By Theodore Shoebat
A major homosexual leader in the nation of Chile, Rolando Jiménez, recently declared that he wants to take human fetuses and make them into cream. According to one Spanish report:
After approval of the idea of legislating the abortion project in Chile by the Senate Health Commission, the spokesman of the Movimento de Liberación Homosexual (Movilh), Rolando Jiménez, issued a hard comment that was registered In a video that has become viral: “we are going to make cream with the fetuses”.
His remarks were made in an exchange of words with a group of pro-life women in the corridors of the National Congress in Valparaiso, where Jimenez arrived carrying a folder of Miles Chile, an entity that groups different organizations that promote abortion in Chile and whichOperates as a subsidiary of the International Planned Parenthood Federation (IPPF) in the country.
Sources consulted by ACI Prensa indicated that the discussion began when pro-life activists faced Miles Chile’s president, Claudia Dides, about the funding they receive from IPPF, the parent company of the American Planned Parenthood Federation of America, accused of trafficking with Organs and tissues of aborted babies in their facilities .
Dides treated them as “stupid” and then intervened for Rolando Jiménez, who called them “ridiculous”, while a woman who recorded with her cell phone told them they were “the most uninformed people in the world.”
Later, Jiménez assured that “we are going to make creams with the fetuses”.
The gay leader called the pro-life women “hypocrites” and added “will you know what an orgasm is?”.
This is yet another example as to how demonic and evil these sodomites are. This is why the Scripture declares that homosexuality is worthy of death, because sodomites are utterly evil, violent and depraved. They are enemies of the natural order and must be purged from society, through the State.
The desire to make human babies into cream is of an occult and satanic desire. It reminds me of the old occultists of the medieval period. In my book, Christianity is At War, I wrote an entire section as to why the State must bring back the old laws of witch burning, because with the toleration of the occult, comes the leeway to evil practices, such as child sacrifices and homosexuality (evil actions that are in fact rampant in Western society). In this section of the book, entitled In Defense of Witch Burning, I not only provide the Catholic argument in defense of this legislation, but also demonstrate how the fathers of Church understood the consequences of tolerating occultism in society, how it would lead to violence, degeneracy and chaos. Here it is:
IN DEFENSE OF WITCH BURNING
By Theodore Shoebat
There is a verse in Scripture which is avoided by today’s Christians and forevermore cited by the haters of the Bible, it is Exodus 22:18: “Thou shalt not suffer a witch to live.” (Exodus 22:18) The remark has no commas or semicolons, it ends with a period and gives no other explanation, no vacillation, no pre-qualification, and no apology. It does not say, “Thou shalt not suffer a witch to live, unless she or he is nice”, or “Thou shalt not suffer a witch to live, unless she or he worships one god and loves everybody,” but “Thou shalt not suffer a witch to live.” It is so emphatic in its tone, so foreign and incompatible to the modern ways of thinking, that the contemporary pastor never mentions it, and when reading the Old Testament he merely skips it; he does not vindicate nor defend it. It is not that they don’t have the courage to defend it, but because they don’t have the soul to do defend it. They do not want Christianity to appear as intolerant, they want to make it as a nonjudgmental movement that gives the appearance of tolerance for all. All of this leads to one thing: the swaying of the church from its true purpose: the destruction of the works of the Devil.
