Not Today, Satan: Re-Examining Viewpoint Discrimination in the Limited Public Forum
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4.1.2 Chronology of False Religions/Heresies of Satan (App.)
The Need for Teaching the Eschatological Gospel of Both Comings of Jesus Christ in the 21st Century . 4.1.2 Chronology of False Religions/Heresies of Satan 0(app. 4,000 BC) 0 (app.) -- The Fall (Original Sin) of Humanity in the Garden of Eden (Gen 3) 75 (app.) -- Cain murders Abel and is cursed (Gen 4:1-16) 475 (app.) -- Lamech (descendent of Cain) murders 2 men & from his two wives (1st polygamist) & 4 kids came “human knowledge” vs. godly knowledge (Gen 4:20-24) 1,000 (3,000 BC) 1500 (app.) -- Angels marry women and procreate giants (Gen 6:1-8) 1656 (2344 BC) -- Flood wipes out sinful man on earth (only Noah & Family survive--Gen 7-8) 1757 (app.) -- Nimrod/Tower of Babel (Gen 11)—Nimrod & wife, Semiramis (from Ham, cursed son of Noah), establish Babylonian Mysteries Cults, Witchcraft/Pantheism (app.) = approximate Chronology of False Religions/Heresies of Satan (cont.) 2000 (2000 BC) 2000 (app.) -- Babylonian Mysteries Cult False Religion begins to spread over the entire earth (Becomes Baal and Ishtar/Ashteroth worship in Canaan) 2600-4400 -- Persians, Indians, Greeks, and Romans worship the god Mithras (1400 BC-400 AD) 2980 (app.) -- Sun god (Ra) and animal worship in Egypt (Egypt descended from Ham) 3,000 (1,000 BC) 3000 (app.) -- Sun worship and Animism established in India/Humanism in China 3278 (722 BC) -- Israel (Samaria) exiled to Assyria (resettled by Assyrian Mysteries cult/Judaism mixed races and religion, became the Samaritans) 3395 (605 BC) -- Beginning of Judah to exile in Babylon 3412 (588 BC) -- Taoism in China/Zoroastrianism -
Transgressive Representations: Satanic Ritual Abuse, Thee Temple Ov Psychick Youth, and First Transmission Danielle Kirby
View metadata, citation and similar papers at core.ac.uk brought to you by CORE provided by The University of Sydney: Sydney eScholarship Journals... Transgressive Representations: Satanic Ritual Abuse, Thee Temple ov Psychick Youth, and First Transmission Danielle Kirby Introduction Articulating the acceptable and unacceptable limits of representation is an unquestionably fraught undertaking. In this issue, Norman Simms astutely states that when it comes to the artistic the very notion of representation suffers “epistemological and aesthetic problems,” limited by the fact that art and literature are “in essence duplicitous, acts of imitation and products of deceit.”1 Late Western modernity provides ample illustration of the often-contentious nature of representation, with recent events supplying a surfeit of examples where normative limits of representation have been uncomfortably transgressed, often generating public outcry and claims of wrongdoing. This article explores one such instance, the 1992 broadcast of an episode of the Channel 4 programme Dispatches, entitled „Beyond Belief,‟ in the United Kingdom. Now, twenty years after the fact, this episode and its broader context provide a fascinating, if disturbing, view into an extraordinary, though somewhat predictable, series of events. Taking the inherent ambiguity posed by the notion of the limits of representation as a starting point, this article will address the incident through a framework of transgression, seeking to articulate some of the varying ways in which such limits were breached, exceeded, and redefined. Beyond Belief On 19 February 1992, the UK television programme Dispatches aired an episode entitled „Beyond Belief.‟2 The episode purported to provide evidence Danielle Kirby is a Lecturer in the School of Media and Communication at RMIT University. -
Satanism in Finland Satanism in Finland
474 Hjelm Chapter 59 Satanism in Finland Satanism in Finland Titus Hjelm Satanism entered the Finnish public consciousness in the mid-1980s. Per- haps not surprisingly, the first people who were interested in and concerned about Satanism were Pentecostalist Christians, namely the Finnish preacher/ prophet Leo Meller. Meller’s book Rock (1986) “exposed” the “satanic” content of contemporary rock and Heavy Metal music, very much in line with the con- temporary discussions in the USA. Although little discussed in the mainstream media at the time, Meller’s role set an example for later religious commenta- tors who posed and were received as experts on Satanism. Whereas the public attention generated by Meller and others denouncing the “satanic” popular culture of the times was regarded more or less sceptically or even with mild amusement in the media, Satanism acquired a more sinister image in the early 1990s with the church burnings and homicides connected to Satanists in Norway. Mainstream newspapers discussed the possibility of satanic cults in Finland and some murders were linked − no matter how tenu- ously − to an allegedly satanic motivation (Hjelm 2005a). The reality of Satanism was finally “proven” in the public eye when some people, namely the Finnish rock singer Kauko Röyhkä, publicly professed to be practising Satanists. Finnish Satanism in the Early 1990s Some anti-Satanist commentators (such as the abovementioned Leo Meller) have suggested that satanic ritual groups existed in Finland already in the 1970s, but this allegation hardly stands the test of critical scrutiny. There may, however, have been magical/occult groups or individuals in Finland at that time, but there is no knowledge of explicitly satanic involvement by any of these. -
