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American Exorcism: Expelling Demons in the Land of Plenty Hardcover – Sep 11 2001

3.9 out of 5 stars 18 customer reviews

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Product Details

  • Hardcover: 336 pages
  • Publisher: Doubleday; 1 edition (Sept. 11 2001)
  • Language: English
  • ISBN-10: 0385501765
  • ISBN-13: 978-0385501767
  • Product Dimensions: 16.4 x 2.7 x 24.3 cm
  • Shipping Weight: 612 g
  • Average Customer Review: 3.9 out of 5 stars 18 customer reviews
  • Amazon Bestsellers Rank: #761,997 in Books (See Top 100 in Books)
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Product Description

From Amazon

In 1973, the film version of The Exorcist seared Linda Blair's head-spinning, vomit-spewing rendition of demonic possession into the popular consciousness. The movie's popularity, according to sociologist and anthropologist Michael W. Cuneo, tapped into Americans' deepest spiritual anxieties and helped spawn a "booming business" for Catholic, Protestant, and freelance exorcists that shows no signs of slowing. American Exorcism: Expelling Demons in the Land of Plenty begins with a cultural history of exorcism from the 1960s to the present day. Then the book offers a wealth of case studies, based on the author's firsthand observation of dozens of contemporary exorcisms performed by New Age entrepreneurs and clerics of Christian traditions. But Cuneo's explanation of exorcism's popularity--that the rite allows believers to absolve themselves of responsibility for problems, including "depression, anxiety, substance addiction, or even a runaway sexual appetite," by offering assurance that "Indwelling demons are to blame"--seems merely a pretext for his scathing judgment of the whole phenomenon. "Personal engineering through demon expulsion: a bit messy perhaps, but relatively fast and cheap, and morally exculpatory. A thoroughly American arrangement." Cuneo's judgment may or may not be correct, but his research appears sloppy ("widely quoted" sources go unidentified, and sweeping cultural observations are unsubstantiated by footnotes). And his prose is littered with smug double-entendres such as "The pop culture industry cast its spell, so to speak, and an obliging nation fell into line." In both its argument and style, American Exorcism is every bit as lazy and sensationalistic as the phenomenon it purports to criticize. --Michael Joseph Gross

From Publishers Weekly

Not so long ago pundits were complaining that Americans had lost their sense of evil; "no one cares about Satan anymore," they sighed. This mesmerizing study proves them utterly misguided. Cuneo, an intrepid sociologist based at Fordham University, explores the bizarre subculture of renegade priests, rough-and-tumble preachers, shady psychiatrists and tormented souls, spewing foulness. Building on his earlier surveys along the fringes of contemporary Catholicism, the "openmindedly skeptical" author interviewed hundreds of believers and attended dozens of exorcisms, here described in mordant deadpan. The current plague of demonic infestation among charismatics and evangelicals, Cuneo proposes, has less to do with the machinations of hell than the productions of Hollywood. Popular books and movies have blamed malevolent spirits for a wide range of maladies everything from voices in one's head, to twinges in one's groin, to dissatisfaction in one's heart. And they have established models of behavior for both the possessed and their heroic deliverers: Regan and Father Damien of The Exorcist have scores of real-life imitators. The rise of a new therapeutic ethos also has something to do with it. Aimed at curing addiction, compulsion and other psychological problems, exorcism has become "a recovery program with a supernatural twist." Lucidly written and riveting as any horror novel, Cuneo's excursion into the darker paths of American faith offers a deeply disturbing, ironic vision of what he sees as the unintended consequences of popular culture for the modern religious imagination.

Copyright 2001 Cahners Business Information, Inc.

