Relevant bibliographies by topics / Devil worship

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  1. Journal articles
  2. Dissertations / Theses
  3. Books
  4. Book chapters

Academic literature on the topic 'Devil worship'

Author: Grafiati
Published: 4 June 2021
Last updated: 9 February 2022

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Journal articles on the topic "Devil worship"

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Petryk, Valentyn. "Satanic sect." Ukrainian Religious Studies, no. 9 (January 12, 1999): 77–93. http://dx.doi.org/10.32420/1999.9.827.

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Satanism is a religious trend that involves the worship of a demonic being. This may be Satan, the Devil, Lucifer, Beelzebub, Asmodia, Seth, and others. And often the first three demons are considered to be one person in three hypostases. There are many classifications of satanism. Here we offer you ours, because we believe that it exactly reveals the essence of Satan's directions. Therefore, Satanists are divided into orthodox devil-worshipers, Luciferian (Promethean), reformed devil-worshipers (Lavean type).
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Wygralak, Paweł. "Zło magii w pastoralnych wskazaniach Ojców Kościoła." Vox Patrum 59 (January 25, 2013): 303–16. http://dx.doi.org/10.31743/vp.4032.

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The article took up the problem of evil in magic in the teaching of the Church Fathers. The ancient priests were convinced that magic was the work of the devil himself. Even the pagan world believed that every mage must have had his own demon, who was the source of their strength. Thus a mage remains at a constant relationship with the devil on whom he is dependent. It can be even said that magic leads inevitably to the worship of the devil. Those who practice magic or seek advice from fortune-tellers and astrologers, put themselves at the devil’s dis­posal, since they make their life decisions dependent on the results of divination or star system. The most serious form of enslavement is demonic possession. Few of the Church Fathers links possession with magic practice, whereas all agree that magic seriously weakens confidence in Divine Providence and leads to a spiritual split, which results in simultaneous participation in the Christian practices and the use of magic services.
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Boaz, Danielle. "Introducing Religious Reparations: Repairing the Perceptions of African Religions Through Expansions In Education." Journal of Law and Religion 26, no. 1 (2010): 213–48. http://dx.doi.org/10.1017/s0748081400000953.

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Western bookstores today are full of small boxes that advertise “Voodoo Revenge Kit” on the front. Their short descriptions encourage anyone who wishes to harm a cheating lover and curse a difficult boss to buy this product. Companies now sell t-shirts, mugs, buttons and key chains with “voodoo dolls,” and bound figures with needles through the heart. Novels, newspapers, and movies have, for over a century, produced representations of human sacrifice, cannibalism and devil worship as rituals central to the practice Obeah, Vodou and Santeria. U.S. televangelist Pat Robertson even remarked that the catastrophic earthquake in Haiti on January 12, 2010, was God's retribution on Haitians for practicing voodoo and making a “pact with the devil.” Remarkably, few people recognize that these depictions are, to a large degree, linked to slavery and racism, which continue to leave their stain on the past and present laws of American and Caribbean nations.
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Boaz, Danielle N. "“Spiritual Warfare” or “Crimes against Humanity”? Evangelized Drug Traffickers and Violence against Afro-Brazilian Religions in Rio de Janeiro." Religions 11, no. 12 (November 30, 2020): 640. http://dx.doi.org/10.3390/rel11120640.

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Since at least 2005, drug traffickers in the cities and favelas of the state of Rio de Janeiro have been carrying out systematic and violent assaults on Afro-Brazilian religious communities. Motivated by their conversion to sects of Evangelical Christianity that regard Afro-Brazilian religions as devil worship, the traffickers have forcibly expelled devotees of these faiths from their homes and temples, destroyed shrines and places of worship, and threatened to kill priests if they continue to practice their religion. Scholars have often described this religious landscape as a “conflict” and a “spiritual war.” However, I argue that Evangelized drug traffickers and Afro-Brazilian religions are not engaged in a two-sided struggle; rather, the former is unilaterally committing gross violations of the latter’s human rights, which contravene international norms prohibiting crimes against humanity and genocide.
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Davies, Surekha. "Science, New Worlds, and the Classical Tradition: An Introduction." Journal of Early Modern History 18, no. 1-2 (February 11, 2014): 1–13. http://dx.doi.org/10.1163/15700658-12342382.

