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Examples of persecution of christians
Examples of persecution of christians
Examples of persecution of christians
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FALSE PROPHET 2
A four year old girl lies naked in a ditch filled with human waste; her entire body pulsates with pain. She barely grasps to the ever so delicate strings of life. Flies bite at her open burns; she is helpless and can do nothing to prevent their larva from being deposited into her wounds. Images flash in her mind; she is with her family at Liberty Gospel Church in Nigeria. Evangelist Helen Ukpabio’s words echo in her ears, “This girl is a witch; she must be delivered in the name of Jesus Christ.” An image of her father clutching a bottle filled with a clear liquid invades her head. Visions of her father trying to force her to drink the bottles contents start to flash in her mind. Her father had tried to kill her; she just would not tell her daddy that she was a witch like Mrs. Ukpabio had said. She had seen images of children eating human flesh, flying around poisoning their families’ food supply on her parent’s television at home. She remembered Mrs. Ukpabio constantly denouncing other kids in her village for witch craft. Her father had tossed her into this ditch to die, an innocent child branded a witch. Thousands of other innocent children suffer like this little girl every day in Nigeria. The documentary “Return to Africa’s Witch Children,” sheds light on the UN-Godly false professes headed by Helen Ukpabio. Evangelist Helen Ukpabio is responsible for over 15,000 alleged witch children being tortured, abandon and even killed.
Helen Ukpabio is the head pastor of Liberty Gospel church and presides over 150 branches of Pentecostal religion, she claims to have a “God given g...
... middle of paper ...
...elen Ukpabio is responsible for over 15,000 alleged witch children being tortured abandon and even killed.
Bibliography
Oppenheimer, Mark. "A Nigerian Witch-Hunter Defends Herself - NYTimes.com." NY Times Advertisement. 21 May 2010. Web. 07 Nov. 2011. .
"Return to Africa’s Witch Children | Watch Free Documentary Online." Top Documentary Films - Watch Free Documentaries Online. Web. 07 Nov. 2011. .
Ukpabio, Helen. "End Of The Wicked - Helen Ukpabio - YouTube." YouTube - Broadcast Yourself. Web. 07 Nov. 2011. .
Ukpabio, Helen. "Helen Ukpabio’s "UNVEILING THE MYSTERIES OF WITCHCRAFT"" International Humanist and Ethical Youth Organization - IHEYO. Web. 07 Nov. 2011. .
The book begins with a brief history of the colonial witchcraft. Each Chapter is structured with an orientation, presentation of evidence, and her conclusion. A good example of her structure is in chapter two on the demographics of witchcraft; here she summarizes the importance of age and marital status in witchcraft accusations. Following this she provides a good transition into chapter three in the final sentence of chapter two, “A closer look of the material conditions and behavior of acc...
Sebald, Hans, Ph.D. Witch-Children: from Salem Witch-Hunts to Modern Courtrooms. New York: Prometheus Books, 1995.
Edward, Bever, 'Witchcraft Prosecutions and the Decline of Magic', Journal of Interdisciplinary History vol.11 no.2 (Autumn 2009)
In the Malleus Maleficarum, Sprenger and Kramer’s basic argument about the origins of witchcraft is that witchcraft is found chiefly in women due to several reasons that focus on characteristics of women. Sprenger and Kramer argue that witchcraft in women is more probable because women were very naïve and impressionable, carnal lust is never satisfied in women, and they are of lower intelligence and weaker memories than men.
Kocic, Ana. (2010). Salem Witchcraft Trails: The Perception of Women In History, Literature And Culture. Linguistics and Literature, Vol. 8 (Issue N1), 1-7. http://facta.junis.ni.ac.rs/lal/lal201001/lal201001-01.pdf
The first accusers of those on trial for witchcraft were group of teenage girls. The first girl, Betty Parris, began to have painful contortions, fever, and what were most likely hallucinations. These symptoms may have been the result of ergot poisoning, the result of eating bread made with moldy rye, but at the time, no one knew that was possible. The family’s slave, Tituba, had come from Barbados and was knowledgeable in stories of voodoo and black magic. She shared these stories with Betty and her friends. After seeing the attention Betty was getting because of her behavior, her friends began to exhibit the same behavior. Because the local doctor knew of no medical explanation, he suggested the cause was supernatural. Tituba, with her knowledge of magic became the first person accused. She thought she could save her life by confessing and naming other women as her conspirators. Tituba’s accusations were unreliable because she was trying to do anything she could to save her life. Others were also accused by the girls. These women were generally unpopular or strange in some way, so it was easy for them to be targets of the girls accusations. For these girls, who were at the center of the town’s attention and perhaps had no real understanding of the seriousness of their accusati...
“A WITCH! A WITCH!” (20) common knowledge may let people to believe that Salem was the only place where witch hunts took place, but as Godbeer explains in his book, Stamford and other towns also experienced cases of witchcraft. The author not only demonstrates that the locations may vary, but also the methods of prosecution. The ministers of Stanford tried to bring the case to justice using the proper procedures. Instead of using force or other alternative methods to make the witches confess, Goodbeer destroys the stereotypical witch hunt.
