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Journal articles on the topic 'Cults'

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Author: Grafiati

Published: 4 June 2021

Last updated: 30 July 2024

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1

Plácido Suárez, Domingo. "Los festivales dionisíacos: entre el gozo, el dolor y la gloria." ARYS: Antigüedad, Religiones y Sociedades, no. 13 (October 5, 2017): 61. http://dx.doi.org/10.20318/arys.2017.2749.

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Resumen: En Atenas, el escenario principal en época clásica era el teatro de Dioniso, vinculado al culto de este dios, lo que se ve transpuesto a los héroes en el desarrollo de la ciudad, en el paso de los cultos agrarios a fiestas cívicas, en un proceso de integración relacionado con las tiranías.Dioniso es el que ha dado a los hombres alegría y dolor, según Hesíodo. Él mismo es pues personificación de las contradicciones de la vida misma, en la que es difícil hallar el gozo en estado puro. Pero existía antes un culto heroico que se integra en las ciudades en su formación como poleis.Abstract: In Athens, the main stage in classical times was the theatre of Dionysus, linked to the worship of this god. This is transposed to the heroes in the development of the city, in the transition from the agricultural cults to civic celebrations, in an integration process relatedto the tyrannies. Dionysus is who has given to men joy and pain, according to Hesiod. It is thus a personification of the contradictions of life itself, in which it is difficult to find joy in its purest form. But before there was a heroic cult which is integrated in the cities in their formation as poleis.Palabras clave: Dioniso, teatro, culto heroico, cultos agrarios, poleisKey words: Dionysus, theatre, heroic cults, agricultural cults, poleis

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Galimberti, Alessandro. "La política religiosa di Commodo = Commodus’ Religious Policy." ARYS. Antigüedad: Religiones y Sociedades, no. 16 (September 12, 2019): 347. http://dx.doi.org/10.20318/arys.2018.4316.

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Riassunto: La politica religiosa di Commodo presenta due momenti significativi che corrispondono a due diversi atteggiamenti sia verso la religione tradizionale e, più in generale verso i culti esterni, sia verso il cristianesimo. La svolta matura soprattutto negli ultimi anni del suo regno quando Commodo opera una rottura sia con il culto imperiale attraverso l’assimilazione a Ercole, che risulta tuttavia effimera, sia con la politica anticristiana di Marco che risulta più feconda e duratura in rapporto alle sorti del cristianesimo successivo.Abstract: Commodus’ religious policy shows two phases that correspond to two different attitudes both towards traditional religion and, more generally, to external cults, and towards Christianity. The breakthrough matured above all in the last years of his reign when Commodus made a break both with the imperial cult through assimilation to Hercules, which is however ephemeral, and with the anti-Christian policy of Marcus which is more fruitful and lasting in relation to the fate of subsequent Christianity.Parole chiave: Commodo, Ercole, Culti tradizionali, Cristiani.Key words: Commodus, Hercules, Traditional Cults, Christians.

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González-Rodríguez, Mª Cruz. "Para una historiografía de la religión hispanorromana en el marco de la civitas: el paradigma de los cultos locales en el noroeste." REVISTA DE HISTORIOGRAFÍA (RevHisto) 28 (May 18, 2018): 73. http://dx.doi.org/10.20318/revhisto.2018.4208.

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Resumen: Esta contribución pretende ofrecer un balance historiográfico de los trabajos más significativos llevados a cabo en el presente siglo sobre la religión hispanorromana (s. I-s. III d. C.) y reflexionar sobre los avances conseguidos en la investigación con respecto al s. XX. El camino que trazamos se centra en los logros alcanzados en tres cuestiones básicas: los sacerdocios; los cultos (con especial atención a los cultos locales del Noroeste) y los lugares de culto. Para finalizar se apuntan las lagunas y los caminos que aún quedan por recorrer.Palabras clave: Religión hispanorromana, Hispania, Noroeste, sacerdocios, lugares de culto, cultos locales, religio, civitasAbstract: This paper aims to offer a historiographic summary of the most significant contributions of this century concerning the religion of Roman Hispania (1st–3rd c. A.D.) in order to reflect on the progress of research conducted since the 20th century. We will focus on the achievements in three fundamental areas: priesthood, cults (especially the local cults of the NW) and places of worship. Finally, mention is made concerning research gaps and issues that should be addressed in the future.Key words: Religion the Roman Hispania, Hispania, Northwest, priesthood, places of worship, local cults, religio, civitas.

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Zhao, Rujuan, and Zhihao Li. "Research on the Intervention Path of Social Work in the Governance of Cults." Yixin Publisher 2, no. 2 (February 29, 2024): 69–76. http://dx.doi.org/10.59825/jcs.2024.2.2.69.

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The illegal activities of cult organizations have brought enormous human, material, and economic losses to the country and people, and have caused irreparable personal harm to innocent people. The repeated occurrence of self harm or violence against others caused by cults that harm society shows that the remnants of cults have not been completely eliminated. Under the joint crackdown of multiple government departments and systematic operation, large-scale cult organizations have collapsed, but sporadic and small-scale cult activities are difficult to completely eradicate. Therefore, eliminating the breeding ground for cults and gradually cleaning up the problem of cult governance in cult organizations should be highly valued by the Party and the government, and preventing sporadic cults from resurgence through various opportunities. In terms of cult governance, the government has invested a large amount of governance resources, severely cracking down on cults and transforming cult followers, while safeguarding the basic rights of individuals involved in cults and guiding them to return to the community. From the professional perspective of social work, using the theoretical perspective of social work to analyze the problems of cults, and proposing the use of the three major professional methods of social work to participate in the governance of cults and the transformation of cult believers, promoting better solutions to cult governance issues.

