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维基百科，自由的百科全书
倒五角星通常认为是撒但信仰的标志

撒但主义或撒但教（英语：Satanism）是许多种与撒但相关的意识形态和哲学信仰的总称。一般认为，现代撒但信仰起源于1966年于美国成立的撒旦教会（The Church of Satan）。在此之前，撒但信仰通常并非自我认知，而是基督教各派系互相指责异端的用语。

除了宗教和哲学上的意义之外，“撒但信仰”（以及撒但本身）也时常被艺术家当作一种表达的符号。

基督教历史上有不少派系曾被指秘密对撒但进行礼拜。天主教会辖下的宗教裁判所就曾在中世纪对许多基督教异端组织（比如圣殿骑士团和卡特里派）作此指控。到了近代早期，美国和欧洲大众普遍相信撒但和女巫结为邪恶同盟，引发大规模搜捕女巫的历史潮流；甚至新教、法国大革命等运动都曾被指为撒但策划。到了1980和1990年代，美国和英国出现集体歇斯底里（Satanic ritual abuse（英语：Satanic ritual abuse）），成群的撒旦崇拜者被指举行性侵甚至杀害儿童的崇拜仪式，但这些指控基本没有证据支持。

19世纪以来，出现了不少以撒但为名或使用撒但象征的宗教团体。1960年代后，撒但信仰逐渐多元化，但主要能分为两种：有神论撒但教（theistic Satanism（英语：theistic Satanism）），和无神论撒但主义（atheistic Satanism）。有神论的撒但信仰相信撒但是真实存在的超自然神明，但通常不认为祂是全能神，只是一个类似牧首的领导而已；而无神论撒但主义则不相信撒但真的存在，只是将其视为一些人性的象征而已。[1]

现在，大部分的撒但信仰源自美国，且随着全球化和互联网兴起而向世界各地传播。[2]

定义[编辑]

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

In their study of Satanism, the 宗教学 scholars Asbjørn Dyrendal, James R. Lewis（英语：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 '歧视'".[3] The concept of Satanism is an invention of Christianity, for it relies upon the figure of Satan, a character deriving from Christian mythology（英语：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 反调, not a descriptive term".[6]

In 1994, the Italian sociologist Massimo Introvigne（英语：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]

对撒但信仰的反对[编辑]

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 巫术, a group of individuals who invert the norms of their society and seek to harm their community, for instance by engaging in 近亲性交, 谋杀, and 同类相食.[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 琐罗亚斯德教.[14] This concept was also embraced by 犹太教 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]

撒但虐待集体恐慌[编辑]

主条目：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（英语：Michelle Remembers）, a 1980 book by the Canadian psychiatrist Lawrence Pazder（英语：Lawrence Pazder） in which he detailed what he claimed were the repressed memories（英语：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 加利福尼亚州—were guilty of sexually abusing the children in their care during Satanic rituals. The allegations resulted in a lengthy and expensive trial（英语：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 五旬节运动, 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. 联邦调查局, 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（英语：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]

文艺中的撒但主义[编辑]

文学[编辑]

Satan in 失乐园, 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 启蒙时代—in particular those of 理智 and 个人主义—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 约翰·弥尔顿's epic poem 失乐园 (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（英语：Joseph Johnson (publisher)）,[40] and the 无政府主义 philosopher 威廉·戈德温, who reflected it in his 1793 book Enquiry Concerning Political Justice（英语：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 伏尔泰.[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 浪漫主义 and 颓废主义运动 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·雪莱, who had been influenced by Milton.[46] In his poem Laon and Cythna（英语：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 拜伦勋爵, who included Satanic themes in his 1821 play Cain（英语：Cain (play)）, which was a dramatization of the Biblical story of 该隐与亚伯.[42] These more positive portrayals also developed in France; one example was the 1823 work Eloa by 阿尔弗雷·德·维尼.[48] Satan was also adopted by the French poet 维克多·雨果, who made the character's fall from Heaven a central aspect of his La Fin de Satan（英语：La Fin de Satan）, in which he outlined his own 天体演化学.[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 美国革命 of 1765–83 and the 法国大革命 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 皮埃尔-约瑟夫·普鲁东, 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 米哈伊尔·亚历山德罗维奇·巴枯宁, 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（英语：God and the State）.[52] These ideas likely inspired the American 女性主义 activist Moses Harman to name his anarchist periodical Lucifer the Lightbearer（英语：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 苏联, who portrayed Satan as a symbol of freedom and equality.[54]

