The Devil’s Party: Satanism in Modernity
Per Faxneld (ed.), Jesper Aa. Petersen (ed.)
Published:
2012
Online ISBN:
9780199979646
Print ISBN:
9780199779239
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The Devil’s Party: Satanism in Modernity
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Published:
November 2012
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'Part front matter for Part One The Question of History', in Per Faxneld, and Jesper Aa. Petersen (eds), The Devil’s Party: Satanism in Modernity (2012; online edn, Oxford Academic, 24 Jan. 2013), https://doi.org/10.1093/acprof:oso/9780199779239.001.0001, accessed 31 Aug. 2024.
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Even before Anton LaVey founded the Church of Satan in 1966 there were Satanists, as discussed in the introduction. In the early twentieth century, a handful of small groups of esoteric Satanists existed, and in the case of Maria de Naglowska such a cult in Paris gained some mass media notoriety. But before them, we find individuals, occasionally part of loose networks, who could reasonably be designated Satanists—at least with qualifiers such as ‘literary Satanists’ or ‘folk Satanists’. In this section we are introduced to some of them.
Who is and is not a Satanist is of course a matter of definition and time-specific conceptualizations of terms. As Mikael Häll shows, in early modern Swedish theological use, a Satanist (old Swedish: Sathanist) often meant not simply a wicked Christian, as the word, according to Gareth Medway (2001: 9), was used in English until the nineteenth century. Rather, it designated a person actually in league with the Devil. Through a process of exchange between learned and popular discourses, Satan came to be interpreted among the common folk as an occasionally helpful figure, a spirit governing the untamed realm of Sweden’s deep forests. For some career criminals living in the wilderness, he could also become an icon of their status as outcasts.
Subject
History of Religion East Asian Religions Sociology and Anthropology of Religion Alternative Belief Systems
Collection: Oxford Scholarship Online
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