mandag 16. oktober 2017

No. 1612: Witch process e and the case against me Jan Kåre Christensen has several striking similarities, including that the wrongdoing committed is so few who stand up and defend and protest!

No. 1612:
Witch process e and the case against me Jan Kåre Christensen has several striking similarities, including that the wrongdoing committed is so few who stand up and defend and protest!

Image of a witch who was burned at the stake.
She was presented as something completely different from her. As a rule, these god-feared women had a livestock from God, which was held down and eventually killed.
That's how it's with me too, they always add me views and opinions that are completely removed from me.
I have for example Never had an agenda of persecution against Jan Aage Torp. Have never ever visited him throughout my life, have only been out once in a cafe with him and a meeting with him once. It's really a "witch process" against me and the celestial blog was established by the Oslo police, the courts here in Norway and the narrator Jan Aage Torp!
The whole process against me and the heavenly blog is based on lies, lies and again lies. Then by people who themselves are full of hate and something quite obvious.

Such as me who has now been prosecuted by both the police and the courts in Norway from the district court, the court of law and the Supreme Court. Then one looks at things in a different way. A case that I recognize myself in is how it must be to be exposed to this so-called witch trials that last well in some hundr e years from the 1400s up against 5:00 p.m. before it ended.
Now we live in 2017 and they lived for 300 to 600 years ago and a lot has changed since then. What I have gone and going through physically can not be compared.These for a good number of spiritually filled and faithful Christian ladies were killed in the worst possible way of living alive!

A great injustice was committed against these ladies and a great injustice against me!

What was this so-called witch process?

From Wikipedia: witch or witchcraft trials is the name of a historical phenomenon in Europe, from about 1420 to about 1750. The processes involved prosecution of people who had been accused of so-called witchcraft crime in one form or another. Persecution was at its most intense during the period 1560 to 1630. The limitation of the processes to a certain period of time of Western civilization's history is one of the characteristics of the phenomenon, separating this type of crime from most other crimes.
(quote ending).

Do not go into the actual h ekseprosessene or witchcraft trials, as there is lack of support and assistance which obviously for ages existed.
What's so sad, too, what I'm experiencing. It is that the support is at times so small and marginal, then this law is allowed to resume. I think it is very sad and alarming that those who are innocent do not get so little help. Or to put it another way, the punishment is not in relation to what one is accused of having done!

I will not let this article be so far too long. But I try with this article to get a little under the "skin" on why such processes as the witch process and a regular justice word to me can go and so few respond.

This writes Arnfinn Pettersen, editor of Humanist:
The witching process is one of the most discussed events in Europe's history. Unfortunately, all the reviews are not as accurate. The Pax lexicon asserted in his time that between nine and 30 million witches ended up in the fire or were killed in other ways. Which means that there must have been a witch and burn more or less continuously on every square of Europe.

This is, to put it cautiously, an exaggeration. Today's witch research operates with 40-50,000 victims, the most radical reaching 100,000. The vast majority of people in Europe, even in the worst periods of witches, never saw any witch be burned. And they did not have the opportunity either.

Other Norwegians

Other widespread beliefs are that the witch bursting belongs to the Middle Ages. It does not. It was primarily in the 16th and 16th century that the witches were lit.Many also live in believing that Norway was largely spared these cruelties. We did not. With over 300 people on the fire, we were among the keen witches. In isolation Finnmark was one of the worst areas whatsoever.

The most bizarre performance of the witchcraft pursuits, which lies at the bottom of Pax leksikon's fresh numbers, originates with the British Egyptologist and folklorist Margaret Murray. In 1922, Murray claimed that the witches were members of a secret pagan sect, which led to an ancient pre-Christian fertility religion.

This show - which, on the way, accepted the witches' view of the witches, albeit with inverse signs - became very widespread and still continues among paganists and some feminists - long after it was discredited by the research.

Norway's most famous thing

Having a more realistic estimate of the figure does not mean that the processes were not horrendous. For the one who was hit, there was an equally cruel fate. Nils Gilje - Professor of Philosophy and affiliated with the Department of Cultural Studies and Art History at the University of Bergen - takes into account the Witch and Humanist book one of these single beings.

April 7, 1590, Anne Pedersdatter was burned on fire at Nordnes in Bergen. She was accused of being a witch and was found guilty of a number of Berg's foremost men. It is Norway's most famous witch case.

Let it be said right away: Nils Gilje has written an excellent book. It is at all good times for the hertill literature hertillands. Last year, Rune Hagens Witches came. From pursuit of enchantment - an excellent introduction to the witchcraft, with particular emphasis on Norway. Hagen has also been a consultant at Gilje's book.

The witch and humanist are divided into three. In the first part, Gilje presents us to the case against Anne Pedersdatter and for the city where the case took place.The other takes care of Anne's husband, Absalon Pedersson Beyer, one of today's foremost humanists here in the country. The third part deals with the witchcraft - demonology - and interpretations of it.

Conceived bergers

Gilje shows that the performance was deeply rooted in the population, that the spectacle of evil wizards was very widespread. Anne Pedersdatter and her husband shared this belief themselves - yes, Anne accused before being accused of witch, a named woman for witchcraft.

Understanding those who were burned only as victims of an evil ideology forced downward above them therefore becomes too easy. The witching process had not been possible without a broad popular acceptance for the thought of malicious witchcraft.

But it was only when the government convinced itself that the witchcraft was in charge with the fool even when the witches were lit. Previously, this government, ie the presidency and the state of government, had demolished the revenge.

