Torture may be considered a kind of perverse liturgy, for in torture the body of the victim is the ritual site where the state’s power is manifested in its most awesome form. Torture is liturgy – or, perhaps better said, “anti-liturgy” – because it involves bodies and bodily movements in an enacted drama which both makes real the power of the state and constitutes an act of worship of that mysterious power. It is essential to this ritual enactment that it not be public […]. The liturgy of the torture room is a disciplina arcani, a discipline of the secret, which is yet part of a larger state project which continues outside the torture chamber itself. (William T Cavanaugh, Torture and Eucharist, p.30)