音乐[编辑]

During the 1960s and 1970s, several rock bands—namely the American Coven（英语：Coven (band)） and the British Black Widow（英语：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 重金属音乐 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 超级杀手合唱团, 造物主乐团, Sodom（英语：Sodom (band)）, and Destruction（英语：Destruction (band)）.[58] Bands active in the subgenre of 死亡金属音乐—among them Deicide（英语：Deicide (band)）, Morbid Angel（英语：Morbid Angel）, and Entombed（英语：Entombed (band)）—also adopted Satanic imagery, combining it with other morbid and dark imagery, such as that of 丧尸s and 连环杀手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 黑金属音乐,[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, 毒液乐团, 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（英语：Bathory (band)） and Hellhammer（英语：Hellhammer）.[62] However, the first black metal act to more seriously adopt Satanism was Mercyful fate, whose vocalist, King Diamond（英语：King Diamond）, joined the 撒旦教会.[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 宗教怀疑论.[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 湾岬狼 and Euronymous（英语：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 日耳曼新异教运动, a form of 新异教主义.[70]

撒但信仰宗教[编辑]

参见：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 社会运动, but rather a milieu（英语：Social environment）.[73] They and others have nevertheless referred to it as a 新兴宗教.[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（英语：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 无神论, 科学怀疑论, 唯物主义, and 伊比鸠鲁学派.[77] Esoteric Satanism instead applied to those forms which are 有神论 and draw upon ideas from other forms of 西方秘契主义, Modern Paganism, 佛教, and 印度教.[77]

理性派撒但主义[编辑]

拉维派撒旦教、撒旦教会[编辑]

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

安东·拉维, who has been referred to as "The Father of Satanism",[78] synthesized his religion through the establishment of the 撒旦教会 in 1966 and the publication of 撒旦圣经 in 1969. LaVey's teachings promoted "indulgence", "vital existence", "undefiled wisdom", "kindness to those who deserve it", "responsibility to the responsible" and an "以眼还眼" code of ethics, while shunning "abstinence" based on guilt, "spirituality", "unconditional love", "pacifism", "equality", "herd mentality（英语：Herd behavior）" and "scapegoating（英语：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（英语：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、自我与超我 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 启蒙时代, and of a 宇宙 (系统) which Satanists perceive to be motivated by a "暗物质 evolutionary force of 熵 that permeates all of nature and provides the drive for survival（英语：Self-preservation） and 繁殖 inherent in all living things".[85] 魔鬼 is embraced as a symbol of defiance against the 亚伯拉罕诸教 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（英语：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]

撒但神庙（The Satanic Temple）[编辑]

主条目：The Satanic Temple

The Satanic Temple is an 美国 religious and 行动主义 organization based in 塞勒姆 (马萨诸塞州). The organization actively participates in public affairs that have manifested in several public political actions[88][89] and efforts at 游说集团,[90] with a focus on the separation of church and state and using satire against 教会 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 世俗主义.[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·菲尔普斯; 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（英语：Devil in popular culture） as metaphor to construct a 宏大叙事 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]

有神论撒但教[编辑]

主条目：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 仪式, although that is not a defining criterion, and theistic Satanists may focus solely on devotion.

路西法崇拜[编辑]

A version of the symbol of Lucifer, used by some modern Satanists
主条目：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 埃及神话, 罗马神话 and 希腊神话, 诺斯底主义 and traditional Western occultism.

反抗型撒但主义[编辑]

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 反社会行为 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 灵能力 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（英语：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 大苏尔 and the other by Steven Hurd in 洛杉矶—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·拉米雷兹 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]

人口特征[编辑]

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 超自然现象 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 一神论 Gods of Christianity and other religions are unethical, citing issues such as the 罪恶问题.[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 转世 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 诅咒, 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 纳粹主义 and 新纳粹主义.[106]

法定认受[编辑]

In 2004 it was claimed that Satanism was allowed in the 英国皇家海军 of the 英国军队, despite opposition from Christians.[120][121][122] In 2016, under a Freedom of Information（英语：Freedom of information in the United Kingdom） request, the Navy Command Headquarters（英语：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 美国最高法院 debated in the case of Cutter v. Wilkinson（英语：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]

