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TrustInJesus版 - The Witch Hunts: The End of Magic and Miracles
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From: The Dark Side of Christian History
by Helen Ellerbe
Chapter Eight: 1450 - 1750 C.E.
The Reformation did not convert the people of Europe to orthodox
Christianity through preaching and catechisms alone. It was the 300 year
period of witch-hunting from the fifteenth to the eighteenth century, what R
.H. Robbins called "the shocking nightmare, the foulest crime and deepest
shame of western civilization." The Church created the elaborate concept of
devil worship and then, used the persecution of it to wipe out dissent,
subordinate the individual to authoritarian control, and openly denigrate
women.
The witch hunts were an eruption of orthodox Christianity's vilification of
women, "the weaker vessel," in St. Peter's words. The second century St.
Clement of Alexandria wrote: "Every woman should be filled with shame by the
thought that she is a woman." The Church father Tertullian explained why
women deserve their status as despised and inferior human beings:
"And do you not know that you are an Eve? The sentence of God on this sex of
yours lives in this age: the guilt must of necessity live too. You are the
devil's gateway: you are the unsealer of that tree: you are the first
deserter of the divine law: you are she who persuaded him whom the devil was
not valiant enough to attack. You destroyed so easily God's image, man. On
account of your desert that is, death even the Son of God had to die."
Others expressed the view more bluntly. The sixth century Christian
philosopher, Boethius, wrote in The Consolation of Philosophy, "Woman is a
temple built upon a sewer." Bishops at the sixth century Council of Macon
voted as to whether or not women had souls. In the tenth century Odo of
Cluny declared, "To embrace a woman is to embrace a sack of manure..." The
thirteenth century St. Thomas Aquinas suggested that God had made a mistake
in creating woman: "nothing [deficient] or defective should have been
produced in the first establishment of things; so woman ought not to have
been produced then." And Lutherans at Wittenberg debated whether women were
really human beings at all. Orthodox Christians held women responsible for
all sin. As the Bible's Apocrypha states, "Of woman came the beginning of
sin/ And thanks to her, we all must die."
Women are often understood to be impediments to spirituality in a context
where God reigns strictly from heaven and demands a renunciation of physical
pleasure. As I Corinthians 7:1 states, "It is a good thing for a man to
have nothing to do with a woman." The Inquisitors who wrote the Malleus
Maleficarum, "The Hammer of the Witches," explained that women are more
likely to become witches than men:
'Because the female sex is more concerned with things of the flesh than men;
' because being formed from a man's rib, they are only 'imperfect animals'
and 'crooked' whereas man belongs to a privileged sex from whose midst
Christ emerged.
King James I estimated that the ratio of women to men who succumbed to
witchcraft was twenty to one. Of those formally persecuted for witchcraft,
between 80 to 90 percent were women.
Christians found fault with women on all sorts of counts. An historian notes
that thirteenth century preachers
...denounced women on the one hand for... the lascivious and carnal
provocation of their garments, and on the other hand for being over-
industrious, too occupied with children and housekeeping, too earthbound to
give due thought to divine things.
According to a Dominican of the same period, woman is "the confusion of man,
an insatiable beast, a continuous anxiety, an incessant warfare, a daily
ruin, a house of tempest ...a hindrance to devotion."
As reformational fervor spread, the feminine aspect of Christianity in the
worship of Mary became suspect. Throughout the Middle Ages, Mary's powers
were believed to effectively curtail those of the devil. But Protestants
entirely dismissed reverence for Mary while reformed Catholics diminished
her importance. Devotion to Mary often became indicative of evil. In the
Canary islands, Aldonca de Vargas was reported to the Inquisition after she
smiled at hearing mention of the Virgin Mary. Inquisitors distorted an image
of the Virgin Mary into a device of torture, covering the front side of a
statue of Mary with sharp knives and nails. Levers would move the arms of
the statue crushing the victim against the knives and nails.
The witch hunts also demonstrated great fear of female sexuality. The book
that served as the manual for understanding and persecuting witchcraft, the
Malleus Maleficarum, describes how witches were known to "collect male
organs in great numbers, as many as twenty or thirty members together, and
put them in a bird's nest..." The manual recounts a story of a man who,
having lost his penis, went to a witch to have it restored:
She told the afflicted man to climb a certain tree, and that he might take
which he liked out of a nest in which there were several members. And when
he tried to take a big one, the witch said: You must not take that one;
adding, because it belonged to a parish priest.
