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維基百科，自由的百科全書
倒五角星通常認為是撒但信仰的標誌

撒但主義或撒但教（英語：Satanism）是許多種與撒但相關的意識形態和哲學信仰的總稱。一般認為，現代撒但信仰起源於1966年於美國成立的撒旦教會（The Church of Satan）。在此之前，撒但信仰通常並非自我認知，而是基督教各派系互相指責異端的用語。

除了宗教和哲學上的意義之外，「撒但信仰」（以及撒但本身）也時常被藝術家當作一種表達的符號。

基督教歷史上有不少派系曾被指秘密對撒但進行禮拜。天主教會轄下的宗教裁判所就曾在中世紀對許多基督教異端組織（比如聖殿騎士團和卡特里派）作此指控。到了近代早期，美國和歐洲大眾普遍相信撒但和女巫結為邪惡同盟，引發大規模搜捕女巫的歷史潮流；甚至新教、法國大革命等運動都曾被指為撒但策劃。到了1980和1990年代，美國和英國出現集體歇斯底里（Satanic ritual abuse（英語：Satanic ritual abuse）），成群的撒旦崇拜者被指舉行性侵甚至殺害兒童的崇拜儀式，但這些指控基本沒有證據支持。

19世紀以來，出現了不少以撒但為名或使用撒但象徵的宗教團體。1960年代後，撒但信仰逐漸多元化，但主要能分為兩種：有神論撒但教（theistic Satanism（英語：theistic Satanism）），和無神論撒但主義（atheistic Satanism）。有神論的撒但信仰相信撒但是真實存在的超自然神明，但通常不認為祂是全能神，只是一個類似牧首的領導而已；而無神論撒但主義則不相信撒但真的存在，只是將其視為一些人性的象徵而已。[1]

現在，大部分的撒但信仰源自美國，且隨著全球化和互聯網興起而向世界各地傳播。[2]

定義

Saint Wolfgang（英語：Wolfgang of Regensburg） and the Devil, by Michael Pacher（英語：Michael Pacher）.

In their study of Satanism, the 宗教學 scholars Asbjørn Dyrendal, James R. Lewis（英語：James R. Lewis (scholar)）, and Jesper Aa. Petersen stated that the term Satanism "has a history of being a designation made by people against those whom they dislike; it is a term used for '歧視'".[3] The concept of Satanism is an invention of Christianity, for it relies upon the figure of Satan, a character deriving from Christian mythology（英語：Christian mythology）.[4]

Elsewhere, Petersen noted that "Satanism as something others do is very different from Satanism as a self-designation".[5] Eugene Gallagher noted that, as commonly used, Satanism was usually "a 反調, not a descriptive term".[6]

In 1994, the Italian sociologist Massimo Introvigne（英語：Massimo Introvigne） suggested to define Satanism with the simultaneous presence of "1) the worhisp of the characer identified with the name of Satan or Lucifer in the Bible, 2) by organized groups with at least a minimal organization and hierarchy, 3) through ritual or liturgical practices." The definition applies regardless the way in which "each group perceives Satan, as personal or impersonal, real or symbolical.[7]

對撒但信仰的反對

Historical and anthropological research suggests that nearly all societies have developed the idea of a sinister and anti-human force that can hide itself within society.[8] This commonly involves a belief in 巫術, a group of individuals who invert the norms of their society and seek to harm their community, for instance by engaging in 近親性交, 謀殺, and 同類相食.[9] Allegations of witchcraft may have different causes and serve different functions within a society.[10] For instance, they may serve to uphold social norms,[11] to heighten the tension in existing conflicts between individuals,[11] or to scapegoat certain individuals for various social problems.[10]

Another contributing factor to the idea of Satanism is the concept that there is an agent of misfortune and evil who operates on a cosmic scale,[12] something usually associated with a strong form of ethical dualism that divides the world clearly into forces of good and forces of evil.[13] The earliest such entity known is 阿里曼, a figure that appears in the Persian religion of 瑣羅亞斯德教.[14] This concept was also embraced by 猶太教 and early Christianity, and although it was soon marginalized within Jewish thought, it gained increasing importance within early Christian understandings of the cosmos.[15] While the early Christian idea of the Devil was not well developed, it gradually adapted and expanded through the creation of folklore, art, theological treatises, and morality tales, thus providing the character with a range of extra-Biblical associations.[16]

撒但虐待集體恐慌

主條目：Satanic ritual abuse

At the end of the twentieth century, a 道德恐慌 developed around claims regarding a Devil-worshipping cult that made use of sexual abuse, murder, and cannibalism in its rituals, with children being among its victims.[17] Initially, the alleged perpetrators of such crimes were labeled "witches", although the term "Satanist" was soon adopted as a favored alternative,[17] and the phenomenon itself came to be called "the Satanism Scare".[18] Promoters of the claims alleged that there was a conspiracy of organized Satanists who occupied prominent positions throughout society, from the police to politicians, and that they had been powerful enough to cover up their crimes.[19]

