A Typology Of Domestication In Exorcism

Abstract

In this article the authors develop a typology that maps the way in which contemporary exorcist practices become 'domesticated'. The typology is based on a comparison of Dutch charismatic Christians and Brazilian Spiritists, two religious contexts in which dealing with evil spirits takes a central place. The typology makes clear that the discourses surrounding demons and exorcism, including the medical discourse, are made up of different practical parameters of diagnosis and treatment, which are intrinsically linked to the use of language. Metaphorical and metonymical language form two extremes of the continuum in this respect, the former representing a 'domesticated' demonology and the latter referring to the untamed reality of the demonic world.

Exorcisms, extraction of unwanted entities, and other spiritual struggles around the body: A comparative perspective Exorcismes, extractions d’entités indésirées et autres combats spirituels autour du corps: une perspective comparative

“…Quelques-unes de ces études se sont aussi penchées sur la comparaison des formes de l'exorcisme dans différentes Droogers (2007) compared the experiences of Dutch charismatic Catholics and Brazilian spiritualists, and Cantón Delgado and Panagiotopoulos (2021) studied Guatemalan Pentecostalism and Afro-Cuban practices, with a special interest for the position of researchers in the field. The volume The Social Scientific Study of Exorcism in Christianity, edited by Giordan and Possamai (2020), represents the most systematic attempt to compare studies of exorcism in various Christian milieus, including Catholic, Evangelical, and Orthodox.…”

Of Polluted Spirits and Compromised Identity: Pentecostal Depictions of Causality and the Repositioning of Human Agency in Cameroon

“…In their article on the domestication of exorcism, Versteeg and Droogers mention that demons or evil spirits are perceived as intelligent “restless entities” that have a “constant desire to oppress people and take control of their lives.” Demons, they say, “reveal themselves as specific weaknesses or vices such as addiction or feelings of rejection” (Versteeg and Droogers, 2007: 20). While these weaknesses may be seen in individuals, this does not necessarily mean that detecting demons is easy.…”

“…Discernment and authoritative speech are vital in the deliverance process. Those with the gift of discernment see the problem and use authoritative speech to speak powerfully to the demon (Versteeg and Droogers, 2007: 20–21). Exorcism precedes healing (Haustein 2011: 538) and is aimed at removing the demons that afflict victims.…”

“…It is for this reason that they could be asked to sit down. The victim’s condition is addressed and the demon is told to leave God’s child in the name of Jesus (Versteeg and Droogers, 2007: 21). The blood of Jesus is invoked to protect the exorcized.…”

“Who are you in this body?”: Identifying demons and the path to deliverance in a London Pentecostal church

“…While research on language in religion is extensive (Keane 1997), the particular role that language plays in the discourse of demon possession and deliverance within Pentecostal/evangelical/charismatic churches has received perhaps more limited attention (Csordas 1992, 1994; Versteeg & Droogers 2007; Bialecki 2011a; Luhrmann 2012). Notably, the analysis of detailed recorded dialogue between evangelists and possessed individuals undergoing exorcism/deliverance appears somewhat neglected.…”