An ancient Latin exorcism prayer of unknown authorship, falsely attributed to St. Ambrose, representing one of the earliest recorded baptismal exorcism formulas from the Ambrosian liturgical tradition of Milan (c. 500-600 CE), featuring dramatic biblical imagery and Trinitarian theology in the preparation of catechumens for Christian initiation.

Summary of the Text and Its Structure

The “Exorcismus” in Patrologia Latina vol. 17 (columns 1019A–1020C) is a long-form exorcism prayer of unknown authorship (auctor incertus). It is structured as a single extended prayer with two distinct movements:

• Invocation and Petition: The prayer opens by addressing Christ directly , using exalted titles: “Omnipotens Domine, Verbum Dei Patris, Christe Jesu, Deus et Dominus universae creaturae…” (“Almighty Lord, Word of God the Father, Jesus Christ, God and Lord of all creation”). It recalls Christ’s granting of authority to the apostles (“potestatem dedisti calcandi supra serpentes et scorpiones” – “power to tread on serpents and scorpions” , cf. Luke 10:19) and Christ’s command to “cast out demons” (quoting Matt. 10:8). It also cites Christ’s victory over Satan (alluding to Luke 10:18, “Satan fell like lightning from heaven”). On this basis, the exorcist humbly prays for power and confidence (“ ut… confidentiam et possibilitatem donare digneris ”) to confront the demon, acknowledging his own unworthiness and asking forgiveness of sins. This epicletic section is a petition for divine assistance: essentially asking Christ to empower the minister to “attack this cruel dragon, fortified by [Christ’s] mighty arm”.

• Exorcistic Adjurations: The prayer then pivots to directly address the evil spirit. It uses the solemn formula “Adjuro te… omnis immundissime spiritus… in virtute nominis Christi” – “I adjure you, every most unclean spirit… by the power of the name of Christ”. What follows is a forceful series of imperative commands (“cede Deo” – yield to God, “exi” – come out, “discede” – depart) intertwined with a litany of biblical precedents demonstrating God’s power over Satan. For example, the demon is commanded to “cede Deo” who:

• Humbled Satan in the trials of Job ;

• Drowned Pharaoh and his army in the Red Sea (Exod. 14);

• Defeated Bel and the Dragon through Daniel (an allusion to the deuterocanonical Bel and the Dragon);

• Drove out the evil spirit from King Saul through David’s music (1 Sam. 16);

• Condemned Satan in Judas Iscariot’s betrayal of Christ.

The prayer vividly recalls how demons trembled before Jesus during his earthly ministry: “in cujus conspectu… tremens clamabas: ‘Quid nobis et tibi, Jesu Fili David? venisti ante tempus torquere nos?’” – “in whose presence you (demon), with your legions trembling, cried out: ‘What have we to do with You, Jesus, Son of David? Have You come to torture us before the time?’” (quoting the demoniac’s words in Matt. 8:29). It then invokes Christ’s eschatological judgment: “Ille te flammis perpetuis urget, qui in fine temporum dicturus est…: ‘Ite maledicti in ignem aeternum…’” – “He (Christ) now drives you to eternal flames – He who at the end of time will say…: ‘Depart from me, you accursed, into the eternal fire…’” (quoting Matt. 25:41).

After this crescendo, the exorcist launches into a stinging catalogue of the devil’s deeds and identity , calling the demon “maledicte… homicidii princeps, …auctor incesti, …sacrilegorum caput, …artium pessimarum magister, …haereticorum doctor, …totius obscenitatis inventor” – “accursed one, prince of murder, author of incest, head of sacrilegious men, master of the worst arts, teacher of heretics, inventor of all obscenity”. This remarkable invective reflects the theological view that the devil is behind all manner of sin, heresy, and corruption in the world.

