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Journal articles on the topic 'Exorcism in literature'

Author: Grafiati

Published: 4 June 2021

Last updated: 28 July 2025

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1

Espí Forcén, Carlos, and Fernando Espí Forcén. "Demonic Possessions and Mental Illness: Discussion of selected cases in Late Medieval Hagiographical Literature." Early Science in Medicine 19, no. 3 (2014): 258–79. http://dx.doi.org/10.1163/15733823-00193p03.

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During the Middle Ages, demonic possession constituted an explanation for an erratic behavior in society. Exorcism was the treatment generally applied to demoniacs and seems to have caused some alleviation in the suffering of mentally distressed people. We have selected and analyzed some cases of demonic possession from thirteenth-century hagiographical literature. In the description of demoniacs we have been able to find traits of psychotic, mood, neurotic, personality disorders and epilepsy. The exorcisms analyzed in our article are the result of literary invention more than the description

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2

Rosik, Christopher H. "When Discernment Fails: The Case for Outcome Studies on Exorcism." Journal of Psychology and Theology 25, no. 3 (1997): 354–63. http://dx.doi.org/10.1177/009164719702500304.

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Prompted by the author's own encounter with six patients who had previously undergone exorcism or deliverance prayer, this article critically examines the modern criteria for possession and demonization found in the evangelical Christian literature and reviews contemporary empirical research on exorcism. Some suggestions for future research are also presented. The increasing awareness of dissociation and the preliminary findings of negative sequelae for some exorcisms argue for the necessity of outcome studies in this area. Empirical research should be viewed as a valuable adjunctive resource

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3

Charette, Blaine. "A Review of Graham Twelftree, In the Name of Jesus: Exorcism Among Early Christians." Journal of Pentecostal Theology 17, no. 2 (2008): 133–36. http://dx.doi.org/10.1163/174552508x377439.

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AbstractIn this study of the divergence of perspective in the New Testament on the subject of exorcism, Twelftree provides the reader with a reliable introduction and guide. The consistent historical approach to the topic significantly limits the review of the biblical evidence (there is little attention to the literary/theological concerns of the NT authors) but means that a strong feature of the book is its review and critique of academic literature written in a similar vein. For the most part the interpretive conclusions are sound (albeit with some examples of special pleading). Specific ar

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4

Kimmel, Joseph L. "Demons Seeking Identity? The Psychic Life of New Testament Exorcisms." Journal of Biblical Literature 143, no. 1 (2024): 85–104. http://dx.doi.org/10.15699/jbl.1431.2024.5.

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Abstract An important but largely unrecognized feature of well-known New Testament exorcistic pericopes is the eagerness with which demons and spirits engage their respective exorcists. Why might narratives like Mark 1:21–26 and 5:1–13, or Acts 16:16–18, depict spirits as intensely keen to engage—and even to provoke—exorcists like Jesus and Paul? By reading these stories through Judith Butler’s nuancing of Louis Althusser’s interpellation theory, I argue that the demons seek and gain recognition of their identity through their interaction with Jesus. At the same time, I contend that ancient ex

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5

Oravetz, Anne. "J. H. Chajes. Between Worlds: Dybbuks, Exorcists, and Early Modern Judaism. Philadelphia: University of Pennsylvania Press, 2003. 278 pp." AJS Review 29, no. 2 (2005): 378–80. http://dx.doi.org/10.1017/s0364009405300171.

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Jewish mystical and magical texts are remarkably relevant to some of the most central historiographical themes of early modern Europe; they are also remarkably esoteric and confounding to any nonspecialist. Providing a remedy to this incongruity, J. H. Chajes makes a major contribution to both Jewish and general early modern historiography with his first book, on Jewish spirit possession and exorcism. His work offers a useful narrative of the development of Jewish exorcism traditions, presenting the complex subject in terms that make it more approachable without over-simplification. At the sam

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6

Walden, Justine. "Exorcism and Religious Politics in Fifteenth-Century Florence." Renaissance Quarterly 71, no. 2 (2018): 437–77. http://dx.doi.org/10.1086/698138.

