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Journal articles on the topic 'Satanisme'

Author: Grafiati

Published: 4 June 2021

Last updated: 26 July 2024

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1

Hanegraaff, Wouter J., and Massimo Introvigne. "Enquete sur le satanisme: Satanistes et anti-satanistes du XVIIe siecle a nos jours [Inquiry into Satanism: Satanists and Anti-Satanists from the 17th Century to Our Day]." Journal for the Scientific Study of Religion 36, no. 3 (September 1997): 469. http://dx.doi.org/10.2307/1387864.

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2

Firdaus, Saiyidinal. "MAKNA DENOTATIF, KONOTATIF, DAN UNSUR PEMAKNAAN TINGKAT KEDUA (MITOS) PADA SIMBOL SATANISME OLEH BAND BLACK METAL." Linguistik, Terjemahan, Sastra (LINGTERSA) 2, no. 1 (May 5, 2021): 22–35. http://dx.doi.org/10.32734/lingtersa.v2i1.6121.

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Musik Black Metal merupakan musik yang kerap dikaitkan dengan satanisme, yaitu kepercayaan terhadap setan atau lucifer sebagai dewa tertinggi. Dalam implementasinya, band Black Metal menggunakan simbol-simbol tertentu yang merujuk pada perwujudan satanisme, sehingga simbol-simbol tersebut menjadi suatu tanda dalam menyampaikan pesan setan kepada para pendengar musik Black Metal. Dengan Demikian, apat dikatakan bahwa simbol satanisme merupakan tanda dalam perwujudan satanisme. Simbol satanisme tersebut menyimpan makna yang tidak diketahui oleh para pendengar musik Black Metal. Sehubungan dengan fenomena tersebut, penelitian ini bertujuan untuk menemukan makna yang terdapat pada simbol satanisme yang disampaikan oleh band Black Metal melalui musik dan lagu. Untuk mengungkapkan makna tersebut, penulis menggunakan teori semiotik Roland Barthes berdasarkan tingkat pemaknaan tanda, yaitu makna denotatif, konotatif, dan unsur pemaknaan tingkat kedua (mitos). Dalam penelitian ini, penulis menggunakan metode teknik sadap dan dokumentasi dalam mengumpulkan data (Mahsun, 2007). Kemudian, penulis juga menggunakan metode penelitian kualitatif dalam proses analisis data dengan menerapkan teknik analisis data berdasarkan enam langkah analisis data yang diperkenalkan oleh Creswell (2009). Hasil penelitian menunjukkan bahwa terdapat sembilan simbol satanisme yang digunakan oleh band Black Metal, yaitu Baphomet, Pentagram, Goat of Mendes, Inverted Cross, The Beast 666, Horned Hand, Sigil of Lucifer, Fig Hand, dan Sulphur. Kesembilan simbol tersebut mengandung makna-nya tersendiri, yaitu makna denotatif, konotatif, dan unsur pemaknaan tingkat kedua (mitos) dalam mewujudkan kepercayaan satanisme yang disampaikan melalui musik. Dalam hal ini, proses pemaknaan tanda berupa simbol satanisme pada musik Black Metal merupakan bentuk pesan non-verbal antara hubungan manifestasi pengirim pesan kepada penerima pesan, sehingga penelitian semiotika semacam ini dapat memberi kontribusi terhadap rekayasa bahasa, khususnya terhadap penelitian semiotika yang menekankan pada proses pemaknaan pesan dan makna tanda dalam bentuk komunikasi non-verbal seperti simbol, gesture, raut wajah, isyarat jari, dan lain sebagainya.

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3

Bobineau, Olivier. "Le satanisme ou le “religieusement incorrect”." Social Compass 56, no. 4 (December 2009): 503–14. http://dx.doi.org/10.1177/0037768609345968.

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4

Lewis, James Roger. "Fit for the Devil." International Journal for the Study of New Religions 1, no. 1 (July 29, 2010): 117–38. http://dx.doi.org/10.1558/ijsnr.v1i1.117.