Finally, the prayer reaches its climax with threefold imperatives and a Trinitarian invocation. The exorcist cries, “Exi ergo, impie… exi, scelerate… exi cum omni fallacia tua” – “Come out, impious one; come out, wicked one; come out with all your deceit ”. The demon is urged to “give honor to God the Father Almighty, give place to Jesus Christ, give place to the Holy Spirit” , each followed by references to the Spirit’s acts in the Apostolic age. Notably, it cites how the Holy Spirit exposed Simon Magus through Peter (Acts 8), unmasked Ananias and Sapphira (Acts 5), struck King Herod for not giving glory to God (Acts 12:23), blinded Elymas the sorcerer through Paul (Acts 13:8–11), and drove out the Pythoness spirit at Paul’s command (Acts 16:16–18). This section explicitly invokes all Three Persons of the Trinity as sovereign over the demon’s works. The demon is told his proper abode is the “desert” and the “serpent’s lair” , and that no further delay will be tolerated because “the Lord of lords draws near, a fire goes before Him and burns up His enemies” (echoing Psalm 96(97):3). The prayer concludes with a final warning that the same Lord who sees all and rules all is the one expelling the demon , and ends with “Amen.”.

In sum, the Exorcismus is highly dramatic and scriptural , moving from supplication to confrontation. It encapsulates salvation history in miniature – showcasing Christ’s past victories over Satan, the ongoing authority of the Church through Christ, and the ultimate eschatological defeat of the devil.

Theological Implications and Biblical Allusions

The theology of the Exorcismus is richly biblical and doctrinally potent:

• Christocentric and Trinitarian Emphasis: The prayer is fundamentally Christ-centered – Christ is invoked as the Verbum Dei Patris who grants authority over demons. Yet it also unfolds in a Trinitarian framework : the climactic commands invoke Father, Son, and Holy Spirit in turn. This reflects the doctrine that the power to exorcise comes from God Triune. Notably, the demon is commanded to “give honor to God the Father… give place to Christ Jesus… give place to the Holy Spirit” , acknowledging each Divine Person’s role in salvation history and their unified authority over evil. The line “cui omne flectitur genu” (“to whom every knee bows”) applied to God the Father in context, alludes to Philippians 2:10 (which in Scripture refers to Christ) – an indication of the inseparable honor due the Father and Son. The Holy Spirit’s actions in Acts (exposing Simon Magus, etc.) are cited to show the Spirit’s power against demonic deception. Overall, the prayer presupposes Nicene-Chalcedonian orthodoxy – Christ is addressed as Lord and God, and the Holy Spirit’s divinity and agency are fully acknowledged in the exorcistic context.

• Doctrine of Demons and Evil: The text presents a robust demonology. Satan is not a generalized evil force but a personal being with “legions,” guilty of concrete acts throughout history. The colorful epithets (murderer, corrupter, teacher of heretics, etc.) underscore that early medieval Christian thought connected demonic influence with every category of sin and error – from the first fratricide to false doctrines. In calling the devil “doctor of heretics” , the prayer reflects the patristic view (shared by e.g. St. Augustine) that heretical teachings are inspired by demonic spirits. Likewise, naming the devil “prince of homicide” and “author of incest” links him to sins of violence and impurity, echoing Jesus’ words that the devil “was a murderer from the beginning” (John 8:44). This comprehensive demonology illustrates a theological principle: the devil is the primordial source of moral corruption and idolatry , against whom the Church’s ritual warfare is directed.

• Biblical Warfare Motifs: The exorcism formula is saturated with Scripture. It explicitly quotes or references at least a dozen biblical passages across both Testaments. This includes Christ’s commission to exorcise demons (Matt 10:8), His vision of Satan’s fall (Luke 10:18), and the demons’ protest (Matt 8:29). It also references Old Testament types of exorcism or deliverance: David’s harp driving an evil spirit from Saul, Daniel overcoming the “dragon” in Babylon, Moses defeating Pharaoh (seen as vanquishing the false gods of Egypt), etc. By invoking these stories, the exorcism places the possessed person’s deliverance within the continuum of God’s victories over evil in salvation history. The prayer’s language vividly casts the demon as the same ancient adversary confronted by biblical heroes and by Christ Himself. It also alludes to eschatological warfare : the demon’s final doom at the Last Judgment (Matt 25:41) and the apocalyptic image of Christ with the two-edged sword (Rev. 19:15, echoed in the phrase “de cujus ore exiet gladius bis acutus”). Thus the exorcism is not merely a rite for one individual, but a statement about the cosmic struggle between God and the devil, assuring that the penultimate victory in Christ’s ministry will consummate in ultimate victory at the end of time.