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Carlstone, Jamie, and Ermine Algaier. "<i>Cultus, Cult, and Cults</i>." TCB: Technical Services in Religion & Theology 32, no. 1 (January 30, 2024): 1–6. http://dx.doi.org/10.31046/tcb.v32i1.3414.

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Library of Congress Subject Headings (LCSH) contains 244 subject headings that use the term “Cult” somewhere in the record. Many of the uses of “Cult” in LCSH are inaccurate, offensive, and outdated. This article is an analysis of the problem and a proposal for how to begin addressing the issues with “Cult” in LCSH.

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Ferri, Naser. "Cults and Beliefs in Pre-Christian Dardania." Godišnjak Centra za balkanološka ispitivanja, no. 41 (January 6, 2022): 135–58. http://dx.doi.org/10.5644/godisnjak.cbi.anubih-41.8.

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Since there are not any epigraphic sources from the times before the Roman invasion of the Dardanian Kingdom (Mbretëria dardane), stone monuments with Latin inscriptions from the period of Roman invasion represent a source of enormous importance for the study of beliefs and cults on Dardan soils, both before the invasion and during the Roman rule, forgods and various cults, which were relicts of earlier times, are represented on epigraphic monuments of the first century A.D.According to the results of studies on about 600 epigraphic monuments dating from the beginning of our era until the time of expansion of Christianity as the official religion of the Roman Empire, it was attested that cults of native gods, official as well as nonofficial Roman cults, were worshipped on Dardan soils. From the cults of native gods epigraphically was testified worshipping of the cult of Andin (Deus Andinus, protector of family, home and community), Dardania (Dea Dardania, a goddess who personified Dardanian soils). Zbeltiurdusor Zbeltiurdud (the main Thracian god worshipped as a native godas well), Tatto (Illyrian god honoured by all Illyrian tribes particularly in Dalmatia), Silvan (Roman god, native gods were honoured by his name), Dracco andDraccena (divine couple connected with the cult of snake), Quadrivia (the goddess of crossroads), then certain local variants of the cult of Jupiter in forms of IOM Ulpianensis and IOM Paternus Aepilophius,IOM Propulsator, IOM Cohortalis, cults of some Genii (genii sttationis Municipi DD, Genii loci Illyrici, GeniiIllyrici), and also two unknown gods: Atta Sacra and Deus Mund(ritus?). From official cults of the Roman state worshippingof the cult of Jupiter alone was testified, or the cult of Jupiter together with goddesses Junona and Minerva,forming the divine trinity of Capitol, further worshippingof the cult of Diana, Mars, Bellone, Mercury, Neptun,Hercules, the Nymphs, Hercules, Liber and Libera,Terra Mater, Fortuna, Genii, Lares, Dii Manes as wellas the cult of the current emperor was also attested.Among nonofficial cults epigraphically were testifiedcults of greek and of oriental Origin such as: the cult of Zeus Ezaios, Apollo, Dionysus, Sabazios, Asclepios or Aesculapus, Heracles, Jupiter Dolichenus, Jupiter Melcid, Jupiter Melano, as well as the cults of Greek goddesses Hera, Hygia, Nemesis and Hylara, the cult of Egyptian gods Serapis and Isis, syrian goddess Atargatis or Dea Syria, honoring of the cults of personswho were made heroes after their death (Antinous and Alexander) and of mortals (Omphale, the queen of Lydia and one of the wives of Heracles). Honouring of all the above mentioned cults proves the presence of genuine liberalism of Dardanian soilas far as religious belief is concerned, which spread until the time when Christianity, despite persecutions of Roman officials and the rivalry of Mithraism, prevailed and became the official religion of the Roman Empire. Christian inscriptions on Dardanian soil began to appear by the end of the fourth century A.D. and became more frequent during the fifth and the sixth century, a time when earlier Social and Economic crises reached their culmination, when all strata ofpopullation turned to Church, seeking the meaning of life, hope and saviour.Thus church gained strength and became one of most important pillars of cultural and institutional continuity of the world of antiquity. Neverless, in the provinces where was centred the Roman Army, the christianism prevailed only until in the IVth and Vth century BC because the Roman Army was the last stronghold of the paganism.

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Fan, Baoxiang, Bin Li, and Han Ji. "Exploration of Destructive Cults’ Dynamics." Asian Social Science 13, no. 9 (August 24, 2017): 82. http://dx.doi.org/10.5539/ass.v13n9p82.

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Destructive cults strengthen their motivating factors by self-proclaimed and covert means and target at specific groups as potential cult believers. Based on theories of dynamics and “product life cycle”, this paper probes destructive cults’ power source and their target believers. The power recession of destructive cults is also discussed by introducing the theory of “hierarchy of needs”. This paper, by advocating scientific beliefs, opposing destructive cults, and through the analysis of the experimental cases, aims to provide some suggestions for the realization and transcendence of individuals, communities and even the whole human beings.

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Żyromski, Marek. "Some European roots of the personality cult phenomenon – the attempt of comparative approach." Rocznik Integracji Europejskiej, no. 13 (December 31, 2019): 7–29. http://dx.doi.org/10.14746/rie.2019.13.1.