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With the exception of a certain subgenre of professional literature that focuses on the ‘problem’ of adolescent Satanism, there have been no systematic analyses of how people become Satanists. The present article brings data from questionnaire research to bear on this issue, and draws on discussions of conversion to other alternative religions – particularly to contemporary Paganism – as lenses through which to interpret conversion to Satanism. The paper’s conclusion also raises the question of whether declaring oneself to be a member of an anarchistic Internet religion should properly be considered ‘conversion’ or whether it would be more appropriate to regard the adoption of the label ‘Satanist’ as being a form of identity construction.

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5

Introvigne, Massimo. "Le satanisme moderne et contemporain en Italie." Social Compass 56, no. 4 (December 2009): 541–51. http://dx.doi.org/10.1177/0037768609345978.

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6

Mayol, Pierre. "Religiosité, satanisme et gothisme chez les jeunes." Agora débats/jeunesses 46, no. 4 (2007): 86. http://dx.doi.org/10.3917/agora.046.0086.

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7

Vannier, Jean-Luc. "À propos du satanisme... et de la sorcière." Le Coq-héron 183, no. 4 (2005): 122. http://dx.doi.org/10.3917/cohe.183.0122.

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8

Toldrà i Vilardell, Albert. "Judes-Èdip en l’edat mitjana." SCRIPTA. Revista Internacional de Literatura i Cultura Medieval i Moderna 12 (December 21, 2018): 143. http://dx.doi.org/10.7203/scripta.12.13669.

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Resum: Una llegenda medieval fon dos personatges literaris: el Judes dels evangelis i l’Èdip clàssic de la tragèdia de Sòfocles, de manera que ens trobem un Judes que, a més dels pecats que ja li coneixíem (traïció, avarícia, mentida, satanisme, suïcidi etc.), comet dues transgressions “edípiques”: el parricidi –mata el seu pare- i l’incest –es casa amb sa mare-. En aquest article fem un seguiment de la tradició textual d’aquesta fussió, del s. XII al XVI, en especial a través de les “passions” teatrals occitanes i catalanes, la Legenda aurea de Varazze i algunes referències de sant Vicent Ferrer i Francesc Eiximenis. Paraules clau: Judes, Èdip, passions, incest, parricidi. Abstract: A medieval legend joins two literary characters: the Judas from gospels and the classical Oedipus from the Sophocles tragedy; we find so a Judas that, in addition to the sins that we already know (treason, avarice, lie, satanism, suicide etc.), commits two “oedipical” transgressions: parricide –he kills his father- and incest –he marries his mother-. In this article we follow the textual tradition of this fussion, from XIIth century to XVIth, particularly over the occitan and catalan theatrical “passions”, the Varazze’s Legenda aurea and some references from saint Vincent Ferrier and Francesc Eiximenis. Keywords: Judas, Oedipus, passions, incest, parricide.

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9

Orsini, François. "Le satanisme dans l’oeuvre romanesque de Jules Barbey d’Aurevilly." Études Normandes 12, no. 1 (2019): 32–41. http://dx.doi.org/10.3406/etnor.2019.3964.

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10

Mombelet, Alexis. "Entre metanoïa et paranoïa: Approches sociologique et médiatique du satanisme en France." Social Compass 56, no. 4 (December 2009): 530–40. http://dx.doi.org/10.1177/0037768609345974.

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11

Planchais, Jean-Luc. "A propos du satanisme aurevillien [L'Ensorcelée, son prêtre, ses veneurs et ses bouchers]." Littérature 103, no. 3 (1996): 32–43. http://dx.doi.org/10.3406/litt.1996.2410.

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12

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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13

Reichert, Jenny, and James T. Richardson. "Decline of a Moral Panic." Nova Religio 16, no. 2 (November 1, 2012): 47–63. http://dx.doi.org/10.1525/nr.2012.16.2.47.