One of the primary sources for the scare was Michelle Remembers（英語：Michelle Remembers）, a 1980 book by the Canadian psychiatrist Lawrence Pazder（英語：Lawrence Pazder） in which he detailed what he claimed were the repressed memories（英語：repressed memories） of his patient (and wife) Michelle Smith. Smith had claimed that as a child she had been abused by her family in Satanic rituals in which babies were sacrificed and Satan himself appeared.[20] In 1983, allegations were made that the McMartin family—owners of a preschool in 加利福尼亞州—were guilty of sexually abusing the children in their care during Satanic rituals. The allegations resulted in a lengthy and expensive trial（英語：McMartin preschool trial）, in which all of the accused would eventually be cleared.[21] The publicity generated by the case resulted in similar allegations being made in various other parts of the United States.[22]

A prominent aspect of the Satanic Scare was the claim by those in the developing "anti-Satanism" movement that any child's claim about Satanic ritual abuse must be true, because children would not lie.[23] Although some involved in the anti-Satanism movement were from Jewish and secular backgrounds,[24] a central part was played by fundamentalist and evangelical forms of Christianity, in particular 五旬節運動, with Christian groups holding conferences and producing books and videotapes to promote belief in the conspiracy.[18] Various figures in law enforcement also came to be promoters of the conspiracy theory, with such "cult cops" holding various conferences to promote it.[25] The scare was later imported to the United Kingdom through visiting evangelicals and became popular among some of the country's social workers,[26] resulting in a range of accusations and trials across Britain.[27]

The Satanic ritual abuse hysteria died down between 1990 and 1994.[28] In the late 1980s, the Satanic Scare had lost its impetus following increasing skepticism about such allegations,[29] and a number of those who had been convicted of perpetrating Satanic ritual abuse saw their convictions overturned.[30] In 1990, an agent of the U.S. 聯邦調查局, Ken Lanning, revealed that he had investigated 300 allegations of Satanic ritual abuse and found no evidence for Satanism or ritualistic activity in any of them.[30] In the UK, the Department of Health（英語：Department of Health (United Kingdom)） commissioned the anthropologist Jean La Fontaine to examine the allegations of SRA.[31] She noted that while approximately half did reveal evidence of genuine sexual abuse of children, none revealed any evidence that Satanist groups had been involved or that any murders had taken place.[32] She noted three examples in which lone individuals engaged in child molestation had created a ritual performance to facilitate their sexual acts, with the intent of frightening their victims and justifying their actions, but that none of these child molestors were involved in wider Satanist groups.[33] By the 21st century, hysteria about Satanism has waned in most Western countries, although allegations of Satanic ritual abuse continued to surface in parts of continental Europe and Latin America.[34]

文藝中的撒但主義

文學

Satan in 失樂園, as illustrated by 古斯塔夫·多雷

From the late seventeenth through to the nineteenth century, the character of Satan was increasingly rendered unimportant in Western philosophy and ignored in Christian theology, while in folklore he came to be seen as a foolish rather than a menacing figure.[35] The development of new values in the 啟蒙時代—in particular those of 理智 and 個人主義—contributed to a shift in how many Europeans viewed Satan.[35] In this context, a number of individuals took Satan out of the traditional Christian narrative and reread and reinterpreted him in light of their own time and their own interests, in turn generating new and different portraits of Satan.[36]

The shifting view of Satan owes many of its origins to 約翰·彌爾頓's epic poem 失樂園 (1667), in which Satan features as the protagonist.[37] Milton was a 清教徒 and had never intended for his depiction of Satan to be a sympathetic one.[38] However, in portraying Satan as a victim of his own pride who rebeled against God he humanized him and also allowed him to be interpreted as a rebel against tyranny.[39] This was how Milton's Satan was understood by later readers like the publisher Joseph Johnson（英語：Joseph Johnson (publisher)）,[40] and the 無政府主義 philosopher 威廉·戈德溫, who reflected it in his 1793 book Enquiry Concerning Political Justice（英語：Enquiry Concerning Political Justice）.[39] Paradise Lost gained a wide readership in the eighteenth century, both in Britain and in continental Europe, where it had been translated into French by 伏爾泰.[41] Milton thus became "a central character in rewriting Satanism" and would be viewed by many later religious Satanists as a "de facto Satanist".[36]

The nineteenth century saw the emergence of what has been termed "literary Satanism" or "romantic Satanism".[42] According to Van Luijk, this cannot be seen as a "coherent movement with a single voice, but rather as a post factum identified group of sometimes widely divergent authors among whom a similar theme is found".[43] For the literary Satanists, Satan was depicted as a benevolent and sometimes heroic figure,[44] with these more sympathetic portrayals proliferating in the art and poetry of many 浪漫主義 and 頹廢主義運動 figures.[36] For these individuals, Satanism was not a religious belief or ritual activity, but rather a "strategic use of a symbol and a character as part of artistic and political expression".[45]