I have seen so many books on grace, but not one book nor chapter giving a detailed defense for this verse. It is almost as if they want to present the Bible as a book with just freedom, and no restrictions. It is like writing a law that contains only liberties and no punishments. This verse, and all of the other anti-idolatry laws of the Bible are neglected by the modern church because it would sound too over the top, and give “negative connotations” (a term so popular today)–in other words, it would be too zealous. They ignore the Old Testament so much that they might as well rip it out, and then take the New Testament, omit all of the judgmental verses from there and make a new and very marketable book called “The Nice Bible,” in which only the verses that people find to uplift them and give them better self-esteem will be shown. It would be perfect for marketing, because it would only have the popular verses, isolated from the rest of Scripture and completely disconnected from its initial meanings. It would just quote “God is love” and “I can do all things through Christ”, but it would never have “Thou shalt not suffer a witch to live.” If I type in an online book database, the words grace, “God is love,” and “I can do all things,” I find a numberless amount of publications done by famous pastors. But, when I type in “Thou shalt not suffer a witch to live”, I get only either leftist books condemning the Church, books written by old theologians who are all dead and whose works no one wants to read and whose subjects nobody today cares about, or Christian books who chastise the old zealots for burning witches. Simply put, the Left is advancing over society, many present day Christians care only about the Bible when it’s marketed for modern minds, and that the contemporary church chooses to ignore the true purpose of Christianity: fighting evil.
I have seen so many books and lectures from Christians professing to be “Defending the Faith,” but I have found none which defends that verse of Moses’ second book, “Thou shalt not suffer a witch live.” If we are truly going to be defenders of the Faith, then we cannot ignore this one verse, even though it has lost all popularity. Because of this neglect, I will defend this verse regardless of the fact that it does not tickle the ears of the majority, and hopefully by my commentary I will reveal and show–in the words of Eusebius–“what is passed over in silence.” (Eusebius, The Proof of the Gospel, 1, intro. trans. W.J. Ferrar)
The theologians and ministers of old had no problem in agreeing with and defending Exodus 22:18, which is why there is such a distinct different between today’s Bible teachers and those of olden times. You shall know a pastor by his library. Every time I meet a new pastor I always ask him, “What is your favorite Bible commentator?” They usually tell me numerous names, and then I always respond with, “What do you think of Matthew Henry?” Henry was a seventeenth century reverend who wrote a voluminous commentary, and the usual reply I receive to this question is, “No, he is too long”, “preachy,” or “I he wish he wrote less, I just want a simple answer.” In other words, he is too zealous. To these people, the Bible is not a detailed book, and it is definitely not about fighting evil, but one that is supposed to make them “feel comfortable,” as though Scripture was made for fickle mobs. Let us compare Matthew Henry to some of the current popular commentaries on their explanation on Exodus 22:18, the one outlawing witches. Chuck Smith almost skims right through it, only writing in regards to the verse, “Now we get a lot of little rules here again with capital punishment”, (Smith, Chuck. “Exodus 21-22.” The Word for Today. Blue Letter Bible. 1 Jun 2005. 2013. 25 Feb 2013.) as if the outlawing of witchcraft is just a “little rule.” Because many Christians today see this verse as “a little rule”, witchcraft is now running rampant throughout the nation, and Islam has infiltrated the church now more than ever.
Now, this is how Matthew Henry exposits Exodus 22:18:
“Witchcraft not only gives that honour to the devil which is due to God alone, but bids defiance to the divine Providence, wages war with God’s government, and puts his work into the devil’s hand, expecting him to do good and evil, and so making indeed the god of this world; justly therefore was it punished with death, especially among a people that were blessed with a divine revelation, and cared for by divine Providence above any people under the sun. By our [English] law, consulting covenanting with, invocating, or employing, any evil spirit, to any intent whatsoever, and exercising any enchanting, charm, or sorcery, whereby hurt shall be done to any person whatsoever, is made felony, without benefit of clergy; also pretending to tell where goods lost or stolen may be found, or the like, is an iniquity punishable by the judge, and the second offence with death. The justice of our law herein is supported by the law of God recorded here.” (Henry, Commentary on the Whole Bible, on Exodus 22:18)
In ancient Christendom priests in parishes throughout Europe preached with all fervency and prudence against witchcraft so that, in the words of the tenth century cleric Regino of Prum, “they may know this to be in every way false and such phantasms are imposed on the minds of infidels and not by divine but by the malignant spirit.” (Regino of Prum, Canon Episcopi, in Alan Charles Kors and Edward Peters, Witchcraft in Europe, part 2, p. 62)
Witchcraft was a very real occurrence in old Europe just as it is today. The only difference between now and then was that it was not tolerated, not by the society, nor the Church nor the government. Intolerance toward witchcraft was done from the Church’s earliest times.
