Which is superior Christianity or Satanism

Satanism. The teaching of the Satanic Church and its criticism of the Judeo-Christian worldview

Table of Contents

Definition of the term Lucifer / Satan
Szandor LaVey's Satan Construct

The basics of Satanic teaching
1. Satan represents devotion rather than abstinence
2. Satan represents vital existence rather than spiritual dreams
3. Satan represents pure wisdom rather than hypocritical self-deception
4. Satan represents goodness to those who deserve it, rather than love wasted on the ungrateful
5. Satan represents retribution rather than the other cheek
6. Satan represents responsibility for those responsible rather than caring for psychic vampires
7. Satan represents humans as just another animal, sometimes better, mostly worse than those who walk on all fours, who because of his 'divine spiritual and intellectual development' has become the most vicious animal of all
8. Satan represents all of the so-called sins as they all lead to physical, mental, or emotional satisfaction
9. Satan is the best friend the Church has ever had for keeping it in business all these years

"Social Darwinism"

Conclusion / criticism

The 11 Satanic Rules
The 9 Satanic Sins



Nowadays there is enough literature on religious criticism: texts by atheists and theists, by gnostics and agnostics, by religions (and their splits) that criticize each other, by free religious movements and so-called sects. This housework should deal with the topic of Satanism, its possible connection to other philosophical ideologies, as well as the satanic criticism of the Western Judeo-Christian worldview. The basis for this elaboration are excerpts from the "Satanic Bible" - the self-sufficient and basically Christian concept of Satanism according to Anton SzandorLaVey and his specially founded "Church of Satan", as well as the work "The Philosophy of Satanism" by Lars Peter Kronlob .

The aim should be to present the non-polemical statements and criticisms of Satanism of the Church, as well as the Judeo-Christian faith, and also to show that the authors' criticism of Christianity is contradictory to their works. To present the complete theory of Satanism according to LaVey and the Church of Satan would go beyond the scope of this elaboration, which is why only some of the theories can be discussed below.

Definition of the term Lucifer / Satan

The role of Lucifer in religious history has changed over the centuries. The image of the devil that the Christian Church and the Western world has in the modern age of the 21st century is very different from other religions (if they have a concept of Satan at all) and therefore / also time-dependent. There are also opponents of gods, regardless of the Judeo-Christian faith, among others in the ancient Egyptian religion, or comparable in the Scandinavian gods and heroic sagas of the Edda. Here, for example, “Loki” appears as the brother and at the same time adversary “Thor”, who on the one hand helps the gods / sir as an ambivalent figure, but still thinks up pranks for them over and over again. During a drinking bout with the gods / sir a dispute arises and Loki is banished until the downfall of the gods “Ragnarök” begins. Similarities to God's adversary as Lucifer, who accuses people before God, as well as Judgment Day and Ragnarök can be seen. (cf. Simrock 2011, pp. 81 - 91: 'Oegisdrecka')

Generally speaking, Lucifer is seen as a symbol of evil and thus a necessity, since there can be no good without evil. In Hebrew the name Lucifer changes to "Satan" (Mr 1,13; Luk 22,3) accuser and appears in the Old Testament expressly as such in the book of Job, in which he describes the relationship between Job and God (on behalf of God himself) checks. (cf. Job 1,6ff) As a further characteristic Satan is attached to the quality of the adversary of God, which is primarily presented in the New Testament in the Revelation of John (cf. Revelation 12,7ff).

In the course of history, the concept of Satanism continues to change, which is now also preached as an adversary of humans, i.e. a seducer to sin.