Religion and the New Politics
Religion and the New Politics Edited by Ronald A. Simkins and Zachary B. Smith 6. The New Politics of Religious Freedom Humanitarian Aid and Sanctuary as Religious Mandates Laura E. Alexander, University of Nebraska at Omaha Abstract Interreligious organizations that provide aid to immigrants are changing the way scholars and the public understand religious freedom in the United States. Members of these organizations draw on laws and ideals of free exercise of religion to challenge policies that limit humanitarian aid to immigrants. At the same time, they create networks across religious difference. In so doing, these groups enter a global debate over the value of borders and boundaries, making a religiously grounded case for building bonds of fellowship across both national borders and the boundary lines that separate people based on identity. The work of these groups provides a window both into legal debates over religious freedom, and postcolonial challenges to modern-era categories of difference. Keywords: religious freedom, interreligious cooperation, immigration, borders 81 Religion and the New Politics Introduction The First Amendment to the United States Constitution guarantees freedom of religious exercise. How to balance this freedom against other constitutional rights and government interests has, of course, been a matter of debate since the Bill of Rights was ratified. With the passage of the Religious Freedom Restoration Act (Pub. L. 103–41, 107 Stat. 1488) (RFRA) of 1993, as well as increased deference in United States courts to legal arguments based on religious freedom, it has become much more common for individuals and groups to successfully claim, on religious grounds, exemptions from laws that are neutral on their face but impact religious practice. -
Contemporary Esotericism
CHAPTER 10 HIDDEN KNOWLEDGE, HIDDEN POWERS ESOTERICISM AND CONSPIRACY CULTURE Asbjørn Dyrendal !e relation between esotericism and conspiracy theory takes many forms. However, the scholarly literature has focused mainly on conspiracy theories about esoteric societies. !is is understandable. Lea"ng through the literature of conspiracy culture one may often be struck by the prominence given to eso- teric societies in these alternative versions of history. Many websites of con- spiracy theory pay an enormous amount of attention to “occult” groups, some imaginary, others well known. Seemingly small and powerless societies like the Ordo Templi Orientis may be presented as the polar opposite. Societies long defunct according to academic historiography may be presented as driv- ing forces in history, the crowning example being the Bavarian secret society Illuminati, theories about which have grown only more expansive since the order’s demise in the 1780s.1 Such theories are often viewed as quaint expressions of fundamentalist out- rage against unorthodox and largely unknown expressions of religion. !ey may, however, be related to more than fundamentalisms and become anything but quaint. Both recently, such as during the Satanism scare, and more dis- tantly, in the aftermath of the French Revolution,2 conspiratorial versions of history and society have acquired prominence. In such cases fear and outrage may reach the level of moral panic. !ese occasions of collective action have “mainstreamed” certain theories for a limited period of time, and have sparked both public and academic interest in conspiracy theories about esoteric soci- eties. !is is why we know so much, relatively speaking, about them. -
Handbook of Religious Beliefs and Practices
STATE OF WASHINGTON DEPARTMENT OF CORRECTIONS HANDBOOK OF RELIGIOUS BELIEFS AND PRACTICES 1987 FIRST REVISION 1995 SECOND REVISION 2004 THIRD REVISION 2011 FOURTH REVISION 2012 FIFTH REVISION 2013 HANDBOOK OF RELIGIOUS BELIEFS AND PRACTICES INTRODUCTION The Department of Corrections acknowledges the inherent and constitutionally protected rights of incarcerated offenders to believe, express and exercise the religion of their choice. It is our intention that religious programs will promote positive values and moral practices to foster healthy relationships, especially within the families of those under our jurisdiction and within the communities to which they are returning. As a Department, we commit to providing religious as well as cultural opportunities for offenders within available resources, while maintaining facility security, safety, health and orderly operations. The Department will not endorse any religious faith or cultural group, but we will ensure that religious programming is consistent with the provisions of federal and state statutes, and will work hard with the Religious, Cultural and Faith Communities to ensure that the needs of the incarcerated community are fairly met. This desk manual has been prepared for use by chaplains, administrators and other staff of the Washington State Department of Corrections. It is not meant to be an exhaustive study of all religions. It does provide a brief background of most religions having participants housed in Washington prisons. This manual is intended to provide general guidelines, and define practice and procedure for Washington State Department of Corrections institutions. It is intended to be used in conjunction with Department policy. While it does not confer theological expertise, it will, provide correctional workers with the information necessary to respond too many of the religious concerns commonly encountered. -