In the time of Emperor Constantine the Great, there were laws which described occultists as “enemies of the human race,” who were worthy of death. (Desiderius Erasmus, A Terrible Case of Sorcery in Orleans, in Alan Charles Kors and Edward Peters, Witchcraft in Europe, part 6, p. 235)
Caesarius of Arles, writing at around the year 530, says that “No one should summon charmers, for if a man does this evil he immediately loses the sacrament of baptism, becoming at once impious and pagan.” (Caesarius of Arles, An Admonition to those who not only pay attention to omens, but, what is worse, consult seers, soothsayers, and fortune tellers in the manner of pagans, in Alan Charles Kors and Edward Peters, Witchcraft in Europe, part 1, p. 52)
At around the year 800 there was a Church synod held in the area of Freising and Salzburg which also believed in conducting investigations and punishments on those who were involved in wizardry:
“Concerning incantations, auguries, and divination, and of those things done by people who conjure up tempests and commit other similar crimes, it is pleasing to the holy council that, wherever they may be found, the archpriest of the diocese shall examine what they do and constrain them by the most careful examination and make them confess to their evils. But he should subject them to moderation in punishment so that they do not lose their lives, but should be confined in prison for their own salvation, until by the inspiration of God they spontaneously mend the ways of sinners.” (In Alan Charles Kors and Edward Peters, Witchcraft in Europe, part 1, p. 54)
In the sixteenth century a woman in Spain was put into prison for some time, made to recluse in a monastery, and suffered one hundred lashes and confiscation of goods, after confessing that she “made an explicit pact” with Satan, and “separated herself from God”. (Sentence of Catalina Munoz for False Sanctity, 1588, in Homza, The Spanish Inquisition, document 25, p. 255)
In the year 1080 Pope St. Gregory VII wrote a letter to King Haakon of Denmark exhorting him to utterly abolish and outlaw all sorceries and witchcraft from his kingdom:
“We therefore direct you by apostolic authority to abolish this pestilent practice absolutely from your kingdom and no longer presume to inflict such disgrace upon priests and clerics, who deserve honor and reverence, by ascribing to them the hidden causes of divine judgments.” (Gregory VII, book 7, 21, p. 497)
While the beautiful translation of the Scriptures by King James is gradually being forgotten, we have also neglected his edict against witchcraft, done in 1604. It decrees that anyone who is involved in witchcraft or in taking
“any dead man woman or child out of his [or] her or their grave or any other place where the dead body resteth, or the skin, bone or any other part of any dead person, to be employed or used in any manner of witchcraft, sorcery, charm or enchantment ; or shall use practice or exercise any witchcraft sorcery, charm or enchantment whereby any person shall be killed[,] destroyed[,] wasted[,] consumed[,] pined[,] or lamed in his or her body, or any part thereof; then that every such offender or offenders[,] their aiders[,] abettors and counsellors, being of the said offenses duly and lawfully convicted and attainted, shall suffer pains of death as a felon or felons, and shall loose the privilege and benefit of clergy and sanctuary.” (Witchcraft Act of 1604 – 1 Jas. I, c. 12, brackets mine. I also edited the English for the sake of convenience)
This decree shows that even in those days they had deviant people. The only difference between then and now is at in those days such reprobates were put to death and not tolerated as “insane” and needing of “treatment.” St. Thomas Aquinas, the Doctor of the Church, affirmed Exodus 22:13 when he wrote in support of witch burning, writing: “It is said at Exodus 22:18, ‘Thou shalt not suffer a witch to live”, and at Psalm 101:8: ‘I will early destroy all the wicked of the land.'” (Aquinas, Summa Theologiae, IIa IIae 64, article 2)
In 1523, Gianfrancesco Pico della Mirandola based his affirming of capital punishment for witchcraft on Mosaic Law:
“In Deuteronomy [18:10-12] we read that sorcerers and enchanters are to be killed, in Leviticus [20:6] diviners and soothsayers; and the law commands that those who use the prophetic spirit are to be stoned.” (Gianfrancesco Pico della Mirandola, Strix, in Alan Charles Kors and Edward Peters, Witchcraft in Europe, part 5, p. 244)