Among the romanticist poets to adopt this view of Satan was the English poet 珀西·比希·雪萊, who had been influenced by Milton.[46] In his poem Laon and Cythna（英語：Laon and Cythna）, Shelley praised the "Serpent", a reference to Satan, as a force for good in the universe.[47] Another was Shelley's fellow British poet 拜倫勳爵, who included Satanic themes in his 1821 play Cain（英語：Cain (play)）, which was a dramatization of the Biblical story of 該隱與亞伯.[42] These more positive portrayals also developed in France; one example was the 1823 work Eloa by 阿爾弗雷·德·維尼.[48] Satan was also adopted by the French poet 維克多·雨果, who made the character's fall from Heaven a central aspect of his La Fin de Satan（英語：La Fin de Satan）, in which he outlined his own 天體演化學.[49] Although the likes of Shelley and Byron promoted a positive image of Satan in their work, there is no evidence that any of them performed religious rites to venerate him, and thus it is problematic to regard them as religious Satanists.[43]

Radical left-wing political ideas had been spread by the 美國革命 of 1765–83 and the 法國大革命 of 1789–99, and the figure of Satan, who was interpreted as having rebeled against the tyranny imposed by God, was an appealing one for many of the radical leftists of the period.[50] For them, Satan was "a symbol for the struggle against tyranny, injustice, and oppression... a mythical figure of rebellion for an age of revolutions, a larger-than-life individual for an age of individualism, a free thinker in an age struggling for free thought".[45] The French anarchist 皮埃爾-約瑟夫·普魯東, who was a staunch critic of Christianity, embraced Satan as a symbol of liberty in several of his writings.[51] Another prominent 19th century anarchist, the Russian 米哈伊爾·亞歷山德羅維奇·巴枯寧, similarly described the figure of Satan as "the eternal rebel, the first freethinker and the emancipator of worlds" in his book God and the State（英語：God and the State）.[52] These ideas likely inspired the American 女性主義 activist Moses Harman to name his anarchist periodical Lucifer the Lightbearer（英語：Lucifer the Lightbearer）.[53] The idea of this "Leftist Satan" declined during the twentieth century,[53] although it was used on occasion by authorities within the 蘇聯, who portrayed Satan as a symbol of freedom and equality.[54]

音樂

During the 1960s and 1970s, several rock bands—namely the American Coven（英語：Coven (band)） and the British Black Widow（英語：Black Widow (band)）—employed the imagery of Satanism and witchcraft in their work.[55] References to Satan also appeared in the work of those rock bands which were pioneering the 重金屬音樂 genre in Britain during the 1970s.[56] 黑色安息日 for instance made mention of Satan in their lyrics, although several of the band's members were practicing Christians and other lyrics affirmed the power of the Christian God over Satan.[57] In the 1980s, greater use of Satanic imagery was made by heavy metal bands like 超級殺手合唱團, 造物主樂團, Sodom（英語：Sodom (band)）, and Destruction（英語：Destruction (band)）.[58] Bands active in the subgenre of 死亡金屬音樂—among them Deicide（英語：Deicide (band)）, Morbid Angel（英語：Morbid Angel）, and Entombed（英語：Entombed (band)）—also adopted Satanic imagery, combining it with other morbid and dark imagery, such as that of 喪屍s and 連環殺手s.[59]

Heavy metal singer King Diamond is a member of the Church of Satan

Satanism would come to be more closely associated with the subgenre of 黑金屬音樂,[56] in which it was foregrounded over the other themes that had been used in death metal.[60] A number of black metal performers incorporated self-injury into their act, framing this as a manifestation of Satanic devotion.[60] The first black metal band, 毒液樂團, proclaimed themselves to be Satanists, although this was more an act of provocation than an expression of genuine devotion to the Devil.[61] Satanic themes were also used by the black metal bands Bathory（英語：Bathory (band)） and Hellhammer（英語：Hellhammer）.[62] However, the first black metal act to more seriously adopt Satanism was Mercyful fate, whose vocalist, King Diamond（英語：King Diamond）, joined the 撒旦教會.[63] More often than not musicians associating themselves with black metal say they do not believe in legitimate Satanic ideology and often profess to being atheists, agnostics, or 宗教懷疑論.[64]

In contrast to King Diamond, various black metal Satanists sought to distance themselves from LaVeyan Satanism, for instance by referring to their beliefs as "devil worship".[65] These individuals regarded Satan as a literal entity,[66] and in contrast to LaVey's views, they associated Satanism with criminality, suicide, and terror.[65] For them, Christianity was regarded as a plague which required eradication.[67] Many of these individuals—such as 灣岬狼 and Euronymous（英語：Euronymous）—were Norwegian,[68] and influenced by the strong anti-Christian views of this milieu, between 1992 and 1996 around fifty Norwegian churches were destroyed in arson attacks.[69] Within the black metal scene, a number of musicians later replaced Satanic themes with those deriving from 日耳曼新異教運動, a form of 新異教主義.[70]

撒但信仰宗教

參見：Contemporary Religious Satanism

Religious Satanism does not exist in a single form, as there are multiple different religious Satanisms, each with different ideas about what being a Satanist entails.[71] The historian of religion Ruben van Luijk used a "working definition" in which Satanism was regarded as "the intentional, religiously motivated veneration of Satan".[72]

