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American Exorcism: Expelling Demons in the Land of Plenty

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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.

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.

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.

Cuneo's book is not written for superstitious minds but rather for thinking people who are fascinated at how obsessed Americans still are with demons. How long has it been since the Salem Witch trials? You won't think of it as being that far back when you see what's going on in our country today. I recommend this book to readers of serious but quirky non-fiction about American life, such as FAST FOOD NATION or even SEABISCUIT.

I loved this book and couldn't disagree with the [other] review ... more! I thought Michael Cuneo's research was meticulously documented and all his bases were, so to speak, covered. I also found him sympathetic and nonjudgmental about the people who felt they needed exorcisms--I started reading this book thinking the whole thing was just for kooks, but my opinion definitely changed. Also, I loved Cuneo's writing style and thought he was very witty, which is unusual in books like these. All in all, I really felt that this was an even-handed book, not at all lazy or lurid.

"American Exorcism: Expelling Demons in the Land of Plenty" is an accessible and sometimes journalistic account of the resurgence of belief in demonic possession in among Protestants and Catholics in contemporary America. Written by a professor of sociology at Fordham Univesity, much of the book consists of first hand accounts of interviews with those involved in contemporary exorcisms and of rituals that the author witnessed.

Cuneo begins with what he considers the beginning of the modern rise of exorcism in America, namely the impact on the popular psyche of William Blatty's novel, "The Exorcist" and the immensely popular film made from it. From there, he discusses the influence of Malachi Martin's "Hostage to the Devil," the rise of beliefs in demonic possession and the practices of exorcism among conservative Protestant sects, and finally the current position of exorcism in American Catholicism.

Although skeptical of most claims of demonic possession, Cuneo tries to be evenhanded and (mostly) respectful in describing his experiences. He often provides multiple interpretations of what he saw, but sometimes wonders if those people whose exorcisms he witnessed might really have been suffering from psychological problems. He notes that even though some groups attribute virtually all problems to demonic affliction, others make efforts to distinguish between possession and mental illness. Cuneo's worst criticisms are aimed at Malachi Martin's less than adequately documented "Hostage to the Devil" and at "Michelle Remembers," a supposed first person account of a young woman's upbringing and torture at the hands of a satanic cult.

At times, the constant litany of names, places, groups can be difficult to keep straight, as can the differences between the various strains of belief. But no matter how much the details blur together, one thread runs through the entire book--the impact of mass media and popular culture on American religion. Cuneo found the influence of Hollywood to be a constant in his research. The phenomena depicted on screen in "The Exorcist" seemed to be a touchstone for those involved in exorcisms. Even if their experiences didn't follow quite the same pattern, the Hollywood version was always in the background, shaping their perceptions. In a media-driven society, this is an important--and unsettling--point. For better or worse, much of our culture--and how many of our beliefs and values--are shaped by movies, television, and the books we read. "American Exorcism" is a disturbing case study in the interaction of religion and popular culture

Cuneos 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 Pecks 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 Blattys 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?

Americans want the same things from every commodity they consume, so why should spirituality be any different? Americans want immediate satisfaction. Americans want moral exculpation. Americans want brand variety. Exorcism is attractive because it offers all of these things. A few prayers and maybe some fireworks, and the demons are gone from your body. Plus, you werent to blame for any bad things you did; the demons were! Finally, exorcism comes in all different shapes, sizes and colors. Really the only question someone need ask when looking for an exorcism is whether he or she wants the demon to come out clean or in a puss-filled puddle of vomit. This is what Cuneo argues. This is why exorcism is so attractive and why so many Americans believe that they have fallen under some diabolical spell.

Finally, what are the real results of exorcism? Cuneo says that they have a non-falsifiable therapeutic value when performed correctly. Whether this value is placebic or real is a question along the lines of whether demons exist. However, the problem remains with the exorcist, as exorcism can cause irreparable harm. People have died when overzealous exorcists push the envelope determining that demon has irreversibly infested some poor person. The line between benefit and harm is thin and must be respected.

Overall, it is a fascinating book that forces the reader to contemplate the evidence. No, Cuneo does not offer a glimpse into demonic existence. Yes, he does offer a view of American spirituality and the popular culture that can sway it. The prose, like the research, is top notch.

