SECTS AND SATANIC CULTS—6
From time immemorial, man's interest in the so-called forces of evil
has stemmed from a spirit of curiosity about the transcendent. Ancient
religions spoke of good and evil divinities in a kind of demonology, in
which there were particular beings intent on doing evil or simply on
tormenting man. Old Testament religion recognized the presence of Satan
and his host in various ways. It is significant to know how Satan had
his origin, starting from his rebellion against God, followed by his
first efforts to destroy the communion between our first parents and
their Creator. The Book of Job tells of the trials inflicted on its
faithful protagonist by the devil, who sought to destroy his faith in
God.
The New Testament, particularly in the Gospels, tells us of the
clashes between the devil and Jesus. The action of the former, who seeks
to demolish and defeat Jesus, is met with the action of Christ, who
defeats and mocks him with his saving power. This victory is shown not
only in the heading of the possessed, but especially in the paschal
triumph of the Cross and the Resurrection. Elsewhere, the Book of
Revelation narrates, in very particular terms, the conflict that the
devil and his followers seek to wage against believers, but also their
definitive defeat in the final triumph of the spotless Lamb.
Starting from this period and down the centuries, a very curious
phenomenon has occurred which is not easy to understand. How is it that
there are people who experience an attraction to the devil as: a sort of
pseudo-religion? Basically, this means falling into the power of the
forces of evil, and, at the same time, believing that one is
participating in that ambition for power. In this regard, the growth of
the so-called satanic cults, which imply or presuppose sects or satanic
groups, is well-known. Many of these have two basic features: the
acknowledgement of Satan's power over God's and, at the same time, the
exaltation of death in its various manifestations (sin, sacrifice,
etc.).
In the modern era these phenomena have occurred as in the past. There
are scholars who specialize in this phenomenon; in libraries and
bookstores there are many works on Satanism, not only for the scholar
who has to provide answers, but also for the instruction and further
initiation of those who wish to participate in these sects, or to join
satanic groups. Moreover, there are other particular expressions of
Satanism, such as satanic rock and other modern manifestations (the cult
of death, mutilations, black masses, etc.).
Today a kind of syncretism is connected with Satanism. Certain
religious expressions, formed by mixing elements of various religions,
combine the rites of Christianity with satanic elements. In Latin
America, for example, it is easy to find certain religious
manifestations, like santeria, which contain a strong dose of
satanic practices (animal sacrifices, mutilations, invocations of
diabolic divinities, etc.). This creates confusion for the weak in
spirit, who can reach the point of considering these things a normal
part of their religious life. Some tendencies of the so-called New
Age also display satanic influence. In addition, there is the sad
reality of satanic groups linked to organized crime, especially with the
drug world.
Obviously, we are dealing with a complex problem that, far from
disappearing, is particularly evident in our society. Moreover, this
phenomenon sometimes hides under the guise of modernity (as is the case
with a whole culture of modern music, literature, television programmes,
etc.). This deserves a constant, not just occasional, pastoral response.
Church's paschal activity
The Church is in the world, though she is not of the world, as the
Gospel reminds us. This characteristic points to the continual challenge
the Church faces: to defeat the forces of evil that seek to dominate
humanity and to destroy all that is divine. It should not be forgotten,
however, that the same Saviour gave the Church the guarantee of success:
the gates of hell will not prevail against her. Nevertheless, this
assurance also tells us that the Church will have to confront the harsh
reality of Satanism in its various manifestations in the world. Being in
the world has a purpose that marks the essence of the Church: to
proclaim the Gospel of Christ, to continue his work of salvation in the
course of time, and to build the kingdom of God on earth. In doing so,
the Church, as indicated in the Acts of the Apostles, tries to increase
and unite to herself the number of those who are being saved. For this
reason the Church recognizes herself as the sacrament of salvation.
In carrying out this mission, the Church transmits and realizes the
paschal activity she has received from her Founder. The message of the
Book of Revelation reveals this, as mentioned above. The Church wishes
to make the saving force of the Lamb prevail, in the course of history
and wherever her action is based. The final victory of the Lamb is
foretold not only in this book, but in the very mission of the Church
herself, a final victory which will represent the definitive end of the
devil and of death.
