Why in hell are exorcisms still so popular?

THE CONVERSATION
30 NOV 2015 AT 06:48 ET  

At Texas State University, I teach an honors course called “Demonology, Possession, and Exorcism.” It’s not a gut course. My students produce research papers on topics that range from the role of sleep paralysis in reports of demonic attacks to contemporary murder cases in which defendants have claimed supernatural forces compelled them to commit crimes.

In fact, talk of demons isn’t unusual in Texas. The first day of class, when we watched a clip of an alleged exorcism at an Austin Starbucks, many of my students said that they’d seen similar scenes in the towns where they’d grown up.

Just an exorcism at a Starbucks in Texas.

In 2014, an exorcism took place outside of a Starbucks in Austin, Texas.

A few students even admitted their parents were nervous that they’d signed up for the class. Maybe these parents worried their kids would become possessed, or that studying possession in the classroom might make demons seem less plausible. (Perhaps it was a mix of both.)

Either way, these parents aren’t a superstitious minority: a poll conducted in 2012 found that 57% of Americans believe in demonic possession. Nonetheless, demons (invisible, malevolent spirits) and exorcism (the techniques used to cast these spirits out of people, objects or places) are often thought of as relics of the past, beliefs and practices that are incompatible with modernity. It’s an assumption based in a sociological theory that dates back to the 19th century called the secularization narrative. Scholars such as Max Weber predicted that over time, science would inevitably supersede belief in “mysterious forces.”

But while the influence of institutionalized churches has waned, few sociologists today would claim that science is eliminating belief in the supernatural. In fact, in the 40 years since the blockbuster film The Exorcist premiered, belief in the demonic remains as popular as ever, with many churches scrambling to adapt.

Exorcism’s golden age

So why has exorcism made a comeback? It may be that belief in the demonic is cyclical.

Historian of religion David Frankfurter notes that conspiracy theories involving evil entities like demons and witches tend to flare up when local religious communities are confronted with outside forces such as globalization and modernity.

Attributing misfortune and social change to hidden evil forces, Frankfurter suggests, is a natural human reaction; the demonic provides a context that can make sense of unfamiliar or complex problems.

While Europeans practiced exorcism during the Middle Ages, the “golden age” of demonic paranoia took place in the early modern period. In the 16th and 17th centuries, thousands were killed in witch hunts and there were spectacular cases of possession, including entire convents of nuns.

Read the rest of the article here.

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Similarly, Catholic exorcists in Mexico held a “magno exorcisto” in May 2015 aimed at purging the entire nation of demons. The mass exorcism was partly motivated by the drug wars that have devastated the country since 2006. But it was also in response to the legalization of abortion in Mexico City in 2007.

During one Mexican exorcism, a demon (speaking through a possessed person) confessed that Mexico had once been a haven for demons. According to the four demons identified in the exorcism, hundreds of years ago, Aztecs had offered them human sacrifices; now, with the legalization of abortion, the sacrifices had resumed.

Divided over demons

In the Baylor Religion Survey, 53% of Catholics said they either agree or strongly agree in the possibility of demonic possession. Twenty-six percent disagreed or strongly disagreed, and the rest were undecided. Progressive Catholics still regard exorcism as an embarrassment, and there are also increasingly vocal atheists and skeptics eager to cite the practice of exorcism as an example of the absurdity of religion. But in countries like Italy and the Philippines, there is active demand for more Catholic exorcists.

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Joseph P Laycock, Assistant Professor of Religious Studies, Texas State University

This article was originally published on The Conversation. Read the original article.