A man in 1621 lamented, "of women's unnatural, unsatiable lust... what
country, what village doth not complain."
While most of what became known as witchcraft was invented by Christians,
certain elements of witchcraft did represent an older pagan tradition.
Witchcraft was linked and even considered to be synonymous with "divination,
" which means not only the art of foretelling the future, but also the
discovery of knowledge by the aid of supernatural power. It suggests that
there is such power available- something orthodox Christians insisted could
only be the power of the devil, for God was no longer to be involved with
the physical world.
The word "witch" comes from the old English wicce and wicca, meaning the
male and female participants in the ancient pagan tradition which holds
masculine, feminine and earthly aspects of God in great reverence. Rather
than a God which stood above the world, removed from ordinary life, divinity
in the Wiccan tradition was understood to imbue both heaven and earth. This
tradition also recalled a period when human society functioned without
hierarchy- either matriarchal or patriarchal- and without gender, racial or
strict class rankings. It was a tradition that affirmed the potential for
humanity to live without domination and fear, something orthodox Christians
maintain is impossible.
The early Church had tried to eradicate the vestiges of this older non-
hierarchical tradition by denying the existence of witches or magic outside
of the Church. The Canon Episcopi, a Church law which first appeared in 906,
decreed that belief in witchcraft was heretical. After describing pagan
rituals which involved women demonstrating extraordinary powers, it declared:
For an innumerable multitude, deceived by this false opinion, believe this
to be true and, so believing, wander from the right faith and are involved
in the error of the pagans when they think that there is anything of
divinity or power except the one God.
Nevertheless, the belief in magic was still so prevalent in the fourteenth
century that the Council of Chartres ordered anathema to be pronounced
against sorcerers each Sunday in every church.
It took the Church a long time to persuade society that women were inclined
toward evil witchcraft and devil-worship. Reversing its policy of denying
the existence of witches, in the thirteenth century the Church began
depicting the witch as a slave of the devil. No longer was she or he to be
associated with an older pagan tradition. No longer was the witch to be
thought of as benevolent healer, teacher, wise woman, or one who accessed
divine power. She was now to be an evil satanic agent. The Church began
authorizing frightening portrayals of the devil in the twelfth and
thirteenth centuries. Images of a witch riding a broom first appeared in
1280. Thirteenth century art also depicted the devil's pact in which demons
would steal children and in which parents themselves would deliver their
children to the devil. The Church now portrayed witches with the same images
so frequently used to characterize heretics: "...a small clandestine
society engaged in anti-human practices, including infanticide, incest,
cannibalism, bestiality and orgiastic sex..."
The Church developed the concept of devil-worship as an astoundingly
simplistic reversal of Christian rites and practices. Whereas God imposed
divine law, the devil demanded adherence to a pact. Where Christians showed
reverence to God by kneeling, witches paid homage to the devil by standing
on their heads. The sacraments in the Catholic Church became excrements in
the devil's church. Communion was parodied by the Black Mass. Christian
prayers could be used to work evil by being recited backwards. The eucharist
bread or host was imitated in the devil's service by a turnip. The
baptismal "character" or stigmata of the mysteries was parodied by the devil
's mark impressed upon the witch's body by the claw of the devil's left hand
. Whereas saints had the gift of tears, witches were said to be incapable of
shedding tears. Devil worship was a simple parody of Christianity. Indeed,
the very concept of the devil was exclusive to monotheism and had no
importance within the pagan, Wiccan tradition.
The Church also projected its own hierarchical framework onto this new evil
witchcraft. The devil's church was to be organized such that its dignitaries
could climb the ranks to the position of bishop, just like in the Catholic
Church. Julio Caro Baroja explains:
...the Devil causes churches and altars to appear with music... and devils
decked out as saints. The dignitaries reach rank of bishop, and sub-deacons,
deacons and priests serve Mass. Candles and incense are used for the
service and water is sprinkled from a thurifer. There is an offertory, a
sermon, a blessing over the equivalents of bread and wine... So that nothing
should be missing there are even false martyrs in the organization.