参见[编辑]

References[编辑]

注释[编辑]

  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页.
  4. ^ Van Luijk 2016，第16页.
  5. ^ Petersen 2012，第92页.
  6. ^ Gallagher 2006，第151页.
  7. ^ Introvigne, Massimo. Satanism: A Social History. Aries Book Series. Leiden ; Boston: Brill. September 29, 2016: 3 [February 20, 2020]. ISBN 9789004244962. OCLC 1030572947. （原始内容存档于February 20, 2020） –通过archive.is （英语）. 
  8. ^ Dyrendal, Lewis & Petersen 2016，第13–14页.
  9. ^ Dyrendal, Lewis & Petersen 2016，第14页.
  10. ^ 10.0 10.1 Dyrendal, Lewis & Petersen 2016，第16页.
  11. ^ 11.0 11.1 Dyrendal, Lewis & Petersen 2016，第15页.
  12. ^ Dyrendal, Lewis & Petersen 2016，第19页.
  13. ^ Dyrendal, Lewis & Petersen 2016，第20页.
  14. ^ Dyrendal，Lewis & Petersen 2016，第19页；Van Luijk 2016，第18页.
  15. ^ Dyrendal, Lewis & Petersen 2016，第21页.
  16. ^ Dyrendal, Lewis & Petersen 2016，第21–22页.
  17. ^ 17.0 17.1 La Fontaine 2016，第13页.
  18. ^ 18.0 18.1 La Fontaine 2016，第15页.
  19. ^ La Fontaine 2016，第13页；Introvigne 2016，第381页.
  20. ^ Medway 2001，第175–177页；Dyrendal，Lewis & Petersen 2016，第115–116页；Introvigne 2016，第374–376页.
  21. ^ Medway 2001，第178–183页；Dyrendal，Lewis & Petersen 2016，第116–120页；Introvigne 2016，第405–406页.
  22. ^ Medway 2001，第183页.
  23. ^ La Fontaine 2016，第16页.
  24. ^ Medway 2001，第369页；La Fontaine 2016，第15页.
  25. ^ Medway 2001，第191–195页.
  26. ^ Medway 2001，第220–221页.
  27. ^ Medway 2001，第234–248页.
  28. ^ Introvigne 2016，第372页.
  29. ^ Medway 2001，第210–211页.
  30. ^ 30.0 30.1 Medway 2001，第213页.
  31. ^ Medway 2001，第249页.
  32. ^ La Fontaine 2016，第13–14页.
  33. ^ Medway 2001，第118页；La Fontaine 2016，第14页.
  34. ^ Introvigne 2016，第456页.
  35. ^ 35.0 35.1 Dyrendal, Lewis & Petersen 2016，第29页.
  36. ^ 36.0 36.1 36.2 Dyrendal, Lewis & Petersen 2016，第28页.
  37. ^ Dyrendal，Lewis & Petersen 2016，第28页；Van Luijk 2016，第70页.
  38. ^ Dyrendal, Lewis & Petersen 2016，第28, 30页.
  39. ^ 39.0 39.1 Dyrendal, Lewis & Petersen 2016，第30页.
  40. ^ Dyrendal，Lewis & Petersen 2016，第28, 30页；Van Luijk 2016，第69–70页.
  41. ^ Van Luijk 2016，第70页.
  42. ^ 42.0 42.1 Van Luijk 2016，第73页.
  43. ^ 43.0 43.1 Van Luijk 2016，第108页.
  44. ^ Van Luijk 2016，第69页.
  45. ^ 45.0 45.1 Dyrendal, Lewis & Petersen 2016，第31页.
  46. ^ Van Luijk 2016，第71–72页.
  47. ^ Van Luijk 2016，第97–98页.
  48. ^ Van Luijk 2016，第74–75页.
  49. ^ Van Luijk 2016，第105–107页.
  50. ^ Van Luijk 2016，第77–79页.
  51. ^ Van Luijk 2016，第117–119页.
  52. ^ Van Luijk 2016，第119–120页.
  53. ^ 53.0 53.1 Van Luijk 2016，第120页.
  54. ^ Introvigne 2016，第66页.
  55. ^ Introvigne 2016，第462–463页.
  56. ^ 56.0 56.1 Introvigne 2016，第467页.
  57. ^ Introvigne 2016，第467–468页.
  58. ^ Introvigne 2016，第468页.
  59. ^ Introvigne 2016，第468–469页.
  60. ^ 60.0 60.1 Introvigne 2016，第469页.
  61. ^ Introvigne 2016，第470页.
  62. ^ Introvigne 2016，第472–473页.
  63. ^ Introvigne 2016，第471页.