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The aim of this article is an attempt of comparative approach to the personality cult phenomenon, which formed the distinctive feature of three totalitarian political systems developed in Europe after the first world war, namely Italy during the rule of Benito Mussolini, Nazi Third Reich and the Stalinist Soviet Union. And so, after some general presentation of personality cults centered on three leaders of these totalitarian political systems, four general questions had been analyzed. These were as follows: some so-called “cult products”, some methods used in the cult’s propaganda, some functions of the cult of personality and finally some attitudes of totalitarian political leaders toward the cult of personality.

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Eze, Ekenedirichukwu, Christian I. Nnadi, Collins I. Ugwu, and Christopher O. Okwor. "Gender Autonomy in Contemporary Ezenwanyi Cult of Northern Igbo." IKENGA International Journal of Institute of African Studies 24, no. 3 (September 30, 2023): 1–14. http://dx.doi.org/10.53836/ijia/2023/24/3/007.

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The increasing spiritual consciousness in Igboland since the end of the civil war has created conditions for the emergence of several cult groups. One of such cults is the Ezenwanyi practice. It has in recent times gained more prominence. What started as a call to serve the spiritual needs of the people, has grown to include other interests. The cult’s uniqueness, as the name literally implies (woman king), is that its membership is an exclusive reserve of women. This has raised a number of questions: Why this female chauvinism? Is it a counter to other male cults? Do the gods also recognise gender speciality in discharging certain spiritual functions? Is it possible in a supposedly patriarchal society such as the Igbo, to have a spiritual cult group that excludes the male folk? Is it part of female empowerment? Apparently, these questions have not been adequately addressed in the literature. Therefore, in this study, the authors explored the notion of gender autonomy in the Ezenwanyi cult in Enugu-Ezike, Obollo-Afor and Okpuje using a descriptive narrative technique. The findings reveal that (apart from claims of call to service, peer influence, economic interest and social relevance), cultural revival is evident in the growing interest in and proliferation of the Ezenwanyi cult practice.

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10

Ivanovich Kolonitskii, Boris. "The Genealogy of the “Leader of the People”: Images of Leaders and the Political Language of the Russian Revolution of 1917." Russian History 45, no. 2-3 (August 31, 2018): 149–77. http://dx.doi.org/10.1163/18763316-04502002.

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Boris Kolonitskii continues his studies of the cult of Alexander Kerensky in 1917 and the larger issues of the vocabulary used to describe leaders and the nature of cults and their relationship to authoritarianism in Russian and Soviet history. He reviews the linguistic fields surrounding such revolutionary figures as Miliukov, Rodzianko, Chernov, Plekhanov and Lenin and shows how politicians may become hostages of their own rhetoric. Hero image terminology can sanctify the leader. But even negative publicity or criticism can lead to the strengthening of the cult image. The construction of cults is subject to reversals and shifting creativity. Cults have pre- histories and are vital to our understanding of 20th century politics.

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11

BAINBRIDGE, W. S. "Cults and Their Attractions: Cults." Science 246, no. 4927 (October 13, 1989): 271–72. http://dx.doi.org/10.1126/science.246.4927.271.

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12

Sangren, P. Steven. "History and the Rhetoric of Legitimacy: The Ma Tsu Cult of Taiwan." Comparative Studies in Society and History 30, no. 4 (October 1988): 674–97. http://dx.doi.org/10.1017/s0010417500015486.

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Worshippers of the goddess Ma Tsu constitute Taiwan's most encompassing ritual community. The cult's close association with Taiwanese history and cultural identity is well known to Sinological anthropologists. Every year pilgrimage groups (usually organized by local territorial cults) converge on cult centers at Pei-kang, Hsin-kang, Chang-hua, Lu-kang, T'u-ch'eng, and Tainan, among others (see Figure 1). These centers compete actively for cult supremacy, and the arguments invoked in this rivalry are mainly of an historical nature. The question I explore here is, Why is history so important in establishing the authenticity and charisma of this goddess?

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Biela, Bening Salsa, and Muhammad Zainal Muttaqien. "PERSUASIVE COMMUNICATION IN CULT-THEMED MOVIES: A SOCIO-PRAGMATIC STUDY." Mahakarya: Jurnal Mahasiswa Ilmu Budaya 4, no. 1 (June 30, 2023): 11–24. http://dx.doi.org/10.22515/msjcs.v4i1.5186.

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The practice of cults has been proven to be dangerous to the mental health of the victims. This study analyzed and demonstrated some samples of persuasive communication techniques used by cults in recruiting and brainwashing their members in a cult-themed movie and a cult documentary, as well as their effects on the victims and how the victims respond to them. The study used a descriptive qualitative approach, and the data were taken from Midsommar and The Sacrament. The 70 data in words and non-verbal gestures were analyzed with a sociopragmatic approach, particularly Perloff's persuasive communication techniques, Miller's persuasive communication effects, and Cialdini's six basic human tendencies in responding to persuasive communication. This study found that 1) persuasive communication in Midsommar was dominated by using the interpersonal persuasion technique, whereas in The Sacrament was dominated by using the exact message, 2) the shaping effect dominated both movies and 3) the liking tendency dominated both. This study hopes to give an understanding among the readers and society about how persuasive the cults use communication to recruit and brainwash their targets so that they would not fall into the danger of cults in real life Keywords: brainwashing; cult; movie; persuasive communication; socio-pragmatics

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Coleman, E. Gabriella. "From busting cults to breeding cults." HAU: Journal of Ethnographic Theory 13, no. 2 (September 1, 2023): 248–63. http://dx.doi.org/10.1086/727758.