This “prophetic spirit” is quite frequently seen today, with so many people claiming to be “prophets” and “prophetesses.” Such persons are committing witchcraft when they, on a whim, all of a sudden claim to be seers. Under the Law of God such insidious people are to be stoned to death, but this terrifies the moderns and the trendy Christians of our superficial society, but what they do not know is that when Christ Himself returns, all those who claim to be “prophets” will be obligated to be killed by their own parents, as we read in Zechariah:
“It shall come to pass that if anyone still prophesies, then his father and mother who begot him will say to him, ‘You shall not live, because you have spoken lies in the name of the Lord.’ And his father and mother who begot him shall thrust him through when he prophesies.” (Zechariah 13:3)
The New Testament never made null and void the Law, but He will return to restore the Law that we have so rejected.
In a panel meeting conducted in 1526, the Spanish inquisitor Valdes affirmed that crosses should be posted on any areas where witches previously observed their dark rituals to consort with the Devil. (Deliberations on the Reality and Heresy on Witchcraft, 1526, in Homza, The Spanish Inquisition, document 13, p. 163)
The modern laughs at all of these laws. His mind is so limited to today’s prejudices that he, with his open mind, never takes the chance to find that witchcraft is real, and is dangerous. This is where the crooks of the matter comes into realization. The reason why the Bible deems witchery as worthy of capital punishment is not because it wants its followers to have some sort of power, but because it desires so much to prevent the tyranny which comes as a result of witchcraft. When Israel was under the despotism of the Phoenician queen Jezebel, Joram asked Israel’s future liberator, Jehu, “Is it peace, Jehu?” to which the warrior responded, “What peace, so long as the whoredoms of thy mother Jezebel and her witchcrafts are so many?” (II Kings 9:22) Tyranny, then, will reign over a nation if its leaders practice sorcery, since it is of the Devil, and anything which exalts that murderer will only bring death and cruelty. This same spirit of violence possessed the man who confronted Paul in Ephesus, as Luke describes:
“And the man in whom the evil spirit was leaped on them, and overcame them, and prevailed against them, so that they fled out of that house naked and wounded.” (Acts 19:16)
The ancient Christians understood that violence springs from occultism, and thus it was amongst the reasons why they attacked it so much. The medieval theologian Hugh of St. Victor confirmed this when he wrote that witchcraft and demonism “fosters corruption of morals, and impels the minds of its devotees to every wicked and criminal indulgence.” (Hugh of St. Victor, The Didascalicon, 6.15, in Alan Charles Kors and Edward Peters, Witchcraft in Europe, part 2, p. 69)
Thomas Aquinas concurred to this when he affirmed that occultism is “often employed in order to further adultery, theft, murder, and like malefices, wherefore those who practice these arts are called malefics. Now those who practice these arts are often men of evil life. [W]e read of innocent children being slain by those who practice them [dark arts].” (Thomas Aquinas, Summa contra gentiles, part 2, ch. 104-6, in Alan Charles Kors and Edward Peters, Witchcraft in Europe, part 3, p. 91. Ellipses and brackets mine)
Isidore of Seville wrote of men who threw blood on dead bodies, “for,” he says, “they say demons love blood, and therefore as often as necromancy is practiced blood is mixed with water, that they may be more easily attracted owing to the color of blood.” (Isidore of Seville, Etymologies, 8.9, in Alan Charles Kors and Edward Peters, Witchcraft in Europe, part 1, p. 52)
In the year 1233 Pope Gregory IX wrote in a letter that within the occult world “men engage in depravity with men.” That is, the devil worshippers were homosexuals, as is the case today. He further described that these same occultist took the Eucharist and threw “it into the latrine in contempt of the savior. These wretches also believe in him [Lucifer] and affirm that he is the creator of heaven, and will return there in his glory when the Lord has fallen”. (Pope Gregory IX, Vox in Rama, in Alan Charles Kors and Edward Peters, Witchcraft in Europe, part 3, p. 116, brackets mine)
Hugh of St. Victor also wrote that divination “is achieved through the sacrifice of human blood, for which the demons thirst in which they delight when it is spilled.” (Hugh of St. Victor, The Didascalicon, 6.15, in Alan Charles Kors and Edward Peters, Witchcraft in Europe, part 2, p. 69) And what we find, when analyzing the actions of occultist, is that this is most accurate.