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Abstract The articles in this volume offer interventions in the history of encounters between new worlds and the intellectual traditions inherited from and informed by classical antiquity, in the period roughly spanning 1450-1850. Ranging in scope from medical treatments to devil-worship, from cosmography to climate theory, from rhetorical colloquies to the interpretation of widow-burning, they show how early modern scholars, artisans, and travelers drew on multiple cultural traditions within Europe, as well as on indigenous knowledge networks in Asia, Africa, Oceania, and the Americas, in their attempts to incorporate new information into their existing world-view.
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Thayer, Anne T. "Learning to Worship in the Later Middle Ages: Enacting Symbolism, Fighting the Devil, and Receiving Grace." Archiv für Reformationsgeschichte - Archive for Reformation History 99, no. 1 (December 1, 2008): 36–65. http://dx.doi.org/10.14315/arg-2008-0104.

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ZUSAMMENFASSUNG Anhand spätmittelalterlicher Pastoralhandbücher und Beispielpredigten werden drei zentrale Anweisungen identifiziert, die der Klerus den Laien hinsichtlich des korrekten Verhaltens während der Meßfeier gab. Erstens sollten die Gläubigen sich ruhig verhalten und in demütiger Haltung der Messe folgen, um der Ablenkung durch den Teufel zu wiederstehen. Zweitens sollten die Laien sich bewußt werden, daß die Meßfeier das Leiden Christi symbolisiert. Ziel des Klerus war es, das Verständnis der Laien für das Ritual, die Kirchenausstattung und die Meßgewänder, die auf die Grundlagen des Glaubens verweisen, zu vertiefen und damit den Glauben zu stärken. Drittens sollten Laien aktiv an der Messe teilnehmen, u.|a. sollten sie die Grundgebete sprechen sowie den einzelnen Stadien der Liturgie folgen. Obwohl die Reformatoren Theologie und Praxis des Gottesdienstes grundlegend veränderten, teilten sie doch viele der Werte der spätmittelalterlichen Kleriker. Insbesondere förderten sie das Glaubenswissen und die aktive Teilnahme des Kirchenvolkes am Gottesdienst.
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Foltz, Richard. "The “Original” Kurdish Religion? Kurdish Nationalism and the False Conflation of the Yezidi and Zoroastrian Traditions." Journal of Persianate Studies 10, no. 1 (June 1, 2017): 87–106. http://dx.doi.org/10.1163/18747167-12341309.

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The religion of the Yezidi Kurds, which has often been inaccurately characterized as “devil-worship,” has been claimed by Kurdish nationalists since the 1930s as the “original” religion of the Kurdish people. It has likewise been asserted that the Yezidi faith is a form of Zoroastrianism, the official religion of Iran in pre-Islamic times. These notions have won official support from most Kurdish political organizations and have broadly penetrated Kurdish society. The identification of Yezidism with Zoroastrianism is historically inaccurate, however, and should be seen as a product of modern nation-building ideology. Sentimental attachment to Yezidism and/or Zoroastrianism among Kurds today is best understood in most cases as a political rejection of Islam and its perceived Arab connections, rather than in terms of genuine devotional commitment.
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Javien, Rico Taga. "The Theological-Eschatological Implications of Name Michael in Jude." Klabat Theological Review 1, no. 1 (August 23, 2020): 13. http://dx.doi.org/10.31154/ktr.v1i1.462.13-23.

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The pastoral epistle of Jude is shrouded with rich theological significance, in spite of its shortness. Theological themes like order of salvation, faith, mission, worship, judgment, great controversy, second coming, and the end of the world, and others are interwoven in the fabric of Jude. It means that Jude starts with protology and ends with climactic and cosmic victorious eschatology, particularly the resurrection of the righteous. The sudden appearance of Michael, the Archangel heightens the conflict in Jude. Scholars from the different camps admit Jude 9 where Michael appears in contending the devil over the body of Moses, is the most perplexing text in the entire epistle. Jesus Christ eschatological name is: Michael. The name is so significant particularly in the conflict of Moses’ resurrection to glory. Satan by all means struggled to prevent him to be resurrected and taken from his territory, for he claimed Moses belonged to his kingdom because he was a sinner. In epistle of Jude the great controversy does not end of the temporal life, the physical death but even extended until the day of resurrection. Whenever, Michael is referred to in the Bible, are all in the contexts of intense violence, war, death, hopelessness and resurrection and triumph. Michael is the heavenly warrior who defends victoriously for His people who will end the great controversy in grandest victory, is indeed the highlight of Jude’s eschatology. Keywords: Michael; devil; Moses; contending; conflict; struggle; apostasy; the great controversy
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Hopper, Andrew. "‘The Popish Army of the North’: Anti-Catholicism and Parliamentarian Allegiance in Civil War Yorkshire, 1642–46." Recusant History 25, no. 1 (May 2000): 12–28. http://dx.doi.org/10.1017/s0034193200031964.

