The expression minor exorcism can be used in a technical sense or a general sense. The general sense indicates any exorcism which is not a solemn exorcism of a person believed to be possessed, including various forms of deliverance ministry. This article deals only with the technical sense which specifically refers to certain prayers used with persons preparing to become baptised members of the churches which makes use of such rites. These prayers request God's assistance so that the person to be baptised will be kept safe from the power of Satan or protected in a more general way from temptation.

As early as the 3rd century of Western Christianity, there is evidence of the existence of four minor orders of clergy in the Latin Church, one of which was entitled 'exorcist'. Pope Cornelius (251–253) noted that among the clergy in Rome there were fifty-two such exorcists, among other ministries listed, and the institution of these orders, and the organization of their functions, seems to have been the work of Cornelius's predecessor, Pope Fabian (236–250).

Text previously attributed to a fourth Council of Carthage in 398, now identified as a collection called Statuta Ecclesiæ Antiqua, prescribes in its seventh canon the rite of ordination of such an exorcist: the bishop is to give him the book containing the formulae of exorcism, saying, "Receive, and commit to memory, and possess the power of imposing hands on energumens, whether baptized or catechumens"; and the same rite was still in use in the early 20th century, except that instead of the ancient Book of Exorcisms, the Roman Pontifical, or Roman Missal, was placed into the hands of the ordinand. The same canons required that those preparing to be baptised (known as catechumens) were to undergo a daily imposition of hands by these exorcists.

The 4th century Mystagogical Catechesis of Cyril of Jerusalem gives a detailed description of baptismal exorcism, from which it appears that anointing with exorcised oil formed a part of this exorcism in the East. Anointing with oil as part of baptismal exorcism is also mentioned in the Apostolic Tradition and the Arabic Canons of Hippolytus – early 20th Century scholarship attributed both of these documents to Hippolytus of Rome, but the origin of both sources is now disputed.

Authors such as Eusebius (3rd century) and Augustine (4th century) provide further details of these minor exorcisms, prayers and ceremonies performed over adults preparing for baptism. Eusebius mentions the imposition of hands and prayer. Among the Latins, and especially at Rome, breathing accompanied with a form of exorcism and placing in the mouth a little exorcised salt, was employed in addition to the signing with the cross and the imposition of hands. Mostly those in the minor order of exorcist performed the ceremony of exorcism, then a priest signed the catechumens with the cross and laid hands upon them. The final ceremony took place on Holy Saturday, when the priest himself performed the ceremony of exorcism.

An exsufflatio, or out-breathing of the demon by the candidate, which was sometimes part of the ceremony, symbolized the renunciation of the Devil, while the insufflatio, or in-breathing of the Holy Spirit, by ministers and assistants, symbolised the infusion of sanctifying grace by the sacrament. Augustine noted that rites of exorcism by exsufflation were also performed for the baptism of infants.

The Lutheran Church, in its 1526 Baptismal Booklet contained a minor exorcism before the small sign of the cross. Similarly, after the English Reformation, the Anglican baptismal rite in the 1549, Book of Common Prayer, which was based on the Sarum Rite, "took place at the church door and included signing with the cross on forehead and breast and an exorcism."

Most of these ancient ceremonies were retained in the Extraordinary Form of the Roman rite still practiced in the Catholic Church.