When the Spanish inquisitor, Luis Coronel, in a panel meeting, was asked on what should be done to witches who committed ritual murders, he declared most sternly: “They must be completely destroyed. And for the killings of infants, etc. [sic], with damages, a secular judge may punish them with a suitable penalty.”
Gerbald, the bishop of Liege, wrote a law at the urging of Charlemagne in which there is the mention of witches committing abortions in occult rituals:
“Women should be inquired about who give out potions to other women in order to kill a fetus and who perform divinations so that their husbands may have more love for them.” (In Alan Charles Kors and Edward Peters, Witchcraft in Europe, part 1, p. 54)
The law of the emperor Charlemagne made mention of how witches cannibalized people, and declared such evil worthy of death:
“If any one deceived by the devil shall have believed, after the manner of the pagans, that any man or woman is a witch and eats men, and on this account shall have burned the person, or shall have given the person’s flesh to others to eat, or shall have eaten it himself, let him be punished by a capital sentence.” (In Boretius, n. 26, p. 68, in D.C. Munro, Selections from the Laws of Charles the Great, p. 2)
John of Salisbury made the observation that infants “appear to be cut up into pieces, eaten, and gluttonously stuffed into the witches’ stomachs.” (John of Salisbury, Policraticus, In Alan Charles Kors and Edward Peters, Witchcraft in Europe, part 2, p. 78)
In those days, you had the same sort of evil and depraved people as you do now, committing the same sort of grotesque and sadistic crimes. The only difference between now and then is that they killed them, while we tolerate them. You may argue that in our days we still execute individuals for killing and cannibalizing people. However, in our modern world, people who just cannibalize human beings, without killing them (for example, people who eat other humans who are already dead), are not necessarily executed, but given a lighter punishment. This is because the cannibal, in this case, did not commit murder, and the modern perspective teaches that as long as the person did not hurt or murder a human being, he is not to be given a harsh punishment. In our own times, the person is punished only after the damage is already done, whereas in Christendom, they prevented the evil from happening by punishing the cause of the evil: devil worship. This is called preventative societal maintenance.