Dyrendal, Lewis, and Petersen believed that it was not a single 社會運動, but rather a milieu（英語：Social environment）.[73] They and others have nevertheless referred to it as a 新興宗教.[74] They believed that there was a 家族相似性 that united all of the varying groups in this milieu,[3] and that most of them were self religion（英語：self religion）s.[73] They argued that there were a set of features that were common to the groups in this Satanic milieu: these were the positive use of the term "Satanist" as a designation, an emphasis on individualism, a genealogy that connects them to other Satanic groups, a transgressive and antinomian stance, a self-perception as an elite, and an embrace of values such as pride, self-reliance, and productive non-conformity.[75]

Dyrendal, Lewis, and Petersen argued that the groups within the Satanic milieu could be divided into three groups: reactive Satanists, rationalist Satanists, and esoteric Satanists.[76] They saw reactive Satanism as encompassing "popular Satanism, inverted Christianity, and symbolic rebellion" and noted that it situates itself in opposition to society while at the same time conforming to society's perspective of evil.[76] Rationalist Satanism is used to describe the trend in the Satanic milieu which is 無神論, 科學懷疑論, 唯物主義, and 伊比鳩魯學派.[77] Esoteric Satanism instead applied to those forms which are 有神論 and draw upon ideas from other forms of 西方秘契主義, Modern Paganism, 佛教, and 印度教.[77]

理性派撒但主義

拉維派撒旦教、撒旦教會

主條目：LaVeyan Satanism和Church of Satan
The Sigil of Baphomet, the official insignia of the Church of Satan and LaVeyan Satanism.

安東·拉維, who has been referred to as "The Father of Satanism",[78] synthesized his religion through the establishment of the 撒旦教會 in 1966 and the publication of 撒旦聖經 in 1969. LaVey's teachings promoted "indulgence", "vital existence", "undefiled wisdom", "kindness to those who deserve it", "responsibility to the responsible" and an "以眼還眼" code of ethics, while shunning "abstinence" based on guilt, "spirituality", "unconditional love", "pacifism", "equality", "herd mentality（英語：Herd behavior）" and "scapegoating（英語：scapegoating）". In LaVey's view, the Satanist is a carnal, physical and pragmatic being—and enjoyment of physical existence and an undiluted view of this-worldly truth are promoted as the core values of Satanism, propagating a naturalistic worldview that sees mankind as animals existing in an amoral（英語：amorality） universe.

LaVey believed that the ideal Satanist should be individualistic and non-conformist, rejecting what he called the "colorless existence" that mainstream society sought to impose on those living within it.[79] He praised the human 本我、自我與超我 for encouraging an individual's pride, self-respect, and self-realization and accordingly believed in satisfying the ego's desires.[80] He expressed the view that self-indulgence was a desirable trait,[81] and that hate and aggression were not wrong or undesirable emotions but that they were necessary and advantageous for survival.[82] Accordingly, he praised the 七宗罪 as virtues which were beneficial for the individual.[83] The anthropologist Jean La Fontaine highlighted an article that appeared in The Black Flame, in which one writer described "a true Satanic society" as one in which the population consists of "free-spirited, well-armed, fully-conscious, self-disciplined individuals, who will neither need nor tolerate any external entity 'protecting' them or telling them what they can and cannot do."[84]

Practitioners do not believe that 撒但 literally exists and do not worship him. Instead, Satan is viewed as a positive 原型 embracing the Hebrew root of the word "Satan" as "adversary", who represents pride, carnality, and 啟蒙時代, and of a 宇宙 (系統) which Satanists perceive to be motivated by a "暗物質 evolutionary force of 熵 that permeates all of nature and provides the drive for survival（英語：Self-preservation） and 繁殖 inherent in all living things".[85] 魔鬼 is embraced as a symbol of defiance against the 亞伯拉罕諸教 which LaVey criticized for what he saw as the suppression of humanity's natural instincts. Moreover, Satan also serves as a metaphorical external projection of the individual's godhood（英語：Egotheism）. LaVey espoused the view that "god" is a creation of man, rather than man being a creation of "god". In his book, The Satanic Bible, the Satanist's view of god is described as the Satanist's true "self"—a projection of his or her own personality—not an external deity.[86] Satan is used as a representation of personal liberty and individualism.[87]

撒但神廟（The Satanic Temple）

主條目：The Satanic Temple

The Satanic Temple is an 美國 religious and 行動主義 organization based in 塞勒姆 (馬薩諸塞州). The organization actively participates in public affairs that have manifested in several public political actions[88][89] and efforts at 遊說集團,[90] with a focus on the separation of church and state and using satire against 教會 that it believes interfere with personal freedom.[90] According to Dyrendal, Lewis, and Petersen, the group were "rationalist, political pranksters".[91] Their pranks are designed to highlight religious hypocrisy and advance the cause of 世俗主義.[92] In one of their actions, they performed a "Pink Mass" over the grave of the mother of the evangelical Christian and prominent anti-LGBT preacher 弗雷德·菲爾普斯; the Temple claimed that the mass converted the spirit of Phelps' mother into a lesbian.[91]

