Creating a SCRAPS Journal: Bible Study Made Easy: Old Testament Lessons

Inspired by ethnographically recorded witch trials that anthropologists observed happening in non-European parts of the world, various historians have sought a functional explanation for the Early Modern witch trials, thereby suggesting the social functions that the trials played within their communities.

Nevertheless, it has been argued that the supposedly misogynistic agenda of works on witchcraft has been greatly exaggerated, based on the selective repetition of a few relevant passages of the Malleus maleficarum. In Early Modern Europe, it was widely believed that women were less intelligent than men and more susceptible to sin.

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Barstow claimed that a combination of factors, including the greater value placed on men as workers in the increasingly wage-oriented economy, and a greater fear of women as inherently evil, loaded the scales against women, even when the charges against them were identical to those against men. Early rationalist historians interpreted the witch trials as an example of mass superstition, and thus their end in the 18th century was seen as a revival of common sense among the population.

During the Prussian Kulturkampf , starting from the midth century, the Roman Catholic Church was accused of being sole originator of witch hunts, the number of victims was significantly overstated with up to 9 million. According to recent research and extensive analysis of court records, it is believed that the result of persecution throughout Europe were about 40, to 60, deaths. In 20th-century Western society, the witch trials were used as "a synonym for pointless persecution", such as the Red Scare and McCarthyism in the s United States.

Throughout the eighteenth and nineteenth centuries, the common belief among educated sectors of the European populace was that there had never been any genuine cult of witches and that all those persecuted and executed as such had been innocent of the crime. The first to advance this theory was the German Professor of Criminal Law Karl Ernst Jarcke of the University of Berlin who put forward the idea in ; he suggested that witchcraft had been a pre-Christian German religion that had degenerated into Satanism.

In , the Frenchman Jules Michelet published La Sorciere , in which he put forth the idea that the witches had been following a pagan religion. The theory achieved greater attention when it was taken up by the Egyptologist Margaret Murray , who published both The Witch-Cult in Western Europe and The God of the Witches in which she claimed that the witches had been following a pre-Christian religion which she termed "the Witch-Cult" and "Ritual Witchcraft". She claimed that this faith was devoted to a pagan Horned God and involved the celebration of four Witches' Sabbaths each year: Halloween , Imbolc , Beltane and Lughnasadh.

He also went on to write several books about the historical Witch-Cult, Witchcraft Today and The Meaning of Witchcraft , and in these books, Gardner used the phrase "the burning times" in reference to the European and North American witch trials. In the early 20th century, a number of individuals and groups emerged in Europe, primarily Britain, and subsequently the United States as well, claiming to be the surviving remnants of the pagan Witch-Cult described in the works of Margaret Murray. The first of these actually appeared in the last few years of the 19th century, being a manuscript that American folklorist Charles Leland claimed he had been given by a woman who was a member of a group of witches worshipping the god Lucifer and goddess Diana in Tuscany , Italy.

He published the work in as Aradia, or the Gospel of the Witches. Whilst historians and folklorists have accepted that there are folkloric elements to the gospel, none have accepted it as being the text of a genuine Tuscan religious group, and believe it to be of late-nineteenth-century composition. Wiccans extended claims regarding the witch-cult in various ways, for instance by utilising the British folklore associating witches with prehistoric sites to assert that the witch-cult used to use such locations for religious rites, in doing so legitimising contemporary Wiccan use of them.

Throughout the 19th and 20th centuries, various feminist interpretations of the witch trials have been made and published. One of the earliest individuals to do so was the American Matilda Joslyn Gage , a writer who was deeply involved in the first-wave feminist movement for women's suffrage. In , she published the book Woman, Church and State , which was "written in a tearing hurry and in time snatched from a political activism which left no space for original research.

She also repeated the erroneous statement, taken from the works of several German authors, that nine million people had been killed in the witch hunt. In , two American second-wave feminists, Barbara Ehrenreich and Deirdre English , published an extended pamphlet in which they put forward the idea that the women persecuted had been the traditional healers and midwives of the community who were being deliberately eliminated by the male medical establishment.

Other feminist historians have rejected this interpretation of events; historian Diane Purkiss described it as "not politically helpful" because it constantly portrays women as "helpless victims of patriarchy" and thus does not aid them in contemporary feminist struggles. From Wikipedia, the free encyclopedia. Protests against early modern witch trials. We Neopagans now face a crisis. As new data appeared, historians altered their theories to account for it. Therefore an enormous gap has opened between the academic and the 'average' Pagan view of witchcraft. We avoid the somewhat dull academic texts that present solid research, preferring sensational writers who play to our emotions.

