Heresy, Magic, and Witchcraft in Early Modern Europe

Waite, Gary K.

doi:10.1007/978-0-230-62912-7

Cited by 13 publications

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“…In fact, in the Holy Roman Empire, ‘most rulers did nothing to comply with the judgement of Rome’ (Whaley, , p. 171) . Compliance was better in the Low Countries but ‘Charles could not order Inquisitors into the German lands without the agreement of the German princes, many of whom had become Lutherans’ and so refused (Waite, , p. 82).…”

Section: A Brief History Of Religious Competition In Christendommentioning

confidence: 99%

“…Mid‐sixteenth century legalisation in most of Europe permanently established Protestantism as a competitor to Catholicism, which had a further effect: the intensification of confessional contestation in Europe's religious marketplace. ‘Although ostensibly signaling the end of religious conflict, the Peace of Augsburg’ in particular ‘actually became a source of further conflict, as princes’ sought ‘to convert neighboring properties to their own faith’ (Waite, , p. 83). Confessional competition flourished, leading to Protestant ‘reformations, further reformations, and Catholic … Counter‐Reformations … spread across the whole period between the Peace of Augsburg and the Thirty Years War’ (Whaley, , p. 507).…”

Section: A Brief History Of Religious Competition In Christendommentioning

confidence: 99%

“…‘The vicious religious conflict ended only with the signing of the Treaty of Westphalia in 1648’ (Waite, , p. 83). That treaty ended the confessional battles of the Eighty Years’ War between Spain and the Dutch Republic, those of the Thirty Years’ War in the Holy Roman Empire and covered two important countries that participated in the latter war but were not part of the Empire: France and Sweden (Croxton, ).…”

Section: A Brief History Of Religious Competition In Christendommentioning

confidence: 99%

“…Given religious consumers’ belief that certain people might be witches and thus threaten to harm them if left undiscovered, religious suppliers could evidence their commitment and power to protect consumers from worldly manifestations of Satan's evil through their commitment and power to prosecute such people for witchcraft. ‘Whichever confession could prove its power over … the Devil's realm, was surely the one approved by God’ (Waite, , p. 119) – the better protector against diabolism, hence more attractive to Christian consumers…”

Section: An Economic Theory Of European Witch Trialsmentioning

confidence: 99%

“…They needed simply to respond to citizens’ existing demand for witchcraft prosecutions . And ‘As the common people had long wished to get rid of their troublesome witches, they were only too eager to comply’ (Waite, , p. 147).…”

Section: An Economic Theory Of European Witch Trialsmentioning

confidence: 99%

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Witch Trials

Leeson

Russ²

2017

The Economic Journal

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We argue that the great age of European witch trials reflected non‐price competition between the Catholic and Protestant churches for religious market share in confessionally contested parts of Christendom. Analyses of new data covering more than 43,000 people tried for witchcraft across 21 European countries over a period of five‐and‐a‐half centuries and more than 400 early modern European Catholic–Protestant conflicts support our theory. More intense religious‐market contestation led to more intense witch‐trial activity. And compared to religious‐market contestation, the factors that existing hypotheses claim were important for witch‐trial activity – weather, income and state capacity – were not.

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Section: A Brief History Of Religious Competition In Christendommentioning

confidence: 99%

Section: A Brief History Of Religious Competition In Christendommentioning

confidence: 99%

Section: A Brief History Of Religious Competition In Christendommentioning

confidence: 99%

Section: An Economic Theory Of European Witch Trialsmentioning

confidence: 99%

Section: An Economic Theory Of European Witch Trialsmentioning

confidence: 99%

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Witch Trials

Leeson

Russ²

2017

The Economic Journal

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Contested Cultural Heritage

Silverman

2011

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The limits of going global: The case of “Ottoman Enlightenment(s)”

Sariyannis

2020

History Compass

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The paper seeks to summarize the discussions of the last two decades on the existence of a phenomenon that can be named "Ottoman Enlightenment." It discusses the German debates on Reinhardt Schulze's suggestion of an "Islamic Enlightenment," as well as more recent studies on the emergence of a different view of the nature and the world in Istanbul during the first decades of the 18th century. These debates are analyzed in the context of different definitions of "Enlightenment," as well as of the relations between different ethnolinguistic groups within the Ottoman Empire. The paper emphasizes the axes of a "democratization of knowledge" or the "massive diffusion of individual reasoning as a legitimate source of truth," on the one hand, and the procedure of a "disenchantment of the world" as it is connected with the Enlightenment phenomenon, on the other. It suggests that, whereas we may trace certain parallels of such procedures between the Ottoman and the Western and Central European model, the lack of integration of such ideas in the curriculum of institutional education in the Ottoman Empire might have been the most important obstacle that kept these ideas from being transformed into a real "Ottoman Enlightenment."

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Heresy, Magic, and Witchcraft in Early Modern Europe

Cited by 13 publications

References 0 publications

Witch Trials

Witch Trials

Contested Cultural Heritage

The limits of going global: The case of “Ottoman Enlightenment(s)”

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