The Franciscan preacher, Bernardino of Siena, spoke in 1427 of a women who confessed, without any torture, “that she had killed thirty children by sucking their blood; she also said that she had let sixty go free. She said that every time she let one of them go free, she had to sacrifice a limb to the devil, and she used to offer the limb of an animal. Yet she confessed more, saying that she had killed her own little son, and had made a powder of him, which she gave people to eat in these practices of hers.” (Bernardino de Siena Preaches Against Women Sorcerers, in In Alan Charles Kors and Edward Peters, Witchcraft in Europe, part 4, p. 136)
What is a society to do in order to maintain civil peace, if such wretches are out and about? Of course the Christian lands had the prudence to outlaw occultism, and punish those who practiced it in order to prevent violence. The woman who Bernardino spoke of was burnt at the stake, and this punishment–rightfully so–was esteemed as an act of love, because it protected children and other potential victims of these devilish reprobates. “Whether within the city or outside its walls,” continues Bernardino, “accuse her–every witch, every wizard, every sorcerer or sorceress, or worker of charms and spells. Do what I tell you in order that you not be called upon to answer for it on the Day of Judgment, having been able to prevent so great an evil which might have been prevented if you had accused her. If it had happened that she killed one of your little children, what would you think about the matter then? From your own feeling take thought for another.” (Bernardino de Siena Preaches Against Women Sorcerers, in Alan Charles Kors and Edward Peters, Witchcraft in Europe, part 4, pp. 136-7)
A certain judge of the fifteenth century, named Peter, reported on how in a very short time thirteen infants were cannibalized by witches. In an interrogation, a witch explained to Peter a ritual which her and her sect would conduct, in which cannibalism and witchcraft go hand in hand:
“We then remove them [the infants] secretly from their graves and cook them in a cauldron until the flesh, cooked and separated from the bones, is made into a powerful liquid. From the solids of this material we make a certain unguent that is useful for our desires, arts, and transfigurations. From the liquids we fill a container, and from this, with a few additional ceremonies, anyone who drinks immediately becomes a member of our sect.”
An inquisitor of the same period recounted on how witches in Lausanne would devour children, and then they would see demonic visitations after which they would deny Christianity, vow that they would never adore the Eucharist, and trample under their feet a crucifix. (Johannes Nider, The Formicarius, in Alan Charles Kors and Edward Peters, Witchcraft in Europe, part 5, p. 157)
A witch named Johanna Vacanda confessed that she had eaten the son of her daughter alongside another witch; she was burnt at the stake. (The Errores Gazariorum, in Alan Charles Kors and Edward Peters, Witchcraft in Europe, part 5, p. 162)
A young girl in fifteenth century Germany informed an inquisitor that her aunt was a part of a witch cult, and that one day her aunt beat her after she opened a pot “and found the heads of a great many children.” (Kramer and Sprenger, Malleus Maleficarum, in Alan Charles Kors and Edward Peters, Witchcraft in Europe, part 5, p. 162)
Wizardry leads people into all kinds of violent and bizarre rituals. Nicolau Eymeric, who believed in legislation against witchcraft, wrote in 1376 of how wizards “observe chastity out of reverence for the demon or abstain upon his instructions or they lacerate their own flesh.” (Eymeric, The Directorium inquisitorum, in Alan Charles Kors and Edward Peters, Witchcraft in Europe, part 4, p. 123) Burchard of Worms, writing in the eleventh century, described an occult ritual in which people would dance around the corpses of Christians and sing songs in praise of Satan. He also wrote of another dark rite in which the occultist would take a dead infant, place its body in a secret place, and transfix it with a stake; and they believed that if they didn’t do this the deceased baby would arise and assault others. (Burchard of Worms, The Corrector, sive Medicus, 91, 180, in Alan Charles Kors and Edward Peters, Witchcraft in Europe, part 5, p. 191)
Pope Eugenius IV, in 1437, made an informing letter on how occultists sacrificed to devils, hung crosses upside down, made written pacts with the devil, in which they would give their souls to him. (Pope Eugenius IV, A Letter to All Inquisitors of Heretical Depravity, in Alan Charles Kors and Edward Peters, Witchcraft in Europe, part 4, p. 154) People today do these same sort of demonic rituals, and they learn it from the sorceries of the Middle Ages. And as they were burned at the stake in the old days, so should they be executed in our own times in order to prevent them from murdering and sacrificing children, and other evil practices.