Evangelization is the Church's paschal activity. By proclaiming the
Gospel of Jesus Christ, the salvation accomplished by the Lord on the
Cross and in his Resurrection is made known. However, it is not a
question of a mere intellectual proclamation. It must be accompanied by
the witness of believers who make the renewing force of the paschal
Christ felt. At the same time this paschal activity of the Church aims
at making the saving light shine forth, the light which destroys the
darkness of death, sin and the devil. Furthermore, this paschal activity
implies a task which cannot be renounced: the invitation to participate
in salvation, an invitation directed to all people, called to be
converted into new men and new women. Therefore it presupposes a
particular pastoral strategy. The realization that evangelization is the
Church's paschal activity already indicates the way to deal with the
phenomenon of Satanism in the world.
The Church's pastoral work regarding the phenomenon of Satanism
The Church cannot be indifferent to this phenomenon present in our
society. Pastors and those responsible for pastoral care cannot afford
to think that it could be a phenomenon distant from their own community,
or consider that it is up to others to give a response. It is possible
for them to use the help of experts or specialists. However, the problem
is still before us, and we cannot remain indifferent or simply aloof
towards it. In the Church's paschal activity it is necessary that
everyone examine the issue closely and involve himself in actions that
touch either directly or indirectly on the phenomenon and its
manifestations. Some of these can be preventive, others curative, but in
any case, indifference to this problem certainly cannot be the Church's
attitude. To this end we also possess that security of which St. Paul
speaks to Timothy: "For God has not given us the spirit of fear,
but of power and of love and of prudence" (2 Tm 1:7).
a) Acknowledging the existence of the phenomenon
This is one of the first actions that the Church must undertake. Let
us not forget there is a certain tendency today among thinkers and
theologians to hold that neither the devil nor hell exists. This is a
fact that concerns our faith. Failing to acknowledge this existence
presupposes that the problem of Satanism does not fully concern us. On
the contrary, we need to take a step forward and acknowledge the
existence of the phenomenon of satanic groups and cults. It is a complex
problem and not only a religious one, since at times it also involves
other areas of public life. Sometimes in our societies Satanism is even
considered to be a State security problem, because of its implications
in various fields. Acknowledging its existence and its various
ramifications is a necessary step. One cannot continue to think that
this phenomenon does not exist, since there are even organized groups
with international branches, and there are other groups that live under
their direct influence.
b) Knowledge of the phenomenon
It is not enough simply to know that this phenomenon exists. There
has to be someone to study it, who can give sufficient information to
pastoral workers and other members of the community. This knowledge
cannot simply remain at the level of information, but must lead to the
taking of a position on the basis of the faith. This will be an aid both
to the one entrusted with the investigation, as well as to those who
will use it in the service of a profession of faith in the paschal
activity of the Church. The phenomenon, therefore, must be studied not
out of mere curiosity, but to offer suggestions to those who have the
task of direct evangelization. It is important not to underestimate the
data about the phenomenon and to know how to classify it. This will
permit pastors and catechists to have a clear view of the problem.
Nevertheless two things are necessary: the first is that the materials
offered to ordinary people be accompanied by the simultaneous action of
the Church, and by clear, sound doctrinal teaching. Secondly, it is
necessary that those entrusted with the work of investigation have the
requisite spiritual, human and psychological maturity in order to avoid
related problems.
c) Attention to more vulnerable groups
As in other situations of danger threatening the human being, there
are more vulnerable groups to which priority attention must be given.
Adolescents young people of every social condition as well as people
with a limited religious formation, are most vulnerable to the
invitation of satanic groups or cults. To these we have to add people
who have had serious problems of social adjustment (delinquents, drug
addicts, those who seek materialistic solutions to situations of
conflict in their lives etc.). For this reason, the Church must turn to
her weakest members with missionary awareness and :evangelizing zeal, to
offer them the grace of God and the splendour of Christ's light. Failure
to do this means exposing them to the risk of yielding to the seduction
of satanic groups. This requires that they be attended to and
accompanied with a pastoral spirit and in an ongoing way. Furthermore,
this will permit them, through sound, creative pastoral care, to be
offered new incentives (those of the Word of God) and a hope of growth,
with the invitation to make a clear decision, and thus to commit
themselves to following Jesus.
