Horned God in the context of Triple goddess (Neopaganism)

Deities depicted with horns or antlers are found in numerous religions across the world. Horned animals, such as bulls, goats, and rams, may be worshiped as deities or serve as inspiration for a deity's appearance in religions that venerate animal gods. Many pagan religions include horned gods in their pantheons, such as Pan in Greek mythology and Ikenga in Odinala. Some neopagan religions have reconstructed these deities into the concept of the Horned God, representing the male aspect of divinity in Wiccan belief.

In Abrahamic religions, horned deities are often associated with demonology. Christian demons are described as having horns in the Book of Revelation, and figures such as Satan, Baphomet, and Beelzebub are typically depicted with horns.

Stregheria (Italian pronunciation: [streɡeˈriːa]) is a neo-pagan tradition similar to Wicca, with Italian and Italian American origins. While most practitioners consider Stregheria to be a distinct tradition from Wicca, some academics consider it to be a form of Wicca or an offshoot. Both have similar beliefs and practices. For example, Stregheria honors a pantheon centered on a Moon Goddess and a Horned God, similar to Wiccan views of divinity.

Author Raven Grimassi has written on the topic. Grimassi taught what he called the Aradian tradition from 1980. He discusses elements of 'Italian witchcraft' adopted by Gardnerian Wicca with ideas inspired by Charles G. Leland's Aradia, or the Gospel of the Witches (1899). The name "Aradia" (a version of Herodias) is due to Leland, who claimed she was venerated by a "witch-cult" in medieval Tuscany.

Wiccan views of divinity are generally theistic and revolve around a Goddess and a Horned God, thereby being generally dualistic. In traditional Wicca, as expressed in the writings of Gerald Gardner and Doreen Valiente, the emphasis is on the theme of divine gender polarity, and the God and Goddess are regarded as equal and opposite divine cosmic forces. In some newer forms of Wicca, such as feminist or Dianic Wicca, the Goddess is given primacy or even exclusivity. In some forms of traditional witchcraft that share a similar duotheistic theology, the Horned God is given precedence over the Goddess.

Some Wiccans are polytheists, believing in many different deities taken from various Pagan pantheons, while others would believe that, in the words of Dion Fortune, "all the Goddesses are one Goddess, and all the Gods one God". Some Wiccans are both duotheistic and polytheistic (and sometimes a combination of duotheism, polytheism, and pantheism) in that they honor diverse pagan deities while reserving their worship for the Wiccan Goddess and Horned God, whom they regard as the supreme deities. (This approach is not dissimilar to ancient pagan pantheons where one divine couple, a god and goddess, were seen as the supreme deities of an entire pantheon.) Some see divinity as having a real, external existence; others see the Goddesses and Gods as archetypes or thoughtforms within the collective consciousness.

The witch-cult hypothesis is a discredited theory that the witch trials of the Early Modern period were an attempt to suppress a pagan religion that had survived the Christianization of Europe. According to its proponents, accused witches were actually followers of this alleged religion. They argue that the witch cult revolved around worshiping a Horned God of fertility and the underworld, whom Christian persecutors identified with the Devil, and whose followers held nocturnal rites at the witches' Sabbath.

The theory was pioneered by two German scholars, Karl Ernst Jarcke and Franz Josef Mone, in the early nineteenth century, and was adopted by French historian Jules Michelet, American feminist Matilda Joslyn Gage, and American folklorist Charles Leland later that century. The hypothesis received its most prominent exposition when it was adopted by British Egyptologist Margaret Murray, who presented her version of it in The Witch-Cult in Western Europe (1921), before further expounding it in books such as The God of the Witches (1931) and her contribution to the Encyclopædia Britannica. Although the "Murrayite theory" proved popular among sectors of academia and the general public in the early and mid-twentieth century, it was never accepted by scholars of the witch trials, who publicly disproved it through in-depth research during the 1960s and 1970s.