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By the time of the outbreak of the Civil Wars, may educated British Protestants considered Roman Catholicism to be an anti-religion; indeed, the Cambridge divine William Fulke went so far as to equate it with devil worship. Wealthy and powerful English Catholics attracted extreme hostility in moments of political crisis throughout the early modern period, but in 1642, fear of Roman Catholicism was even used to legitimate the terrible act of rebellion. Keith Lindley has emphasized the civil war neutrality of English Catholics, while many current historians, nervous of displays of religious prejudice, have portrayed the anti-Catholic fears of parliamentarians as cynical propaganda. Michael Finlayson has condemned anti-Catholicism as ‘irrational paranoia’, to be compared with anti-Semitism, which might, had it not been for the growth of liberal traditions in nineteenth-century England, have led to some sort of ‘Final Solution’.
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Kagwima, Hezron Mwangi, Josiah Otieno Osamba, and Josia Kinyuga Murage. "CHRISTOLOGIES AMONG THE CHRISTIANS OF NDIA IN KIRINYAGA WEST SUB-COUNTY OF KENYA." Analisa: Journal of Social Science and Religion 3, no. 1 (July 31, 2018): 59–78. http://dx.doi.org/10.18784/analisa.v3i1.596.

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The study evaluated Christologies among the Christians of Ndia, Kirinyaga West sub-county, Kenya. The objectives of the study were: to explore ontological Christologies; to investigate popular soteriological Christologies; to establish social, political and economic functional Christologies among Ndia Christians and; to examine the question of Christodicy in Ndia Christianity. 232 Christians were randomly selected to participate in the study. Questionnaires were issued to the participants. A 95.45% response rate was realized. Data was analyzed using descriptive statistics. The data showed that ontological Christologies among the Ndia Christians ignored the humanity of Jesus and elevated him to the position of the traditional Gikuyu deity, Ngai, while soteriological Christologies were well balanced. Functional Christologies and the question of Christodicy were too spiritualized and Satan was given too prominent a position such that devil worship could result from glorification of Satan as a very powerful being who is able to oppose and cause Jesus to fail in his duties. The study recommends that churches in Ndia should teach sound doctrinal positions emphasizing on the humanity of Jesus, encourage people to appreciate the relationship between work and wealth and medicine and healing, avoid giving Satan a prominent position and to reinterpret the Gikuyu deity,Ngai, to take the place of God-the-Father as opposed to the place of God-the-Son for construction of a “wholesome” Gikuyu theology. The study will be useful to social workers, scholars, churches and government agencies working with the Ndia.
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Dissertations / Theses on the topic "Devil worship"

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Hughes, Sarah Alison. "American Monsters: Tabloid Media and the Satanic Panic, 1970-2000." Diss., Temple University Libraries, 2015. http://cdm16002.contentdm.oclc.org/cdm/ref/collection/p245801coll10/id/316654.

