Five years ago, I had a chance to eat lunch with the late William Peter Blatty, an articulate Catholic apologist who won an Academy Award for turning his novel, "The Exorcist," into a stunning Hollywood screenplay.
Yes, I called Blatty a Catholic apologist.
Why? In part because he viewed his masterwork as a vehicle for criticizing this materialistic age. Here is a chunk of that column, in which Blatty explains his motives. In “The Exorcist”:
The fictional Father Damien Karras experiences paralyzing doubts after his mother's death. Blatty was typing the second page of his earliest take on the story when he received the call that his mother had died.
"I knew what I wanted to do. I wanted to make a statement that the grave is not the end, that there is more to life than death," said Blatty, in a Bethesda, Md., diner near his home, not far from the Georgetown neighborhood described in "The Exorcist."
After studying the explicit details in the journals of exorcists, he decided that a story about "what happens in these cases could really be a boost to the faith. It could show people that the spiritual world is real."
The bottom line: "The Exorcist" scared the hell out of millions of people.
This brings me to the feature story in The Atlantic that stirred up lots of online conversation over the weekend, the one with this haunting double-decker headline:
American Exorcism
Priests are fielding more requests than ever for help with demonic possession, and a centuries-old practice is finding new footing in the modern world.
A serious piece of journalism on this topic faces a big question: How much space should be dedicated to the views of people who, well, think demon possession is real? As Blatty noted, it is impossible to talk about this topic — exorcisms — without debating evidence that the material world is not all that there is. (Click here for a Rod Dreher discussion of this angle.)
Toward the end of this long feature, reporter Mike Mariani offers this summary of what he was seeing, hearing and feeling:
Pore over these spiritual and psychiatric frameworks long enough, and the lines begin to blur. If someone lapses into an alternate identity that announces itself as a demon bent on wresting away that person’s soul, how can anyone prove otherwise? Psychiatry has only given us models through which to understand these symptoms, new cultural contexts to replace the old ones. No lab test can pinpoint the medical source of these types of mental fractures.