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Marjanovic-Dusanic, Smilja. "Patterns of martyrial sanctity in the royal ideology of medieval Serbia continuity and change." Balcanica, no. 37 (2006): 69–79. http://dx.doi.org/10.2298/balc0637069m.

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Especially important for the development of the holy king concept with the Serbs appears to be the early period of Serbian sovereignty, initially in Zeta, and subsequently in Raska under Stefan Nemanja and his descendants. During the eleventh century, cults of royal martyrs arise across the Slavic world, receiving a most enthusiastic response connected with the spread of the martyrial and monastic ideals in Byzantium. The cult of St Vladimir is the earliest royal saint's cult with the Serbs, and it is rightfully set apart from the ideologically consistent whole encompassing the subsequent cults of the Nemanjic rulers. The cult of this royal saint undergoes a change in the twelfth century as regards the image of the exemplary ruler. The martyrial cults of holy kings emerge in medieval Serbia only in the fifteenth century, under the influence of completely different motives. The cults of national royal saints associate domestic dynasties with the Old Testament-based traditions of God-chosenness, which play a central role in the processes of securing political legitimation for ruling houses. At the turn of the fourteenth and fifteenth centuries, we can see both the national and universal relics being used for raising an awareness of chosen ness observable in expanding the sacred realm as the fatherland's prayerful shield. In that sense, all-Christian relics, especially those of Constantinopolitan provenance, become integrated into domestic traditions.

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Muhtadin, Muhammad Akhsanul. "Peningkatan Kompetensi Guru PAI melalui Kegiatan Kultum Pagi di SMK PGRI 2 Kediri." AS-SABIQUN 5, no. 1 (January 1, 2023): 83–98. http://dx.doi.org/10.36088/assabiqun.v5i1.2675.

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Religious education is needed for every individual and as a school response to innovate such as cultural activities of teachers to students or students to students, one of which is with cult programs either from students to students or teachers to students, but in this study the cults were carried out by teachers to teachers. The focus of this research is how the preparation of teachers in delivering the morning cult, how to implement the morning cult and how the results of the morning cult activity on improving the competence of Islamic Religious Education (PAI) teachers at SMK PGRI 2 Kediri. This research is a type of qualitative research with a case study type using data collection methods; Observation, documentation and interview. The results of this study indicate that there is an increase in teacher competence, but the presenters do not yet have a detailed plan because they take into account the different readiness of each presenter, the implementation of the morning cult has been running smoothly even though there are still some obstacles from other teachers and the results of the cult activities morning cults can increase teacher competence, besides that morning cults can improve personal, social and professional skills of Islamic Religious Education teachers, but pedagogical competence does not increase significantly.

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Roller, Lynn E. "Religious Excitement in Ancient Anatolia: Cult and Devotional Forms for Solar and Lunar Gods by Iulian Moga. Translated into English by Alina Piftor." Aestimatio: Sources and Studies in the History of Science 3, no. 1 (September 30, 2023): 197–202. http://dx.doi.org/10.33137/aestimatio.v3i1.41828.

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This book is a contribution to the growing body of scholarship on Anatolian cult practice, focusing on the distinctive regional cults that flourished in the interior of Anatolia during the Roman era. The work owes its origins to a doctoral dissertation developed at Alexander Ioan Cuza University in Iaşi, Romania, and defended at the University of Angers, France. The author’s objective is to examine Anatolian cults of the Roman Empire period that use solar and lunar symbolism. The work is divided into two broad sections. The first describes the Anatolian deities that the author identifies as solar and lunar gods and discusses their rituals and the place of their cults in Anatolian society. The second contains a compilation of the literary testimonia and epigraphical texts that furnish the primary data for solar and lunar cults in Anatolia.

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Wellman, Tennyson Jacob. "Ancient Mystēria and Modern Mystery Cults." Religion and Theology 12, no. 3-4 (2005): 308–48. http://dx.doi.org/10.1163/157430106776241141.

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AbstractThe modern study of the ancient Hellenic and Hellenistic cults called mystēria has struggled over taxonomic issues related to typicality and modelling for several decades. By refocusing on the artiﬁciality and rhetorical deployment of both the ancient word mystēria and the modern phrase mystery cults, it is possible to step back from issues of reiﬁcation and focus on ancient social contexts for another view. Doing so allows one to note the numerous points of overlap (in ritual action, goals, symbols and narratives) between mystery cults and the broader cultural ﬁelds of ancient Hellenic communities. For instance, when one does not assume that mystery cults are the major origin for eschatological thinking in Greece, other (at times competing) vectors come into view and present a much more diverse ﬁeld of data on the topic. Using Eleusis as an example, it is possible to see that many of the other allegedly typical features of mystery cults are at best problematic viewed against their social backgrounds and not placed in decontextualised juxtaposition with another mystery cult. This suggests that modern theories of culture-as-repertoire and of popular religious cultures are appropriate for making sense of ancient mystēria and thereby rectifying the scholarly construct of mystery cults.

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Gill, Graeme. "The Stalin Cult as Political Religion." Religions 12, no. 12 (December 17, 2021): 1112. http://dx.doi.org/10.3390/rel12121112.

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Political religion is a concept that gained prominence around the middle of the twentieth century, being associated for many with the idea of a totalitarian regime. Political religion was seen as a secular ideology whose followers took it up with the enthusiasm and commitment normally associated with adherence to religion. Comprising liturgy, ritual and the sacralization of politics, it created a community of believers, and usually had a transcendental leadership and a millennial vision of a promised future. This paper will explore the utility of this concept for understanding leader cults in authoritarian regimes. Such cults have been prominent features of authoritarian regimes but there is little agreement at the conceptual level about how they should be understood. One of the most powerful of such cults was that of Joseph Stalin in the Soviet Union from 1929 to 1953. This paper analyses this cult in terms of liturgy and ritual and concludes that despite some aspects that are common between the cult and religion, most ritualistic aspects of religion find no direct counterpart in the cult.