SzandorLaVey's Satan Construct

After the Church of Satan, our world is changing more and more into a world with a satanic core idea. Due to the greater importance of the individual in today's society and the desire of the individual to achieve individual goals, as well as the dwindling influence of religion within society, LaVey saw that it was time for a new philosophy / religion that focused on the here and now and should not refer to the hereafter. He does not see Satanism as the opposite of Christianity, which one might infer from the polarizing name, but as a new aspect of a society in which the commandments preached by the church are no longer (or have to be) seen as necessary. The term 'Satan' itself thus represents a kind of metaphor that is supposed to stand allegorically for this path. Satan himself is not seen as an external god, and the principles of Satanism not as commandments, but as "inherent principles in the core personality of the Satanist" (Kronlob 2009, p. 17). Furthermore, the satanic religion should focus completely on this world. An important aspect here is that the individual should see himself as his own god and should only adapt to other norms to a limited extent. Thus, Satanism can be seen as a kind of selfish principle in which equality among people does not exist. Taking this statement as an occasion, LaVey's work was often accused of racism, although this meant a kind of "social Darwinism" (see below) . As already mentioned, the religion of Satanism should not be regarded as the opposite pole to the religion of Christianity, because "if someone believes in Satan or the devil as a real being - and thus also in the Christian definition of God - as well as the existence of heaven and hell, then he is a Christian. ”(Kronlob 2009, p. 18) The Christian worldview has nothing to do with Satanism apart from the name. The main aspect should therefore be a turning away from outside determination in any sense, ie an autarkic way of life is sought in which the term 'God' is "the highest authority and maxim in one's own life, but without solipsism and projection of one's own standards onto others, [ is,] that is, a Satanist is his own God for themselves, not for others. ”(Kronlob 2009, p. 19) In comparison to the statement of Karl Marx, interpreted by Vladimir Ilyich Lenin,“ Religion is the opium of the people ”(Lenin 1905), the Satanist should get his energy and strength from himself pull yourself.

"In Satanism, Satan is viewed as the archetype of the dark, unexplored force in nature, which represents the free spirit and the living, creative expression of the self." (Kronlob 2009, p. 20)

In contrast to the world religions, pride and individuality is something that, according to LaVey, one should stand up for and which is in the nature of man. The author therefore only uses the name of 'Satan' because he grew up in a culture that is largely Judeo-Christian. He is not interested in the term 'Satan' as such, but only in what he stands for. Comparable to Nietzsche's perspectivism, Satanism takes on a role outside of dual principles, i.e. sees itself 'beyond good and evil'. The principle of self-realization and individuality is very high in satanic teaching. Similar to the individuation according to C.G. Young the Satanist should try to develop his own nature (his self), i.e. the original innate personality, in life.

"The term 'self' seemed to me to be a fitting designation for the unconscious background, whose respective exponent in consciousness is the ego. [...] Like the unconscious, the self is the a priori present from which the ego emerges . It preforms the 'I', so to speak "(Jung 1971, p. 62 ff).

It is therefore necessary to strip away the patterns of action and behavior shaped by socialization, as well as beliefs that restrict and limit one's own nature, i.e. the 'I'. (cf. Kronlob 2009, p. 23) LaVey is of the opinion that this pattern of individualization, i.e. the - in his sense - discarding the programming of society, is emerging more and more. In doing so, he ranks with sociological theories, such as those in the individualization theorem of Ullrich Beck (see Beck 1986), the aversion theory in large cities by Georg Simmel (see Simmel 2006) and Stefan Hradil's prognosis about a developing 'single society' (cf. Hradil 1995) occurs.

The basics of Satanic teaching

The Church of Satan follows a doctrine of "9 Satanic Statements". These basic beliefs of Satanic philosophy are intended on the one hand to reflect the nature of man without conditioning by established systems and on the other to make clear the difference to the most widespread belief of Western society, the Judeo-Christian, by making them clear in Christianity are ajar. In them, therefore, LaVey's criticism of the prevailing religion / s is shown at the same time, which is why a more detailed investigation should be devoted to the 9 statements. It should be noted in advance that LaVey is of the opinion that the "moral views represented by Western culture are unnatural." (Kronlob 2006, p. 28)

1. Satan represents devotion rather than abstinence.

The often misunderstood law of devotion in Satanism means a kind of hedonism of an Epicurean nature. It is an important aspect of the Church of Satan not to harm oneself through excessive consumption. Pure hedonism is categorically rejected in Satanism, since the consumption of drugs, including alcohol and tobacco, as well as complete surrender to media such as television, would prevent the Satanist from achieving his individual goals. For them, the quintessence of surrender is basically a surrender to the individual enjoyment and the joys of the material world, guided by "understanding and wisdom." (Kronlob 2006, p. 28)

"Finally a religion (Satanism) has been created that praises and rewards those who support the society in which they live instead of condemning them for their natural instincts." (LaVey 2014, p. 96)

2. Satan represents vital existence rather than spiritual dreams.

The second statement of Satanism can be interpreted as a phrase for a 'life in the now'. The point here is that the Satanist takes on a conscious shaping and planning of life. The main aspect here is that the 'believer' takes care of himself despite planning the future and reflecting on the past. And primarily in the present.