The Salem Witch Trials, a series of horrifying events that occurred over 300 years ago, comprise one of the darkest chapters of American History. They began as two Salem girls lit the spark for a wildfire of hysteria and confusion that would consume the innocence of Salem Village. A year and twenty needless deaths later, the trials were put to a sudden stop. In addition, many theories behind the horror relate to events still taking place in the world today. Although this American tragedy occurred hundreds of years ago, the underlying reasons are still not fully understood.
The epoch of Medieval European history concerning the vast and complicated witch hunts spanning from 1450 to 1750 is demonstrative of the socioeconomic, religious, and cultural changes that were occurring within a population that was unprepared for the reconstruction of society. Though numerous conclusions concerning the witch trials, why they occurred, and who was prosecuted have been found within agreement, there remain interpretations that expand on the central beliefs. Through examining multiple arguments, a greater understanding of this period can be observed as there remains a staggering amount of catalysts and consequences that emerged. In the pursuit of a greater understanding, three different interpretations will be presented. These interpretations, which involve Brian Levack’s “The Witch-Hunt in Early Modern Europe,” Eric Boss’s “Syphilis, Misogyny, and Witchcraft in 16th-Century Europe,” and Nachman Ben-Yehuda’s “The European Witch Craze of the 14th to 17th centuries:
The year 1692 and early 1693 saw the prosecution and execution of nineteen witches, an old man stoned to death, several accused witchcrafts dying in jail and close to 28 being cast out of the infamous Salem Village (present day Danvers, Massachusetts) on the belief they possessed power to sway people into doing what they wanted (Goodbeer, 2011, p. 2). Early 1692, the daughter; Elizabeth and niece; Abigail Williams of first Salem Village ordained minister; Reverend Parris experienced and had frightening episodes of screaming, uttering voices and throwing things around. Another girl Ann Putnam also experienced the same and under magistrates Jonathan Corwin and John Hawthorne influence, the girls blamed their conditions on three women: Tituba, Sarah Good and Sarah Osborne for performing witchcraft on them (Goodbeer, The Salem Witch Hunt , 2011, p. 14).
Nigel Barley’s The Innocent Anthropologist explores the lives and culture of the Cameroonian Dowayo tribe. The book follows Barley’s fieldwork gathered during his stay amongst the tribe, affording insight into their ceremonies, language, social norms, and beliefs. Barley’s book stands out in the highly personal tone with which he recounts his time spent with the Dowayo, acknowledging bureaucratic troubles and, oftentimes humorous, misunderstandings. With a translator, Barley embarks on his attempt to immerse himself into the culture of the Dowayo, not hesitating to participate in their festivals (to a certain degree) and incorporate himself in their daily lives. Barley regals the audience with the entire experience of his fieldwork in West Africa, making sure to include how more modern technological and political inventions, such as voting and refrigerators, are regarded by the Dowayo. Barley writes with emphasis on the difficulties of the language, which is tonal and consists of multiple dialects, the Dowayo’s fondness for
For many centuries to the present day, Christians have lived in fear of witches. They were known as to be the devils child who only practiced black magic and thought of as the Christians “persecution”. Witches have been known to mankind since the 1200’s. Throughout the 1400’s, the examination of witches was more focus and moved from the Jews. In the church’s law, it was stated that the belief of existence and practices of witchcraft was “heresy”. Because of what the Christians believed, churches would then torture and hunt down anyone who they thought were witches and killed the many women and only a few of the men. They even made them make the confession of flying through the midnight sky, being in love with the devil himself, practicing black magic and even turning into animals.
Syracuse University Press, 2002. 221-223. The. Sidky, H. Witchcraft, lycanthropy, drugs, and disease: an anthropological study of the European witch-hunts. New York: Peter Lang Publishing, Inc., 1997.
In the Satanic ritual cases, they point a lot of blame to the parents of the little girl or the psychologist who encouraged her wild stories of abuse. But the bigger problem with these cases is the, like the article state, almost literal witch hunt across the country to point blame at child-care centers. In the Salem witch trials, people were eager to call anyone, from a weird old lady, to a rude neighbor you wanted to get rid of, a witch. The jury was also eager to convict people of this crime. Such was the case for all of the so-called Satan worshipping child-care centers. Had the mass population taken a step back and asked themselves the rationale behind thinking all of these people could have “quietly” abused children all these years and it is just now resurfacing all at once, perhaps the unfortunate cases of Frances and Dan could have been avoided. However, this mentally reminds me a great deal of the way many Americans regard Muslims or immigrants. The idea that everyone coming in from certain countries or practitioners of one of the largest faiths in the world could be a terrorist or is coming to undermine American beliefs is rather ludicrous. Yet this security threat was one of the most prominent features of the 2016 election cycle. It is hard to see how people draw the line, thousands of people screaming witch back in the 17th century is a fanatical notion,
I. INTRODUCTION The Enlightenment and the emerging of modern rationalism have paved the way to a worldview where the suspicion of witchcraft is not needed to explain the mysterious phenomena of this world. This is not the case in Africa. The belief in the existence of witches, evil persons who are able to harm others by using mystical powers, is part of the common cultural knowledge. Samuel Waje Kunhiyop states, “Almost all African societies believe in witchcraft in one form or another.