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AbstractThis article examines a series of messages concerning politics and geography that the religious order of the Vallombrosans embedded within a series of exorcism manuscripts and addressed to Lorenzo de’ Medici in the late fifteenth century. The Vallombrosans crafted their manuscripts to negotiate a host of troubles: schism over reform, friction with Lorenzo, diminishing social status, increased marginality, competition with rival religious orders, new definitions of orthodoxy, and alternate forms of religious devotion. I frame Vallombrosan troubles and their turn to exorcism as symptomat

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7

Logan, Kossi Mawuena. "Ghostly Narratives and Transatlantic/Global African Identity Politics." Africa Today 70, no. 2 (2023): 23–40. http://dx.doi.org/10.2979/africatoday.70.2.02.

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Abstract: Notwithstanding that any allusion to ghosts raises eyebrows, the term congruently evokes metaphysical and existential questions, concepts, and paradigms: death, hauntings, exorcism, healing, and mourning. It may speak to traumatic events—manifested spectrally—that leave an imprint on the psyche. The expression "to lay the ghost to rest" alludes to hauntings and processes of exorcism and healing. This article investigates how these processes condition and define identity politics in the Black and transatlantic world. It taps into contemporary African literature in an attempt not only

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8

Cheng-Lin, Catalina. "Exorcism as a Genre of Magical Literature: An Insight into the Greek Magical Papyri and the Islamic Exorcism Prayers of the Holy Qur’an." International Journal of Literary Humanities 18, no. 1 (2020): 1–9. http://dx.doi.org/10.18848/2327-7912/cgp/v18i01/1-9.

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9

Zhao, Xiaohuan. "Nuo Altar Theatre on a Liminal/Liminoid Continuum: Reflections on the Shamanic Origins of Chinese Theatre." TDR/The Drama Review 63, no. 2 (2019): 57–77. http://dx.doi.org/10.1162/dram_a_00835.

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The rite of exorcism known as nuo lies at the very heart of the relationship between ritual and drama in Chinese theatre history. Nuo altar theatre exemplifies the relationship between ritual and drama as dynamic and interactive, with ritual engendering theatre and theatre enriching ritual.

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10

Hampton, Bryan Adams. "Purgation, Exorcism, and the Civilizing Process in Macbeth." SEL Studies in English Literature 1500-1900 51, no. 2 (2011): 327–47. http://dx.doi.org/10.1353/sel.2011.0016.

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11

Madere, Jennifer A. "A Catholic Perspective: Dissociative Identity Disorder and Experiences of Diabolical Possession." Integratus 1, no. 2 (2023): 130–47. http://dx.doi.org/10.1521/intg.2023.1.2.130.

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The Diagnostic and Statistical Manual of Mental Disorders, Fifth Edition (DSM-5) and its Text Revision (DSM-5-TR) include experiences of diabolical possession and human relationships with spirits as a cultural variation of dissociative identity disorder (DID). Consideration of potential cultural factors is essential to making an accurate diagnosis and employing ethical treatment. However, the DSM and existing literature offer little to assist professionals making a differential diagnosis when these “cultural factors” may be present and someone does not otherwise meet criteria for DID. A Cathol

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12

Silver, Susan K. "Demonic possession and poetic exorcism in early modern france." Neophilologus 89, no. 1 (2005): 23–39. http://dx.doi.org/10.1007/s11061-004-5654-z.

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13

Kallendorf (book author), Hilaire, and Alison Weber (review author). "Exorcism and Its Texts: Subjectivity in Early Modern Literature of England and Spain." Renaissance and Reformation 39, no. 4 (2003): 103–5. http://dx.doi.org/10.33137/rr.v39i4.8926.

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14

Valente, Michaela, and Hillaire Kallendorf. "Exorcism and Its Texts: Subjectivity in Early Modern Literature of England and Spain." Sixteenth Century Journal 36, no. 2 (2005): 634. http://dx.doi.org/10.2307/20477477.

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15

Traister, Barbara H. "Exorcism and Its Texts: Subjectivity in Early Modern Literature of England and Spain." Comparative Literature Studies 44, no. 3 (2007): 356–58. http://dx.doi.org/10.2307/complitstudies.44.3.0356.