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Negative perceptions resulting from heavy media exposure surrounding membership in minority religions affect how individuals process information about such group membership. This was apparent in the United States during moral panics in the second half of the twentieth century involving new religious movements (often called “cults”) and individuals actually or allegedly involved in Satanism. This negatively biased information processing presumably carried over into the legal system. One important example involved judges and jurors charged with determining guilt and proper punishment for crimes of persons suspected of Satanist group activity. An analysis of jury decision-making in civil and criminal cases from the height of the Satanism scare in the late 1980s and early 1990s reveals some possibly biased judgments toward individuals and organizations allegedly and admittedly involved in Satanic practice. An examination of more recent legal cases shows that, although media coverage of Satanist groups has diminished, cases still occur in which allegations of Satanic practice may be used as a means of generating bias, illustrating the persistence of such ideas in society. However, courts more recently have become more discerning in dealing with such claims, and with Satanism itself, thus contributing to the decline of moral panic.

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14

Falkof, Nicky. "Sex and the Devil: Homosexuality, Satanism, and Moral Panic in Late Apartheid South Africa." Men and Masculinities 22, no. 2 (May 27, 2018): 273–93. http://dx.doi.org/10.1177/1097184x18774097.

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This article discusses the discursive and narrative intersections between two moral panics that appeared in the white South African press in the last years of apartheid: the first around the claimed danger posed by white male homosexuals, the second around the alleged incursion of a criminal cult of white Satanists. This connection was sometimes implicit, when the rhetoric attached to one was repeated with reference to the other, and sometimes explicit, when journalists and moral entrepreneurs conflated the two in public dialogue. Both Satanists and gay white men were characterized as indulging in abnormal practices that were dangerous to the health of the nation, using a long-standing colonial metaphor of sanitation and hygiene. I argue that fears of homosexuality and beliefs in Satanism operated as social control measures for disciplining potentially unruly groups whose sexual or personal practices were not admissible within apartheid’s injunctions on homogenous conformity among whites. The connection between homosexuality and Satanism, like the connection between homosexuality and communism, served to pathologize whites whose disobedient bodies and beliefs were considered treacherous.

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15

Ouellet, Bertrand. "La croisade contre les satanistes." Thème 5, no. 1 (October 23, 2007): 59–88. http://dx.doi.org/10.7202/024943ar.

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RÉSUMÉ Depuis les années 1980, on a observé la résurgence de l'idée du complot satanique, ce qui a donné lieu à de véritables paniques dans certains milieux. De très nombreux satanistes pratiqueraient des rites lugubres, incluant l'agression d'enfants. Les preuves avancées sont des témoignages et des « mémoires retrouvées » en cours de psychothérapies. Mais enquêtes et études n'ont pas permis de confirmer ces allégations. En fait, les satanistes sont rares; ce sont les antisatanistes qui sont nombreux et fort actifs. Il s'agit là d'un phénomène social qui n'est pas sans précédent.

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16

Villanueva, J. "Massimo INTROVIGNE, Indagine sul satanismo. Satanisti e anti-satanisti dal seicento ai nostri giorni, Mondadori, Milano 1994, 430 pp." Anuario de Historia de la Iglesia 4 (May 14, 2018): 557–59. http://dx.doi.org/10.15581/007.4.24991.

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17

Petersen, Jesper Aagaard. "The Seeds of Satan: Conceptions of Magic in Contemporary Satanism." Aries 12, no. 1 (2012): 91–129. http://dx.doi.org/10.1163/147783512x614849.

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AbstractAufbauend auf einer Unterscheidung zwischen "Esoterisierung" und Säkularisierung, behandelt der Artikel Theorien und Praktiken der Magie im modernen religiösen Satanismus. Was wir heute unter selbsternannten Satanisten finden, ist nicht das absolute Böse, sondern Weltanschauungen, die auf eklektischen Aneignungen einer breiten Palette kulturellen Materials gründen, und auf dieser Basis durch Inversion, Säuberung und Kombination positive Identitäten zu errichten und zu verstärken suchen. Diese Identitäten und Weltanschauungen werden wiederum vor allem praktiziert: Durch Magie, schaffen Satanisten Umgebungen zur Selbstverwirklichung, in Form von magischen Rollen, magischen Ritualen, neuen Umwelten, ästhetischen Darbietungen und Kunstwerken. Ich beginne mit einer Untersuchung der dualen Natur magischer Praktiken: Magie wird sowohl als utilitaristisches Werkzeug und als ein Ausdruck des Selbst verstanden, und aus dem Blickwinkel von "Esoterisierung" und Säkularisierung analysiert. Im Anschluss daran gebe ich in diesem Rahmen einen Überblick über typische anleitende Handbücher, Skripte und magische Praktiken innerhalb des "Satanischen Milieus". Es soll gezeigt werden, wie die Versöhnung, das Zelebrieren oder Transzendieren der Gegensätze zwischen "wissenschaftlich" und "esoterisch", authentisch und künstlich, sowie zwischen Selbst und Umwelt, Kernpunkte des gegenwärtigen satanischen Diskurses sind.

