If, as the last chapter showed, there is no evidence to support the notion that a satanic cult is performing evil rites that involve the torture and even killing of children, then what is the basis for the belief in satanic abuse? This is the central question to which this book is addressed. In fact, there are two questions to be answered: first, what are the reasons for a generalised belief in the possibility of satanic cults, particularly as the decline in formal religion throughout most of this century has led many observers to consider society as dominated by a secular and rational outlook on life (Jenkins 1992: 44)? Chapter 2 showed that continuity in Church mythology and folk belief has provided ready acceptance for ideas that are not new but merely refurbished in modern guise. This chapter is addressed rather to the question which follows: given that people might be prepared to entertain the notion of satanic abuse in general, how did allegations arise in particular cases? This chapter starts to provide an answer by considering how belief in satanic abuse can provide an explanation for difficult cases of child abuse.

Difficult cases

A psychologist in the field of child protection has recorded her view that work with the victims of satanic abuse is ‘experienced as significantly more complex, more difficult, more challenging and more professionally “draining” than clinical work with other client-groups.’ (Youngson 1993: 259; 1994).