Again, such hierarchy was entirely a projection of the Church that bore no
resemblance to ancient paganism. By recognizing both masculine and feminine
faces of God and by understanding God to be infused throughout the physical
world, the Wiccan tradition had no need for strict hierarchical rankings.
Pope John XXII formalized the persecution of witchcraft in 1320 when he
authorized the Inquisition to prosecute sorcery. ." Thereafter papal bulls
and declarations grew increasingly vehement in their condemnation of
witchcraft and of all those who "made a pact with hell." In 1484 Pope
Innocent VIII issued the bull Summis desiderantes authorizing two
inquisitors, Kramer and Sprenger, to systematize the persecution of witches.
Two years later their manual, Malleus Maleficarum, was published with 14
editions following between 1487-1520 and at least 16 editions between 1574-
1669. A papal bull in 1488 called upon the nations of Europe to rescue the
Church of Christ which was "imperiled by the arts of Satan." The papacy and
the Inquisition had successfully transformed the witch from a phenomenon
whose existence the Church had previously rigorously denied into a
phenomenon that was deemed very real, very frightening, the antithesis of
Christianity, and absolutely deserving of persecution.
It was now heresy not to believe in the existence of witches. As the authors
of the Malleus Maleficarum noted, "A belief that there are such things as
witches is so essential a part of Catholic faith that obstinately to
maintain the opposite opinion savors of heresy." Passages in the Bible such
as "Thou shalt not suffer a witch to live" were cited to justify the
persecution of witches. Both Calvin and Knox believed that to deny
witchcraft was to deny the authority of the Bible. The eighteenth century
founder of Methodism, John Wesley, declared to those skeptical of witchcraft
, "The giving up of witchcraft is in effect the giving up of the Bible." And
an eminent English lawyer wrote, "To deny the possibility, nay, actual
existence of Witchcraft and Sorcery, is at once flatly to contradict the
revealed Word of God in various passages both of the Old and New Testament."
The persecution of witchcraft enabled the Church to prolong the
profitability of the Inquisition. The Inquisition had left regions so
economically destitute that the inquisitor Eymeric complained, "In our days
there are no more rich heretics... it is a pity that so salutary an
institution as ours should be so uncertain of its future." By adding
witchcraft to the crimes it persecuted, however, the Inquisition exposed a
whole new group of people from whom to collect money. It took every
advantage of this opportunity. The author Barbara Walker notes:
Victims were charged for the very ropes that bound them and the wood that
burned them. Each procedure of torture carried its fee. After the execution
of a wealthy witch, officials usually treated themselves to a banquet at the
expense of the victim's estate.
In 1592 Father Cornelius Loos wrote:
Wretched creatures are compelled by the severity of the torture to confess
things they have never done... and so by the cruel butchery innocent lives
are taken; and, by a new alchemy, gold and silver are coined from human
blood.
In many parts of Europe trials for witchcraft began exactly as the trials
for other types of heresy stopped.
The process of formally persecuting witches followed the harshest
inquisitional procedure. Once accused of witchcraft, it was virtually
impossible to escape conviction. After cross- examination, the victim's body
was examined for the witch's mark. The historian Walter Nigg described the
process:
...she was stripped naked and the executioner shaved off all her body hair
in order to seek in the hidden places of the body the sign which the devil
imprinted on his cohorts. Warts, freckles, and birthmarks were considered
certain tokens of amorous relations with Satan.
Should a woman show no sign of a witch's mark, guilt could still be
established by methods such as sticking needles in the accused's eyes. In
such a case, guilt was confirmed if the inquisitor could find an insensitive
spot during the process.
Confession was then extracted by the hideous methods of torture already
developed during earlier phases of the Inquisition. "Loathe they are to
confess without torture," wrote King James I in his Daemonologie. A
physician serving in witch prisons spoke of women driven half mad:
...by frequent torture... kept in prolonged squalor and darkness of their
dungeons... and constantly dragged out to undergo atrocious torment until
they would gladly exchange at any moment this most bitter existence for
death, are willing to confess whatever crimes are suggested to them rather
than to be thrust back into their hideous dungeon amid ever recurring
torture.
