scholarly journals Wywoływanie chorób przez czarownice – poglądy uczestnika procesów czarownic (przypadek Czarownicy powołanej)

2021 ◽  
Vol 16 (11) ◽  
pp. 204-213
Author(s):  
Anna Kochan ◽  
Keyword(s):  
Ability To Act ◽  
The World ◽  
Black Magic ◽  
The Witch ◽  
German Cities ◽  
The Devil

Published in 1639, the anonymous “Czarownica powołana” is a work addressed to judges dealing with proceedings in witchcraft cases. Its author, probably a clergyman, participated in such trials. Unlike many works of this kind, it did not encourage the tracking and killing of witches. “Czarownica powołana” belongs to a different trend and in many places is similar to the treatise of the German Jesuit Friedrich Spee, who was afraid of the rash condemnation of superstitious people who had nothing to do with practicing black magic. In “Czarownica powołana” the existence of witches and sorcery is not questioned, because it is considered to be a devilish science, which leads to making a pact with the devil with the ability to act in the world. Illness or death in connection with the accusation of witchcraft had serious consequences, including establishing who and how the witch had harmed. In the era of the plague epidemic, fear of strangers led to numerous massacres, especially in German cities, where the spread of the plague was explained more often than elsewhere by poisoning the wells by Jews, who were also burdened with engaging in magic and negotiating with the devil. The author was aware that some associate every disease with witchcraft. The devil can also cheat, making a person think that what he dreamed really happened, and people deluded by fantasies are willing to share these stories also in court during a trial. The author of “Czarownica powołana” was aware of this mechanism because he was concerned with the accusation itself (“powołanie”). In this context, “Czarownica powołana” – despite the author’s conviction about the existence of witches and their ability to cause disease and elementary disasters - is a progressive work, but this is evidenced by the lawyer’s dilemmas, not the priest’s fears.

Doubting Witchcraft: Theologians, Jurists, Inquisitors during the Fifteenth and Sixteenth Centuries

2016 ◽  
Vol 52 ◽  
pp. 203-231 ◽  
Author(s):  
Matteo Duni
Keyword(s):  
Fifteenth Century ◽  
Point Of View ◽  
Disciplinary Boundaries ◽  
The World ◽  
Heated Debate ◽  
The Witch ◽  
The Devil ◽  
Radical Attack ◽  
Specific Contribution

The theory of diabolical witchcraft attracted serious doubts from its first formulation early in the fifteenth century. This essay focuses on the writings of a few lay jurists and lawyers who rejected the witch-hunters’ claim that witchcraft was made possible by the Devil's ability to operate physically in the world, and argued instead that such acts as consorting sexually with demons, or being carried through the air to the Sabbat, were visions and dreams produced by the Devil. In this heated debate, both doubters and believers frequently crossed their respective disciplinary boundaries as they sought to prove their point. The essay analyses the works of lawyers who confuted the witch-hunters’ interpretation of key biblical passages, using them to demonstrate that witchcraft was physically impossible, and that believing otherwise was unsound from both a legal and a religious point of view. It argues that their specific contribution was notable both for its content, as a particularly radical attack on demonological theories, and in itself, as an explicit challenge to ecclesiastical hegemony in the discourse on metaphysics. It concludes that their doubts had a significant, if belated, impact on the Roman Inquisition's policy vis-à-vis witchcraft.

scholarly journals Perang Armagedon

2018 ◽  
Vol 2 (1) ◽  
pp. 34-44
Author(s):  
Lanny Laras
Keyword(s):  
The Bible ◽  
The World ◽  
End Of The World ◽  
End Times ◽  
False Prophet ◽  
The Devil ◽  
Generic Sense

The Armageddon will be the site of gathering of armies for a battle during end times, variously interpreted as either or symbolic location. The term is also used a generic sense to refer to end of the world scenario. According to the Bible, Jesus will return to earth and defeat the Antichrist, the False prophet and Satan the Devil in the Battle of Armageddon. Then Satan will be put into the “bottomless pit” or abyss for 1,000 years, knows as the Millennium.

scholarly journals The Devil, Superstition, and the Fragmentation of Magic

2014 ◽  
Vol 37 (2) ◽  
pp. 49-80
Author(s):  
Sean Armstrong
Keyword(s):  
Natural Philosophy ◽  
Natural Order ◽  
Francis Bacon ◽  
Early Stages ◽  
The Witch ◽  
Philosophie Naturelle ◽  
The Devil ◽  
Witch Hunt ◽  
Expanded Concept