Claude Tholosan, a senior judge of the area of Brianconnais, wrote in 1436 of a cult who, in a ritual, “turn their naked asses to heaven, in order to show their scorn for God, drawing a cross on the ground, spitting on it and treading it underfoot, as it is said, in contempt of God, whom they call the Prophet. They kiss him [the devil] on the mouth, giving him their bodies and souls and one of their children, usually the firstborn, whom they immolate and sacrifice.” (Claude Tholosan, Ut magnum et maleficiorum errores, in Alan Charles Kors and Edward Peters, Witchcraft in Europe, part 5, p. 164)
In Gianfrancesco Pico della Mirandola’s sixteenth century dialogue on witchcraft, a witch gives the terrifying illustration as to how they would slaughter children for the sake of the devil:
“We entered the houses of our enemies by night, and when the parents were sleeping we stole the infants, carrying them to the fire where we pierced them with a needle, and putting our lips to the wounds, filled our mouths with their blood, and we put the bodies into a container so that we could make an ointment with which to anoint ourselves”. )Gianfrancesco Pico della Mirandola, Strix, in Alan Charles Kors and Edward Peters, Witchcraft in Europe, part 5, p. 243)
It is no wonder as to why the occult was once outlawed. It was not just for the sake of punishing the crime, but abolishing that which leads to the crime, and that is human sacrifice, cannibalism and other demonic rites. Jean Bodin, in 1580, wrote concerning the punishment for witchcraft that “those people greatly delude themselves who think that the penalties are only established to punish the crime.” He gives a myriad of benefits from punishing witchcraft, some of which are “to reduce the number of the wicked so that the good can live in security to punish the wicked.” He then describes the bloody rituals of human sacrifice which the witches were involved in. (Jean Bodin, On the punishment That Witches Merit, in Alan Charles Kors and Edward Peters, Witchcraft in Europe, part 5, pp. 291, 293)
In St. Matthew’s Gospel, there is the possessed man who, before being exorcised by Christ, throws himself into the fire, and tries to drown himself in water:
“And when they were come to the multitude, there came to him a certain man, kneeling down to him, and saying, Lord, have mercy on my son: for he is a lunatic, and sore vexed: for oft times he falleth into the fire, and oft into the water.” (Matthew 17:15)
How did this person get possessed but by interacting with the diabolical? If witchcraft was prevented, all of the suicides that we hear of being done for some demonic idea, would be prevented.
Wizards and occultists will only be tyrants to the Church. For example, the Jewish wizard Elymas tried to prevent St. Paul from preaching to the deputy of Paphos, Sergius Paulus:
“But Elymas the sorcerer (for so is his name by interpretation) withstood them, seeking to turn away the deputy from the faith.” (Acts 13:8)
This is the destructive behavior of wizards, yet with the modern mentality we continue to call them “mentally insane,” or mentally deranged, when in reality they are plunged into evil. The psychologists wish to attribute this violence to some particular lunacy, but all they do is distract us from the wiles of the devil, and enable the violence of the possessed.
And for those who may question, or even mock the realities of possession, are the words of Professor Emilio Servadio, an internationally renowned psychiatrist:
“I believe that every scientist who is aware of his responsibilities knows that his tools go so far and no farther. When it comes to demonic possession I can speak only for myself and not on behalf of science. I have seen some instances where the evil and the destruction caused by certain phenomena present characteristics that truly cannot be mistaken for those encouraged by a scientist such as a parapsychologist or a psychiatrist–for instance, when we deal with poltergeists or similar activities. It would be like trying to compare a mischievous boy with a sadistic criminal. There is a difference that cannot be measured with tools but that can be felt. In these situations I believe that a man of science must admit the presence of powers that cannot be ruled by science and that science cannot be called to define.” (Servadio in Gabriele Amorth, An Exorcist Tells His Story, Targets of the Evil One, pp. 62-63, trans. Nicoletta V. MacKenzie.)
Moses said to execute those who have a “familiar spirit,” but at the same time there was exorcism conducted in Israel, since Christ tells a certain group of Jews, “by whom do your sons cast them [the demons] out?” (Luke 10:19, brackets mine) meaning, that there were exorcists, and that the concept of exorcism was there. But, this does not mean that we should tolerate witchcraft. Those who are demon possessed should be exorcised and brought to Christianity. But those who are wicked and evil, filled with maliciousness against God and partaking in witchcraft, if they cannot be reformed, must be punished with death.