• Anthropology – Image of God: Intriguingly, the text makes a theological argument for why the demon must depart: the person in question, though “homo miserabilis” (a wretched human), bears the “imaginem omnipotentis Dei” – the image of God. “In homine… non humanam fragilitatem sed… Dei imaginem contremiscas” – the demon is adjured to tremble not before human frailty but before the image of God in this person. This reflects early Christian baptismal theology: even a catechumen or afflicted person, formed from the “clay of the earth” for God’s glory, is claimed by the Creator. The idea of human dignity in imago Dei is deployed as a reason the devil has no right to dominate this person. This line has deep doctrinal resonance, paralleling patristic teachings that the unbaptized still bear God’s image, and once baptized will also bear Christ’s restored image. It implies that exorcism protects and liberates the divine image in humanity from demonic degradation.

• Ecclesiology and Ministerial Authority: The exorcist speaks “munitus brachii tui potentia” – as one “armed with the power of [Christ’s] arm”. This expresses the belief that the minister of the Church is empowered by Christ’s own strength when performing exorcism. Earlier lines recall that Christ “gave to [His] holy apostles the power to tread on serpents and scorpions” and by extension to the Church. Thus the prayer’s efficacy relies on apostolic authority perpetuated in the Church’s ministry. The exorcist prays for personal absolution (“venia omnium delictorum”) to be a fit instrument, highlighting a theological principle: it is ultimately Christ’s holiness and power, not the individual’s merit, that defeats the demon – yet the minister must approach the task in humility and grace. This aligns with broader doctrinal understanding that exorcism is a sacramental (not a sacrament per se) wielded by the Church’s ordained ministers or those delegated, not a magical incantation. The tone of supplication before confrontation models how the Church acts solely in Christ’s name and power when rebuking evil.

In summary, the Exorcismus encapsulates a mini-catechesis: it affirms core doctrines (Trinity, Christ’s Lordship, human imago Dei), demonstrates the nexus of biblical history with liturgical action , and portrays exorcism as part of the Church’s mission to “free those oppressed by the devil” (cf. Acts 10:38). It presupposes the liturgical context of baptism (as discussed below) – that through renunciation of Satan and profession of faith, the candidate is being reclaimed for God’s kingdom.

Historical Context: Authorship, Date, and Transmission

Authorship and Attribution: The author of this exorcism is unknown. In Migne’s Patrologia Latina it is explicitly labeled “Auctor incertus”. The text was long attributed to St. Ambrose or at least connected to the Ambrosian tradition of Milan. Migne included it in volume 17 as part of the Opera Omnia of Ambrose (among a number of dubiously attributed texts). Modern scholars agree it is pseudonymous , not genuinely written by Ambrose, though it may well belong to the Ambrosian liturgical milieu. The language, while elevated, does not closely match Ambrose’s known writing style or vocabulary, and Ambrose’s authentic works on baptism (e.g. De Mysteriis , De Sacramentis) do not contain such a prayer, suggesting it was composed by a later hand in the Ambrosian church.

Date and Early Witnesses: The exorcism is believed to be very ancient , likely composed in late antiquity (5th–6th century). Critically, the text survives in an early medieval manuscript from the Vatican library, dated paleographically to the late 6th or early 7th century dokumen.pub . This makes it one of the earliest recorded Latin exorcism formulas. The Patrologia Latina edition itself was based on a Vatican codex (Migne mentions it was “ex codice Vaticano”), indicating that the prayer was preserved in an early manuscript collection of Ambrosian material.

Liturgical scholars have discovered that this very exorcism was incorporated verbatim into the Ambrosian baptismal rite. It appears in the Manuale Ambrosianum (an 11th-century Ambrosian ritual book) as the exorcism used in the preparation of catechumens. In other words, by the High Middle Ages the Church of Milan was still using this prayer in its baptismal liturgy , which strongly suggests it had been part of the Ambrosian tradition for centuries. The fact that it survives “word for word” (“wortwörtlich wiederfindet”) in the 11th-century Manuale demonstrates a continuous liturgical transmission. This also confirms that the prayer’s original purpose was as a baptismal exorcism (a pre-baptismal scrutiny of the catechumen). The scholarly consensus is that the Exorcismus likely originated as part of the Milanese (Ambrosian) baptismal ordo no later than the early medieval period, and possibly as early as the late 4th or 5th century when the Ambrosian Rite was first developing.