Now they gave it free flow, while at the same time convincing as they were that a conspiracy of Satan's servants undermined the initially fragile society-staring around with paranoid eyes.

The elite was with

The elite contributed to the pursuit of witches with the idea that evil wizards were Satan's henchmen. According to this conception, the so-called demonology, there existed a conspiracy of people, mainly women, who had entered into a covenant with the Devil.

These witches performed injurious witchcraft directed at humans and animals, they took part in witch dances and witches, and they had seized the covenant of having sex with the Devil.

They lived among us like ordinary people, but in the hiding they played their part in Satan's rendering game. They were enemies of all that was good and they deserved only one fate - death. Why did not the Bible say that you should not let a magician live?

Gilje presents us for the elite's worldview through Anne's husband. Absalon was educated from Copenhagen, where he studied during the studies with independent bishop Peder Paladius, one of Europe's foremost theologians, and an honorable opponent of magic and witchcraft.

It is very possible that Absalon met Anne, who may have been in the service of the bishop. Geble Pedersson, Absalon's foster father and bishop in Bergen, made sure he continued his studies in Wittenberg itself. Here Absalon studied under Philipp Melanchthon, one of the foremost profiles of the Reformation.

Witchcraft and astrology

In other words, Absalon was well studied in the teachings of the early Protestantism, which included the belief in witches and wizards, and fascinatingly, a deep interest in astrology and interpretation of cloud formations - the latter was one of Absalon's specialties.

Gilje's account of this magical world image is one of the most fascinating parties in the book. Melanchthon - who was the Reformation Practitioner, where Luther was the ideologist - was very concerned with astrology and the doctrine of divine signs in nature.

Absalon returned, along with Anne, to Bergen in 1552. He lived until his death in 1575, first affiliated with the Cathedral School, from 1566 as a palace priest at Bergenhus. But perhaps the most important thing he did was writing diary, a script that is an important source of knowledge about Bergen in the 1550s and 1560s.

Gilje uses Absalon primarily as an approach to understanding the contemporary world of magic. We do not get so much grip on Absalon himself, but in return a good image of an academic elite convinced of the existence and danger of the witchcraft.

One important reason why they were particularly dangerous just "now" was that the early Protestants had strong end-time expectations. Probably, they interpreted the witches' increased activity, as one became aware of the increasing number of litigations, as a sign that Judgment Day was about the corner.

A disciplinary project?

In the last part of the book Gilje gives an introduction to demonology, which is good, and an account of his theoretical perspective, which is not quite as good. Gilje would like to rely on Michel Foucault's discipline of discipline and interpret the learned demonology as part of the elite discipline of the people.

As he himself admits, there are several problems with this, such as the witch process being premature compared to the Foucault model.

Thought for it yourself

My primary objection is that with such a perspective it is easy to make demonology an instrumental joining in a process, rather than a religious and cultural phenomenon in itself.

Not that Gilje realizes that it is a decision of the secret committee that controls the passage of history, such an unwilling reading by Foucault can easily give him a feeling. However, some of the power of demonology as an idea and, not least, as a beliefs, is lost on the road.

Everything suggests that the elite even thought they fought a fight against the wicked of forces, forces that if they were not fought would destroy everything well in the world. Thus, the witch process is a good example of how wrong it can be when conspiracy theories get attached to the center of power.

Gilje's theoretical interpretation clearly shows that he does not completely get maps and terrain to vote, so it is also so full of reservations that it will be a bit comical.Perhaps he should have saved this part of an article? This is nevertheless a slight objection, and his discussion with himself is both very interesting and exemplary open and critical.

The whole theoretical interpretation seems a bit like an attempt to legitimize a conclusion that Gilje herself experiences as a bit dared: that if Anna herself believed that magicians could hurt others by magic means, something she did and if she thought she was capable to hurt others, she was guilty of witchcraft in a subjective sense.

Now there is no indication that she thought she had such abilities, so Gilje let her doubt her, but the interpretation is reasonable enough.

That in this way, the importance of seeing historical events in light of the contemporary worldview (or perhaps world-wide) argues does not mean taking the stage in relativism.

In my eyes it is unproblematic to assert that Anna, given that she had experienced herself as a witch and acted like that, would be guilty of witchcraft according to contemporary legal and theological understanding while maintaining that understanding, not least the legal part of it and the consequences it has got is totally reprehensible. It is as Gilje points out the difference between understanding and defending.

Offer or "witch"?

Through Gilje's analysis, Anna appears to be something more than a victim. She becomes a trading individual in her time. The question then becomes how she acted and on what motives.

Gilje asks if Anna Pedersdatter was aware that others believed she had the kind of abilities for which she was convicted. He considers it likely. The question then becomes if Anna played the fear of her for her to achieve her wishes.

Gilje concludes that this is likely and in that case she played a dangerous game, a game that eventually became the most dangerous team.
(quote ending).

Final Comment:
But why are there so few who stand up for these so-called witches and me? The answer is very difficult to give, as the casualty and the madness are so huge!

We read that there were reasons for that witch process did take place: "They are innfule, vengeful, ignorant and resort easily to violence. Combined with the notion that among them people who, with magical means, could throw sickness and death on them, their loved ones and their children, this is an explosive mix. »

We read that there was some kind of fear and much more that made this terrible and ugly process possible. That's how it's with me too, it's fear and much else that makes it happen if there's something that hurts and will stand up for me and the heavenly blog!
Have a lot more really to come along, but get stopping here. There are more than enough views and things in this article to ponder and overcome in a long time!

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