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Chapinal Heras, Diego. "Díon en época cristiana. Pervivencias y cambios." Antigüedad y Cristianismo, no. 38 (December 23, 2021): 33–48. http://dx.doi.org/10.6018/ayc.489581.

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This paper aims to delve into the transition from traditional cults in the sacred city of Dion, in Macedonia, to Christianity. By means of the study of sources, mainly Archaeology and Epigraphy, these pages will present the available information concerning the Christian period of Dion. In this way, it will be possible to explain the changes of religious practices of its inhabitants. This phenomenon is characterized by the gradual abandonment of the shrines, which coincided with the erection of buildings for the Christian cult. El objetivo de este artículo es analizar la transición de los cultos tradicionales desarrollados en la ciudad sagrada de Díon, en Macedonia, al cristianismo. Por medio del estudio de las fuentes disponibles, principalmente arqueológicas y epigráficas, se expone la información que tenemos acerca del periodo cristiano de Díon, para tratar de explicar los procesos de cambio de las prácticas religiosas de sus habitantes. Este fenómeno se caracteriza por el abandono paulatino de los santuarios, en paralelo a la construcción de estructuras de culto cristiano.

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Milner, N. P. "Leader-gods and pro poleos priests: Leto, Apollo, Zeus and the imperial cult at Oinoanda." Anatolian Studies 69 (2019): 133–54. http://dx.doi.org/10.1017/s0066154619000085.

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AbstractThis article presents three unpublished inscriptions (nos 1–3) illustrating the public cults of Leto and of Apollo at Oinoanda. It discusses the non-participation of the Apolline priests in the city’s Demostheneia festival for Apollo and the reigning emperor, while tracing a relationship between public cults of Apollo and the imperial cult. Finally, it proposes to reinterpret a published inscription (no. 4) as being about Poseidon, rather than Apollo.

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Chakrabarti, Kunal. "The Purānas and the making of the cultural territory of Bengal." Studies in People's History 5, no. 1 (April 12, 2018): 1–12. http://dx.doi.org/10.1177/2348448918759849.

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The article proceeds from the hypothesis that Bengal was peripheral to the main Brahmanical zone, and that many religious beliefs and ritualistic practices existed there, probably in much diversity, before Brahmanism established its dominance. Brahmanism absorbed, modified and unified the local cults. The article takes the cult of the Goddess Maṅgalacaṇḍī as an illustration of how it is specific to Bengal and drew on various local rituals and beliefs in goddesses locally prevalent previously, but now regionalised. The cult as it was being formed was also sought to be accommodated in the Punāṇic framework: thus Bengal was given its particular cults, while preserving its place in the Brahmanical world.

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Chen, Song. "Patterns of Integration: A Network Perspective on Popular Religious Connections in China’s Lower Yangzi, 1150–1350." Religions 14, no. 5 (April 26, 2023): 577. http://dx.doi.org/10.3390/rel14050577.

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The spread of cults from their original homelands in the Song dynasty (960–1279) created crisscrossing ties between local communities and fostered social and cultural integration in Chinese society that transcended class and geographic boundaries. Scholars have produced numerous case studies on these translocal cults and their implications, but the pattern of connections across space created by these cults is yet to be explored. Using the data collected from local gazetteers that have survived from the Southern Song and Yuan dynasties, this article takes a bird’s-eye view of the spatial distribution of popular cults in China’s Lower Yangzi region between 1150 and 1350 and employs the method of network analysis to study the pattern of connections formed through these religious ties. It reveals seven statistically significant subregional clusters of popular cults and three complementary mechanisms that tied these clusters together. It argues that integration across space was achieved not only through the spread of a cult and the attendant formation of a unified religious culture, but also through a multitude of less prominent cults which were each confined in their geographical scope of influence but collectively created a crisscrossing web of ties linking one subregional cluster to another. Host to a diversity of popular deities that were each associated with a different subregional cluster, the prefectural seats and the Southern Song capital Lin’an played a critical role in the social and cultural integration by providing a welcoming meeting ground for divergent communities of devotees.

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STOKER, H. G. (HENK). "Cults and Conscience: Apologetics and the Reconfigured Conscience of Cult Members." Unio Cum Christo 6, no. 1 (April 1, 2020): 65. http://dx.doi.org/10.35285/ucc6.1.2020.art4.

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While Our Creator Made The Human Conscience An Intrinsic Part Of Us To Enable Us To Fulfill Our Calling Morally And Responsibly, Cults Use People’s Consciences To Control Them—even To Do Things That They Would Have Previously Considered As Wrong. The Conscience Goes Against The Immediate Human Impulse For Self-interest And Is Independent Of The Individual’s Will Because God Created It To Go Against That Person’s Desire. A Guilty Conscience Can Thus Be Abused As A Very Effective Means Of Control. While The So-called Christian Cults Make Their Members Willfully Obedient Through Reconfiguring Their Consciences, Christian Apologists Should Find Ways To Address The Content Of Cult Members’ Consciences To Bring Them Back To A Truly Biblical Understanding. KEYWORDS: Cults, conscience, apologetics, control, mind control, reconfigured conscience

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Xin, Junqing, Baoxiang Fan, Han Ji, and Bin Li. "The Influence of Self-esteem and Sense of Security to the Cognition of the Destructive Cult of College Students." Asian Social Science 15, no. 8 (July 23, 2019): 65. http://dx.doi.org/10.5539/ass.v15n8p65.