The Satanic Temple, Scott Walker, and Contraception: a Partial Account of Hobby Lobby’S Implications for State Law
\\jciprod01\productn\H\HLP\9-1\HLP104.txt unknown Seq: 1 18-MAR-15 13:55 The Satanic Temple, Scott Walker, and Contraception: A Partial Account of Hobby Lobby’s Implications for State Law Kara Loewentheil* INTRODUCTION Reaction to the Supreme Court’s opinion in Hobby Lobby1 was swift and extreme from almost all quarters. Beyond the predictable legal blogs, newspaper articles, and talking heads on TV, there were more unusual re- sponses from across the political spectrum. Members of The Satanic Temple, a religious group2 focused on “personal autonomy, individual freedom, and ethical action,” announced that they would henceforth be objecting to so- called “informed consent” statutes in the abortion services context.3 To make good on that promise, they made available an online form for anyone, Satanist or otherwise, who wanted to claim a religious exemption from being required to comply with such statutes.4 Wisconsin Governor Scott Walker’s Administration, on the other hand, announced that it would no longer be enforcing Wisconsin’s contraceptive equity law because it was “preempted” by the Supreme Court’s decision.5 But as is so often the case with extremes, neither interpretation of the case comes close to the mark. The confusion about the reach and scope of Hobby Lobby is of tremendous significance as state legislatures, courts, ad- ministrative agencies, and citizens begin to grapple with its consequences, * Research Fellow, Columbia Law School & Director, Public Rights / Private Conscience Project, Columbia Law School. The author is entirely indebted to Nicole Taykhman for her invaluable research assistance, without which this article would quite literally not have been possible. -
The Satanic Bible Anton Szandor Lavey
Called “The Black Pope” by many of his followers, Anton LaVey began the road to High Priesthood of the Church of Satan when he was only 16 years old and an organ player in a carnival: “On Saturday night I would see men lusting after half‐naked girls dancing at the carnival, and on Sunday morning when I was playing the organ for tent‐show evangelists at the other end of the carnival lot, I would see these same men sitting in the pews with their wives and children, asking God to forgive them and purge them of carnal desires. And the next Saturday night they’d be back at the carnival or some other place of indulgence. “I knew then that the Christian Church thrives on hypocrisy, and that man’s carnal nature will out!” From that time early in his life his path was clear. Finally, on the last night of April, 1966– Walpurgisnacht, the most important festival of the believers in witchcraft–LaVey shaved his head in the tradition of ancient executioners and announced the formation of The Church Of Satan. He had seen the need for a church that would recapture man’s body and his carnal desires as objects of celebration. “Since worship of fleshly things produces pleasure,” he said, “there would then be a temple of glorious indulgence. .” The Satanic Bible Anton Szandor LaVey For Diane Dedications To: Bernadino Logara, who knew the value of money Karl Haushofer, a teacher without a classroom Rasputin, who knew the magic of a child Sir Basil Zaharoff, a gentleman Cagliostro, a rogue Barnabas Saul, the link with Mount Lalesh Ragnar Redbeard, whose might is right William Mortensen, who looked . -
After School Satan: Mimicry and Counteridentity As Strategies for Religious Resistance Lacey Corey Brown Southern Illinois University Carbondale
Kaleidoscope: A Graduate Journal of Qualitative Communication Research Volume 17 Article 6 2018 After School Satan: Mimicry and Counteridentity as Strategies for Religious Resistance Lacey Corey Brown Southern Illinois University Carbondale Follow this and additional works at: https://opensiuc.lib.siu.edu/kaleidoscope Recommended Citation Brown, Lacey Corey (2018) "After School Satan: Mimicry and Counteridentity as Strategies for Religious Resistance," Kaleidoscope: A Graduate Journal of Qualitative Communication Research: Vol. 17 , Article 6. Available at: https://opensiuc.lib.siu.edu/kaleidoscope/vol17/iss1/6 This Article is brought to you for free and open access by OpenSIUC. It has been accepted for inclusion in Kaleidoscope: A Graduate Journal of Qualitative Communication Research by an authorized administrator of OpenSIUC. For more information, please contact [email protected]. After School Satan: Mimicry and Counteridentity as Strategies for Religious Resistance Cover Page Footnote Lacey Corey Brown is currently a PhD candidate in the Communication Studies Department at Southern Illinois University. This paper was previously present at the 2017 National Communication Association convention, Dallas, TX. The uthora would like to thank Michael Forst, and the reviewers for their critiques and recommendations. This article is available in Kaleidoscope: A Graduate Journal of Qualitative Communication Research: https://opensiuc.lib.siu.edu/ kaleidoscope/vol17/iss1/6 After School Satan: Mimicry and Counteridentity as Strategies for Religious Resistance Lacey Corey Brown Southern Illinois University Carbondale The Satanic Temple strategically constructs their identity using counteridentifying symbols, such as Satan, to metaphorically resist Christian dogma in the context of U.S. American law and popular opinion. Through mimicry, they use faith as a tool of resistance to challenge the presence of The Good News Club, an Evangelical student program, in public schools. -