The Satanic Temple does not believe in a supernatural Satan, as they believe that this encourages superstition that would keep them from being "malleable to the best current scientific understandings of the material world". The Temple uses the literary Satan（英語：Devil in popular culture） as metaphor to construct a 宏大敘事 which promotes pragmatic skepticism, rational reciprocity, personal autonomy, and curiosity.[93] Satan is thus used as a symbol representing "the eternal rebel" against arbitrary authority and social norms.[94][95]

有神論撒但教

主條目：Theistic Satanism

Theistic Satanism (also known as traditional Satanism, Spiritual Satanism or Devil worship) is a form of Satanism with the primary belief that Satan is an actual 神 or force to revere or worship.[96] Other characteristics of theistic Satanism may include a belief in 魔法, which is manipulated through 儀式, although that is not a defining criterion, and theistic Satanists may focus solely on devotion.

路西法崇拜

A version of the symbol of Lucifer, used by some modern Satanists
主條目：Luciferianism

Luciferianism can be understood best as a belief system or intellectual creed that venerates the essential and inherent characteristics that are affixed and commonly given to 路西法. Luciferianism is often identified as an auxiliary creed or movement of Satanism, due to the common identification of Lucifer with Satan. Some Luciferians accept this identification and/or consider Lucifer as the "light bearer" and illuminated aspect of Satan, giving them the name of Satanists and the right to bear the title. Others reject it, giving the argument that Lucifer is a more positive and easy-going ideal than Satan. They are inspired by the ancient myths of 埃及神話, 羅馬神話 and 希臘神話, 諾斯底主義 and traditional Western occultism.

反抗型撒但主義

The American serial killer Richard Ramirez was a reactive Satanist.

Dyrendal, Lewis, and Petersen used the term "reactive Satanism" to describe one form of modern religious Satanism. They described this as an adolescent and 反社會行為 means of rebeling in a Christian society, by which an individual transgresses cultural boundaries.[76] They believed that there were two tendencies within reactive Satanism: one, "Satanic tourism", was characterized by the brief period of time in which an individual was involved, while the other, the "Satanic quest", was typified by a longer and deeper involvement.[77]

The researcher Gareth Medway noted that in 1995 he encountered a British woman who stated that she had been a practicing Satanist during her teenage years. She had grown up in a small mining village, and had come to believe that she had 靈能力 powers. After hearing about Satanism in some library books, she declared herself a Satanist and formulated a belief that Satan was the true god. After her teenage years she abandoned Satanism and became a chaos magic（英語：Chaos Magic）kian.[97]

Some reactive Satanists are teenagers or mentally disturbed individuals who have engaged in criminal activities.[98] During the 1980s and 1990s, several groups of teenagers were apprehended after sacrificing animals and vandalizing both churches and graveyards with Satanic imagery.[99] Introvigne expressed the view that these incidents were "more a product of juvenile deviance and marginalization than Satanism".[99] In a few cases the crimes of these reactive Satanists have included murder. In 1970, two separate groups of teenagers—one led by Stanley Baker in 大蘇爾 and the other by Steven Hurd in 洛杉磯—killed a total of three people and consumed parts of their corpses in what they later claimed were sacrifices devoted to Satan.[100] In 1984, a U.S. group called the Knights of the Black Circle killed one of its own members, Gary Lauwers, over a disagreement regarding the group's illegal drug dealing; group members later related that Lauwers' death was a sacrifice to Satan.[100] The American serial killer 理察·拉米雷茲 for instance claimed that he was a Satanist; during his 1980s killing spree he left an inverted pentagram at the scene of each murder and at his trial called out "Hail Satan!"[101]

人口特徵

Dyrendal, Lewis, and Petersen observed that from surveys of Satanists conducted in the early 21st century, it was clear that the Satanic milieu was "heavily dominated by young males".[102] They nevertheless noted that census data from New Zealand suggested that there may be a growing proportion of women becoming Satanists.[102] In comprising more men than women, Satanism differs from most other religious communities, including most new religious communities.[103] Most Satanists came to their religion through reading, either online or books, rather than through being introduced to it through personal contacts.[104] Many practitioners do not claim that they converted to Satanism, but rather state that they were born that way, and only later in life confirmed that Satanism served as an appropriate label for their pre-existing worldviews.[105] Others have stated that they had experiences with 超自然現象 phenomena that led them to embracing Satanism.[106] A number reported feelings of anger at the hypocrisy of many practicing Christians and expressed the view that the 一神論 Gods of Christianity and other religions are unethical, citing issues such as the 罪惡問題.[107] For some practitioners, Satanism gave a sense of hope, including for those who had been physically and sexually abused.[108]