d) A continuous, deep and extensive catechesis
When one speaks with people who have fallen into the snare of these
satanic cults and sects, many of them relate that they had received
little catechetical formation or never went beyond the initial
pre-sacramental catechesis. This leads to the conclusion that one of the
activities the Church needs to strengthen in the coming years is that of
improving the catechesis of children, adolescents and youth: a
catechesis that continues both inside and outside the walls where it is
taught. This requires a series of initiatives in various fields, such as
that of social communications, leisure time, etc. It must be a profound
catechesis inviting those who receive it to take personal responsibility
for their faith. Hence, catechesis must not be reduced to merely
providing information about Christianity, but is to be a challenge
leading to a response of living faith. It must be a
"grass-roots" catechesis capable of reaching every person and
the whole person, to make him resonate with the Word of God and lead him
to a fundamental option for Christ. Carrying out this work, in addition
to prevention, is the best way to combat the threat of these satanic
groups.
e) Pastoral work with youth and the family
A pastoral action for youth which is adequate and suited to the
challenges of the moment must not be a mere hotchpotch of activities,
but rather a profound evangelization capable of making young people more
secure disciples of Christ, enabling them to know the enemies that
surround them and to take a position against them on the basis of a
faith decision. This youth apostolate permits the Church, among other
things, to transform young people into apostles to other young people,
and thus to confront the problem not from the outside, but from within
the most vulnerable age groups. Pastoral care of the family that
accompanies and reinforces the youth apostolate will produce greater
benefits, enabling parents to have tools for teaching the faith and for
knowing the difficulties of young people or the members of the family
unit. In addition, it will strengthen the family itself against the
assault of groups linked to Satanism. For this reason, the pastoral care
of youth and the family should not run separately, but ought to coexist
within a unified, systematic vision. This will enable. these and other
problems to be dealt with in a spirit of communion.
f) The development of adequate pastoral strategies
Knowing the problem, as we have said, makes it possible to formulate
some pastoral strategies. It is not enough to know, but it is necessary
also to take a position and consequently to develop methods and
strategies starting from the difficulties of the moment. Here it must be
emphasized that indifference or a feeling of impotence leads nowhere. It
is necessary for the Church, with a missionary vocation, to commit
herself decisively and almost aggressively in her evangelization to
proclaiming the truth in defence of the human person and to liberating
him from what threatens him. Among these strategies we can single out
the strengthening of the sense of belonging to the community. One of
contemporary man's temptations is to isolate himself. The pastoral void
is filled by others. For this reason it is necessary for evangelizers to
reach out to other people and invite them to join the ranks of
believers, to live in the ecclesial community and to feel supported by
all. It is particularly necessary to accomplish this task through the
experience of communion in a Church destined to be at the service of
men. This requires the strengthening of the liturgy as a faith
celebration, for faith is lived, proclaimed and nourished by celebrating
it. Hence we can see how urgent it is that the liturgy not be reduced to
a mere formal exercise or to a lovely ceremony. It must be the festive
celebration of faith lived in the world. Furthermore, it is useful to
remember that communication strategies should be used to proclaim the
Gospel in season and out of season, utilizing all the means at our
disposal. in this way we will make known the harmful elements of these
groups and cults, to which we need to pay heed, and above all we will
announce the saving power of the Lamb, the victor over the devil.
Pastoral attitude
We have already said that God has not given us a spirit of fear but
of courage. This attitude is fundamental: it speaks to us of the
strength which we can have with the help of God's grace,. knowing that
we belong to the victors of the Lamb, as the Book of Revelation reminds
us, and that we have to invite everyone to join us in choosing Christ.
The pastoral attitude toward this phenomenon is that of knowing we share
in the confidence God has put in our hands: he has chosen us so that we
may bear fruit in abundance. As a result, our response must be to put
our trust in him. We can do nothing if this element of faith is lacking,
and our strategies for dealing with this phenomenon will be merely
formal.
The Church's attitude toward the phenomenon of Satanism, therefore,
cannot be oblivious to her mission and vocation, which in substance is
the proclamation of Christ the Saviour and all its consequences:
renunciation of sin and of Satan, the father of sin. Evangelization is
the best way to confront the problem. Consequently, as mentioned, this
implies some specific actions and a particular pastoral strategy, but
always based on the mission of evangelization. For this the Church was
born. The paschal message which the Church must proclaim, if done with
decision and with the certainty of having the strength of the Spirit,
will make its impact felt by those who receive it. We are convinced that
this proclamation is not only preventive, but also curative for those
who are already involved in satanic cults. We are aware of the
difficulties, but we also know that God does not wish to destroy the
good work that he himself has begun. For this reason God has put us in
the world as the Church: to announce me Gospel which, in the message of
Jeremiah, consists not only in planting and building, but also in
leveling and destroying all that separates us from him.
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