It is worth noting that Ambrose himself (4th century) in his pastoral writings describes elements of the baptismal preparation – such as exsufflation (breathing on the candidate) and renunciations – but he does not provide the text of the prayers. The existence of this fully developed exorcism prayer might reflect the later codification of those earlier practices. By the time of the Gelasian Sacramentary (7th century Rome) and other early sacramentaries, formal exorcism prayers were written down, and it appears the Ambrosian church likewise committed its tradition to writing in that era. The Vatican manuscript evidence suggests this prayer was in use by the 500s–600s in Milan, possibly even earlier if it was transmitted orally before that.

Manuscript and Textual History: After appearing in early medieval Ambrosian sources, the text likely circulated in manuscript compilations of liturgical or patristic material. Its presence in Migne PL 17 indicates that by the 19th century it was known from at least one manuscript source. Dom Marius Férotin and Achille Ratti (Pope Pius XI) were among those who studied Ambrosian liturgical manuscripts; however, it was Antonio Maria Magistretti’s critical edition of the Manuale Ambrosianum (1904) that provided a definitive text of this exorcism from an 11th-century codex. Magistretti identified it as “the oldest extant exorcism prayer in the Milanese baptismal ritual.” The text Migne printed in 1845 aligns closely with the Manuale Ambrosianum version (Magistretti, Monumenta veteris liturgiae Ambrosianae vol. III, p. 469).

Because it was transmitted as part of liturgical books , there is little “textual history” in the sense of variant versions – the prayer tends to appear whole. (The PL edition does not note significant variants or an apparatus.) The major variation one finds is that outside of Milan, the prayer was largely unknown; other rites had their own exorcisms. Thus, this text did not proliferate widely in different forms, but remained a distinctive feature of Ambrosian liturgical patrimony until the late medieval period. By the time of the Tridentine reforms, the Roman Rite was standard in most places, and the Ambrosian Rite (retained only in Milan and vicinity) eventually simplified some of its baptismal ceremonies. However, this Exorcismus stands as an important witness to the early Western liturgical tradition of catechumenal exorcism in the Latin Church.

Place in the Broader Tradition of Christian Exorcism

Baptismal Exorcism in the Early Church: In early Christianity, the exorcism of catechumens was an integral part of baptismal preparation. Already by the 3rd and 4th centuries, we have evidence of minor exorcisms being performed repeatedly on catechumens (as attested by St. Cyril of Jerusalem and others), and major exorcisms immediately before baptism. In North African practice, for example, candidates underwent exorcisms involving exsufflation (blowing) and commanding demons to depart. St. Optatus of Milevis in the 4th century even critiques a misuse of exorcism by describing how certain heretics would say “maledicte, exi foras” (“Accursed one, come out!”) during a dubious rebaptism ritual. This shows that by Optatus’s time a concise adjuration like “Come out, accursed spirit!” was recognized as part of exorcistic formulae. Likewise, the Council of Carthage (c.256) required those preparing for baptism to receive imposition of hands and exorcism prayers over a period of days or weeks, and St. Augustine frequently mentions exorcisms and “exsufflation” as standard features of catechesis.

However, actual texts of these early exorcisms are scarce. They were often passed on by practice rather than in writing at first. The Exorcismus in PL 17 is therefore exceptionally valuable as a textual representative of the early Western exorcism tradition. By comparing it with other early Latin liturgical texts, we can situate it in context:

• In the Roman Rite , the earliest recorded exorcism formulas (found in the Gelasian Sacramentary , 7th–8th century) are a bit simpler and often multiple in number. The Gelasian ritual for adult baptism includes several short exorcistic prayers said on different days (scrutinies). For instance, one Roman prayer begins, “Exorcizo te, immunde spiritus, in nomine Patris et Filii et Spiritus Sancti, ut exeas et recedas ab hac famula Dei…” , directly commanding the unclean spirit to leave the person. These Roman prayers are usually shorter and more repetitive than the Ambrosian Exorcismus. The Roman tradition favored a series of brief exorcisms rather than one long dramatic prayer. Yet, there are notable parallels: the Roman exorcisms, too, invoke Christ’s name and might include commands like “Da locum Spiritui Sancto” (“Make way for the Holy Spirit”) – a line very similar to the Ambrosian prayer. In fact, later medieval Roman pontificals contain formulas with language like “I adjure you, unclean spirit… Depart, yield to the Holy Spirit” , showing a common stock of traditional phrases.

