11 of 12 people found the following review helpful:
4.0 out of 5 stars
Valuable insights and investigation, but more theory needed, February 22, 2003
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. Through Francis MacNutt, the ideas of Derek Prince and Don Basham entered the Catholic Charismatic movement; fears of "Satanic conspiracy" brought deliverance ideas into Evangelicalism. However, there are some curious omissions. While the origins of Pentecostalism are covered, there is no mention of the "Later Rain" Movement, for example. Also, apart from a couple of nods to the UK and Rome, there is not much sense of an international movement. Part of the problem here is Cuneo's emphasis on how the movement has taken hold of "white, middle-class" American Christians. He almost completely ignores African-American Christianity and the possible influence of non-Western Pentecostalism in the USA (although he does mention a Nigerian Catholic exorcist in passing). Further, although he nods to the New Age movement with references to Scott Peck and Ed and Lorraine Warren (Two Roman Catholic "psychic investigators" who inspired "The Amityville Horror"), more could be said about exorcism among non-Christian or para-Christian minority groups in the USA.
Cuneo's linking of exorcism to popular culture is a useful development, although his bold claim that the media "manipulate" religious belief blithely ignores several decades of media studies theory. He claims, in a footnote, that several psychologists have done work which confirms his idea, but the only reference he gives is to an article in the "Seattle Times". Also, more could be made about the glaring gender issue in his study; only in passing does he mention the predominance of women seeking deliverance in certain sectors of the movement.
The style of book is engaging, although the author veers between scholarship and journalism. This betrays his background as a lecturer at Fordham, a Roman Catholic institution. When discussing Roman Catholic exorcism, he is appropriately sombre and sympathetic; but when he explores exorcism in the "Word of Faith" movement of the "Prosperity Gospel" his mockery verges on the Menckenesque.
"American Exorcism" is certainly more nuanced than Roland Howard's "Charismania", a British polemic on the subject, although the paradigm within which the contemporary Charismatic movement works has been discussed in more theoretical depth in another semi-journalistic work, Ian Cotton's "The Hallelujah Revolution". Cuneo's insights and investigative work are, however, very valuable.
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6 of 7 people found the following review helpful:
4.0 out of 5 stars
Fairly written , fairly argued, April 1, 2002
For a man who is today (April 1st 2002) at a meeting of American Atheists in Boston Michael Cuneo gives a very fair hearing and an even fairer look at exorcism in America.
Looking at both the patholigy, its relationshiop to cultural motifs (to which he points squairely at The Exorcist) and actual practicioners of the practice from many faiths. Cuneo paints a picture of both sincerity and theatre, psycology and paranormal.
He reserves judgement while examining what is done and said, and has no qualms about attending events himself.
In my opinion he shows respect for the subjects of his book and doesn't hesitate to give them a platform while turning a critical eye on the process.
A fairer book from an outside observer you will not find. Well done.
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5 of 6 people found the following review helpful:
5.0 out of 5 stars
A fantastic book., October 26, 2001
By A Customer
Wonderfully written, unbelievably researched, the book is a sheer joy. The case studies will amuse you, will horrify you, will leave you wanting more. What can I say, it's the best book I've read this year.
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