Unless the witch died during torture, she was taken to the stake. Since many
of the burnings took place in public squares, inquisitors prevented the
victims from talking to the crowds by using wooden gags or cutting their
tongue out. Unlike a heretic or a Jew who would usually be burnt alive only
after they had relapsed into their heresy or Judaism, a witch would be burnt
upon the first conviction.
Sexual mutilation of accused witches was not uncommon. With the orthodox
understanding that divinity had little or nothing to do with the physical
world, sexual desire was perceived to be ungodly. When the men persecuting
the accused witches found themselves sexually aroused, they assumed that
such desire emanated, not from themselves, but from the woman. They attacked
breasts and genitals with pincers, pliers and red-hot irons. Some rules
condoned sexual abuse by allowing men deemed "zealous Catholics" to visit
female prisoners in solitary confinement while never allowing female
visitors. The people of Toulouse were so convinced that the inquisitor
Foulques de Saint-George arraigned women for no other reason than to
sexually abuse them that they took the dangerous and unusual step of
gathering evidence against him.
The horror of the witch hunts knew no bounds. The Church had never treated
the children of persecuted parents with compassion, but its treatment of
witches' children was particularly brutal. Children were liable to be
prosecuted and tortured for witchcraft: girls, once they were nine and a
half, and boys, once they were ten and a half. Younger children were
tortured in order to elicit testimony that could be used against their
parents. Even the testimony of two-year-old children was considered valid in
cases of witchcraft though such testimony was never admissible in other
types of trials. A famous French magistrate was known to have regretted his
leniency when, instead of having young children accused of witchcraft burned
, he had only sentenced them to be flogged while they watched their parents
burn.
Witches were held accountable for nearly every problem. Any threat to social
uniformity, any questioning of authority, and any act of rebellion could
now be attributed to and prosecuted as witchcraft. Not surprisingly, areas
of political turmoil and religious strife experienced the most intense witch
hunts. Witch-hunting tended to be much more severe in Germany, Switzerland,
France, Poland and Scotland than in more homogeneously Catholic countries
such as Italy and Spain. Witch-hunters declared that "Rebellion is as the
sin of Witchcraft." In 1661 Scottish royalists proclaimed that "Rebellion is
the mother of witchcraft." And in England the Puritan William Perkins
called the witch "The most notorious traytor and rebell that can be..."
The Reformation played a critical role in convincing people to blame witches
for their problems. Protestants and reformed Catholics taught that any
magic was sinful since it indicated a belief in divine assistance in the
physical world. The only supernatural energy in the physical world was to be
of the devil. Without magic to counter evil or misfortune, people were left
with no form of protection other than to kill the devil's agent, the witch.
Particularly in Protestant countries, where protective rituals such as
crossing oneself, sprinkling holy water or calling on saints or guardian
angels were no longer allowed, people felt defenseless. As Shakespeare's
character, Prospero, says in The Tempest:
Now my charms are all o'erthrown,
And what strength I have's mine own,
which is most faint...
It was most often the sermons of both Catholic and Protestant preachers that
would instigate a witch hunt. The terrible Basque witch hunt of 1610 began
after Fray Domingo de Sardo came to preach about witchcraft. "[T]here were
neither witches nor bewitched until they were talked and written about,"
remarked a contemporary named Salazar. The witch hunts in Salem,
Massachusetts, were similarly preceded by the fearful sermons and preaching
of Samuel Parris in 1692.
The climate of fear created by churchmen of the Reformation led to countless
deaths of accused witches quite independently of inquisitional courts or
procedure. For example, in England where there were no inquisitional courts
and where witch-hunting offered little or no financial reward, many women
were killed for witchcraft by mobs. Instead of following any judicial
procedure, these mobs used methods to ascertain guilt of witchcraft such as
"swimming a witch," where a woman would be bound and thrown into water to
see if she floated. The water, as the medium of baptism, would either reject
her and prove her guilty of witchcraft, or the woman would sink and be
proven innocent, albeit also dead from drowning.
As people adopted the new belief that the world was the terrifying realm of
the devil, they blamed witches for every misfortune. Since the devil created
all the ills of the world, his agents- witches- could be blamed for them.