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16

KOTANSKY, R. "Remants of a Liturgical Exorcism on a Gem." Le Muséon 108, no. 1 (1995): 143–56. http://dx.doi.org/10.2143/mus.108.1.525845.

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17

Riccio, Thomas. "Huan Nuoyuan: Exorcism and Transformation in Miao Ritual Drama." TDR/The Drama Review 63, no. 2 (2019): 78–101. http://dx.doi.org/10.1162/dram_a_00836.

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Deep in the Wuling Mountains of southwest Hunan, China, a 3,000-year-old ritual, the huan nuoyuan, is performed by the Miao people. The elaborate event is the conclusion of many years of preparation; it evokes and embodies the mythical forces that are central to the worldview of the politically and ethnically marginalized Miao.

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18

Pavesio, Monica. "Sarah Ferber, Demoniac Possession and Exorcism in Early Modern France." Studi Francesi, no. 145 (XLIX | I) (July 1, 2005): 153. http://dx.doi.org/10.4000/studifrancesi.35988.

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19

Sharpe, J. A. "Exorcism and Its Texts: Subjectivity in Early Modern Literature of England and Spain (review)." Catholic Historical Review 91, no. 3 (2005): 525–26. http://dx.doi.org/10.1353/cat.2005.0222.

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20

Traister, Barbara Howard. "Exorcism and Its Texts: Subjectivity in Early Modern Literature of England and Spain (review)." Comparative Literature Studies 44, no. 3 (2007): 356–58. http://dx.doi.org/10.1353/cls.2007.0071.

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21

Wörsdörfer, Anna Isabell. "El Cura De Madrilejos Im Kontext Des Dämonologischen Schrifttums." Romanische Forschungen 131, no. 4 (2019): 487–502. http://dx.doi.org/10.3196/003581219827790837.

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In the early modern period, demons and evil spirits don't only occupy the minds of clergymen like Castañega, Ciruelo and Delrío as can be seen in their scientific documents, but they also crowd the stages of Spanish Golden Age theatre. On the basis of the comedia El cura de Madrilejos, this article examines the overlaps of demonological discourses coming from theology, literature, medicine, law and stage technology. The analysis is focused on the phenomena of sorcery, possession and exorcism which will be situated in their multidiscursive historical context.

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22

Râmbu, Nicolae. "The demonism of creation in Goethe's philosophy." Trans/Form/Ação 35, no. 3 (2012): 67–80. http://dx.doi.org/10.1590/s0101-31732012000300004.

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Goethe's philosophy of creativity revolves around what he called das Dämonische. This essay is not meant as a definition or an explanation of demonic creation, but instead presents a demonic work par excellence, as the term "demonic" is defined by Goethe in the Elegy from Marienbad. The process of the creation of this work, as it is described by Goethe, also represents a strange exorcism, as the entire daemonic creative force of the author is transposed in this lyrical masterpiece of German and universal literature. After writing the Elegy Goethe, it is no longer demonic.

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23

Galewicz, Cezary, and Venugopal Panicker. "Degraded Gods on Parade: Reading Temple Festivals in Early Malayalam Literature." Numen 71, no. 5-6 (2024): 519–47. http://dx.doi.org/10.1163/15685276-20240016.

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Abstract This article concerns a representation of a temple festival in Tiruniḻalmāla, a major literary work in early Malayalam. The work in question focuses on a high-order Brahmanic temple of Āṟanmuḷa in the moment of a grave ritual and operational crisis. It emphasizes the restorative role of rather lowly rites of exorcism and purification including elements of dance, song, and drama. The article pays close attention to the structure of its textual matter and the literary strategies deployed by its author in meeting the performative exigencies of the genre. The festival itself seems today t

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24

Chavkin, Allan, and Nancy Feyl Chavkin. "Theodore Roethke’s “The Exorcism”: Manic-Depressive Illness and Poems of Dissociation." ANQ: A Quarterly Journal of Short Articles, Notes and Reviews 30, no. 3 (2017): 165–69. http://dx.doi.org/10.1080/0895769x.2016.1273752.