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History
Ph.D.
"American Monsters: Tabloid Media and the Satanic Panic, 1970-2000," analyzes an episode of national hysteria that dominated the media throughout most of the 1980s. Its origins, however, go back much farther and its consequences for the media would extend into subsequent decades. Rooted in the decade's increasingly influential conservative political ideology, the satanic panic involved hundreds of accusations that devil-worshipping pedophiles were operating America's white middle-class suburban daycare centers. Communities around the country became embroiled in criminal trials against center owners, the most publicized of which was the McMartin Preschool trial in Manhattan Beach, California. The longest and most expensive trial in the nation's history, the McMartin case is an important focal point of this project. In the 1990s, judges overturned the life sentences of defendants in most major cases, and several prominent journalists and lawyers condemned the phenomenon as a witch-hunt. They accurately understood it to be a powerful delusion, or what contemporary cultural theorist Jean Baudrillard termed a "hyperreality," in which audiences confuse the media universe for real life. Presented mainly through tabloid television, or "infotainment," and integral to its development, influence, and success, the panic was a manifestation of the hyperreal. This dissertation explores how the panic both reflected and shaped a cultural climate dominated by the overlapping worldviews of politically active conservatives. In 1980, neoconservatives, libertarians, economic conservatives, and evangelical Christians, who had begun their cultural ascent over the course of the previous decade, were brought together temporarily under the aegis of President Ronald Reagan. With collective strength they implemented their joint agenda, which partly included expanding their influence on the nation's media sources. Coinciding with a backlash against feminism and the gay rights movement, media outlets often represented working women and homosexuals as dangerous to conservative idealized notions of white suburban family life. Such views were incorporated into the panic, which tabloid media reinforced through coverage of alleged sexual abuse of children at day care centers. Infotainment expanded dramatically in the 1980s, selling conservative-defined threats as news. As the satanic panic unfolded through infotainment sub-genres like talk shows and local news programs (first introduced in the late 1940s), its appeal guaranteed the continued presence of the tabloid genre, and reinforced conservative views on gender, race, class, and religion. Although the panic subsided in the early 1990s as journalists and lawyers discredited evidence and judicial decisions turned against accusers, the legacy of the panic continued to influence American culture and politics into the twenty-first century.
Temple University--Theses
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Flicker, John. "Ṣoḍaśī-pūjā: Ramakrishna’s Worship of Sarada Devi through a Feminist Lens." Digital Commons at Loyola Marymount University and Loyola Law School, 2021. https://digitalcommons.lmu.edu/etd/1002.

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Traditional heteronormative gender narratives in the Hindu religion, such as pativratā, do not always provide a clear basis for women’s empowerment within Hindu ritual. The Ṣoḍaśī-pūjā, in which Ramakrishna worshiped his wife Sarada Devi as the living goddess Ṣoḍaśī, provides a clear and subversive template to establish a unique form of feminism rooted in Kālī-bhakti. This paper seeks to develop a novel Hindu feminism called Strī-Śakti-Bhāva according to a four-fold tantric empowerment: (1) strī-śakti, (2) śaktipāta, (3) devībhāva, and (4) śakti-sevā. This study draws upon various English translations of Bengali hagiographies in the Ramakrishna tradition and contemporary research materials from Indian feminist scholars. Since the Ṣoḍaśī-pūjā empowered Sarada Devi to serve as the spiritual mother of the Ramakrishna Order, this paper concludes that Ṣoḍaśī-pūjā certainly provides a mechanism of women’s empowerment that is uniquely situated within the Hindu religion.
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Chu, Chun-hao, and 朱俊豪. "Three to seven centuries behind the Jiangnan region worship devils Cultural Interpretation." Thesis, 2013. http://ndltd.ncl.edu.tw/handle/97902276074674436449.