Witches were thought by some to have as much if not more power than Christ:
they could raise the dead, turn water into wine or milk, control the weather
and know the past and future. Witches were held accountable for everything
from a failed business venture to a poor emotional state. A Scottish woman,
for instance, was accused of witchcraft and burned to death because she was
seen stroking a cat at the same time as a nearby batch of beer turned sour.
Witches now took the role of scapegoats that had been held by Jews. Any
personal misfortune, bad harvest, famine, or plague was seen as their fault.
The social turmoil created by the Reformation intensified witch-hunting. The
Reformation diminished the important role of community and placed a greater
demand for personal moral perfection. As the communal tradition of mutual
help broke down and the manorial system which had provided more generously
for widows disappeared, many people were left in need of charity. The guilt
one felt after refusing to help a needy person could be easily transferred
onto that needy person by accusing her of witchcraft. A contemporary writer
named Thomas Ady described a likely situation resulting from a failure to
perform some hitherto customary social obligation:
Presently [a householder] cryeth out of some poor innocent neighbour that he
or she hath bewitched him. For, saith he, such an old man or woman came
lately to my door and desired some relief, and I denied it, and God forgive
me, my heart did rise against her... and presently my child, my wife, myself
, my horse, my cow, my sheep, my sow, my hog, my dog, my cat, or somewhat,
was thus and thus handled in such a strange manner, as I dare swear she is a
witch, or else how should these things be?
The most common victims of witchcraft accusations were those women who
resembled the image of the Crone. As the embodiment of mature feminine power
, the old wise woman threatens a structure which acknowledges only force and
domination as avenues of power. The Church never tolerated the image of the
Crone, even in the first centuries when it assimilated the prevalent images
of maiden and mother in the figure of Mary. Although any woman who
attracted attention was likely to be suspected of witchcraft, either on
account of her beauty or because of a noticeable oddness or deformity, the
most common victim was the old woman. Poor, older women tended to be the
first accused even where witch hunts were driven by inquisitional procedure
that profited by targeting wealthier individuals.
Old, wise healing women were particular targets for witch-hunters. "At this
day," wrote Reginald Scot in 1584, "it is indifferent to say in the English
tongue, 'she is a witch' or 'she is a wise woman.'" Common people of pre-
reformational Europe relied upon wise women and men for the treatment of
illness rather than upon churchmen, monks or physicians. Robert Burton wrote
in 1621:
Sorcerers are too common; cunning men, wizards and white witches, as they
call them, in every village, which, if they be sought unto, will help almost
all infirmities of body and mind.
By combining their knowledge of medicinal herbs with an entreaty for divine
assistance, these healers provided both more affordable and most often more
effective medicine than was available elsewhere. Churchmen of the
Reformation objected to the magical nature of this sort of healing, to the
preference people had for it over the healing that the Church or Church-
licensed physicians offered, and to the power that it gave women.
Until the terror of the witch hunts, most people did not understand why
successful healers should be considered evil. "Men rather uphold them,"
wrote John Stearne, "and say why should any man be questioned for doing good
." As a Bridgettine monk of the early sixteenth century recounted of "the
simple people", "I have heard them say full often myself... 'Sir, we mean
well and do believe well and we think it a good and charitable deed to heal
a sick person or a sick beast'..." And in 1555 Joan Tyrry asserted that "her
doings in healing of man and beast, by the power of God taught to her by
the... fairies, be both godly and good..."
Indeed, the very invocations used by wise women sound quite Christian. For
example, a 1610 poem recited when picking the herb vervain, also known as St
. Johnswort, reads,
Hallowed be thou Vervain, as thou growest on the ground / For in the mount
of Calvary there thou was first found / Thou healest our Saviour, Jesus
Christ, and staunchest his bleeding wound / In the name of the Father, the
Son, and the Holy Ghost / I take thee from the ground.
But in the eyes of orthodox Christians, such healing empowered people to
determine the course of their lives instead of submitting helplessly to the
will of God. According to churchmen, health should come from God, not from
the efforts of human beings. Bishop Hall said, "we that have no power to bid
must pray..." Ecclesiastical courts made the customers of witches publicly
confess to being "heartily sorry for seeking man's help, and refusing the
help of God..." An Elizabethan preacher explained that any healing "is not
done by conjuration or divination, as Popish priests profess and practice,
but by entreating the Lord humbly in fasting and prayer..." And according to
Calvin, no medicine could change the course of events which had already
been determined by the Almighty.