Feminist interpretations of the Early Modern witch trials. The brutal force of economic competition". Witches, devils, trials and executions". American Journal of Sociology. The European Witch-Hunts, c. Retrieved 19 October In Italy, witch trials were comparatively rare and did not involve torture and executions. In his Summa contra Gentiles, Thomas Aquinas —74 not only confirmed Augustine's semiotic theory, according to which spells, amulets or magical rituals indicated a secret pact with demons, but gave the impression that sorcerers, through the support of the devil, could physically commit their crimes.

Written printed Behringer, "Witches and Witch-hunts: Retrieved August 5, Herald, of 22d July transcribed at http: Hogue, compiled by the Fentress County Historical Society, p. Retrieved 23 March Torture and the Law of Proof. University of Chicago Press. See also Larner, Christina The Witch-hunt in Scotland.

A Seventeenth Century English Tragedy. Harper and Row, , Sex and Execution — London: Routledge, , p.

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Fritze and William B. Greenwood Publishing Group, Scarre and Callow put forward 40, as an estimate for the number killed. Hutton estimated that the numbers were between 40,—50,, Hutton , p. Behringer , p. Geschichte in Wissenschaft und Unterricht National Library of Australia.

Retrieved 30 September Cohn , p. The Little Ice Age: How Climate Made History United States of America: The Case of Germany, ss". Journal of Economic Perspectives. London and New York: Review of Economic Studies. Barstow, Anne Llewellyn Witchcraze: The Age of the Witch Hunts p. Explaining the European Witch-Hunts". For the Glory of God: Lyndal Roper has shown that many witchcraft accusations in Ausburg in the late sixteenth and early 17th century arose out of conflicts between mothers and the lying-in maids who provided care for them and their infants for a number of weeks after birth.

It was not unnatural for the mothers to project their anxieties about their own health, as well as the precarious health of their infants, on to these women. When some misfortune did occur, therefore, the lying-in maids were highly vulnerable to charges of having deprived the baby of nourishment or of having killed it. What is interesting about these accusations is that they originated in tensions among women rather than between men and women. The same can be said regarding many other accusations made against women for harming young children. Sharpe also notes the prevalence of women as accusers in seventeenth-century Yorkshire cases, concluding that 'on a village level witchcraft seems to have been something peculiarly enmeshed in women's quarrels.

In some European countries, like Iceland, Finland, and Estonia, the idea of male witchcraft was dominant, and therefore most of the executed witches were male.

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As Kirsten Hastrup has demonstrated, only one of the twenty-two witches executed in Iceland was female. In Normandy three-quarters of the known witchcraft defendants were male. An Alternative Macroeconomic Explanation. History of Political Economy, 31, No. Die Widerlegung einer modernen Fabel. Vom Alltagsverdacht zur Massenverfolgung.

Barstow, Anne Llewellyn Caro Baroja, Julio []. The World of the Witches. Popular Magic in English History.

Doyle White, Ethan Folklore, Megaliths, and Contemporary Pagan Witchcraft". Ehrenreich, Barbara ; English, Deirdre A History of Women Healers second ed. Ginzburg, Carlo []. John and Anne Tedeschi translators. Deciphering the Witches' Sabbath. Their Nature and Legacy. The Triumph of the Moon: A History of Modern Pagan Witchcraft.

Creating a SCRAPS Journal: Bible Study Made Easy: Old Testament Lessons

Oxford and New York: The International Journal of Pagan Studies. The Path of the Devil: Early Modern Witch Hunts. Magic in the Middle Ages second ed. The Uses of Supernatural Power: Lure of the Sinister: The Unnatural History of Satanism. New York and London: New York University Press. Witch Hunting in Southwestern Germany — The Social and Intellectual Foundations. The Witch-Cult in Western Europe. The God of the Witches. Between the Living and the Dead: Central European Academic Press. The Witch in History: Have you been wanting to journal as you study your Bible? Have you found other methods too tedious or impersonal?

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Kindle Edition , pages. To see what your friends thought of this book, please sign up. Lists with This Book. This book is not yet featured on Listopia. Dec 29, Amy rated it it was amazing. I am horrible at leading myself in Bible study, and I need something that spells out the steps for me. This book does exactly that, without giving so many details that I'm unable to think for myself. Kim gives you the framework for a deep devotional time, but she leaves the lessons open-ended enough that you can come to your own conclusions and reflections with each.

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