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碩士
國立臺北大學
歷史學系
101
The purpose of this study analyzes three to seven centuries spread in the southern region of the folk beliefs, take Jiangzai Wen, Xiang Yu, Wu behind the three into God's cultural interpretation as a research topic, this is the history of all three figures after the death of a god, but three by reason of God into the culture behind the interpretations and they are nothing but different. This article take these three analyzes the factors behind it into a god. How human sacrifice, how to unite faith and intellectual elite in view of such religious culture time for the hold what was the attitude. Or in the history of recorded deeds of these gods book text is what kind of gods into perspective with God in the process of cultural interpretation, are the focus of this paper is to study. Literature on the use of traditional history books, novels and other literary text notes left by the material in an attempt to explore the elite class treasure such as dry with a record of such writers how to understand a God and become gods after God's deeds. With particular emphasis on the process into a god into shaping the image of God and after construction. First, in order to rise in the Jiangzai Wen Han faith runners. Jiang Zaiwen Although non-well-known historical figures during his lifetime, but it can stand in the health care area and thus has a national patron saint of the godhead, behind a set of cultural interpretations of natural mechanisms. Then that is based on the famous Qin Mohan's Xiang Yu as research object, why can Xiang Wu formed in localized regions of the faith, and is quite different from the facts on the spread of the miracle. Xiang Yu's motive behind making miracles, also are asking why the focus of this paper is to explore. Then explore the beliefs of Wu shaping time earlier, people of faith and motivation are also different from the above two. Reasons prompting Wu to God and is the cultural significance behind whichever while Wu is how faith across the Yangtze River into the Huainan area, unlike Jiangzai Wen Xiang or both, one rooted in Wuxing County, a Jiankang city as the center, this is also what factors led to the back are all the focus of this paper is to discuss. Finally, based on the unified after Sui Southern region for the study of the object, the northern intellectuals southern region in the face of folk beliefs, attitudes and thinking to tackle what is, is the ban of faith or that the same view with the public . The political forces in the face of religion, but also to have much effect is the scope of this article discussed in chapter IV. Through Jiangzai Wen, Xiang Yu, Wu three as a case study and discussion, to clarify the Southern and Northern Dynasties Southern animism circulation behind the cultural interpretation, on the one hand through Jiangzai Wen, Xiang Yu two beliefs behind the same in different development model to explore Southern dynasty ruling and being ruled between groups, by religion to consolidate their own development, or a means of confrontation and conflict. And Wu worship in the knowledge mediating role as a cultural elite under how to be documented and writing.
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Kayuni, Hachintu Joseph. "Investigating the prevalence of Satanism in Zambia with particular reference to the Kabwe district." Thesis, 2013. http://hdl.handle.net/10500/11978.

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This study examined the alleged prevalence of Satanism in Zambia, with a particular reference to the Kabwe District during the period 2010-2013. The overall objective was to ascertain the claims and speculations on the alleged prevalence of Satanism in the district of Kabwe. The claims about the alleged prevalence of Satanism and the satanic scare were found by this study to be a reality in Kabwe, with eighty-eight per cent (88%) of the respondents acknowledging the alleged prevalence of the phenomenon. People’s knowledge of Satanism was mainly through rumours, messages from Churches and the electronic media. Studies on rumours (by Stephen Ellis, Gerrie Ter Haar and Jeffrey Victor) have shown that rumours can be investigated in the search for facts, especially rumours that offer plausible explanations for people’s shared anxieties. The above mentioned scholars argue that with efforts at corroboration, such as by interviewing key informants, the researcher can seek credibility on prevailing rumours by verifying or dismissing mere rumours from true stories. The assertions from scholars above justified the use of rumours as a methodological tool in this study. From sources of information the study relied on, claims about the alleged prevalence of Satanism in the district were investigated. The study refuted the satanic claims in a number of cases that were analysed, because they were mostly based on ‘pious legends’ hence lacked objective evidence. From the few incidents that suggested the prevalence of Satanism, there were still two basic problems faced in assessing their credibility: the first being the difficulty in determining the reliability of the confessions from informants who in this case either claimed they were ex-Satanists or served on behalf of Satanists. The second problem consisted in what seemed to be the inconsistency in the explanations of motives behind human killings found in the ritual murders. Some explanations did not suggest satanic motives. One example of refuted claims concerned the two locations within Kabwe district which were highly rumoured to be sites for Satanists, which were found by this study to be Freemasonry Lodges, contrary to what was rumoured.From the findings of this study, it was believed that people joined Satanism either because of the greedy for riches or to avoid poverty. It was also believed that other peoples joined Satanism unconsciously through luring methods used by Satanists. The study also found the satanic scare to have effects on the lives of people in the district. For example, it caused some people to become more committed Christians in their defence against the alleged satanic forces. Because people had associated riches to Satanism, certain individuals avoided getting rich for fear of being labelled ‘Satanists’.
Religious Studies & Arabic
D. Litt. et Phil. (Religious Studies)
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Books on the topic "Devil worship"

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Zutso, Mezhusevi. Satanism: Naga teens & devil worship. Edited by Yore Vikhriezonuo author editor. Kohima]: [Mezhusevi Zutso], 2014.

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Evans, Charles G. B. Teens and devil-worship: What everyone should know. Lafayette, La: Huntington House Publishers, 1991.

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Mucoki, Mburu wa, ed. The Devil's house: Nyayo House, Nazi chambers & Devil worship. Nairobi: Immediate Media Services, 2003.

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Raising hell: An encyclopedia of devil worship and satanic crime. New York: Avon Books, 1993.

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Lyons, Arthur. Satan wants you: The cult of devil worship in America. New York: Mysterious Press, 1988.

