religious cultural movements. The approach also serves to shed light on an inevitable question for researchers of contemporary religion: How does one qualify a religious movement? McCloud continually identifies his subjectauthors as part of the Third Wave movement, described narrowly as a neoPentecostal phenomenon, but also a facet of evangelical conservative Protestantism. But the practice of spiritual warfare through deliverance is not limited to Pentecostalism, or even Protestantism, and McCloud acknowledges that many if not most practitioners are unfamiliar with the term Third Wave. This is not to say that McCloud was mistaken in his usage, as shifts in intellectual structure impact everyday actors whether or not they are aware of resultant discursive changes. Nor is the Third Wave the only example one could point to--Reconstructionism, Dominionism, Christian Patriarchy, and Quiverfull are all labels with similarly ambiguous analytical utility. Rather, he offers a case study of how difficult it can be to gather religious actors and practices under the heading that a movement may provide, and perhaps one way of navigating that reality. Further research on deliverance ministry might use American Possessions as a point of departure to measure the reach of the "haunted imaginary" beyond the Third
Magic, Ritual, and Witchcraft – University of Pennsylvania Press
Published: Dec 28, 2016
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