Preachers and Church-licensed male physicians tried to fill the function of
healer. Yet, their ministrations were often considered ineffective compared
to those of a wise woman. The keeper of the Canterbury gaol admitted to
freeing an imprisoned wise woman in 1570 because "the witch did more good by
her physic than Mr. Pudall and Mr. Wood, being preachers of God's word..."
A character in the 1593 Dialogue concerning Witches said of a local wise
woman that, "she doeth more good in one year than all these scripture men
will do so long as they live..."
Even the Church-licensed male physicians, who relied upon purgings,
bleedings, fumigations, leeches, lancets and toxic chemicals such as mercury
were little match for an experienced wise woman's knowledge of herbs. As
the well-known physician, Paracelsus, asked, "...does not the old nurse very
often beat the doctor?" Even Francis Bacon, who demonstrated very little
respect for women, thought that "empirics and old women" were "more happy
many times in their cures than learned physicians..."
Physicians often attributed their own incompetence to witchcraft. As Thomas
Ady wrote:
The reason is ignorantiae pallium maleficium et incantatio- a cloak for a
physician's ignorance. When he cannot find the nature of the disease, he
saith the party is bewitched.
When an illness could not be understood, even the highest body of England,
the Royal College of Physicians of London, was known to accept the
explanation of witchcraft.
Not surprisingly, churchmen portrayed the healing woman as the most evil of
all witches. William Perkins declared, The most horrible and detestable
monster... is the good witch. The Church included in its definition of
witchcraft anyone with knowledge of herbs for "those who used herbs for
cures did so only through a pact with the Devil, either explicit or implicit
." Medicine had long been associated with herbs and magic. The Greek and
Latin words for medicine, "pharmakeia" and "veneficium," meant both "magic"
and "drugs." Mere possession of herbal oils or ointments became grounds for
accusation of witchcraft.
A person's healing ability easily led to conviction of witchcraft. In 1590 a
woman in North Berwick was suspected of witchcraft because she was curing "
all such as were troubled or grieved with any kind of sickness or infirmity.
" The ailing archbishop of St. Andrews called upon Alison Peirsoun of
Byrehill and then, after she had successfully cured him, not only refused to
pay her but had her arrested for witchcraft and burned to death. Simply
treating unhealthy children by washing them was cause for convicting a
Scottish woman of witchcraft.
Witch-hunters also targeted midwives. Orthodox Christians believed the act
of giving birth defiled both mother and child. In order to be readmitted to
the Church, the mother should be purified through the custom of "churching,"
which consisted of a quarantine period of forty days if her baby was a boy
and eighty days if her baby was a girl, during which both she and her baby
were considered heathen. Some thought that a woman who died during this
period should be refused a Christian burial. Until the Reformation, midwives
were deemed necessary to take care of what was regarded as the nasty
business of giving birth, a dishonorable profession best left in the hands
of women. But with the Reformation came an increased awareness of the power
of midwives. Midwives were now suspected of possessing the skill to abort a
fetus, to educate women about techniques of birth control, and to mitigate a
woman's labor pains.
A midwife's likely knowledge of herbs to relieve labor pains was seen as a
direct affront to the divinely ordained pain of childbirth. In the eyes of
churchmen, God's sentence upon Eve should apply to all women. As stated in
Genesis:
Unto the woman [God] said, I will greatly multiply thy sorrow and thy
conception; in sorrow thou shalt bring forth children; and thy desire shall
be to thy husband, and he shall rule over thee.
To relieve labor pains, as Scottish clergymen put it, would be "vitiating
the primal curse of woman..." The introduction of chloroform to help a woman
through the pain of labor brought forth the same opposition. According to a
New England minister:
Chloroform is a decoy of Satan, apparently offering itself to bless women;
but in the end it will harden society and rob God of the deep earnest cries
which arise in time of trouble, for help.
Martin Luther wrote, "If [women] become tired or even die, that does not
matter. Let them die in childbirth that is why they are there." It is hardly
surprising that women who not only possessed medicinal knowledge but who
used that knowledge to comfort and care for other women would become prime
suspects of witchcraft.
