evil one, as his father claimed;
- that the boy suffered from epilepsy, as modern exegetes commonly maintain.
Di Nola's quotation, by omitting the second half of the sentence ("but even if we admit that this was a case of epilepsy..."), creates the false impression that the Pope equates epilepsy with demonic possession.
That the Pope believes in the existence of evil cannot be held against him as if it were some private quirk—it is part of Church doctrine held unanimously. But we must understand what this means. If belief in the devil means conjuring up monsters with horns and a tail to frighten children or to stigmatize persons and groups, then this belief deserves no hearing. But faith teaches otherwise. Above all, the center of the Christian message is the announcement of salvation and liberation brought by Jesus and accomplished in His death and resurrection. "Christ has set us free so that we may remain free," Paul writes; "stand firm, therefore, and do not submit again to a yoke of slavery" (Letter to the Galatians, 5:1). It is this faith that overcomes fear, superstition, and all the irrationalism that flourishes precisely where the Church fails to make the voice of the Gospel heard.
Second, it is the New Testament itself that reveals to us the specific action of the evil one: to steal from the human heart the word of God (see Mk 4:15); to prompt lies, murder, hatred of neighbor, and injustice (see Jn 8:44; 1 Jn 3:10,12); in short, to keep humanity enslaved (see Lk 13:16). The Christian believes in Jesus and His grace of liberation, and therefore struggles against evil in all its forms and by all means—those that are natural (such as medicine) and those that are supernatural (such as faith and prayer)—standing close to those who suffer. This "simplicity" is what is held against him (and against the Pope): yet it is what alone can adequately account for all the data of human experience without eliminating any of it.
— Enrico Cattaneo S.I., 1988
Pontifical Faculty of Theology — NAPLES