Tristán Kapp

This study interrogates the phenomenon of ‘occult crime’ in South Africa, focusing on the perspectives of crime such as Electusper Deus, the murder of Kirsty Theologo, Hansie Cronjé, and the context behind the assumed connection between criminal culpability, mens daemonica, and the occult. These beliefs frequently espouse individuals ascribing criminal actions to ‘demonic’ authority or spiritual possession, thus reinterpreting typical criminal culpability as inherently occult‐related. Therefore, by examining the religious, psychological, and socio‐economic factors that contribute to the development and continuation of such beliefs, espousing that ‘the Devil made me do it’ in the interpretation of motives in crime and criminality. Noteworthy examples such as the Krugersdorp murders, the Samurai sword murderer, the Klawer murderer, the murder of Rina Radloff, and others frequently suggest an occult motive for crime, according to mainstream news media. The paper therefore seeks to examine the influence of Afrikaner Christian religious narratives on the way individuals and communities understand responsibility, morality, and justice (vis‐à‐vis crime and criminality). Identifying select South African case studies and theoretical frameworks involving religion and news media to analyse why such popular inferences are made, based on Ward & Voas' ‘conspirituality’ and John Calvin's doctrine of election. This study also aims to establish an understanding of occult crime as a conspiracy theory in South Africa by examining the relationship between religious belief systems and criminal behaviour. Therefore, it provides accurate information on occultism and Satanism for future academic discussions and practical considerations in jurisprudence, criminology, and alternative religious discourse in South Africa.

The post-pandemic economy in South Africa has exacerbated significant economic challenges, due to increasing unemployment, political corruption, inflation, and rising poverty, which have worsened the struggles of many (see Francis & Webster 2019:789–791; Arndt et al. 2020:16–22; van Papendorp, Packirisamy & Masike 2024:1-4). However, amid this turmoil, Christian megachurches (especially those promoting prosperity theology), have continued to flourish. Prominent South African pastors continue to espouse that financial success is a sign of divine favour, encouraging congregants to tithe faithfully, in exchange for promised wealth (Barron 2022:88-94). Such doctrine aligns with broader religious narratives that intertwine material prosperity with inter alia spiritual blessings. Despite its increasing prevalence in the global South, most scholarly engagements with prosperity theology in South Africa have explored the topic through decolonial Afrocentric theological and ecclesiological lenses; often neglecting the socio-economic impact of whiteness in these post-colonial religious manifestations (Niemandt 2017:204-206; Andrew 2021:13-17; Adamo 2021:1-10; Barron 2022:88-100; Resane 2022:1-9; Khanyile 2023:101-125; Mkhize 2024:1-9). In contrast, this paper therefore adopts a critical religious studies perspective examining how mega-churches vis-à-vis “Big Religion,” through their commercialisation of the Bible, contribute to economic disparities in South Africa. This explores prosperity theology as a problematic religious ideology that reinforces economic inequity through promoting uncritical worldviews. By investigating case studies of influential South African mega-churches, this paper critiques the ways in which religion has become commodified: positioning ‘celebrity pastors’ as both spiritual, political, and financial influences. In addition to how the rise of 'big religion'—defined as the fusion of religion with commercial enterprise—poses significant challenges to extant socio-economic inequalities within the country, as it reinforces the theological legitimisation of wealth accumulation and a monopoly over status functions, at the expense of the working class.

Since Antoine Faivre's emergence and establishment of "Western esotericism" in the late twentieth century, the discourse of globalising esotericism (beyond the West) has been fraught with controversy. As there are several polemical conversations about how such an effort should manifest itself in esoteric scholarship. This comparative, descriptive, and religionist approach to esotericism explores the intricate relationship between sexuality and spirituality by understanding the intersections of these aspects as manifested in Western, Eastern, and African esoteric currents, from Aleister Crowley's magia sexualis to Marie Laveau (The Widow Paris)'s "Gris-Gris". Firstly, this is achieved by bringing said geographical regions into dialogue with one another, determining how esotericism fits into the overall trajectory of the origins of religion. Secondly, delving into the polemics and history of sexuality: from Foucault to Freud. Thirdly, positioning an esoteric spirituality in the digital era. Consequently, through identifying currents in the West, East, and Africa: including Paganism, Thelema, Satanism, New Age, and Theosophy in the West and Egyptian Paganism, Hinduism, and Buddhism in the East, in addition to African Traditional Religion (ATR), Sufi Islam, and Afro-American "Conjure" in Africa. This study, when intersected with philosophical conceptualisations of the self, contributes to a novel understanding of sexuality as sacred post-theistic (self-) spirituality, with esotericism serving as the foundation for such an approach.