The silver-and-black-clad Oakland Raiders fans are the most notorious in American professional sports, with a mythic reputation for cursing, drinking, brawling, and generally wreaking mayhem. The devotion of the team's multiracial, largely blue-collar supporters runs deep, creating a profound sense of community. As Jim Miller and Kelly Mayhew reveal in this hair-raising and entertaining new book, the self-described Raider Nation, smitten with its outlaw mystique, provides a gritty alternative to California's sunshine-and-granola image. Over the course of the harrowing 2003 season, Miller and Mayhew explored the reality behind the myth and interviewed legions of rabid Raiders fans—from suburban families to bikers—while attending games in the “Black Hole” (the rowdiest section in Oakland's stadium), frequenting sports bars, and crashing tailgate parties. Featuring the extraordinary photography of Joseph A. Blum, Better to Reign in Hell is both a rollicking tale of obsessive fandom and a fascinating study of the intersection of class, race, gender, and community in professional sports.

In this monograph, the author argues that Satan was not perceived as a universal malevolent deity, the embodiment of evil, or the “ruler of Pandemonium” within first century Christian literature or even within second and third century Christian discourses as some scholars have insisted. Instead, for early “Christian” authors, Satan represented a pejorative term used to describe terrestrial, tangible, and concrete social realities, perceived of as adversaries. To reach this conclusion, I explore the narrative character of Satan selectively within the Hebrew Bible, intertestamental literature, Mark, Matthew, Luke, Q, the Book of Revelation, the Nag Hammadi texts, and the Ante-Nicene fathers. He argues that certain scholars’ such as Jeffrey Burton Russell, Miguel A. De La Torre, Albert Hernandez, Peter Stanford, Paul Carus, and Gerd Theissen, homogenized reconstructions of the “New Testament Satan” as the universalized incarnation of evil and that God’s absolute cosmic enemy is absent from early Christian orthodox literature, such as Mark, Matthew, Luke, Q, the Book of Revelation, and certain writings from the Ante-Nicene Fathers. Using Jonathan Z. Smith’s essay Here, There, and Anywhere, the author suggests that the cosmic dualist approach to Satan as God’s absolute cosmic enemy resulted from the changing social topography of the early fourth century where Christian “insider” and “outsider” adversaries were diminishing. With these threats fading, early Christians universalized a perceived chaotic cosmic enemy, namely Satan, being influenced by the Gnostic demiurge, who disrupts God’s terrestrial and cosmic order. Therefore, Satan transitioned from a “here,” “insider,” and “there,” “outsider,” threat to a universal “anywhere” threat. This study could be employed as a characterization study, New Testament theory and application for classroom references or research purposes.

A guide to references commonly used in speech and writing. Explains more than 900 allusions. Entries include examples from todays leading media. A must for serious readers, language lovers, and ESL students.