Are you enamored with the surreal, the untouchable, slightly sinister? If you are searching for a book that addresses the issue of exorcism and demonic possession from a journalistic standpoint, then American Exorcism (by Michael Cuneo) should be your must-read tome. Three hundred pages of various denominational exorcist interviews and 50+ personal exorcism viewings later, the author concludes his journey with his nearly noncommittal opinion. Whether you are a fan of the hyped classic, Hostage to the Devil, or you abhor the theatrics sensationalizing the Exorcist movie, you may find bits of the author's accounts to satisfy your expectations.

From my personal viewpoint, I was intrigued by the title and synopsis of this book. Growing up in a family of extreme spiritual superstition, I naturally assumed that the demonic and angelic forces battled for the souls of men (and women). Of course, people hear voices in their head. It's not psychological derangement - it's just a demon. Levitation - I've read books about it, at least from a spiritual warfare manual. Stories of exorcism and demonic possession were dinner table talk with my parents and at extended family gatherings. Until I left the cult in which I was raised, I never questioned the scientific validity of exorcism.

A few years removed from my purposefully ignorant past, I have delved into ravenous study of the supposedly spiritual realm. American Exorcism came highly recommended to me through a scholar whom I admire. He suggested that the accounts might illuminate the misperceptions I held as irrefutable fact in my childhood. Was he correct in his assumption? Yes. I read the book...every word in it...from cover to cover. Approaching the book with an open mind, I decided to critically analyze the contents of the book, to whichever conclusion it may have led.

In retrospect, I agree with the author's concluding notes. He states that he did not witness anything displaying an outlandish supernatural presence during the exorcisms. He believes that many of the supposedly possessed could have been experiencing psychological or otherwise scientifically plausible afflictions. He does not discount the placebo effect that the exorcism procedure may have provided the recipients, but he did not conduct a follow-up to measure the lasting effects. He does not claim to be an expert on demonology or the spiritual realm and did not criticize the exorcist ministers.

Cuneo's summation is best described in his own words (p. 281), "Drawing its inspiration from traditional religious symbolism, pop culture iconography, and current notions of psycho-spiritual healing, exorcism is a pastiche of curiously disjointed yet mutually enhancing elements."

Do you believe in demons? Wherever you fall on the spiritual spectrum from adamant skepticism to unabashed belief, Michael Cuneo provides a compelling resource to satisfy your innate curiosity.

I read this book knowing next to nothing about exorcisms or deliverances except the viewing of The Exorcist, this book gives a good overview of the practice of exorcisms around America and what each sector of the Catholic/ Christian faith believes.

There are no exorcisms in this book, but that is not as surprising as one may think- this book was about the author's personal experience in traveling- it is unlikely that Cuneo would just wander into an exorcism randomly. This book also may offend some relgious people because it does take a very neutral and skeptical stance, which works for the beginning reader only.

It was a good book, very informative and easy to follow. Very good for a beginner interested in exorcisms.

Whether demons exist and whether they can possess a person is not the central question of Michael Cuneo's text, American Exorcism. Demonology 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: 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. The other question is the effect these demons might or might not have on these people. Quite simply, people want these demons out of their hair and out of their spheres of influence. The second question is more important.

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. People watched a 2020 episode in which a Roman Catholic priest performed an exorcism. These people walked away from have watched the show 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?

Americans want the same thing from every commodity they consume, so why should spirituality be any different? Americans want immediate satisfaction. Americans want moral exculpation. Americans want brand variety. Exorcism is attractive because it offers all of these things. A few prayers and maybe some fireworks, and the demons are gone from your body. Plus, you weren't to blame for any bad things you did; the demons were! Finally, exorcism comes in all different shapes, sizes and colors. Really the only question someone need ask when looking for an exorcism is whether they want the demon to come out clean or in a puss-filled puddle of vomit. This is what Cuneo argues. This is why exorcism is so attractive and why so many Americans believe that they have fallen under some diabolical spell.

Finally, what are the real results of exorcism? Cuneo says that they have a non-falsifiable therapeutic value when performed correctly. Whether this value is placebic or real is a question along the lines of whether demons exist. However, the problem remains with the exorcist, as exorcism can cause irreparable harm. People have died when overzealous exorcists push the envelope determining that demon has irreversibly infested some poor person. The line between benefit and harm is thin and must be respected.

Overall, it is a fascinating book that forces the reader to contemplate the evidence. No, Cuneo does not offer a glimpse into demonic existence. Yes, he does offer a view of American spirituality and the popular culture that can sway it. The prose, like the research, is top notch.