Abstract

The following ethnographic and folkloric analysis of American exorcism practices post-1998 centers on four Catholic priest-exorcists currently active in the United States. After a brief commentary regarding the place of Satanism within contemporary Catholic imagination, this article posits that the Catholic Church’s recent institutional support of its office of exorcist must not be viewed separately from its discursive fear of Satanic cults and larger narratives of religious declension. The current era of exorcism practice in America is chiefly characterized as a response to the media sensationalism surrounding not only prior cases of demonic possession but also of Satanic ritual abuse. Moreover, beyond these explicit issues of religious competition (e.g., Catholics versus Satanic conspirators), the current era of exorcism practice is also implicitly characterized by the changing belief systems of contemporary Catholics. Thus, this article ultimately concerns issues related to religious modernization, the apotropaic use of established religious tradition, popular entertainment and the mediatization of contemporary exorcism cases, institutionalized training curricula and the spaces allowing ritual improvisation, and the vernacular religious consumption of unregulated paranormal concepts that possess no clear analogues within official Church theology.

Highlights

  • Catholic Exorcism in America.The following article expands the cultural history of exorcism presented in MichaelCuneo (2001)

  • We have seen a rise in institutional support of an office previously disregarded by the Church, various methods of modernization including the appropriation of medical and psychological discourse and the use of popular media to promote a public awareness on issues related to supernatural evil and Satanic practices, as well as the ritual mechanics involved in each exorcism that reportedly grant the ritual its efficacy

  • It should be clear that the interviewed individuals above gesture to a much larger portrait of vernacular American Catholicism than contemporary exorcism practice

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Summary

Introduction

I wish not to reify the Roman tradition as official or exclusively legitimate, but rather to study the religious liberties formed and available within such an established tradition This analysis of Catholic exorcism practices post-1998 stems from my dissertation research—interviews with dozens of contemporary practitioners, four of which are highlighted and featured below due to their informative responses, distinct exorcism networks, and specific regional contexts. (2) the apotropaic use of established religious tradition, (3) popular entertainment and the mediatization of contemporary exorcism cases, (4) institutionalized training curricula and the spaces allowing ritual improvisation, and (5) the vernacular religious consumption of unregulated paranormal concepts that possess no clear analogues within official Church theology Before engaging such analysis, I present a short section clarifying my use of the ethnographic and folkloric methodologies employed within this article—why I have chosen to structure the flow of argumentation around the responses of my informants. This survey of the recent history of Catholic exorcism in the United States, following the completion of Cuneo’s research, demonstrates the reasons why this material is worth revisiting a generation later

Methodologies
Background
Exorcist 1
Exorcist 3
Conclusions
Full Text
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