The surveys revealed that atheistic Satanists appeared to be in the majority, although the numbers of theistic Satanists appeared to grow over time.[109] Beliefs in the afterlife varied, although the most popular afterlife views were 轉世 and the idea that consciousness survives bodily death.[110] The surveys also demonstrated that most recorded Satanists practiced magic,[111] although there were differing opinions as to whether magical acts operated according to etheric laws or whether the effect of magic was purely psychological.[112] A number described performing 詛咒, in most cases as a form of vigilante justice.[113] Most practitioners conduct their religious observances in a solitary manner, and never or rarely meet fellow Satanists for rituals.[114] Rather, the primary interaction that takes place between Satanists is online, on websites or via email.[115] From their survey data, Dyrendal, Lewis, and Petersen noted that the average length of involvement in the Satanic milieu was seven years.[116] A Satanist's involvement in the movement tends to peak in the early twenties and drops off sharply in their thirties.[117] A small proportion retain their allegiance to the religion into their elder years.[118] When asked about their political views, the largest proportion of Satanists identified as apolitical or non-aligned, while only a small percentage identified as conservative despite the conservative views of prominent Satanists like LaVey and Marilyn Manson.[119] A small minority of Satanists expressed support for the far right; conversely, over two-thirds expressed negative or extremely negative views about 納粹主義 and 新納粹主義.[106]

法定認受

In 2004 it was claimed that Satanism was allowed in the 英國皇家海軍 of the 英國軍隊, despite opposition from Christians.[120][121][122] In 2016, under a Freedom of Information（英語：Freedom of information in the United Kingdom） request, the Navy Command Headquarters（英語：Navy Command Headquarters） stated that "we do not recognise satanism as a formal religion, and will not grant facilities or make specific time available for individual 'worship'."[123]

In 2005, the 美國最高法院 debated in the case of Cutter v. Wilkinson（英語：Cutter v. Wilkinson） over protecting minority 宗教自由 of prison inmates after a lawsuit challenging the issue was filed to them.[124][125] The court ruled that facilities that accept federal funds cannot deny prisoners accommodations that are necessary to engage in activities for the practice of their own religious beliefs.[126][127]