How many lives were lost during the centuries of witch- hunting will never
be known. Some members of the clergy proudly reported the number of witches
they condemned, such as the bishop of Wurtzburg who claimed 1900 lives in
five years, or the Lutheran prelate Benedict Carpzov who claimed to have
sentenced 20,000 devil worshippers. But the vast majority of records have
been lost and it is doubtful that such documents would have recorded those
killed outside of the courts.
Contemporary accounts hint at the extent of the holocaust. Barbara Walker
writes that "the chronicler of Treves reported that in the year 1586, the
entire female population of two villages was wiped out by the inquisitors,
except for only two women left alive." Around 1600 a man wrote:
Germany is almost entirely occupied with building fires for the witches...
Switzerland has been compelled to wipe out many of her villages on their
account. Travelers in Lorraine may see thousands and thousands of the stakes
to which witches are bound.
While the formal persecution of witches raged from about 1450 to 1750,
sporadic killing of women on the account of suspected witchcraft has
continued into recent times. In 1928 a family of Hungarian peasants was
acquitted of beating an old woman to death whom they claimed was a witch.
The court based its decision on the ground that the family had acted out of
"irresistible compulsion." In 1976 a poor spinster, Elizabeth Hahn, was
suspected of witchcraft and of keeping familiars, or devil's agents, in the
form of dogs. The neighbors in her small German village ostracized her,
threw rocks at her, and threatened to beat her to death before burning her
house, badly burning her and killing her animals. A year later in France, an
old man was killed for ostensible sorcery. And in 1981, a mob in Mexico
stoned a woman to death for her apparent witchcraft which they believed had
incited the attack upon Pope John Paul II.
Witch hunts were neither small in scope nor implemented by a few aberrant
individuals; the persecution of witches was the official policy of both the
Catholic and Protestant Churches. The Church invented the crime of
witchcraft, established the process by which to prosecute it, and then
insisted that witches be prosecuted. After much of society had rejected
witchcraft as a delusion, some of the last to insist upon the validity of
witchcraft were among the clergy. Under the pretext of first heresy and then
witchcraft, anyone could be disposed of who questioned authority or the
Christian view of the world.
Witch-hunting secured the conversion of Europe to orthodox Christianity.
Through the terror of the witch hunts, reformational Christians convinced
common people to believe that a singular male God reigned from above, that
he was separate from the earth, that magic was evil, that there was a
powerful devil, and that women were most likely to be his agents. As a by-
product of the witch hunts, the field of medicine transferred to exclusively
male hands and the Western herbal tradition was largely destroyed. The vast
numbers of people brutalized and killed, as well as the impact upon the
common perception of God, make the witch hunts one of the darkest chapters
of human history.
Over a period of almost two millennia, the Christian Church has oppressed
and brutalized millions of individuals in an attempt to control and contain
spirituality. The Dark Side of Christian History reveals, in painstaking
detail, the tragedies, sorrows and injustices inflicted upon humanity by the
Church.
"This is simply a book that everyone must sit down and read. At a time when
the so called 'religious right' asserts that Christian values will save
society from its rampant sins, the ordinary citizen should know exactly how
the Christian Church has attempted to save societies in the past. It is a
grim lesson, but one that it is imperative to absorb.." --Alice Walker,
author of The Color Purple, Possessing the Secret of Joy, The Temple of My
Familiar, et al.
http://www.thenazareneway.com/dark_side_of_christian_history.ht
R*o
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2
we need to examine the Christian doctrines used by the evil witch hunters in
the history. we cannot simply blame all things only to human nature.
There are some questionable doctrines behind these crimes.

R
of

【在 e****i 的大作中提到】
: From: The Dark Side of Christian History
: by Helen Ellerbe
: Chapter Eight: 1450 - 1750 C.E.
: The Reformation did not convert the people of Europe to orthodox
: Christianity through preaching and catechisms alone. It was the 300 year
: period of witch-hunting from the fifteenth to the eighteenth century, what R
: .H. Robbins called "the shocking nightmare, the foulest crime and deepest
: shame of western civilization." The Church created the elaborate concept of
: devil worship and then, used the persecution of it to wipe out dissent,
: subordinate the individual to authoritarian control, and openly denigrate

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