  64. ^ Death to False Satanism | NOISEY. NOISEY. [2016-03-08]. 
  65. ^ 65.0 65.1 Introvigne 2016，第480页.
  66. ^ Introvigne 2016，第479页.
  67. ^ Introvigne 2016，第482页.
  68. ^ Introvigne 2016，第479–481页.
  69. ^ Introvigne 2016，第481页.
  70. ^ Introvigne 2016，第503–504页.
  71. ^ Dyrendal, Lewis & Petersen 2016，第3页.
  72. ^ Van Luijk 2016，第2页.
  73. ^ 73.0 73.1 Dyrendal, Lewis & Petersen 2016，第4页.
  74. ^ Dyrendal，Lewis & Petersen 2016，第3页；Introvigne 2016，第517页.
  75. ^ Dyrendal, Lewis & Petersen 2016，第7–9页.
  76. ^ 76.0 76.1 76.2 Dyrendal, Lewis & Petersen 2016，第5页.
  77. ^ 77.0 77.1 77.2 Dyrendal, Lewis & Petersen 2016，第6页.
  78. ^ Petersen, Jesper Aagaard. Contemporary Religious Satanism. google.com. 2009. ISBN 9780754652861. 
  79. ^ Dyrendal 2013，第129页.
  80. ^ Lap 2013，第92页.
  81. ^ Maxwell-Stuart 2011，第198页.
  82. ^ Lap 2013，第94页.
  83. ^ Gardell 2003，第288页；Schipper 2010，第107页.
  84. ^ La Fontaine 1999，第97页.
  85. ^ Controversial New Religions, Lewis & Petersen 2014，第408页.
  86. ^ Wright 1993，第143页.
  87. ^ Cavaglion & Sela-Shayovitz 2005，第255页.
  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页.
  92. ^ Dyrendal, Lewis & Petersen 2016，第220页.
  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] （美国英语）. 
  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页.
  98. ^ Dyrendal, Lewis & Petersen 2016，第130页.
  99. ^ 99.0 99.1 Introvigne 2016，第445页.
  100. ^ 100.0 100.1 Introvigne 2016，第446页.
  101. ^ Dyrendal, Lewis & Petersen 2016，第122页.
  102. ^ 102.0 102.1 Dyrendal, Lewis & Petersen 2016，第138页.
  103. ^ Dyrendal, Lewis & Petersen 2016，第158页.
  104. ^ Dyrendal, Lewis & Petersen 2016，第146页.
  105. ^ Dyrendal, Lewis & Petersen 2016，第142页.
  106. ^ 106.0 106.1 Dyrendal, Lewis & Petersen 2016，第143页.
  107. ^ Dyrendal, Lewis & Petersen 2016，第202–204页.
  108. ^ Dyrendal, Lewis & Petersen 2016，第200–201页.
  109. ^ Dyrendal, Lewis & Petersen 2016，第179–180页.
  110. ^ Dyrendal, Lewis & Petersen 2016，第181–182页.
  111. ^ Dyrendal, Lewis & Petersen 2016，第183页.
  112. ^ Dyrendal, Lewis & Petersen 2016，第209页.
  113. ^ Dyrendal, Lewis & Petersen 2016，第210–212页.
  114. ^ Dyrendal, Lewis & Petersen 2016，第151, 153页.
  115. ^ Dyrendal, Lewis & Petersen 2016，第153页.
  116. ^ Dyrendal, Lewis & Petersen 2016，第157页.
  117. ^ Dyrendal, Lewis & Petersen 2016，第159页.
  118. ^ Dyrendal, Lewis & Petersen 2016，第160页.
  119. ^ Dyrendal, Lewis & Petersen 2016，第171页.
  120. ^ Royal Navy to allow devil worship 有线电视新闻网
  121. ^ Carter, Helen. The devil and the deep blue sea: Navy gives blessing to sailor Satanist. 卫报
  122. ^ Navy approves first ever Satanist 英国广播公司新闻
  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]. 

参考书目[编辑]

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需要免费注册. 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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