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18

Kurz, R. "Bridgend “Bebo Internet Suicide Cult” and ritual violence in Wales." European Psychiatry 41, S1 (April 2017): s888—s889. http://dx.doi.org/10.1016/j.eurpsy.2017.01.1803.

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IntroductionIn a small South Wales town 17 teenagers seemingly committed suicide through hanging in 2008 triggering national media coverage. In the same region, several “Satanist” offenders were successfully prosecuted since.ObjectivesThis paper raises awareness of this “suicide epidemic” and its possible links to ritual violence ideologies.AimsThe research explores how “mind control” through secret societies can lead to suicide and murder.MethodsThe research was prompted by client disclosures of a crime series that lead to a false “delusional” diagnosis. Review of the sparse literature and media coverage was used to ascertain themes.ResultsColin Batley, a self-styled Satanist high priest, was sentenced for child sexual abuse alongside 4 others. His son Damien had died through aspiration when filming himself in a “sexual stimulation game”.Ian Watkins, disgraced singer of “The Lost Prophets”, was sentenced for abusing two babies provided by two “super-fan” mums. Peaches Geldorf tweeted their names, got a tattoo of O.T.O, a Satanist “kinky sex” group and was found dead a year later.Albert and Carole Hickman were sentenced for sexually abusing an 11-year-old including “sucking blood”.Matthew Williams cannibalised his victim before being killed with a police taser.Conclusions“Hanging” and “Over-dosing” could be the result of suicide or of “being suicided”. The abuse crimes of all three Satanists convicted in the last 15 years in UK courts occurred in South Wales. Associated violent death in the vicinity of the cases and authority irregularities suggest the operation of an “Organised ritualised crime abuse network” posing challenges for psychiatry.Disclosure of interestThe author has not supplied his/her declaration of competing interest.

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19

Petersen, Jesper. "Bracketing Beelzebub." International Journal for the Study of New Religions 4, no. 2 (January 7, 2014): 161–76. http://dx.doi.org/10.1558/ijsnr.v4i2.161.

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What Satanism is and is not occupies both scholars and informants. Through a discussion of three stages of academic reinterpretation, the boundary-work of the academic study of Satanism is uncovered. The first stage of de-demonization is dividing the cultural narratives of evil from self-ascribed Satanism. The second stage of sanitization is positing the organized and non-threatening aspects of Satanism adopted from specific satanic groups as Satanism as such. The third stage of heterogenization is returning to an understanding of the subject based on plurality and fluidity to better examine the polyvocality of Satanism today. By showing the blind spots of Satanism studies, we can address the field in novel ways.

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Esteves, Gabriel. "SATANISMO E DECADENTISMO EM REZAS DO DIABO, DE WENCESLAU DE QUEIRÓS." REVISTA DE LETRAS - JUÇARA 4, no. 1 (July 6, 2020): 97–116. http://dx.doi.org/10.18817/rlj.v4i1.2226.