參見

References

註釋

  1. ^ Gilmore, Peter. Science and Satanism. Point of Inquiry Interview. [9 December 2013]. 
  2. ^ Jesper Aagaard Petersen. Introduction: Embracing Satan. Contemporary Religious Satanism: A Critical Anthology. Ashgate Publishing. 2009. ISBN 978-0-7546-5286-1. 
  3. ^ 3.0 3.1 Dyrendal, Lewis & Petersen 2016，第7頁.
  4. ^ Van Luijk 2016，第16頁.
  5. ^ Petersen 2012，第92頁.
  6. ^ Gallagher 2006，第151頁.
  7. ^ Introvigne, Massimo. Satanism: A Social History. Aries Book Series. Leiden ; Boston: Brill. September 29, 2016: 3 [February 20, 2020]. ISBN 9789004244962. OCLC 1030572947. （原始內容存檔於February 20, 2020） –透過archive.is （英語）. 
  8. ^ Dyrendal, Lewis & Petersen 2016，第13–14頁.
  9. ^ Dyrendal, Lewis & Petersen 2016，第14頁.
  10. ^ 10.0 10.1 Dyrendal, Lewis & Petersen 2016，第16頁.
  11. ^ 11.0 11.1 Dyrendal, Lewis & Petersen 2016，第15頁.
  12. ^ Dyrendal, Lewis & Petersen 2016，第19頁.
  13. ^ Dyrendal, Lewis & Petersen 2016，第20頁.
  14. ^ Dyrendal, Lewis & Petersen 2016，第19頁; Van Luijk 2016，第18頁.
  15. ^ Dyrendal, Lewis & Petersen 2016，第21頁.
  16. ^ Dyrendal, Lewis & Petersen 2016，第21–22頁.
  17. ^ 17.0 17.1 La Fontaine 2016，第13頁.
  18. ^ 18.0 18.1 La Fontaine 2016，第15頁.
  19. ^ La Fontaine 2016，第13頁; Introvigne 2016，第381頁.
  20. ^ Medway 2001，第175–177頁; Dyrendal, Lewis & Petersen 2016，第115–116頁; Introvigne 2016，第374–376頁.
  21. ^ Medway 2001，第178–183頁; Dyrendal, Lewis & Petersen 2016，第116–120頁; Introvigne 2016，第405–406頁.
  22. ^ Medway 2001，第183頁.
  23. ^ La Fontaine 2016，第16頁.
  24. ^ Medway 2001，第369頁; La Fontaine 2016，第15頁.
  25. ^ Medway 2001，第191–195頁.
  26. ^ Medway 2001，第220–221頁.
  27. ^ Medway 2001，第234–248頁.
  28. ^ Introvigne 2016，第372頁.
  29. ^ Medway 2001，第210–211頁.
  30. ^ 30.0 30.1 Medway 2001，第213頁.
  31. ^ Medway 2001，第249頁.
  32. ^ La Fontaine 2016，第13–14頁.
  33. ^ Medway 2001，第118頁; La Fontaine 2016，第14頁.
  34. ^ Introvigne 2016，第456頁.
  35. ^ 35.0 35.1 Dyrendal, Lewis & Petersen 2016，第29頁.
  36. ^ 36.0 36.1 36.2 Dyrendal, Lewis & Petersen 2016，第28頁.
  37. ^ Dyrendal, Lewis & Petersen 2016，第28頁; Van Luijk 2016，第70頁.
  38. ^ Dyrendal, Lewis & Petersen 2016，第28, 30頁.
  39. ^ 39.0 39.1 Dyrendal, Lewis & Petersen 2016，第30頁.
  40. ^ Dyrendal, Lewis & Petersen 2016，第28, 30頁; Van Luijk 2016，第69–70頁.
  41. ^ Van Luijk 2016，第70頁.
  42. ^ 42.0 42.1 Van Luijk 2016，第73頁.
  43. ^ 43.0 43.1 Van Luijk 2016，第108頁.
  44. ^ Van Luijk 2016，第69頁.
  45. ^ 45.0 45.1 Dyrendal, Lewis & Petersen 2016，第31頁.
  46. ^ Van Luijk 2016，第71–72頁.
  47. ^ Van Luijk 2016，第97–98頁.
  48. ^ Van Luijk 2016，第74–75頁.
  49. ^ Van Luijk 2016，第105–107頁.
  50. ^ Van Luijk 2016，第77–79頁.
  51. ^ Van Luijk 2016，第117–119頁.
  52. ^ Van Luijk 2016，第119–120頁.
  53. ^ 53.0 53.1 Van Luijk 2016，第120頁.
  54. ^ Introvigne 2016，第66頁.
  55. ^ Introvigne 2016，第462–463頁.
  56. ^ 56.0 56.1 Introvigne 2016，第467頁.
  57. ^ Introvigne 2016，第467–468頁.
  58. ^ Introvigne 2016，第468頁.
  59. ^ Introvigne 2016，第468–469頁.
  60. ^ 60.0 60.1 Introvigne 2016，第469頁.
  61. ^ Introvigne 2016，第470頁.
  62. ^ Introvigne 2016，第472–473頁.
  63. ^ Introvigne 2016，第471頁.
  64. ^ Death to False Satanism | NOISEY. NOISEY. [2016-03-08]. 
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  67. ^ Introvigne 2016，第482頁.
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  69. ^ Introvigne 2016，第481頁.
  70. ^ Introvigne 2016，第503–504頁.
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  72. ^ Van Luijk 2016，第2頁.
  73. ^ 73.0 73.1 Dyrendal, Lewis & Petersen 2016，第4頁.
  74. ^ Dyrendal, Lewis & Petersen 2016，第3頁; Introvigne 2016，第517頁.
  75. ^ Dyrendal, Lewis & Petersen 2016，第7–9頁.
  76. ^ 76.0 76.1 76.2 Dyrendal, Lewis & Petersen 2016，第5頁.
  77. ^ 77.0 77.1 77.2 Dyrendal, Lewis & Petersen 2016，第6頁.
  78. ^ Petersen, Jesper Aagaard. Contemporary Religious Satanism. google.com. 2009. ISBN 9780754652861. 
  79. ^ Dyrendal 2013，第129頁.
  80. ^ Lap 2013，第92頁.
  81. ^ Maxwell-Stuart 2011，第198頁.
  82. ^ Lap 2013，第94頁.
  83. ^ Gardell 2003，第288頁; Schipper 2010，第107頁.
  84. ^ La Fontaine 1999，第97頁.
  85. ^ Controversial New Religions, Lewis & Petersen 2014，第408頁.
  86. ^ Wright 1993，第143頁.
  87. ^ Cavaglion & Sela-Shayovitz 2005，第255頁.
  88. ^ Massoud Hayoun. Group aims to put 'Satanist' monument near Oklahoma capitol | Al Jazeera America. Al Jazeera. 2013-12-08 [2014-03-25]. 
  89. ^ Satanists petition to build monument on Oklahoma state capitol grounds | Washington Times Communities. The Washington Times. 2013-12-09 [2014-03-25]. 
  90. ^ 90.0 90.1 Bugbee, Shane. Unmasking Lucien Greaves, Leader of the Satanic Temple | VICE United States. Vice.com. 2013-07-30 [2014-03-25]. 
  91. ^ 91.0 91.1 Dyrendal, Lewis & Petersen 2016，第219頁.
  92. ^ Dyrendal, Lewis & Petersen 2016，第220頁.
  93. ^ Oppenheimer, Mark. A Mischievous Thorn in the Side of Conservative Christianity. The New York Times. July 10, 2015 [2015-07-11]. ISSN 0362-4331. 
  94. ^ FAQ. The Satanic Temple. [2015-12-02] （美國英語）. 
  95. ^ What does Satan mean to the Satanic Temple? - CNN. CNN. [2015-12-02]. 
  96. ^ Partridge, Christopher Hugh. The Re-enchantment of the West. 2004: 82 [2008-05-12]. ISBN 9780567082695. 
  97. ^ Medway 2001，第362–365頁.
  98. ^ Dyrendal, Lewis & Petersen 2016，第130頁.
  99. ^ 99.0 99.1 Introvigne 2016，第445頁.
  100. ^ 100.0 100.1 Introvigne 2016，第446頁.
  101. ^ Dyrendal, Lewis & Petersen 2016，第122頁.
  102. ^ 102.0 102.1 Dyrendal, Lewis & Petersen 2016，第138頁.
  103. ^ Dyrendal, Lewis & Petersen 2016，第158頁.
  104. ^ Dyrendal, Lewis & Petersen 2016，第146頁.
  105. ^ Dyrendal, Lewis & Petersen 2016，第142頁.
  106. ^ 106.0 106.1 Dyrendal, Lewis & Petersen 2016，第143頁.
  107. ^ Dyrendal, Lewis & Petersen 2016，第202–204頁.
  108. ^ Dyrendal, Lewis & Petersen 2016，第200–201頁.
  109. ^ Dyrendal, Lewis & Petersen 2016，第179–180頁.
  110. ^ Dyrendal, Lewis & Petersen 2016，第181–182頁.
  111. ^ Dyrendal, Lewis & Petersen 2016，第183頁.
  112. ^ Dyrendal, Lewis & Petersen 2016，第209頁.
  113. ^ Dyrendal, Lewis & Petersen 2016，第210–212頁.
  114. ^ Dyrendal, Lewis & Petersen 2016，第151, 153頁.
  115. ^ Dyrendal, Lewis & Petersen 2016，第153頁.
  116. ^ Dyrendal, Lewis & Petersen 2016，第157頁.
  117. ^ Dyrendal, Lewis & Petersen 2016，第159頁.
  118. ^ Dyrendal, Lewis & Petersen 2016，第160頁.
  119. ^ Dyrendal, Lewis & Petersen 2016，第171頁.
  120. ^ Royal Navy to allow devil worship 有線電視新聞網
  121. ^ Carter, Helen. The devil and the deep blue sea: Navy gives blessing to sailor Satanist. 衛報
  122. ^ Navy approves first ever Satanist 英國廣播公司新聞
  123. ^ Ministry of Defence Request for Information. Navy Command FOI Section, 7 January 2016.
  124. ^ Linda Greenhouse. Inmates Who Follow Satanism and Wicca Find Unlikely Ally. The New York Times. March 22, 2005. 
  125. ^ Before high court: law that allows for religious rights. The Christian Science Monitor. 
  126. ^ Johnson, M. Alex. Court upholds prisoners' religious rights. MSNBC. May 31, 2005 [August 26, 2016]. 
  127. ^ Cutter v. Wilkinson 544 U.S. 709 (2005). Oyez. [7 October 2013]. 

