Christians Blasphemers And Witches

New information from Inquisition documents shows how African slaves in Mexico adapted to the constraints of the Church and the Spanish crown in order to survive in their communities.

A rare look into the history, theory, and craft of the black mages and sorcerers of Russia • Examines practical rituals and spells, the demonic pantheon, places of power, offerings and sacrifices, Hell Icons, and instructions for cemetery magic • Provides insight into the fundamental ideology of black magic practitioners, from the universal laws of magic to the principles of morality • Details how the Russian practice of black magic preserved ancient pagan traditions and evolved as the antithesis of Christianity Born in the Soviet Union and descended from a matrilineal line of witches, Natasha Helvin offers a rare look into the secret practices of Russian black magic, passed down from teacher to disciple for generations both orally and through their grimoires bound in black. Drawing from her own experience, Helvin provides insight into the fundamental ideology of black magic practitioners, from the universal laws of magic to the principles of morality. She explains a mage’s view on fate and predestination, how the world was created, and their relationship with the demons that grant them their power. She examines the demonic pantheon as well as how a black sorcerer is able to influence the forces in the universe and pass on his or her powers and knowledge to further generations. Exploring the history of occult practices in Russia, including how Christianity had a profound effect upon magic and witchcraft, Helvin shows how attempts to forcibly convert the Russian population to the Christian faith were widely resisted, and instead of these ancient pagan practices disappearing, they blended with Christian belief. Authorities repainted old pagan gods as demons in order to eradicate ancient traditions. Black magic became labelled as defiantly anti-Christian simply for preserving the old ways, and as a result, some branches of black magic evolved as a reaction against enforced Christianity and practitioners proudly accepted the label of “blasphemer” or “heretic.” Through this book, readers can explore the Left-Hand path of Russian magic and its spells and rituals. The author explains about cemetery magic, sacrifices, the creation of Hell Icons, and places of power, such as crossroads, swamps, and abandoned villages, as well as the best times to practice black magic, how to choose the best grave for your spell, and how to summon demons. Providing many concrete examples of spells, Helvin demonstrates the broad range of what can be accomplished by those who practice the black arts, if they commit themselves to the craft.

Belief in the devil and other evil spirits of the Christian tradition is a topic that has been widely discussed in recent years. Since the release of movies such as 'Rosemary's Baby' and 'The Exorcist', more people are wondering, Is Satan really dead? Is there such a phenomenon as obsession or possession? In 'The Devil, Demonology, and Witchcraft', Henry Ansgar Kelly postulates his belief that the existence of evil spirits is not probable and suggests that Christians would be better off acting on the assumption that they do not exist. To prove his claim, the author sets forth a history and analysis of the impact of demonological traditions developed within Judaism and Christianity over the centuries. He then considers the incorporation of these notions into early Christian teaching with the resulting demonological dotrines of witchcraft, possession, and temptation. Kelly's conclusion is that Satan is dead, and demonology should be eliminated from Christian dogma since, according to his thesis, these manifestations in the Bible reflect the beliefs of local cultures and not divine revelation. The present edition has been substantially revised and updated by the author to include an evaluation and critique of 'The Exorcist', wherein Kelly challenges William Peter Blatty's facts of the alleged possession in 1949 on which 'The Exorcist' is based.

Belief in the devil and other evil spirits of the Christian tradition is a topic that has been widely discussed in recent years. Since the release of movies such as 'Rosemary's Baby' and 'The Exorcist', more people are wondering, Is Satan really dead? Is there such a phenomenon as obsession or possession? In 'The Devil, Demonology, and Witchcraft', Henry Ansgar Kelly postulates his belief that the existence of evil spirits is not probable and suggests that Christians would be better off acting on the assumption that they do not exist. To prove his claim, the author sets forth a history and analysis of the impact of demonological traditions developed within Judaism and Christianity over the centuries. He then considers the incorporation of these notions into early Christian teaching with the resulting demonological dotrines of witchcraft, possession, and temptation. Kelly's conclusion is that Satan is dead, and demonology should be eliminated from Christian dogma since, according to his thesis, these manifestations in the Bible reflect the beliefs of local cultures and not divine revelation. The present edition has been substantially revised and updated by the author to include an evaluation and critique of 'The Exorcist', wherein Kelly challenges William Peter Blatty's facts of the alleged possession in 1949 on which 'The Exorcist' is based.