• The Ambrosian exorcism stands out for its length and narrative quality. Rather than a series of separate orations, it is one continuous proclamation. This may reflect the Milanese liturgical style , which often preserved older, more florid forms (Ambrosian liturgy is known, for example, for its unique litanies and prefatory prayers). The Ambrosian prayer’s detailed biblical litany suggests an origin in a church that valued didactic, proclamation-like prayers – very much in line with Milan’s 4th-century liturgical character under Ambrose, who loved to expound Scripture in worship. In this sense, the Exorcismus can be seen as a bridge between the patristic homiletic style and formalized medieval liturgy.

• If we compare with the Mozarabic (Visigothic) Rite of Spain (5th–7th centuries) – another Western liturgy outside Roman influence – we also find elaborate exorcism formulas. The Mozarabic Ordo has an exorcism of salt and water and prayers against the devil that are longer than Roman ones. This suggests that dramatic exorcisms were a widespread feature in various Western rites, though each church had its own text. The Ambrosian exorcism shares the pan-Latin Christian conviction of the era: that Satan’s power must be explicitly broken before baptism, using authoritative prayer loaded with Scripture.

• In the Eastern (Greek) Church , a comparable development occurred: by the 4th–5th centuries, set exorcism prayers were composed (the ones attributed to St. John Chrysostom and St. Basil are still used in the Byzantine rite of baptism). Those Eastern prayers, while different in wording, cover similar ground – invoking God’s mighty deeds and rebuking the devil. For example, one Byzantine exorcism prays, “God, who expelled Satan like lightning from heaven, who gave your disciples authority over unclean spirits , expel now every evil spirit from this creature…” – a parallel in spirit to the Ambrosian invocation of Luke 10:18 and Luke 10:19. Both East and West drew on the same biblical images to articulate the theology of exorcism.

Thus, the Exorcismus (PL 17) fits into a broader pattern: as the liturgies crystallized in late antiquity, the pre-baptismal exorcism became an established sequence: exorcism(s) – renunciation of Satan – profession of faith – baptism. The Ambrosian prayer was used just before the renunciation and anointing of the catechumen with the oil of exorcism (the Manuale Ambrosianum confirms the order: renunciations, Ephphetha rite, anointing, then this exorcism prayer, etc. catholic.com catholic.com). It was a “scrutiny” prayer, likely prayed with the minister’s hand laid on the catechumen.

Comparisons with Other Early Exorcistic Texts: One useful comparison is to the later medieval exorcism for possessed persons (not just catechumens) found in the Rituale Romanum of 1614 (which compiled earlier medieval practices). Interestingly, that rite contains lengthy exorcisms that echo elements of our Ambrosian text. For example, the Roman Exorcism against Satan and the Fallen Angels includes taunts and commands like: “Impure spirit… I adjure you… Cease to deceive man, for the image of God is upon him ” and “Give place to the Lord Jesus Christ… give place to the Holy Spirit ,” etc. – phrases strongly reminiscent of “non humanam fragilitatem sed Dei imaginem contremiscas” and “Da locum Christo… da locum Spiritui sancto” in the Ambrosian formula. This suggests that the medieval Latin exorcism tradition drew from a common well of formulary language, likely influenced by earlier texts like this one. The Ambrosian exorcism can be seen as an early exemplar of motifs (Trinitarian adjurations, lists of biblical victories, demonological epithets) that became standard in later Western exorcisms for demoniacs.