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25

Didi-Huberman, G. "ARTISTIC SURVIVAL: Panofsky vs. Warburg and the Exorcism of Impure Time." Common Knowledge 9, no. 2 (2003): 273–85. http://dx.doi.org/10.1215/0961754x-9-2-273.

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26

Cancel, Robert. "Literary Criticism as Social Philippic and Personal Exorcism: Ngugi wa Thiong'o's Critical Writings." World Literature Today 59, no. 1 (1985): 26. http://dx.doi.org/10.2307/40140527.

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27

Jannarone, Kimberly. "Exercises in Exorcism: The Paradoxes of Form in Artaud's Early Works." French Forum 29, no. 2 (2004): 35–53. http://dx.doi.org/10.1353/frf.2004.0049.

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28

Majumdar, Rupendra Guha. "Laying Ella's Ghost: Sublimation of Incestuous Love in Eugene O'Neill's Desire under the Elms and A Moon for the Misbegotten." Eugene O'Neill Review 37, no. 1 (2016): 41–56. http://dx.doi.org/10.5325/eugeoneirevi.37.1.41.

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Abstract Eugene O'Neill's treatment of the subject of adult love in the early Desire under the Elms and his concluding work, A Moon for the Misbegotten, finds expression on the dual planes of the maternal and the romantic. The distinction between the two appears in the terms of Oedipal transgression. The former is associated with motherly warmth, security, wholeness of being, and the latter a distracting, erotic passion that only augments desire and self-destruction, leading the concerned protagonists to the threshold of tragedy. For O'Neill, there are semiautobiographical overtones to these d

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Reid, Robert, and Ilya Kutik. "Writing as Exorcism: The Personal Codes of Pushkin, Lermontov and Gogol." Modern Language Review 103, no. 1 (2008): 302. http://dx.doi.org/10.2307/20467766.

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30

Samson, Alexander. "Exorcism and Its Texts: Subjectivity in Early Modern Literature of England and Spain by Hilaire Kallendorf." Renaissance Studies 20, no. 1 (2006): 118–21. http://dx.doi.org/10.1111/j.1477-4658.2006.138-11.x.

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31

Daemen-de Gelder, Katrien. "Devil Theatre. Demonic Possession and Exorcism in English Renaissance Drama, 1558-1642 (Studies in Renaissance Literature)." English Studies 90, no. 1 (2009): 118–19. http://dx.doi.org/10.1080/00138380802666439.

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32

Olivarez, Rory. "The Haunting Absence of Language: How Toni Morrison’s Spectral Formula Unlocks Marginalized Counter-Narratives in Current Gothic American Literature." South Central Review 41, no. 1 (2024): 100–116. http://dx.doi.org/10.1353/scr.2024.a926135.

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Abstract: Is Toni Morrison still here? Rather than exorcising Beloved by ordering that her story not be passed on, it appears that the author and her shade have been embraced and remain firmly rooted in current Gothic American literature. Morrison honed the spectral, liberating undocumented Black American slave counter-narratives and exposing concealed ancestral trauma. The fecundity of her contribution is celebrated in Jesmyn Ward’s Sing, Unburied, Sing and Angela Flournoy’s The Turner House , both of which employ such ghosts to engage with and enlighten their nescient descendants. In this ar

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33

Levack (book author), Brian P., and Richard Raiswell (review author). "The Devil Within: Possession and Exorcism in the Christian West." Renaissance and Reformation 36, no. 3 (2013): 180–82. http://dx.doi.org/10.33137/rr.v36i3.20561.

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34

Wachtel, Michael, and Ilya Kutik. "Writing as Exorcism: The Personal Codes of Pushkin, Lermontov, and Gogol." Slavic and East European Journal 50, no. 3 (2006): 505. http://dx.doi.org/10.2307/20459317.

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35

Al-Shammari, Zainab Abdulkadhim Salman. "Frankenstein in Baghdad." Al-Adab Journal 1, no. 136 (2021): 121–30. http://dx.doi.org/10.31973/aj.v1i136.1008.

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The present essay is personal reading of Ahmed Saadawi’s novel Frankenstein in Baghdad, which is viewed in light of the development of the genre of utopian/dystopian writing not only in Western literature but also in the Arab/Islamic literature, highlighting the way the Iraqi writer understood the realities in his own country following the American invasion. The novel is a metaphor of the intertribal violence that is still shaking the illusory peace of the country, affecting the lives and destinies of a people which has not completely recovered from the horrors of the wars of the last decades.