The Devil's Music
religions Article The Devil’s Music: Satanism and Christian Rhetoric in the Lyrics of the Swedish Heavy Metal Band Ghost P.C.J.M. (Jarell) Paulissen Department of Biblical Sciences and Church History, Tilburg School of Catholic Theology, P.O. Box 90153, 5000 LE Tilburg, The Netherlands; [email protected] Abstract: This paper is an inquiry into a contemporary heavy metal band from Sweden called Ghost. Ghost released its first studio album in 2010 and, while there is some discussion as to what their genre is exactly, they immediately became a rising star in the metal scene. Yet what is of particular interest from a storytelling point of view, especially with regard to theological answers to philosophical questions in popular culture, is that the band presents itself as a satanic version of the Catholic Church through their stage act and lyrics. This made me curious whether they are trying to convey a message and, if yes, what that message might be. For the present paper, I have focused on the latter by performing a non-exhaustive textual analysis of the lyrics in a selection of songs from each of the four studio albums released so far. Ghost turns Christian liturgy on its head by utilizing devout language that is normally reserved for God and Christ to describe Satan and the Antichrist, a strategy I have called the ”satanification” of Christian doctrine, and in doing so their songs evoke imagery of a satanic faith community at prayer. The band then uses this radical inversion of traditional Christian themes to criticize certain elements of society, especially those aspects they associate with organized religion. -
Download Wells's Thesis
Confronting the Constitutional Order: Reconciling Satan and the Free Exercise of Religion Julia Wells Honors Defense Date: May 8, 2020 Thesis Advisor: Professor Jenna Reinbold Defense Committee: Professor Christopher Vecsey Professor Benjamin Stahlberg 1 In defending the separation of church and state, James Madison wrote, “The Religion…of every man must be left to the conviction and conscience of every man; and it is the right of every man to exercise it as these may dictate.”1 The crux of Madison’s argument was that if the government were allowed to interfere in people’s religious choices, the government would be able to choose or remove people’s religious practices at will. In Madison's conception, one's freedom of conscience precedes one's commitment to the government, and therefore shouldn't be within the power of government to regulate. Since the founding of the United States, religious freedom has been one of the most venerated values, but determining which religions are afforded religious freedom has historically been very contentious. This principle of freedom of conscience was translated into the U.S. Constitution in the form of the very first words of the First Amendment: “Congress shall make no law respecting an establishment of religion, or prohibiting the free exercise thereof.”2 The establishment clause prevents the government from creating a state church, while the free exercise clause limits the government’s ability to force people to act in violation of their religion. Limiting government engagement with religion is difficult everywhere, but it is especially difficult for the U.S. -
The Proliferation of Post-Modern Religiosity in the Late Sixties
MARCO TOTI The Proliferation of Post-Modern Religiosity in the Late Sixties The Case of ‘The Process Church of the Final Judgement’: from Psychoanalysis as Therapy to Psychoanalysis as Theology he sixties may be considered as a true turning point in the history of the West. It may be correctly stated that the counterculture ‘revo- Tlution’,1 which has characterized Western civilization since the sixties, gave rise to further (and crucial, especially from a religious perspec- tive) acceleration of what has been called ‘post-modernity’,2 the most important character of which is the revaluation of the ‘religious’ and the detachment of the category of ‘sacred’—the divinity being generally considered as ‘impersonal’ and in terms of ‘energy’—from traditional religions. The student rebellion first took root in the 1950s, when signs in literature, the cinema, comics, the theatre and music all bore witness in some embryonic way to the ‘end of innocence’ and the beginning of a new age in the US (especially in light of the fact that these products of new mass culture were meant for the younger generation, as well as of the irresolvable conflict between young people and adults). It was at that point that the cultural hero took on the form of a defeated rebel, amid deeply-rooted nostalgia over the certainty that something essen- tial had been lost—a ‘primordial America’, to which one feels attracted with infantile amazement, not exactly knowing how to find it again if not by means of a search for intensity, purity, immediacy and meaning (not ‘happiness’, which the American dream had already guaranteed in the public imagination in previous years).