By Bill Ellis
Raising the Devil finds how the Christian Pentecostal flow, right-wing conspiracy theories, and an opportunistic media became grassroots folks traditions into the Satanism scare of the Eighties. in the course of the mid-twentieth century, satan worship used to be obvious as only an remoted perform of medieval occasions. yet by way of the early Nineteen Eighties, many influential specialists in scientific drugs and in legislations enforcement have been proclaiming that satanic cults have been frequent and hazardous. by way of studying the wider context for alleged "cult" task, invoice Ellis demonstrates how similar to modern Satanism emerged through the Nineteen Seventies. Blaming a variety of psychological and actual health problems on in-dwelling demons, a faction of the Pentecostal flow turned confident that their presents of the spirit have been being adverse by means of satanic actions. They attributed those actions to a "cult" that was once the evil dual of actual Christianity. In many of the instances Ellis considers, universal people ideals and rituals have been misunderstood as facts of satan worship. In others, narratives and rituals themselves have been used to strive against satanic forces. because the media stumbled on such tales increasingly more beautiful, any job with even remotely occult overtones used to be demonized to be able to healthy a version of absolute stable confronting evil. Ellis's wide-ranging research covers ouija forums, livestock mutilation, graveyard desecration, and "diabolical medicine"―the psychiatric community's model of exorcism. He deals a balanced view of contentious matters comparable to demonic ownership, satanic ritual abuse, and the tales of confessing "ex-Satanists." A proficient folklorist, Ellis seeks to navigate a center street during this conversation, and his insights into casual non secular traditions make clear how identical to Satanism either defined and created deviant habit.
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Additional resources for Raising the Devil: Satanism, New Religions, and the Media
Slood-pleading as nitual ~agi( While Koch built his ministry around opposition to folk healing, other Charismatics freely introduced practices from Brauche into their ministry. A. Maxwell Whyte came from a British family that was fascinated by fringe religion and the occult. His mother was a follower of Joanna Southcott, the nineteenth-century "female Christ" of Manchester, and several aunts and uncles participated in table-turning, automatic writing, seances, and medium trances. " In this group, The Blood first functioned as a kind of initiation into the Holy Spirit: when Maxwell Whyte found himself unable to pronounce the word, his companions then pled the Blood on his behalf.
We are convinced;' Maxwell Whyte says, "that the whole Church has yet to learn the value of using the Blood of Jesus [emphasis his]. To those who have discovered this secret, the whole realm of God's power is opened" (1973a:32). Such statements are difficult to distinguish from the philosophy of ceremonial magicians like Crowley. Indeed, Maxwell Whyte's "Blood work" represents a patriarchal Christian appropriation of a folk mythology that provided many females with counseling and spiritual healing powers equivalent to those possessed by priests.
Rather than simply calling it irrational, he conceded that powwowers could produce medically valid cures. But he argued that such magical healing only appeared to have a beneficial effect. Healers usurped the priest's legitimate roles of counselor, psychiatrist, exorcist, and custodian of the Christian liturgy. Koch conceded that there was a direct relationship between the holy words of a prayer uttered by a priest and a holy power that empowers the miracle. " When this occurs, the words, despite their holy origin, fall into the hands of the Devil.
Raising the Devil: Satanism, New Religions, and the Media by Bill Ellis