Using mostly English sources of the witch hunt era, this article demonstrates that the “fragmentation of Renaissance occultism” argued by John Henry and others involved redefining the term “superstition.” At the start of the witch hunt era, superstition was the antonym to religion; by the 1620s, when the witch hunt peaked, Francis Bacon was presenting his new philosophy as the antonym to superstition and its twin idolatry. This change in the signification of superstition was causally linked to the devil, who was both master and goal of all superstition and idolatry. Superstition was redefined and the devil was rethought as aspects of the same process, as critics of the witch hunt concluded that it was superstition to believe the devil could affect the natural order. The early stages of this redefinition drew on a concept from early classical natural philosophy that has been labelled “double determination” by G. E. R. Lloyd. Eventually the expanded concept of superstition became the counterfoil to the new philosophy. Employant principalement des sources de la période de la chasse aux sorcières, cet article démontre que la « fragmentation de l’occultisme de la Renaissance », soutenu par John Henry et d’autres, impliquait une redéfinition du terme « superstition ». Au début de la période de la chasse aux sorcières, superstition était antonyme de religion. Dès les années 1620, au summum de la chasse aux sorcières, Francis Bacon présentait sa nouvelle philosophie comme l’antonyme de la superstition et de l’idolâtrie qui lui associée. Ce changement dans la signification de la superstition était lié au diable, qui était à la fois maître et objectif de toute superstition et idolâtrie. La superstition est redéfinie et le diable repensé comme aspects du même processus, les critiques de la chasse aux sorcières ayant conclu qu’il était superstitieux de croire que le diable pouvait influencer l’ordre naturel. Les premières étapes de cette redéfinition s’inspiraient d’un concept de la philosophie naturelle antique intitulée « double determination » par G. E. R. Lloyd. Finalement, le concept élargi de superstition est devenu la souche de la nouvelle philosophie.

scholarly journals What If the Cleft Child is Yours?

2016 ◽  
Vol 5 (2) ◽  
pp. 318
Author(s):  
Hazel Berret Wahlang
Keyword(s):  
Cleft Lip ◽  
Social Stigma ◽  
Negative Attitude ◽  
The Other ◽  
Small State ◽  
Operation Smile ◽  
The World ◽  
Cleft Lip Palate ◽  
Social Gathering ◽  
The Devil

<div><p><em>Every 3 minutes, a child is born with a cleft lip or cleft palate and make the child to suffer from hunger and thirst, difficulty with speech and social stigma (Operation Smile, n.d.). Yes, Cleft (lip/palate)<strong> </strong>is usually accompanied with stigma from the society especially when they lack information about it. When a baby is born into the world the whole family rejoices but in the case of the cleft (lip/palate)<strong> </strong>child the parents end up in shock and sadness. It even makes the parents and their families think that having a cleft child is a curse in itself. One of the factors that the parents’ of cleft (lip/palate) child limit themselves from taking their cleft (lip/palate) child to social gathering as they are scared that the society may have a negative attitude towards them. Assumptions about its cause make the parents difficult to adjust to the situation. People would talk behind them discussing about the cause of cleft (lip/palate)<strong> </strong>saying that their parents did something wrong that is the reason why their cleft child is the consequence.</em> <em>Twelve year old twins from a small state (Meghalaya) in India do not want to go to school or play with the other children because they were named as daughters of the devil and ugly simply because they were born with a cleft lip. </em></p></div>

scholarly journals The Private Memoirs and Confessions of a Justified Sinner

2010 ◽  
Author(s):  
James Hogg
Keyword(s):  
Nineteenth Century ◽  
Moral Law ◽  
Cultural Contexts ◽  
The World ◽  
The Devil

‘We have heard much of the rage of fanaticism in former days, but nothing to this.’ A wretched young man, ‘an outcast in the world’, tells the story of his upbringing by a heretical Calvinist minister who leads him to believe that he is one of the elect, predestined for salvation and thus above the moral law. Falling under the spell of a mysterious stranger who bears an uncanny likeness to himself, he embarks on a career as a serial murderer. Robert Wringhim's Memoirs are presented by an editor whose attempts to explain the story only succeed in intensifying its more baffling and bizarre aspects. Is Wringhim the victim of a psychotic delusion, or has he been tempted by the devil to wage war against God's enemies? Hogg's sardonic and terrifying novel, too perverse for nineteenth-century taste, is now recognized as one of the masterpieces of Romantic fiction. The first edition text of 1824 has been freshly considered for this new edition. A critical introduction explores the remarkable career of the novel's author and its historical, theological, and cultural contexts.

Simon

2021 ◽  
Vol 2 (2) ◽  
pp. 64-73
Author(s):  
Cory Swanson ◽  
Keyword(s):  
Short Story ◽  
The World ◽  
The Devil

What if the Devil were real and you could, and did, kill him? What, does the Devil stand for in society, and what might change about society in the event of his death? In this work of philosophical short story fiction, Simon is put on trial for having, literally, killed the devil. He did it through trickery, of course. He told the Devil that he (the Devil) was a cheap peddler of a product, fear. But, because he was immortal, he would never truly understand the product he pushed on others. The Devil asserts he fears nothing and, to prove it, removes his immortality from his being. Simon kills him. And now Simon is on trial. It is unethical to kill a purely evil thing? And, if the Devil is dead, why are bad things still happening in the world?

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