{"id":63573,"date":"2024-03-25T02:09:46","date_gmt":"2024-03-25T02:09:46","guid":{"rendered":"https:\/\/jurn.link\/tentaclii\/?p=63573"},"modified":"2024-03-27T12:53:21","modified_gmt":"2024-03-27T12:53:21","slug":"lovecraft-and-religion","status":"publish","type":"post","link":"https:\/\/jurn.link\/tentaclii\/index.php\/2024\/03\/25\/lovecraft-and-religion\/","title":{"rendered":"Lovecraft and religion"},"content":{"rendered":"<p><em>Voegelin<\/em> has <a href=\"https:\/\/voegelinview.com\/the-study-of-theology-and-lovecraft-a-match-made-in-court-of-azathoth\/\">a new review<\/a> of the relatively new book <em><a href=\"https:\/\/amzn.to\/4a6t80q\">Theology and Lovecraft<\/a><\/em> (2022)&#8230;<\/p>\n<blockquote><p>to say that Lovecraft was a man of his times is an understatement and deflection. He was more a man out of time, living firmly in a romanticized past and fantasizing about a dangerous future. This was a religious endeavor \u2013 which is to say, a mission of devotion and worship \u2013 even for a staunch atheist like Lovecraft.<\/p><\/blockquote>\n<p>See also the 2020 open-access article <a href=\"https:\/\/www.mdpi.com\/2077-1444\/11\/1\/18\">Altar Call of Cthulhu: Religion and Millennialism in H.P. Lovecraft\u2019s Cthulhu Mythos<\/a>. Which, incidentally, is under full Creative Commons Attribution.<\/p>\n<blockquote><p>This article offers a close analysis of millennialism within Lovecraft\u2019s thought&#8221; as seen in three tales.<\/p><\/blockquote>\n<p>And in the latest <em>Aeon<\/em> magazine, <a href=\"https:\/\/aeon.co\/essays\/the-terror-of-reality-was-the-true-horror-for-h-p-lovecraft\">H.P. Lovecraft, philosopher<\/a>.<\/p>\n","protected":false},"excerpt":{"rendered":"<p>Voegelin has a new review of the relatively new book Theology and Lovecraft (2022)&#8230; to say that Lovecraft was a &hellip;<\/p>\n<p><a href=\"https:\/\/jurn.link\/tentaclii\/index.php\/2024\/03\/25\/lovecraft-and-religion\/\">Continue reading <span class=\"meta-nav\">&rarr;<\/span><\/a><\/p>\n","protected":false},"author":1,"featured_media":0,"comment_status":"open","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[24],"tags":[],"class_list":["post-63573","post","type-post","status-publish","format-standard","hentry","category-scholarly-works"],"_links":{"self":[{"href":"https:\/\/jurn.link\/tentaclii\/index.php\/wp-json\/wp\/v2\/posts\/63573","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/jurn.link\/tentaclii\/index.php\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/jurn.link\/tentaclii\/index.php\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/jurn.link\/tentaclii\/index.php\/wp-json\/wp\/v2\/users\/1"}],"replies":[{"embeddable":true,"href":"https:\/\/jurn.link\/tentaclii\/index.php\/wp-json\/wp\/v2\/comments?post=63573"}],"version-history":[{"count":7,"href":"https:\/\/jurn.link\/tentaclii\/index.php\/wp-json\/wp\/v2\/posts\/63573\/revisions"}],"predecessor-version":[{"id":63605,"href":"https:\/\/jurn.link\/tentaclii\/index.php\/wp-json\/wp\/v2\/posts\/63573\/revisions\/63605"}],"wp:attachment":[{"href":"https:\/\/jurn.link\/tentaclii\/index.php\/wp-json\/wp\/v2\/media?parent=63573"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/jurn.link\/tentaclii\/index.php\/wp-json\/wp\/v2\/categories?post=63573"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/jurn.link\/tentaclii\/index.php\/wp-json\/wp\/v2\/tags?post=63573"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}