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Format: Hardcover
The period since the early 1970s has seen a huge rise in Americans seeking relief from demons. The possessed have sought exorcism, while those merely "oppressed" by diabolic forces have received "the deliverance ministry". Cuneo's study is an in-depth exploration of the different Christian groups in America offering these services.
Cuneo's thesis is that two factors have led to this upsurge of demand: firstly, the popular media, particularly the book and film of "The Exorcist" and the work of a renegade Catholic priest, the late Malachi Martin, in the early 1970s; and secondly, the development of a "therapeutic culture" of self-fulfilment and self-help. As a result, the deliverance practices of Pentecostalism have come to feature across the board in conservative Protestantism and the previously rarely-used rite of Roman Catholic exorcism has become increasingly accessible.
The author travels across America, meeting exorcists and their patients and attending dozens of sessions. There are Catholic traditionalists, anxious to reassert the mystical authority of the priesthood after Vatican II; members of the Charismatic wings of several of the major American denominations; and independent Pentecostals and Fundamentalists. In many places (once prompted by Cuneo, it has to be noted), "The Exorcist" and Malachi Martin's book "Hostage to the Devil" are cited by informants as inspirations for their "countersecular worldview" in which human motivations can very easily be ascribed to demonic influence.
Cuneo's book is an excellent resource for tracing the way different parts of the movement have influenced each other.
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Format: Hardcover
The problem here is one of (hermeneutical) access. If one of the goals is to find out whether or not demons exist, which the author plainly recognizes as an aspect of his purposes (esp. in his concluding chapter), the hermeneutics of skeptical open-mindedness, or open-minded skepticism (the author's stated approach), just isn't up to the job. One would have thought an author as sophisticated and worldy-wise as Mr. Cuneo would have been aware of the limitations of a secular/phenomenology-based methodology to get at a problem (an assessment of the existence or non-existence of demons) that is at best only partially accessible to such an approach. Thus when he declares that there were no spectacular demonic manifestations during 50 or so actual exorcisms to which he was an eyewitness, this could as easily be a consequence of his personal skepticism as evidence of the non-existence of demons. To his credit, Mr. Cuneo acknowledges part of this problem--he admits that his researches are limited, that demons may have manifested at other exorcisms he didn't attend, etc.--but he doesn't get at the heart of the matter, namely, that his "hermeneutics of suspicion" has only limited ability to gain access to the issue of the existence or non-existence of demons. Had he adopted a different approach, the "hermeneutics of generosity," his results perhaps would have been very different.
One would have thought that this method--the hermeneutics of generosity, ironically largely a result of Post Modernism--would be familiar to someone like Mr. Cuneo. After all, it has led to spectaculur results in other fields, e.g., Biblical studies (N. T. Wright), anthropology and literary criticism (Rene Girard), and philosophy (Jean-Luc Marion).
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Format: Hardcover
Cuneo�s text, American Exorcism. Demonology itself is not a field he wishes to research; however, the fact that some Americans believe both in demons and their alleged power is. Cuneo extensively interviewed people who perform exorcisms and those who believe that they are the victims of demonic affliction. These people come from all walks of life, from the mid-west housewife to the urban priest-socialite. From the text, it appears that Cuneo has covered most of the ground involved here, including such books and movies as Peck�s The Road Less Traveled and the film Kung Fu Exorcist.
As for the topic of demonology, Cuneo concludes that demonic presence is non-falsifiable. However, to continue wasting words on this subject is asinine; it is unimportant to the text. Demons do not matter; it is all in how people react to their alleged presence. Quite simply, people want these demons out of their hair and out of their spheres of influence.
Cuneo argues convincingly that popular culture has wielded its influence in Americans� spiritual lives. It is no coincidence that the belief in demons and demonic possession rose immediately following the two theater runs of William Peter Blatty�s The Exorcist. Further, people watched a 2020 episode in which a Roman Catholic priest performed an exorcism and walked away believing that they, too, were the victims of diabolical possession. This displays a disconcerting readiness to identify with what we see on television and in other media. However, something else must make these people susceptible to the belief that they have had their bodies taken over by some malevolent supernatural force. Could there somehow be a benefit to believing yourself possessed?
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