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Burnell, A. C. The devil worship of the Tuluvas: From the papers of late A. C. Burnell. Mangalore: Karnataka Tulu Sahitya Academy, 2008.

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Tales of Hollywood the bizarre: Unexplained deaths, Oscar rip-offs, blacklisting, tragedies, erotomania, sexual harassment, devil worship and other vicious exploitation. New York: SPI Books, 1992.

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Dasa, Amala-bhakta. The life of Tulasī Devī and her care and worship. [United States?]: Nadia Productions, 1997.

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9

(1853-1932), Justin Edwards Abbott. The Indian Antiquary: The Indian Antiquary : A Journal Of Oriental Research in Archæology, Epigraphy, Ethnology, Geography, History, Folklore, Languages, Literature, Numismatics, Philosophy, Religion, &c., &c. Edited by Richard Carnac Temple. Delhi, India: Swati Publications, 1985.

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Franklyn, Julian. Devil Worship - Pamphlet. Kessinger Publishing, LLC, 2006.

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Book chapters on the topic "Devil worship"

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"Witchcraft and the Worship of the Devil." In Monsters, Demons and Psychopaths, 61–78. Taylor & Francis Group, 6000 Broken Sound Parkway NW, Suite 300, Boca Raton, FL 33487-2742: CRC Press, 2016. http://dx.doi.org/10.1201/9781315382470-7.

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"Devil Worship as a Moral Discourse about Youth in Kenya." In Facts, Fiction, and African Creative Imaginations, 121–37. Routledge, 2009. http://dx.doi.org/10.4324/9780203872659-14.

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Balch, Robert W., and Margaret Gilliam. "Devil Worship in Western Montana: A Case Study in Rumor Construction." In The Satanism Scare, 249–62. Routledge, 2017. http://dx.doi.org/10.4324/9781315134741-15.

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Scovell, Adam. "Occultism, Hauntology and the Urban ‘Wyrd’." In Folk Horror, 121–64. Liverpool University Press, 2017. http://dx.doi.org/10.3828/liverpool/9781911325239.003.0005.

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This chapter evaluates the presence of the occult-flavoured esoteric content within the Folk Horror genre; where pagan entities evoke forms of devil worship, witchcraft, and magic(k). It also considers the concept of Hauntology. Hauntology was specifically referring to the ‘Spectre of Marx’ as Jacques Derrida called it in his 1993 book of the same title. It is now commonly used to account for our own cultural, and sometimes moral, relationships with British artefacts from the 1970s as well as artwork that deals with the concept of lost futures. In this context, it is largely a word denoting relationships in and towards 1970s British culture, especially on film and television, and how this reflects social elements in both the period and in our need to look back towards it. The chapter then looks at two separate problems regarding Folk Horror: the resurgence, with hindsight, of interest in occultism and other forms of ‘occulture’ in counter-culture film and television; and the presence of an urban setting and a concept in a genre which has been shown to rely on both rural settings and sociological isolation, two things which, in traditional cinematic practices, are difficult and relatively uncommon in urban-set dramas.
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"‘The Devil is in the Details’: Specific Design Controls on Places of Worship and State Encroachment on Religious Expression and Exercise." In Treading on Sacred Grounds, 212–42. Brill | Nijhoff, 2015. http://dx.doi.org/10.1163/9789004289345_008.

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"9. Poor Devils Who “Worship” Life: Us." In New Demons, 307–22. Stanford University Press, 2020. http://dx.doi.org/10.1515/9780804792981-011.

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Knott, Kim. "5. The divine presence." In Hinduism: A Very Short Introduction, 48–61. Oxford University Press, 2016. http://dx.doi.org/10.1093/actrade/9780198745549.003.0005.

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Divine manifestations and small miracles are believed to be commonplace in Indian religious life. Hindus visit their local temples or make pilgrimages to see and be seen by Krishna, Devi, Shiva, or any other deity of their choosing. ‘The divine presence’ considers the role of the divine in Hinduism. How is the divine presence understood and how is it worshipped? Do Hindus worship many gods at the same time, or are these all manifestations of a single divine being? A great many Hindus favour one particular god or goddess, their ishtadeva or chosen one. This is generally determined by family tradition, but Hindus also recognize and offer worship to many other divine beings.
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