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36

van Dijkhuizen, Jan Frans. "Exorcism and Its Texts: Subjectivity in Early Modern Literature of England and Spain by Hilaire Kallendorf (review)." Modern Language Review 101, no. 1 (2006): 307–8. http://dx.doi.org/10.1353/mlr.2006.0130.

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37

Robertson, Ritchie, and H. C. Erik Midelfort. "Exorcism and Enlightenment: Johann Joseph Gassner and the Demons of Eighteenth-Century Germany." Modern Language Review 102, no. 3 (2007): 877. http://dx.doi.org/10.2307/20467497.

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38

Gutorow, Jacek. "“That Possible Immunity in Things”: Melancholic Interiors and Secret objects in Henry James’s The Ivory Tower." Polish Journal for American Studies, no. 9 (2015) (July 20, 2023): 21–33. http://dx.doi.org/10.7311/pjas.9/2015/2.

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Henry James’s inability to complete The Ivory Tower is one of the most regrettable failures in the history of the XX century American literature. This unfinished work might have become James’s great American novel: both a personal vision and an interpretation of his native land, its landscapes, its people, even its light and its textures. As it is, The Ivory Tower turns out to be an exorcism of the past and an attempt to discover in one’s memory something that would give sanction to the present moment. James achieves this by focusing on the novel’s objects and interiors and by showing how they

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39

Moubarez, Hany. "Cuneiform Š umma Sentences: Conditionals or Implications?" Studia Humana 14, no. 1 (2025): 1–14. https://doi.org/10.2478/sh-2025-0001.

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Abstract For a long time, it was believed in Assyriology and related disciplines that šumma sentences, or grammatical conditionals, which appeared in cuneiform texts and tablets of astrology, exorcism, law, extispicy, oneiromancy, medicine, and divination, were linguistic expressions of logical conditionals. F. Rochberg (2010; 2016) extended this belief, suggesting that they are even material conditionals. Andrew Schumann (2017; 2020; 2021) followed this, claiming that, as a result, we can trace the origin of symbolic logic in cuneiform writings, through which it moved to Greece. In this paper

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40

Miller, Judith G., and Rachel M. Watson. "Exorcism, Autobiography, and Une Chambre en Inde: The Soleil Stages Terrorism and Much More." TDR/The Drama Review 61, no. 4 (2017): 133–41. http://dx.doi.org/10.1162/dram_a_00697.

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What happens when the fabled Théâtre du Soleil takes on Islamic terrorism and its own creative doldrums? Improvisation, the horrors of daily news reports, a residency in India, and the specters of the world’s theatrical traditions come together in a raucous kaleidoscope that fills the titular “room in India” with an overflow of anxiety and fellowship.

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41

Duncan, Ian. "Scott's Ghost-Seeing." Gothic Studies 24, no. 1 (2022): 44–56. http://dx.doi.org/10.3366/gothic.2022.0120.

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Episodes of ghost-seeing radicalize a key device of Walter Scott’s historical novels, in which cultural difference submits to a developmental logic of historical difference. The spectral apparition signals not only the ghost-seer’s imminent death but also a historical extinction, that of the life-world in which supernatural phenomena count as real. This essay considers the complication of this historicist logic in The Bride of Lammermoor (1819) and The Monastery (1820). In the former, ghostliness is endemic to a time of pure liminality, unmoored from historical purpose: the suspension of the p

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42

Reid, Robert. "Writing as Exorcism: The Personal Codes of Pushkin, Lermontov and Gogol by Ilya Kutik." Modern Language Review 103, no. 1 (2008): 302–3. http://dx.doi.org/10.1353/mlr.2008.0340.

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43

Gibson, Marion. "Demonic Possession and Exorcism in Early Modern France by Sarah Ferber and Demonic Possession and Exorcism in Early Modern England: Contemporary Texts and their Cultural Contexts by Philip C. Almond." Renaissance Studies 20, no. 3 (2006): 452–54. http://dx.doi.org/10.1111/j.1477-4658.2006.00162.x.