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In this study, self-esteem scale (SES), Security Questionnaire (SQ) and cult susceptibility test questionnaire were used to investigate 350 college students in Beijing, and the results were analyzed to explore the influence of self-esteem and sense of security on college students’ cognition on cults. The results indicate obvious differences in demographic variables and correlations among college students’ self-esteem, their sense of security and their cognition on cults. In addition, due to the predictive functions of self-esteem and sense of security, the cult confusion among college students can be prevented by improving their self-esteem and sense of security by means of introspection, feedback from others and participation in practice.

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Neal, Lynn S. ""They're Freaks!": The Cult Stereotype in Fictional Television Shows, 1958––2008." Nova Religio 14, no. 3 (February 1, 2011): 81–107. http://dx.doi.org/10.1525/nr.2011.14.3.81.

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This article analyzes the stereotypical portrayal of cults on fictional television shows and demonstrates the vital role that this popular culture form plays in the dissemination of anticult ideology. Through an in-depth examination of five episodes that aired between 1998 and 2008, it delineates how these shows employed stereotypical cult elements, such as fraud and violence, as well as contrasts in clothing, setting, and lifestyle to differentiate conventional religion from the dangers and delusions of cults. Further, the article reveals how usage of the cult concept is not limited to the present context and documents the historical pervasiveness of the cult stereotype on television since 1958. By highlighting these patterns, this study shows the power and implications of the cult stereotype. It illuminates how these television shows constitute a powerful force in defining and policing the boundaries of religious legitimacy in American culture.

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Poulter, Angela. "CAMPANIAN CULTS." Classical Review 50, no. 1 (April 2000): 128–29. http://dx.doi.org/10.1093/cr/50.1.128.

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Whitley, J. "Greek Cults." Classical Review 51, no. 1 (March 2001): 73–74. http://dx.doi.org/10.1093/cr/51.1.73.

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Madsen, J. M. "CASSIUS DIO AND THE CULT OF IVLIVS AND ROMA AT EPHESUS AND NICAEA (51.20.6-8)." Classical Quarterly 66, no. 1 (April 25, 2016): 286–97. http://dx.doi.org/10.1017/s0009838816000252.

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This paper considers Cassius Dio's account of the early worship of Augustus. Its main focus is the number of cults consecrated to the worship of Rome's new undisputed leader and his father, the now deceased and deified Divus Iulius, after the triumvir, on his way back from Alexandria in 29 b.c.e., wintered in Asia Minor. In his account of how the first official worship of Augustus was organized, Dio describes how Augustus let two separate cults inaugurate: a joint cult to the worship of Divus Iulius and the goddess Thea Roma—a Greek deity, which since the second century served as a personification of Roman rule or Roman power—and a personal cult to the worship of the victorious triumvir (51.20.6-8).

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von der Goltz, Anna, and Robert Gildea. "Flawed Saviours: the Myths of Hindenburg and Pétain." European History Quarterly 39, no. 3 (June 15, 2009): 439–64. http://dx.doi.org/10.1177/0265691409105061.

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Although Hindenburg and Pétain emerged from very different historical traditions, one monarchical and authoritarian, the other democratic and republican, their trajectories and cults in the twentieth century in fact had much in common. Both emerged as military heroes, saving the fatherland in 1914 in iconic victories, and both were subsequently called back as political saviours as the Weimar and Third Republics ran into difficulties and collapsed. The status and reputation of each was enhanced by a cult that was both manufactured and spontaneous, ranging widely across the political spectrum and reaching deep into the body politic. The cults drew on powerful images of solidity and ancient heroes. Both leaders were, however, flawed, compromising with Nazi power, and they were buried far from the sites of their victories. In spite of these flaws, however, the cults of Hindenburg and Pétain have been remarkably adaptable and enduring.

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T. Palayon, Raymund, Richard Watson Todd, and Sompatu Vungthong. "Distinguishing the Language of Destructive Cults from the Language of Mainstream Religion: Corpus Analyses of Sermons." rEFLections 29, no. 1 (January 21, 2022): 20–37. http://dx.doi.org/10.61508/refl.v29i1.257065.

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The language of religious leaders expressed in their sermons characterizes the social characteristics of their groups. Over the past decades, most studies into cults specifically destructive cults and mainstream religion have mainly focused on their social-psychological characteristics with limited applicability to other religious groups. In this study, corpus-based methods were applied to the sermons of the leaders of two destructive cults (namely, Peoples Temple led by Jim Jones and Heaven’s Gate led by Marshall Applewhite) and the sermons of mainstream religious groups represented by Baptist preachers to distinguish the language between dangerous and beneficial religious groups based on the patterns of key linguistic features. The methodological process includes keyness analyses (namely, keyword analysis, key semantic tag analysis, and key part-of-speech analysis) and multidimensional analysis. The results from a keyness perspective show that the destructive cult sermons promote non-religious concepts with the use of othering, intensification, and strong elaboration. For the mainstream sermons, they uphold religious concepts for life development with the use of personal involvement and moderate elaboration. The results from a text dimension perspective show that the language of destructive cults and the language of mainstream religion displayed in their sermons are both persuasive and elaborative. However, the language of destructive cults is more persuasive and elaborative than the language of mainstream religion. The findings may serve as a basis for how to recognize the potential detrimental and beneficial characteristics of religious groups based on their language.