The Capital of Free Women' illuminates the history of how free African-descended women accumulated capital in seventeenth-century Mexico. While some women still labored as slaves, a new demographic began to emerge: free Black women of means. Free women in central Veracruz, sometimes just one generation removed from slavery, purchased land, ran businesses, served as influential matriarchs, managed intergenerational wealth, and even owned slaves of African descent.0 Using the notarial archives of the region, as well as royal edicts and ecclesiastical sources, Danielle Terrazas Williams explores the lives of Black women across the economic spectrum, evaluates their elite sensibilities, and challenges notions of race and class in the colonial period. More broadly, she asks readers to consider how colonial institutions imagined marginalized people and how race and gender influenced how people navigated imperial demands and religious expectations.

Christianity and Sexuality in the Early Modern World surveys the ways in which people from the time of Luther and Columbus to that of Thomas Jefferson used Christian ideas and institutions to regulate and shape sexual norms and conduct, and examines the impact of their efforts. Global in scope and geographic in organization, the book contains chapters on Protestant, Catholic, and Orthodox Europe, Latin America and the Caribbean, Africa and Asia, and North America. It explores key topics, including marriage and divorce, fornication and illegitimacy, clerical sexuality, same-sex relations, witchcraft and love magic, moral crimes, and interracial relationships. The book sets its findings within the context of many historical fields, including the history of gender and sexuality, and of colonialism and race. Each chapter in this third edition has been updated to reflect new scholarship, particularly on the actual lived experience of people around the world. This has resulted in expanded coverage of nearly every issue, including notions of the body and of honor, gendered religious symbols, religious and racial intermarriage, sexual and gender fluidity, the process of conversion, the interweaving of racial identity and religious ideologies, and the role of Indigenous and enslaved people in shaping Christian traditions and practices. It is ideal for students of the history of sexuality, early modern Christianity, and early modern gender.

Through its wide geographical and chronological scope, Protestant Empires advances a novel perspective on the nature and impact of the Protestant Reformations.

Christianity took root in the Americas during the early modern period when a historically unprecedented migration brought European clergy, religious seekers, and explorers to the New World. Protestant and Catholic settlers undertook the arduous journey for a variety of motivations. Some fled corrupt theocracies and sought to reclaim ancient principles and Christian ideals in a remote unsettled territory. Others intended to glorify their home nations and churches by bringing new lands and subjects under the rule of their kings. Many imagined the indigenous peoples they encountered as "savages" awaiting the salvific force of Christ. Whether by overtly challenging European religious authority and traditions or by adapting to unforeseen hardship and resistance, these envoys reshaped faith, liturgy, and ecclesiology and fundamentally transformed the practice and theology of Christianity. Religious Transformations in the Early Modern Americas explores the impact of colonial encounters in the Atlantic world on the history of Christianity. Essays from across disciplines examine religious history from a spatial perspective, tracing geographical movements and population dispersals as they were shaped by the millennial designs and evangelizing impulses of European empires. At the same time, religion provides a provocative lens through which to view patterns of social restriction, exclusion, and tension, as well as those of acculturation, accommodation, and resistance in a comparative colonial context. Through nuanced attention to the particularities of faith, especially Anglo-Protestant settlements in North America and the Ibero-Catholic missions in Latin America, Religious Transformations in the Early Modern Americas illuminates the complexity and variety of the colonial world as it transformed a range of Christian beliefs. Contributors: Ralph Bauer, David A. Boruchoff, Matt Cohen, Sir John Elliot, Carmen Fernández-Salvador, Júnia Ferreira Furtado, Sandra M. Gustafson, David D. Hall, Stephanie Kirk, Asunción Lavrin, Sarah Rivett, Teresa Toulouse.