Exorcist's Code of Ethics. Isidro Jordá. Trinitas Spiritual Help

EXORCIST'S CODE OF ETHICS ISIDRO JORDĂ - TRINITAS SPIRITUAL HELP

The following text focuses on the task of the exorcist of biblical orientation, has only an informative or guiding value and its purpose is to help harmonize the relationships between the exorcist and his patient.

Index 1. The basis of the exorcist's activity

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2. About the free will and the belief system of the patient

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3. The responsibility of exorcist and patient as concerns the success of the treatment 2 4. About the orientations offered by the exorcist

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5. About the economic support to the exorcist

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6. About the combination of exorcism with conventional medical treatments 4 7. Confidentiality

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1. The basis of the exorcist's activity • The emotional basis for an exorcist to be granted the spiritual capacity and energy necessary to perform an exorcism are: - Faith.

- The desire to help others (charity).

It is not possible to distort these principles without losing the genuine connection with God. It is necessary also to consider that without this connection, the exorcist will be defenseless before the action of negative spiritual beings, which are capable of bending any human being who acts only with his or her mental resources.

The losing of faith and charity are the main reasons for the exorcist losing the capacity of exorcizing (which is usually a gradual process to allow corrections), regardless of any other 1

positive factors such as years of good practice, institutions to which he or she belongs, degrees, studies, etc.

• It is essential to give the patient as much independence as possible regarding the contact with the exorcist. We have to offer him all the necessary information so that can protect himself as soon as possible from attacks by negative spiritual beings.

• For maximizing such independence, it will be necessary also to privilege the quality over the quantity in patient care. It implies the possibility that the initial attention demands a considerable dedication, but it will also facilitate that the person needs less time to learn to protect themselves.

2. About the free will and the belief system of the patient • The degree of ideological discrepancy that may exist between patient and exorcist has secondary importance because when an individual requests a procedure of spiritual liberation and the exorcist manages to bring it to an end, it means that deep cooperation between the souls of both is needed and God is conducting the process. Therefore, following the principle of respect for the patient's free will, the only requirement to attend to it is that he wishes it, independently of other aspects such as his religious, philosophical or ethical vision, sexual orientation, race, nation, economic condition, etc.

• In the case of patients who are not responsible for their acts, such as children or people with mental disabilities, a legally responsible person has to authorize the execution of any procedure.

3. The responsibility of exorcist and patient as concerns the success of the treatment The function of the exorcist is to free the patient from the influence of negative spiritual beings, that are affecting him at a given moment, and guide him in the best way so that he will not be affected by others.

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The function of the patient after liberation consists of doing everything possible to avoid new spiritual aggression, attending to the exorcist's orientations or at least putting them into practice as a test.

Thus, responsibility for the results of a process of liberation and spiritual self-protection is something that exorcist and patient will share equally.

4. About the orientations offered by the exorcist If the exorcist identifies some behavior in the patient that harms the release and recovery process, he will be responsible for informing him at least once. After this, the responsibility of the consequences of not following or altering the orientations of the exorcist will remain in the hands of the patient.

The exorcist has the obligation and the right to orientate the patients under the terms of his belief system. Although, at this point, it may be appropriate to observe the following: • The patient may have very different beliefs from those of the exorcist and may need time to assimilate the new information or to prove in practice if what the exorcist has recommended does work or not (also remembering that, like any other human being, the exorcist is not exempt from error). • Even if the patient does not follow the guidelines of the exorcist or follow them partially or deform them, the principle of preservation of personal liberty demands to observe the person's character very carefully and do not insist on guiding him or her if it will break the communication prematurely.

On the one hand, we must consider that there are people who learn more with their own experiences than with exhortations of other people. By another, if the communication between exorcist and patient finishes, it can produce in some cases hard situations for the second one. Thus, if the exorcist has to interact with a resistant to counseling patient, it is proposed that, at a minimum, he finds a kind of relationship in which the patient will feel that he or she has the freedom to request a deliverance procedure knowing that won’t be pressured by the exorcist afterward in any way.

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• It is even possible that the patient does not absorb specific information because God does not allow it at that moment, because his soul needs to live some experiences without having that knowledge for better self-development.

• Ultimately, only God knows the path that each soul has to follow.

5. About the economic support to the exorcist In the case of exorcists linked to institutions, it is enough to say that the negotiation between both sides regulates this issue, but as regards autonomous exorcists, it may be considered pertinent to adopt the pay-what-you-want system.

The reasons for proposing this are the following: • It allows everyone to be cared for, independently of their economic situation.

• It facilitates the dedication of the exorcist to his task because for any individual or institution being able to dedicate themselves seriously to offer religious or spiritual services, at least the acceptance of voluntary donations is indispensable.

The care with the highest possible quality should be considered equally although the patient doesn't donate everything or the time that he demands is high, remembering that the ability to exercise the task or even the possibility that the contact with each patient comes to happen is something that, in the end, has to be allowed by God. In short, it is an experience that two souls need and want ​—​that of the patient and that of the exorcist​—​ and which God allows.

6. About the combination of conventional medical treatments

exorcism

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• If the patient is carrying out any medical treatment, in no case the exorcist will orientate him or her to leave it.

• When the exorcist notices the patient has physical or mental symptoms not caused by the influence of spiritual beings and don't receive treatment from any health professional, it will be pertinent to recommend him or her seeking adequate medical aid.

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• If the exorcism causes the elimination or improvement of disease symptoms, to accompany the changes and decide whether to discharge or not the patient will be the exclusive function of the doctor.

7. Confidentiality Exorcism and spiritual help are activities that demand total secrecy regarding individual patients or institutions information.

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