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Papadopoulou, Chryssanthi. "Attic sanctuaries." Archaeological Reports 64 (November 2018): 103–12. http://dx.doi.org/10.1017/s0570608418000224.

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Over the course of the last 15 years numerous sanctuaries have been excavated in Attica. Some of these cult places provide us with additional information on important Athenian state cults, such as the cult of Athena Pallenis, while others offer new information about deme or rural cults. Eleven sanctuaries are presented in this article, along with the quarry that provided the building material for the Sanctuary of Artemis Brauronia. These range from extensive sanctuaries with numerous buildings, to humble open-air shrines with no permanent structures other than a peribolos wall. They mostly date to the Archaic and Classical periods, although some appear to have operated from the Geometric period. Only two of the sanctuaries are Roman. Finds from these cult places attest to the dedication of offerings and/or communal feasting. Unfortunately, it is not possible to identify the deities worshipped at all of the sanctuaries presented.

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Kuruc, Angelus Š. "Kult obetí domnelých rituálnych vrážd v Katolíckej cirkvi 12. – 18. storočí." Notitiae Historiae Ecclesiasticae 11, no. 2 (2022): 8–24. http://dx.doi.org/10.54937/nhe.2022.11.2.8-24.

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From the 5th century, Jews were falsely accused of murdering Christian boys to use their blood in the performance of religious rituals. In some cases, the alleged victims of human sacrifice became venerated as Christian martyrs and became objects of local cults and veneration; although they were never canonized, they were confirmed by the cult devoted to them "ab immemorial" (the giving the assent to a formal beati-fication). The attitude of the Catholic Church towards these accusations and the cults venerating children supposedly killed by Jews has varied over time. The Papacy generally opposed them, although it had problems in enforcing its opposition. The official liturgical cult of them has now been abandoned in accor-dance with the post-conciliar provisions and the feasts were removed from the Roman Martyrology.

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Zivkovic, Tibor. "The earliest cults of Saints in Ragusa." Zbornik radova Vizantoloskog instituta, no. 44 (2007): 119–27. http://dx.doi.org/10.2298/zrvi0744119z.

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The peripheral zones where the Constantinopolitan and Roman ecclesiastical influences met often contain evidence of the intermingling of the cults characteristic of both Churches. The cult of St Pancratius, well established in Ragusa (Dubrovnik) during the Early Middle Ages, could be a good example for the studies on ecclesiastical matters in Dalmatia. The question is, when and under which political circumstances the cult of St Pancratius was established in Ragusa. Whether it was caused by unilateral action of Pope or joint policy of Constantinople and Rome.

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Palayon, Raymund T., Richard Watson Todd, and Sompatu Vungthong. "From the temple of life to the temple of death: keyness analyses of the transitions of a cult." Corpora 17, no. 3 (November 2022): 331–61. http://dx.doi.org/10.3366/cor.2022.0262.

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Given their socially and personally beneficial teachings and practices, religious groups are generally seen as positive. However, some religious groups, specifically cults, can have destructive effects. The most notable destructive cult was Peoples Temple, led by Jim Jones, who convinced his followers to commit mass suicide in 1978 at Jonestown, Guyana. Previous research into Peoples Temple has mainly focussed on its social–psychological characteristics with limited applicability to other cults. This study investigates the transitions of Peoples Temple from sect to cult to destructive cult by examining the aboutness and communication styles through the patterns of key linguistic features in Jim Jones’ sermons from the 1960s to 1978 using keyness analyses. The findings show that sect sermons promote religious concepts through a personal involvement style which characterise the group as beneficial, while destructive cult sermons emphasise concepts not traditionally associated with religious discourse, together with the use of othering, intensifying, swearing and controlling styles, and thereby characterising Peoples Temple as dangerous. The cult sermons display dual characteristics which show the transition of Peoples Temple from being beneficial to detrimental. This study provides linguistic indicators for identifying the transitions of a religious group to a cult.

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Lourié, Basil. "Five Anastasiae and Two Febroniae: A Guided Tour in the Maze of Anastasia Legends. Part One. The Oriental Dossier." Vestnik Volgogradskogo gosudarstvennogo universiteta. Serija 4. Istorija. Regionovedenie. Mezhdunarodnye otnoshenija 26, no. 6 (December 28, 2021): 252–89. http://dx.doi.org/10.15688/jvolsu4.2021.6.20.

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The recent data related to the legend of St Anastasia in Byzantium require a fresh analysis of the mutually connected cults of Anastasia and Febronia in both the Christian East and West. Part One of the present study is focused on the East, whereas Part Two will be focused on the Latin West. In Part One, the cult of Anastasia is discussed especially in Constantinople from the mid-fifth to the fourteenth centuries, with special attention to the epoch when the Imperial Church was Monothelite (seventh century). In this epoch, a new avatar of St Anastasia was created, the Roman Virgin, whose Passio was written on the basis of Syriac hagiographic documents. The cult of this second Anastasia was backed by Monothelite Syrians, whereas the fifth-century cult of Anastasia in Constantinople was backed by the Goths. Transformations of Anastasia cults in the era of state Monothelitism were interwoven with a new Syriac cult of Febronia of Nisibis that appeared in the capital shortly after its creation in Syria in a Severian “Monophysite” milieu.

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Milner, N. P. "Ancient inscriptions and monuments from the territory of Oinoanda." Anatolian Studies 54 (December 2004): 47–77. http://dx.doi.org/10.1017/s0066154600000569.

