How can God be all about love: the Witch Trials

     John W. Montgomery’s essay Not Suffering Witches to Live appraises witch trial theory and practice concerning some facts about the law of the time that played a role in the Salem witch trials of 1692. Montgomery notes that combatants to Christianity argue Enlightenment "rationalism and the modern spirit” versus demonic belief as seen in Christianity’s indelible atrocities of the Salem witch trials.

     Montgomery’s historical examination reveals that Christians were under the influence of two law systems that were in operation at the time of the witch trial sensation. The author places the problem in the law of their times and not Christianity per se, even though they were involved. Montgomery describes these laws as first, the operation of revived Roman law or continental civil law tradition, a common practice from the 13th century and instituted by the European monarchs. Both secular and church officials applied torture and denied the usual rights to those accused of committing heinous crimes; a law revived by power seeking European monarchs. Many Christians protested and many were victimized by these methods as history will show. These powerful European monarchs pursuant of "centralized modern states” attracted the “absolutistic empire” of Roman law. At the same time, the medieval church wanted “parallel centralization” of administrative controls. Roman law became the model for church law, torture and the inquisition were included in their church canon. However, there was a general outcry of Christians against these practices. Spanish Inquisitor de Salazar y Frias, and French jurist Nocolas called torture an “invention of the devil” and unscriptural.

     A second law in operation included certain Old Testament ceremonial or Mosaic laws to regulate conduct as a deterrent to crime. “Common law” in England was passed to America by the English colonists, in which, there was a biblical influence on Anglo-American law, common law founded on Mosaic law, primitive Saxon codes, and "King Alfred included the golden rule in negative form as early laws of England," although it didn't include secret torture. Here the confusion lies in a failure to separate crime from sin. Montesquieu adds, "if proper boundaries for law are not delineated, it grows dangerous in proportion to the ignorance of the people.”

     Until separation of church and state in the 16th century, there existed from the time of Constantine an almost universal law called “cujus religio” and operation of this principle was very powerful during these trials. Luther rightly emphasized "whenever law and gospel are confused a mixture of two kingdoms of human pride and works righteousness lie at root. In an effort to conquer the devil we use his methods and fall into his clutches."

     One of several lessons to be learned as mentioned by the author is "never underestimate the devil who did more through the witchcraft trials vs. apart from them." We conclude then that this was a work of the devil not a work of the "Christ." In every group there are the clever, the wise, the simple, the good, and the evil. Oppression and those who commit crimes against humanity are among us everywhere throughout the world. Pagans persecuted the Christians and vice-versa, Christians persecuted Christians and pagans persecuted pagans, and will we ever forget the holocaust? No. Are all pagans bad, Christians bad, etc.? Does this mean that Christ didn't die on the cross to save the world because of God's love for the world? No.

Orig. post 8/7/05

Updated: 04/02/2008