參考書目

Baddeley, Gavin. Lucifer Rising: Sin, Devil Worship & Rock n' Roll third. London: Plexus. 2010. ISBN 978-0-85965-455-5. 
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Dyrendal, Asbjørn; Lewis, James R.; Petersen, Jesper Aa. The Invention of Satanism. Oxford and New York: Oxford University Press. 2016. ISBN 978-0195181104. 
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Gardell, Matthias. Gods of the Blood: The Pagan Revival and White Separatism. Durham and London: Duke University Press. 2003. ISBN 978-0-8223-3071-4. 
Goodrick-Clarke, Nicholas. Black Sun: Aryan Cults, Esoteric Nazism, and the Politics of Identity. New York: New York University Press. 2003. ISBN 978-0-8147-3155-0. 
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Harvey, Graham. Satanism in Britain Today. Journal of Contemporary Religion. 1995, 10 (3): 283–296. doi:10.1080/13537909508580747. 
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Hutton, Ronald. The Triumph of the Moon: A History of Modern Pagan Witchcraft需要免費註冊. New York: Oxford University Press. 1999. ISBN 978-0-1928-5449-0. 
Introvigne, Massimo. Satanism: A Social History. Leiden and Boston: Brill. 2016. ISBN 978-9004288287. 
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La Fontaine, Jean. Witches and Demons: A Comparative Perspective on Witchcraft and Satanism. New York and Oxford: Berhahn. 2016. ISBN 978-1-78533-085-8. 
Medway, Gareth J. Lure of the Sinister: The Unnatural History of Satanism. New York and London: New York University Press. 2001. ISBN 9780814756454. 
Monette, Connell. Mysticism in the 21st Century. Wilsonville, Oregon: Sirius Academic Press. 2013. ISBN 978-1-940964-00-3. 
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Ryan, Nick. Homeland: Into a World of Hate. Edinburgh and London: Mainstream Publishing. 2003. ISBN 978-1-84018-465-5. 
Scarre, Geoffrey; Callow, John. Witchcraft and Magic in Sixteenth and Seventeenth-Century Europe second. Basingstoke: Palgrave. 2001. ISBN 9780333920824. 
Schipper, Bernd U. From Milton to Modern Satanism: The History of the Devil and the Dynamics between Religion and Literature. Journal of Religion in Europe. 2010, 3 (1): 103–124. doi:10.1163/187489210X12597396698744. 
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Sieg, George. Angular Momentum: From Traditional to Progressive Satanism in the Order of Nine Angles. International Journal for the Study of New Religions. 2013, 4 (2): 251–283. doi:10.1558/ijsnr.v4i2.251. 
Van Luijk, Ruben. Children of Lucifer: The Origins of Modern Religious Satanism. Oxford: Oxford University Press. 2016. ISBN 9780190275105. 
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