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Na última quadra do século XIX, quando já fenecera o ultrarromantismo byrônico da Academia Paulista e o cientificismo alçava esperançosos voos, a provinciana São Paulo foi palco de uma perturbadora manifestação poética. Respeitadíssimo entre os seus, Wenceslau de Queirós fazia correr a pena diabólica pelos jornais da capital e, sobretudo, pelas páginas do Correio Paulistano. O ilustre poeta, hoje tomado como precursor do simbolismo brasileiro, anunciava periodicamente o lançamento de um volume que só viria a ser publicado depois de sua morte, em 1939: as Rezas do Diabo. O título provocativo fazia referência à poesia que se vinha produzindo sob o estro baudelairiano e, como não poderia ser diferente, causou certo alvoroço entre os castos leitores: satanismo, erotismo, terror, blasfêmias – tudo estava nas páginas do seu livro. Mas terá sido Wenceslau de Queirós um verdadeiro satanista? Se não o foi, o que buscou representar com as suas invocações diabólicas? Terá sido um decadentista ou um realista? Eis algumas das questões que pretendo desenvolver ao longo deste trabalho, sobretudo com o objetivo de mostrar que Wenceslau de Queirós foi um poeta mais complexo do que se costuma pensar.

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21

Olson, Benjamin. "At the Threshold of the Inverted Womb." International Journal for the Study of New Religions 4, no. 2 (January 7, 2014): 231–49. http://dx.doi.org/10.1558/ijsnr.v4i2.231.

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During the 1980s and 1990s anti-cosmic Satanism emerged in the UK and Scandinavia as an attempt to merge ancient forms of Gnostic thought, highly performative, blasphemous manifestations of heavy metal subculture, and certain death-oriented, magical traditions from the Caribbean and Latin America. While culturally wide-ranging and syncretic in its theological outlook, anti-cosmic Satanism consistently emphasizes the abandonment of the physical body and a violent apocalyptic merger with an infinite satanic power. Anti-cosmic Satanism has risen in tandem with the popularity of Nordic black metal music, to which it is indelibly connected, making it one of the most controversial left-hand path traditions that has arisen since the 1980s. Paradoxically, anti-cosmic Satanism also borrows much from the folklore and narrative structures of Conservative Christianity regarding the existence of sincerely evil satanic cults. The hyper-transgressive attitudes and anti-Christian rhetoric of both black metal and anti-cosmic Satanism assert a fetishised morbidity, associating death with ultimate liberation.

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22

Ivey, Gavin. "The Psychology of Satanic Worship." South African Journal of Psychology 23, no. 4 (December 1993): 180–85. http://dx.doi.org/10.1177/008124639302300404.

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A significant amount of media attention has recently been focused on allegations of widespread Satanic activity in South Africa. However, little social scientific research has been forthcoming on the nature, incidence, activities, and psychological dynamics associated with Satanism. In this article I attempt to address this lacuna by examining the definition, history, social context, and ideology of Satanism. ‘Satanism is defined as a specific religious cult, characterized by the inversion of Christian norms and ideology. It is argued that the apparent increase in Satanic activity is related to a socio-economic context of radical cultural change, turmoil, and social instability. Contemporary white adolescents, feeling alienated, anxious, and powerless, are attracted to Satanism as a means of obtaining magical power and control over their destiny. Satanism, in addition, meets specific psychological needs which are not met by other forms of religious worship. In the article I consider the psychological factors which predispose individuals to Satanic activities, and concludes by examining the diagnostic status of demonic possession in clinical psychology.

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23

McCallion, Michael. "The Satanism Scare or the Antisatanism Scare:The Satanism Scare." Symbolic Interaction 15, no. 2 (May 1992): 237–40. http://dx.doi.org/10.1525/si.1992.15.2.237.

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Culler, Jonathan. "Baudelaire sataniske vers." K&K - Kultur og Klasse 29, no. 91 (January 10, 2001): 11–28. http://dx.doi.org/10.7146/kok.v29i91.21095.

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Eve, Raymond A., James T. Richardson, Joel Best, and David G. Bromley. "The Satanism Scare." Social Forces 71, no. 2 (December 1992): 547. http://dx.doi.org/10.2307/2580045.

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Wheeler, Christopher Gray, James T. Richardson, Joel Best, and David Bromley. "The Satanism Scare." Sociological Analysis 53, no. 2 (1992): 235. http://dx.doi.org/10.2307/3711131.

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Matzner, Fredrick J., and Barry Nurcombe. "Does Satanism Exist?" Journal of the American Academy of Child & Adolescent Psychiatry 30, no. 5 (September 1991): 848. http://dx.doi.org/10.1097/00004583-199109000-00028.