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AbstractThe results of a survey in the territory of Oinoanda led by Stephen Mitchell in 1994 are presented. A number of lost Hellenistic and Roman settlements could be identified through ancient cemeteries and cult furniture such as images, symbols and footings for stelai. A clear association between tombs and cults permitted the term ‘cemetery cults’. Other types of settlement included traces of an ancient village near Patlangiç Yayla, a fortified hill-top site at Düǧer, and a puzzling planned complex on an island in Girdev Gölü. Architectural fragments at Çukurceylan, Kinik and Girdev told of vanished Byzantine churches, and their associated settlements of later date.

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Pashkova, Anastasiya Yur'evna. "On the History of Religious Cults of Pisidia: rock votive reliefs." Genesis: исторические исследования, no. 6 (June 2023): 134–45. http://dx.doi.org/10.25136/2409-868x.2023.6.40643.

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This article examines a group of religious images, namely votive reliefs carved in rocks, discovered during field research in Pisidia, through the prism of the collective memory of religious cults. Our goal is, on the one hand, to better understand their significance in the local cult, and on the other hand, to consider some ways of perceiving and studying such reliefs over time. The object of consideration in this article will be the rock votive reliefs of Pisidia, which will clarify some aspects of the evolution of religious cults of Pisidia in connection with its history, starting from Hellenistic and ending with Roman times. Religious cults are a topic of great importance for researchers who study ancient religion and history, as well as engage in archaeological excavations. Each of the components of this problem acts as a useful basis for conducting research, but in the process of their joint consideration, they become a powerful tool for understanding the human relationship with the divine. Based on the study of rock votive reliefs, it can be concluded that the functions possessed by the cult and ritual practices of Roman Pisidia were directly related to the audience. These functions inevitably changed over time and could be interpreted differently by different people or even by the same people in different cases.

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Ainian, Alexander Mazarakis. "Archaic Sanctuaries of the Cyclades: Research of the Last Decade." Archaeological Reports 59 (January 2013): 96–102. http://dx.doi.org/10.1017/s0570608413000124.

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In recent years much progress has been made in the study of the sanctuaries of the Cyclades, both in the field, with new excavations, as well as in restoration projects, and also towards their publication.A research project entitled Sanctuaries and Cults in the Cyclades was approved as part of a research grant attached to the Chaire Internationale Blaise Pascal for 2012/2013 awarded to me by the French state and the Regional Council of Ile-de-France. The project started in October 2012, in collaboration with the University of Paris 1 (Franis Prost) and the École pratique des hautes études (François de Polignac), and is still in progress. I have been assisted by Jean-Sébastien Gros, who designed the related website and database, Yannis Kalliontzis, who is responsible for the compilation of the written sources associated with the cults in the Cyclades (mostly the inscriptions referring to cult and cult places) and Olga Kaklamani who is responsible for compiling the basic bibliography and catalogues of cult places. The chronological scope of the project is restricted to the Geometric and Archaic periods, though the developments of the Classical era are largely taken into account. The Hellenistic and Roman periods have not been included in the compilation of the archaeological data, with the exception of late inscriptions which could refer to possible earlier cults. An interactive website and online database are in preparation and will be launched soon, hosted by the server of the Department of History, Archaeology and Social Anthropology of the University of Thessaly.

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Rome, Howard P. "Personal Reflections: Cults." Psychiatric Annals 20, no. 4 (April 1, 1990): 174–75. http://dx.doi.org/10.3928/0048-5713-19900401-04.

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Beck, Roger, and Walter Burkert. "Ancient Mystery Cults." Phoenix 42, no. 3 (1988): 266. http://dx.doi.org/10.2307/1088349.

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Whitsett, Doni, and Stephen A. Kent. "Cults and Families." Families in Society: The Journal of Contemporary Social Services 84, no. 4 (October 2003): 491–502. http://dx.doi.org/10.1606/1044-3894.147.

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Johnston, S. I., and Walter Burkert. "Ancient Mystery Cults." American Journal of Archaeology 93, no. 2 (April 1989): 297. http://dx.doi.org/10.2307/505103.

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Colakis, Marianthe, and Walter Burkert. "Ancient Mystery Cults." Classical World 82, no. 6 (1989): 447. http://dx.doi.org/10.2307/4350458.

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Vermeule, Emily, and Walter Burkert. "Ancient Mystery Cults." American Historical Review 95, no. 1 (February 1990): 140. http://dx.doi.org/10.2307/2162976.

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Brehm, Sharon Stephens. "Perspectives on Cults." Contemporary Psychology: A Journal of Reviews 36, no. 3 (March 1991): 233–34. http://dx.doi.org/10.1037/029531.

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Laidlaw, Toni Ann. "Life After Cults." Contemporary Psychology: A Journal of Reviews 41, no. 11 (November 1996): 1122. http://dx.doi.org/10.1037/003216.

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Belet, Lilika A., and Molly Cotner. "Podcast Review: Cults." Teaching Sociology 48, no. 4 (October 2020): 376–78. http://dx.doi.org/10.1177/0092055x20960082.

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Otto, Ton. "Cargo cults everywhere?" Anthropological Forum 9, no. 1 (May 1999): 83–98. http://dx.doi.org/10.1080/00664677.1999.9967497.

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Gallagher, Eugene B. "Recovery from Cults." Journal of Nervous and Mental Disease 183, no. 2 (February 1995): 122. http://dx.doi.org/10.1097/00005053-199502000-00021.

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