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44

Leba, Katarina. "SPIRITUAL LEADERSHIP YESUS MENGATASI PROBLEM PENGIKUT." SAPA - Jurnal Kateketik dan Pastoral 2, no. 2 (2017): 68–88. http://dx.doi.org/10.53544/sapa.v2i2.41.

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This study aims to analyze, describe, discuss, and discover how the spiritual leadership of Jesus and the way Jesus influenced others to follow Him. With literature approach, the data were collected and analyzed. From the analysis and discussion found that Jesus has wonderful spiritual leadership qualities. He underlies His leadership in the pursuit of His Father's will. To arrive at the successful implementation of the will of the Father (the authoritative party), Jesus built in himself the values: justice, mercy, and faithfulness. On the basis of these values, Jesus did all the activities, i

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45

Safronova, Julia A. "“IMPORTANT MONUMENTS OF THE PAST LIFE OF OUR ANCESTORS”: FAIRY TALES IN THE RUSSIAN LITERATURE HISTORY CURRICULUM FOR ORTHODOX THEOLOGICAL SEMINARIES IN 1868." Children's Readings: Studies in Children's Literature 27, no. 1 (2025): 19–41. https://doi.org/10.31860/2304-5817-2025-1-27-19-41.

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The article focuses on the analysis of fairy tales as part of the Russian literary history course, which was ﬁrst introduced at Orthodox theological schools in 1868. Both the program’s connection to the 1860s pedagogical debates and the development of this subject in secular education are investigated. The author demonstrates that, in the late 1860s, theological schools were the ﬁrst to implement the historical approach to literature. Russian folktales were included as a component of “folk literature”, studied as a result of the emphasis on nationalizing the school canon. Seminarians studied f

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46

Perucci, Tony. "Guilty as Sin: The Trial of Reverend Billy and the Exorcism of the Sacred Cash Register." Text and Performance Quarterly 28, no. 3 (2008): 315–29. http://dx.doi.org/10.1080/10462930802107936.

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47

Andrew, Joe. "Writing as Exorcism: The Personal Codes of Pushkin, Lermontov, and Gogol by Ilya Kutik (review)." Slavonic and East European Review 86, no. 1 (2008): 136–37. http://dx.doi.org/10.1353/see.2008.0096.

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48

Ronis, Sara. "A Seven-Headed Demon in the House of Study: Understanding a Rabbinic Demon in Light of Zoroastrian, Christian, and Babylonian Textual Traditions." AJS Review 43, no. 01 (2019): 125–42. http://dx.doi.org/10.1017/s0364009418000788.

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This article examines a narrative about a seven-headed demon in Bavli Kiddushin 29b as an entry point into a much broader conversation about the Talmud's demonology. I first lay out the interpretive challenges of the story, then argue that B. Kiddushin's demonic discourse has more in common with ancient Near Eastern demonologies that it does with contemporaneous Zoroastrian materials. Two particular aspects of the rabbinic depiction of the demon in B. Kiddushin align with Mesopotamian characterizations of demons: (1) the physical description of the demon as a seven-headed serpent, and (2) his

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49

Cooren, François, Lise Higham, and Romain Huët. "Analyzing online suicide prevention chats." Language and Dialogue 7, no. 1 (2017): 3–25. http://dx.doi.org/10.1075/ld.7.1.02coo.

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Abstract In this article, we propose to mobilize a communicative constitutive approach to analyze sessions that took place in the context of online suicide prevention chats in France. By analyzing the detail of a specific excerpt, we propose, more precisely, to draw a portrait of various figures that appear to express themselves in what could be called online help in action (see also Bartesaghi, 2014). Beyond the various psychotherapeutic approaches that are supposed to inform what volunteers are saying and doing, our goal is to start with their practices to determine the figures that they imp

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50

Robertson, Ritchie. "Exorcism and Enlightenment: Johann Joseph Gassner and the Demons of Eighteenth-Century Germany by H. C. Erik Midelfort." Modern Language Review 102, no. 3 (2007): 877. http://dx.doi.org/10.1353/mlr.2007.0245.

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