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Nurcombc, Barry. "Does Satanism Exist?" Journal of the American Academy of Child & Adolescent Psychiatry 30, no. 5 (September 1991): 848. http://dx.doi.org/10.1097/00004583-199109000-00029.

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Matzner, Fredrick J. "Does satanism exist?" Journal of the American Academy of Child & Adolescent Psychiatry 30, no. 5 (September 1991): 848. http://dx.doi.org/10.1016/s0890-8567(10)80030-9.

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Goldman, Marion, James T. Richardson, Joel Best, and David G. Bromley. "The Satanism Scare." Journal for the Scientific Study of Religion 31, no. 3 (September 1992): 376. http://dx.doi.org/10.2307/1387129.

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Jencson, Linda J., James T. Richardson, Joel Best, and David G. Bromley. "The Satanism Scare." Journal of American Folklore 106, no. 422 (1993): 519. http://dx.doi.org/10.2307/541933.

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Nagelstutz, Daniel. "„I dette sataniske Evangelium“." European Journal of Scandinavian Studies 51, no. 2 (October 1, 2021): 298–318. http://dx.doi.org/10.1515/ejss-2021-2038.

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Abstract During the Second World War, a few well-educated Greenlanders from the Danish colonies of Godthåb and Holsteinsborg expressed their sympathy for Nazi Germany. However, the background of the political turmoil within the Greenlandic elite remains largely unknown. This article presents the state of research and previously unknown sources on the Nazi riots in Greenland. In a subsequent step, potential motives for the movement will be discussed. So far, researchers have ruled out that Greenlanders were aware of the true nature of National Socialism. Instead, the scattered pro-German activities along Greenland’s West coast have been played down as spontaneous acts of provocation and mere political calculus. In fact, the Nazis’ ideology and war crimes were well known to the Greenlanders. In addition, German polar researchers made friends with Greenlandic journalists, teachers and catechists after the Nazi seizure of power. Last not least, the article will examine how Danish discrimination against Greenlanders contributed to the Greenlandic chauvinism displayed by a few members of the Inuit elite.

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Linjamaa, Paul, and Johnny Olsson. "Chaos Untold." Nova Religio: The Journal of Alternative and Emergent Religions 27, no. 1 (August 1, 2023): 29–50. http://dx.doi.org/10.1525/nr.2023.27.1.29.

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This article analyzes the utilization of the concept “Gnosticism” in a form of Satanism that has come to be known as “Chaos Gnosticism,” or “Gnostic Satanism.” The topic of the study is the Swedish expression of this phenomenon attached to Current 218 and the Temple of Black Light, previously named the Misanthropic Luciferian Order (MLO). The group is known as one of the more radical and violent forms of Satanism. The aim here is to show how MLO relates to ancient Gnostic myths and how the particular and at times sinister worldview of MLO is legitimized by the use of Gnosticism. We also argue that the way the concept “Gnosticism” is understood within the group is reminiscent of the way it is constructed in certain scholarly circles. This brings to attention the relationship between modern academic publications and the construction of new religious movements.

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34

Harvey, Graham. "Satanism in Britain today." Journal of Contemporary Religion 10, no. 3 (October 1995): 283–96. http://dx.doi.org/10.1080/13537909508580747.

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35

Underwager, Ralph, and Hollida Wakefield. "The Christian and Satanism." Journal of Psychology and Theology 20, no. 3 (September 1992): 281–87. http://dx.doi.org/10.1177/009164719202000326.

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Based on theological and psychological analysis of current claims and descriptions, the authors oppose the notion of a worldwide satanic conspiracy that brutalizes children. It is their conviction that there are no historical, theological, or psychological grounds for believing in the existence of such a conspiracy. Rather, scriptural and theological data affirm that Satan, the Prince of Darkness, is a wholly vanquished foe whose sole remaining capacity is telling lies. The penal freedom from the Law achieved in the Gospel permits the believer to accept the claims of God and to refuse to believe the lie of Satan.

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36

Faxneld, Per. "The Devil is Red: Socialist Satanism in the Nineteenth Century." Numen 60, no. 5-6 (2013): 528–58. http://dx.doi.org/10.1163/15685276-12341294.