The criticism of the world religions can be found here against belief in the hereafter. As in statement 1, statement 2 is intended to clarify the importance of sensuality in the material world for the Satanist. Belief in a paradise, o.a. a hell after death is not part of the satanic religious construct. There are parallels between this statement and the Bible, in which Satan is referred to as the ruler of the world. (Joh. 14,30) So there should be an orientation towards the real world, especially its sciences; Studies on research areas in the natural sciences and humanities should be sought by the individual, since they should have a use in the real world. Self-mortification and abstinence, on the other hand, would not lead to enlightenment or any other kind of salvation and are therefore to be categorically rejected.

3. Satan represents pure wisdom rather than hypocritical self-deception.

The Satanist is encouraged in Statement 3 to gain an objective view of the world. A dual system of values ​​should be rejected and no longer pursued. The division into 'good' and 'bad' would be too standardized and would motivate people to act arbitrarily instead of letting them take an objective, external and therefore superior position. Actions and circumstances should always be seen relative and in context.

Connections to other philosophical considerations can be found here, for example, to the Aristotelian virtue ethics (Nicomachean ethics). Aristotle explains here that there is no normatively correct, a priori rule for modes of action, since every action is itself dependent on the context. The search for a 'mean value' between two extremes (doctrine of mesotes) is necessary for a virtuous act. This non-arithmetic point is subjective and depends on reason.

"I mean the goodness of character, virtue (areteethike). Because this has to do with affects and actions, and in these there is excess, lack and the mean. For example, one can feel fear, courage, desire, anger, pity, and general pleasure and displeasure as much as too little, and neither is the right way. On the other hand, it can be felt when (hote) one should, on which occasions (eph’hois) and which people (proshous), for what purpose (houheneka) and how to (hosdei), is the mean and the best, and this is what defines virtue. "(Wolf 2011, p. 84)

Another philosophical theory that could be cited is the 'Marginal Man' theory by Robert Ezra Park. In this theory, Park describes an individual who is, for example, because of a stroke of fate between two societies and can neither find his way into one nor the other - he is thus outside of society as a marginal phenomenon, which leads to an identity conflict. From this in turn a new personality develops, who can think freely, individually and objectively, independently of the established norms and values ​​of a certain social reference group or society.

“When the traditional organization of society breaks down, as a result of contact and collision with a new invading culture, the effect is, so to speak, to emancipate the individual man. Energies that were formerly controlled by custom and tradition are released. The individual is free for new adventures, but he is more or less without direction and control. [...] The emancipated individual invariably becomes in a certain sense and to a certain degree a cosmopolitan. He learns to look upon the world in which he was born and bred with something of the detachment of a stranger. He acquires [...] an intellectualbias. " (Park 1928, pp. 887-888)

Comparisons to the philosophy of Satanism are clearly recognizable: Only when the individual has given up the moral norms of worldview, religions and politics and a new worldview developed from this, controlled by subjective reason, does the individual emancipate himself into a Satanist.

"Reason is the greatest obstacle in relation to belief because everything divine seems to be inconsistent with it that I am not saying stupid things." (Luther 1983, p. 107)

4. Satan represents goodness to those who deserve it, rather than love wasted on the ungrateful.

In Statement 4 of the Church of Satan it should be made clear that the Satanist, as his own god, should decide to whom he devotes his time and energy. The teaching appeals here to an 'emotional honesty' instead of a supposedly hypocritical and thus self-deceptive act of the individual, just to do justice to social values. The focus here is by no means on absolute egoism, but a kind of self-reflection on whether compassion, a la 'You should love your neighbor as yourself', really arises from human nature.

This theory is comparable to the principle of 'egoistic utilitarianism' in action utilitarianism. Experiencing the subject's happiness comes first, but this can also be achieved by giving his time and energy to a loved one in the vicinity, as this also creates subjective happiness.


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