However, one difference is context: the Ambrosian text is clearly intended for baptismal context , not a public exorcism of a manifest demoniac. Its tone is authoritative but not dialogical – the demon does not speak; there is no interrogation, only a monologue from the minister. Later medieval exorcisms for possessed persons sometimes include a back-and-forth and multiple signs of the cross, etc. The Ambrosian prayer is a liturgical proclamation , possibly chanted in a stylized way, more akin to a collect or blessing (albeit addressed partly to the demon) than to a magical formula. This highlights how in the patristic era, exorcism was deeply integrated into sacramental liturgy (especially baptism), rather than a sensational standalone ritual. The goal was the spiritual preparation and deliverance of converts , not spectacle.

Scholarly Commentary and Debates

Scholars of liturgy and patristics have taken great interest in this exorcism as a window into early Christian ritual. A few points from commentary and research:

• Ambrosian Origin and Pseudo-Ambrosian Literature: Liturgists like M. Magistretti and J. M. Neale (19th c.) noted the text while studying Ambrosian manuscripts, recognizing it as an example of early Milanese usage. More recently, liturgical historians (e.g. Enrico Cattaneo and others on Ambrosian Rite) have confirmed its use in Milan. There is no serious scholarly argument attributing it directly to St. Ambrose any longer; instead, it’s treated as part of the “Ambrosian Rite” tradition , which likely crystallized in the generation or two after Ambrose. The prayer is often cited in studies of pseudo-Ambrosian works — for instance, a critical look at texts spuriously ascribed to Ambrose notes this Exorcismus in PL 17 as coming “from a Vatican manuscript of the late 6th/7th century and attributed to St. Ambrose” dokumen.pub . This emphasizes that while the name of Ambrose was attached to it in some manuscripts (possibly to lend authority), it actually reflects the post-Ambrosian liturgical development in Milan.

• Liturgical Significance: Scholars like Jean Magne (in Mélanges de l’École française de Rome , 1961) have analyzed such exorcism texts to trace their genealogy and influence. Magne observed that certain phrases in our Exorcismus reappear in other rites – for example, elements of it are parallel to a prayer found in the Stowe Missal (an 8th c. Irish liturgical book) and to some Gallican rites. This suggests some cross-pollination between regional liturgies. In particular, the initial invocatio (“Omnipotens Domine… qui dixisti: Daemones effugate…”) shares a theological logic with the Roman blessing of baptismal water (which in the Gelasian sacramentary includes a survey of biblical miracles to sanctify the font). Magne pointed out that the line “cujus virtute victus tamquam fulgur de caelo Satanas cecidit” in the Ambrosian exorcism echoes Luke 10:18 and has analogues in Gallican blessing prayers, indicating a common late antique ethos of invoking Christ’s victory over Satan when sanctifying people or objects. There is ongoing scholarly interest in how prayers like this might have influenced one another across regions. For instance, did the Ambrosian exorcism draw from an earlier Roman or African source, or was it an original composition of the Milanese church? While we have no definitive answer, the rich biblical content might hint at a compiler who was steeped in Scripture and possibly monastic (monks were often the ones to compose florid prayers in the early medieval period).

• Doctrinal Importance: The Exorcismus is often cited in theological discussions of baptismal exorcism. Modern liturgical theologians, like those contributing to the (PDF) Baptismal Exorcism: an exercise in liturgical theology repository.divinity.edu.au , note that prayers of this sort were “a distinct, even dominant, feature of the baptismal rite of many liturgical traditions until recent times.” The Ambrosian example strongly corroborates that statement. It shows the didactic function of exorcisms: they not only expel demons but also teach the faithful about the power of God. The prayer is almost a mini-sermon against Satan embedded in the rite. This has been discussed as evidence that early liturgical leaders (like Ambrose and Cyril) deliberately used exorcisms to instruct catechumens in the faith , underscoring the reality of the devil and the need for liberation by Christ. Theologically, it illustrates what some authors call the “deliverance aspect” of baptism – renouncing Satan is essentially a pre-condition to embracing Christ (hence the strong language to drive the demon away before the baptismal vows).