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Abstract During the nineteenth century, socialists all over the Western world employed Satan as a symbol of the workers’ emancipation from capitalist tyranny and the toppling of the Christian Church, which they perceived as a protector of this oppressive system. Starting with the English Romantics at the end of the eighteenth century, European radicals developed a discourse of symbolic Satanism, which was put to use by major names in socialism like Godwin, Proudhon, and Bakunin. This shock tactic became especially widespread in turn-of-the-century Sweden, and accordingly the article focuses on the many examples of explicit socialist Satanism in that country. They are contextualized by showing the parallels to, among other things, use of Lucifer as a positive symbol in the realm of alternative spirituality, specifically the Theosophical Society. A number of reasons for why Satan gained such popularity among socialists are suggested, and the sometimes blurry line separating the rhetoric of symbolic Satanism from actual religious writing is scrutinized.

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Sexton, Max. "The Satanists." Film International 17, no. 2 (June 1, 2019): 62–70. http://dx.doi.org/10.1386/fiin.17.2.62_1.

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Petersen, Jesper. "Charge of the Armchair Crusader." International Journal for the Study of New Religions 2, no. 2 (December 31, 2011): 289–96. http://dx.doi.org/10.1558/ijsnr.v2i2.289.

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Modern Satanism is far more than the “subculture” examined by Chris Mathews in his recent book, and critical scholarship is much better if divested of confirmation bias, cherry-picking, and ideological crusading. In the latter part of the article, I sketch three angles of importance when analyzing fragmented occultural milieus: how the research object is delimited; how accessible material is read and understood; and how this is substantiated through ethnographic research. Modern Satanism: Anatomy of a Radical Subculture, by Chris Mathews. Praeger Publishers, 2009. 246pp., hb., $49.95. ISBN-13: 9780313366390.

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Hjelm, Titus, Henrik Bogdan, Asbjørn Dyrendal, and Jesper Aagaard Petersen. "Nordic Satanism and Satanism Scares: The Dark Side of the Secular Welfare State." Social Compass 56, no. 4 (December 2009): 515–29. http://dx.doi.org/10.1177/0037768609345972.

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Pospíšil, Ctirad Václav, and Veronika Řeháková. "Regular Free Masons and Satanism?" Studia theologica 24, no. 2 (August 1, 2022): 149–64. http://dx.doi.org/10.5507/sth.2022.016.

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Cusack, Carole M. "Satanism, by Joseph P. Laycock." International Journal for the Study of New Religions 12, no. 2 (June 13, 2024): 272–74. http://dx.doi.org/10.1558/ijsnr.28775.

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Dos Santos Silveira, Glauco, and Ricardo Alves Costa. "SOBRE AS SEITAS SATÂNICAS: ASPECTOS LEGAIS, SOCIAIS, CULTURAIS E RELIGIOSOS." UNITAS - Revista Eletrônica de Teologia e Ciências das Religiões 5, no. 2 (December 28, 2017): 777–94. http://dx.doi.org/10.35521/unitas.v5i2.601.

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O presente texto revisita os conceitos de religião a partir de quatro visões: a legal, a sociológica, a cultural e a das próprias ciências da religião – aos quais, de forma direta ou indireta, os anteriores podem ser vinculados. A partir desse ponto, busca discutir qual o posicionamento do satanismo no tocante às religiões, principalmente do ponto de vista legal, que limita seu exercício no país, mas mantendo, nesse percurso, diálogo com os conceitos apresentados antes, de maneira a articular as colocações legais com a realidade cotidiana, na qual o próprio entendimento sobre o satanismo e suas práticas se apresentam de forma difusa, inconsistente e, por vezes, contraditória.

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Dyrendal, Asbjørn. "Zeitgenössischer Satanismus in Deutschland: Weltbilder und Wertvorstellungen im Satanismus." Religion 40, no. 4 (October 2010): 365–66. http://dx.doi.org/10.1016/j.religion.2010.09.021.