• Later Reception: By the later Middle Ages, as mentioned, the Roman Rite became standard in most places, and multiple simpler exorcisms replaced one single long prayer. The Council of Trent (16th c.) and the subsequent Roman Ritual (1614) kept exorcism in baptism but in abbreviated form (e.g. one formula “I exorcise you, unclean spirit…” said while anointing with oil of catechumens). The Ambrosian Rite itself underwent reforms, but uniquely, Milan was allowed to keep its rite. It’s noteworthy that even in the Catholic liturgical reforms of the 20th century , scholars looked back at texts like this Exorcismus for inspiration when revising the baptismal rite. The post-Vatican II baptismal liturgy simplified exorcisms greatly (making them brief prayers for liberation rather than addressing Satan at length), marking a departure from the style of the Ambrosian prayer. Thus, historically, this text represents a peak of elaborate exorcism tradition , which subsequent centuries gradually toned down.

In academic discussions, this Ambrosian exorcism is often lauded for its literary and catechetical qualities. Patristic scholars sometimes compare it to the writings of Saint Gregory the Great or other early medieval fathers who described confrontations with demons, though here we have it in a formal liturgical guise rather than narrative form. There is also some interest in the prayer’s use of apocryphal/deuterocanonical references (like Daniel and “Bel and the Dragon”), showing that such literature informed early liturgy.

Usage and Influence in Later Liturgy

Medieval Usage in Milan: As established, this exorcism remained in use in the Milanese (Ambrosian) baptismal liturgy through the medieval period. The Manuale Ambrosianum shows it being used at the “Exorcismus” stage of adult baptism (after an initial anointing and just before the renunciations). We can surmise that every Easter Vigil in medieval Milan, this dramatic prayer was chanted over catechumens. It likely also would have been used in infant baptisms (when those became common), with the priest reciting it on behalf of the child. Its survival in the Ambrosian books means it was an identity marker of the Ambrosian Rite, distinguishing it from the Roman practice. Even after the Council of Trent, the Ambrosian Rite was allowed to continue , and indeed editions of the Ambrosian Missal and Ritual in the 16th–19th centuries still contained vestiges of the ancient exorcisms (though often shortened).

By the 20th century, with liturgical renewal, the Ambrosian Rite revised its baptismal rituals in line with the Roman norms, and the ancient exorcism text was no longer used in regular parish practice. But it lives on as a subject of study and is occasionally cited in discussions of bringing back more robust exorcism prayers in catechumenate rites.

Wider Influence: Outside Milan, the direct use of this text cannot be documented in other locales (it does not seem to have been copied into non-Ambrosian ritual books). However, its influence is detectable in general themes and phrases in later exorcism rituals:

• The Roman Ritual’s exorcism of the possessed (17th c.) contains phrases like “Humiliate te, subdole serpens… ” (“Humiliate yourself, cunning serpent”) and “cede locum Christo, in quo nihil invenisti de operibus tuis” (“give place to Christ, in whom you found none of your works”) – these mirror the imperatives and some content of the Ambrosian prayer. This suggests that medieval compilers knew of similar patristic exorcisms (if not this exact one) and borrowed their language. For example, the triple “Exi, exi, exi” and the demand to honor the Trinity appear in multiple medieval exorcism formulas, indicating a common inheritance.

• In Anglo-Saxon England , an Old English poem “Christ and Satan” even alludes to Christ giving power to cast out serpents and scorpions scholarlypublishingcollective.org ; intriguingly, a modern editor of that poem noted the parallel to “an exorcism attributed to St. Ambrose” (our text) and quoted its opening in part dokumen.pub . This is literary, not liturgical, influence – but it underscores that the theme of Christ’s grant of authority over demons (Luke 10:19) was widely celebrated. Our Exorcismus may well be the earliest liturgical text to weave that Lucan verse into an actual prayer of exorcism.

• Some scholars have speculated on whether this Ambrosian exorcism had any echo in the later Pontificale Romanum’s catechumenal exorcisms. The Pontifical of the Roman Rite (used for adult baptism, especially in missionary contexts) by the Middle Ages included a more elaborate exorcism that bishops would use. Certain elements – like the enumeration of the devil’s titles (e.g. “ancient serpent,” “deceiver of the world”) – appear there too. While not a direct borrowing, it shows a genre continuity : later texts continued the tradition of vituperation of the devil and invocation of biblical might that this Ambrosian prayer exemplifies.

• In terms of church orders and patristic references , the Ambrosian exorcism can also be seen as part of the trajectory from the brief exorcistic formulae implied in writings of the 3rd–4th centuries to the fully developed medieval rites. It thus has become a point of reference in academic reconstructions of early baptismal practice. For example, in the 20th century, comparative liturgists (like Anton Baumstark and Gregory Dix) would cite this prayer to illustrate how 4th-century practices described by Cyril or Ambrose found textual expression in the West by the 7th century. It is often mentioned as evidence that the scrutinies of catechumens in the Latin Church featured substantial prayers of exorcism , not merely minor gestures.

In later medieval popular religion , formulas from exorcisms were sometimes used in other contexts (for instance, the phrase “Vade retro Satana” – “Begone, Satan” – from a Frankish exorcism became a common apotropaic slogan). While the Ambrosian Exorcismus itself wasn’t directly adapted into folk practice, it reflects the kind of authoritative prayer that underlies those pithy sayings. It kept alive the consciousness of the Church’s warfare against Satan in the sacramental life.

Finally, we should mention that in the current era, with renewed interest in the catechumenate (e.g. RCIA – Rite of Christian Initiation of Adults), some liturgists have looked back to prayers like this for inspiration. The modern Catholic initiation rite includes optional exorcism prayers (called “Prayer of Deliverance” or “Exorcism in the Scrutinies”) which are much shorter but conceptually similar – they ask God to free the elect from Satan’s influence. The recovery of the catechumenate in the 20th century is an indirect reception of the ancient practice embodied by texts like the Ambrosian Exorcismus. Although the precise language of this prayer is no longer used, its spirit – proclaiming Christ’s victory and Satan’s defeat – remains at the heart of Christian initiation rites across confessions.

In conclusion , the Exorcismus of PL 17 is a remarkable artifact of early Christian liturgy. It provides a structured, theologically rich exorcism formula that encapsulates the Church’s understanding of baptism as a deliverance from the power of darkness into the kingdom of Christ. The text’s elaborate structure, scriptural erudition, and authoritative tone illustrate how seriously the early Church took the rite of exorcism. Far from being an eccentric ritual, it was a liturgical dramatization of core doctrine : that through Christ’s death and resurrection (and its application in baptism), Satan’s tyranny is shattered. The prayer’s preservation through the centuries, especially in the Ambrosian tradition, and its echoes in later rites, highlight its importance in the continuity of Christian practice. As one scholar aptly summarized, such baptismal exorcisms functioned as “imprecatory prayer against the devil ” that accompanied renunciation of sinmcsletstalk.org – an essential step in the journey of faith. The Ambrosian Exorcismus stands as one of the clearest expressions of that ancient belief that before one can fully put on Christ, one must firmly cast off the devil.

Sources:

• Ambrosian Exorcism (Auctor incertus), in Patrologia Latina vol. 17, cols. 1019–1020.

• M. Magistretti (ed.), Manuale Ambrosianum saec. XI, in Monumenta veteris liturgiae Ambrosianae vol. III (Milan, 1904), p. 469f., which reproduces the text verbatim.

• “Exorcismus (PL 17)”, transcribed at Wikisource.

• Festbrevier und Kirchenjahr der syrischen Jakobiten (Liturgical Study by A. Rücker, 1913), which discusses the Ambrosian exorcism as an early baptismal exorcism and gives the Latin text (from a Vatican MS) with German commentary.

• Jean Magne, “Exploration généalogique dans les textes d’exorcisme,” Mélanges d’Archéologie et d’Histoire 73 (1961), which compares this exorcism with other rites.

• Augustine, Contra Julianum and Optatus, Contra Donatistas , for early references to exorcism practices.

• Catholic Encyclopedia, “Ambrosian Liturgy and Rite,” noting the order of baptism in Milan (Renunciation, Effeta , Anointing, Exorcism, etc.) catholic.com .

• Brill’s Reference Works on Ambrosian Liturgy and various patristic sources on baptismal liturgy.

• Rituale Romanum (1614) and the modern Rite of Christian Initiation of Adults for later developments, compared in light of the Ambrosian text.