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Richardson, James T., Jenny Reichert, and Valerie Lykes. "Satanism in America: An Update." Social Compass 56, no. 4 (December 2009): 552–63. http://dx.doi.org/10.1177/0037768609345976.

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Granholm, Kennet. "The Encyclopedic Sourcebook of Satanism." Numen 56, no. 4 (May 1, 2009): 498–502. http://dx.doi.org/10.1163/156852709x443385.

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ACKLIN, MARVIN W. "Satanism: Psychiatric and Legal Views." American Journal of Psychiatry 158, no. 6 (June 2001): 981. http://dx.doi.org/10.1176/appi.ajp.158.6.981.

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Roelofse, Cornelis, and Christiaan Bezuidenhout. "Satanism: Crime, Deviance and Disorders." Internal Security 10, no. 2 (September 16, 2019): 79–96. http://dx.doi.org/10.5604/01.3001.0013.4217.

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This article deals with a phenomenon that is often spoken about, reported in the media, but about which very little empirical evidence has emerged over the years. Only a handful of criminologists have addressed this phenomenon. This stems from the belief that supernatural phenomena cannot be researched using scientific methods. However, within the phenomenological paradigm, there is room for engaging informants who report their lived experiences. Scientific opinion, as far as social sciences are concerned, confines spirituality to Theology and Anthropology. The notion of the supernatural should otherwise be confined to private life. Against this background, the authors claim that it is rather a general tendency within the scientific community to either consider the spiritual world as a superstition and a phenomenon not to be engaged in. Spirituality should thus be relegated to private discourse. Therefore, the authors endeavour to shed the light on the topic by defining concepts, presenting typologies from the literature, as well as concerning crime and Satanism. The recruitment strategies, as well as the means of control over the followers, are presented, and then specific crimes, abuse, psychological disorders and spiritual possession are discussed. The goal of this paper is to stimulate researchers to tackle this secretive phenomenon and its criminological connections as the perpetration of crime have often been reported where there was the evidence of rituals. Spirituality is the part of life for billions of people in the world and is it worth to be investigated Perhaps it is rather a lack of interest or even fear that leads to the dearth of research in this area.

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Bolshakova, Ekaterina Vyacheslavovna. "SATANISM AS A SOCIAL PHENOMENON." Наука XXI века: актуальные направления развития, no. 2-1 (2021): 41–44. http://dx.doi.org/10.46554/sciencexxi-2021.10-2.1-pp.41.

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Schipper, Bernd. "From Milton to Modern Satanism: The History of the Devil and the Dynamics between Religion and Literature." Journal of Religion in Europe 3, no. 1 (2010): 103–24. http://dx.doi.org/10.1163/187489210x12597396698744.

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AbstractThe article explores the dynamics between literature and religion with the examples of Lucifer and modern Satanism. With John Milton's poem Paradise Lost (1667), the originally Christian myth of Lucifer evolved in a positive direction. Having been adopted by so-called 'literary Satanism,' this character became the basis for a new non-Christian religion, the 'Temple of Set' (founded by Michael Aquino in 1975). The article also argues for a remodelling of the conception of the dynamics between religion and other systems of meaning in the 'European history of religion': not only do religious traditions affect the medium of literature; literature can also affect the religious tradition.

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Rahmadina, Tasya, and Muhammad Husni Ritonga. "Symbols and Forms of Satanism Represented in Travis Scott Concert, Astroworld Festival 2021." Daengku: Journal of Humanities and Social Sciences Innovation 2, no. 4 (August 3, 2022): 427–39. http://dx.doi.org/10.35877/454ri.daengku1059.

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The purpose of this research is to depict the symbols and forms of Satanism in the Travis Scott concert. Due to riots that occurred during the concert a few months ago, 8 people were declared dead and hundreds of others were injured. However, many conspiracy theories emerged from netizens, who thought the concert was a ritual of human sacrifice because many netizens saw elements of satanism at the concert. As a result, the writer is intrigued by the images and shapes discovered by the researchers at this concert. The researcher will describe denotatively, connotatively, and mythically using Roland Bathers semiotics. Researchers discovered Satanic symbols and forms in Travis Scott's Astroworld Festival 2021 concert.

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