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Because some 'bad' meals have been prepared and fed to congregations that have made them sick with heresy, some flee away from all food. Surely, a tainted meal can make one wiser, in watching what they eat after that, but should not make us not eat. 
 Halloween day, a day when the devils celebrate,  is now being called the 'gay Christmas' but not meant to honor Christ, only the homosexual. Witches, devils, and the like are glorified, and Jesus is nigh to forgotten on this day.

Some are afraid or ignorant of the satanic ritual abuse, and stories and twistings of truth have come from satanic groups, making some to do everything but award medals to the Satanists, figuring they have been mistreated and lied about...

Well there have been a few instances of mistreatment of innocent victims of 'mass hysteria'. However, true Christians are not wanting to burn witches at a stake, or drive a stake into the heart of a vampire. No, we who are truly saved, want them to find Jesus, and want to save their victims from the ones who do not get saved.

One instance of incorrect action toward others was seen in the Salem witch trials.

Whenever one hears of Salem, one of the first thoughts is of the witch trials in which the Puritans killed a number of girls, women, and even some men. Many were persecuted, perhaps a few may have been witches, but evidence suggests that probably none of them truly were.

Numbers vary, but 20 to 25 were killed. Up to 250 were imprisoned and awaiting the inevitable hanging death, when they were finally freed, and the accusers repented. The hanging was a ‘short drop’ hanging, which was far more excruciating. The ladder, with a rope around a tree limb, was removed, and the drop was short, creating a gradual strangulation that could take several minutes to kill the victim. In a ‘long drop’ hanging, the neck is snapped, and death comes more quickly. They were not ‘burned at the stake’ as was done in the thousands who were killed as witches in Europe at the same time. Therefore, this event in Salem was minor in comparison to what was happening elsewhere in the world.

In 1688, Samuel Parris came to preach in Salem, and in November of 1689, became the pastor of Salem. He, his wife, his daughter Betty, and his niece Abigail Williams then moved into the town. He had a slave, Tituba, a Native American, also came.

All seemed fine until Betty, age 9, started behaving strangely.

There were fits, hallucinations, convulsions, bizarre skin sensations of something crawling upon her. She often just stared into space, and sometimes hid under furniture. Her sharp pains and wailing were unbearable.

The doctor tried to diagnose, and could not determine a medical cause, and then tried to treat the symptoms, both efforts were failures. He finally announced that the condition were likely supernatural, demonic, or witchcraft.

Abigail, the niece of Samuel Parris also began to have the same behaviors, and this strengthened the idea that it was witchcraft

Today there are many variations of witchcraft ideology, but in that time, witchcraft was defined as a deliberate attempt to communicate with satan, for the purpose of selling one’s soul to him, in trade for supernatural powers.

Stories of some doing this soul selling to satan were popular stories to share in England of that time, and now even in the small village of Salem, Massachusetts.
It was believed in that time, that witches used young girls to do their sorcery work. Therefore, the strange behavior of these two young girls fueled speculation. When Ann Putman, age 11 also showed the same symptoms, the general concensus was that witches, and the devil were at work in their community.

Tituba, a native American, had related tales of voodoo, omens, and spirit beings to the other girls. So, on February 29, 1692, the community forced the girls to name who was behind their strange behavior. Under compulsion, and with directed insinuations, they named Tituba, Sarah Osborne and Sarah Good. These women had ceased fellowship in the Puritan church about a year prior, having felt alienated due to the feelings regarding women. Therefore, they were easy targets of the men seeking to find who would do such a thing to these youngsters. They were arrested, and the Salem witch trials began.

After strongly denials of any witchcraft, Tituba finally confessed being responsible for the strange behavior of the girls. Her confession was only gotten to end the severe beating being given to her by her owner. She also implicated Sarah Good and Sarah Osborn in the witchcraft, but they maintained their innocence.

At least one man, a Giles Corey, was killed when he refused to plead guilty to witchcraft.

One by one, people were accused, and each beaten and tortured to name at least one more, and hoping to alleviate the beating, they one by one accused another. Ann Putman accused Martha Corey, Abigail Williams said Rebecca Nurse was responsible for her. Even Dorothy Good, Sarah Good's 4 year old daughter, was interrogated. Her obvious fear of the events convinced them she was also guilty, and was arrested and jailed for 8 months.
Mass hysteria caused much finger pointing, and any unusual behavior was deemed evidence of witchcraft and guilty verdicts were the norm. The ‘mass hysteria caused many fearful ones to have ‘witch dreams’, dreams of others participating in witchcraft, and visitations of others in witches costume. These were only hysteria engendered dreams, but they were used as evidence in the trials. At least 18 were executed using very suspect evidence. In October of 1692, dream and visions were prohibited as evidence. When Governor Phipps’ own wife was accused and suspected, he replaced the court that had been finding all guilty that were accused, and the replacement court then found only 3 guilty of the next 56 accused. In May of 1693, all remaining in prison under charges were released.

Mass hysteria has a process and slows down over time. Rational thinking began to replace the hurry to judgment. Some of the victims had been respectable, church going, prayerful members of the Puritan church.
  Sometime later, those who had conducted the trials, some who had made accusations, apologized for the events, and confessed their own sins during the hysteria.

The ones still alive, released now from prisons, were in 1711, along with the heirs of those who had died, given compensation.

What was the real cause of the symptoms of the original accusations? Studies have been conducted that reveal the weird behaviors could have been the result of ‘ergot poisoning’. The ‘ergot’ likely came from a fungus of infested rye. Ergot is caused by the fungus, Clavicepspurpurea, and it affects rye and other grasses. A yellow colored mucus with fungal spores grows on rye when certain weather conditions are present. The weather conditions of 1691 were conducive to the growth of the mucus, and the stored rye, that was the most staple crop of Salem, would likely have had these spores to infect the children.

Ergot poisoning affects the central nervous system, causing contractions of smooth muscles, such as those in the walls of veins and arteries, and of internal organs. This can lead to convulsions, spasms, vomiting, delusions, hallucinations, and crawling sensations on the skin. The spread of the condition was not due to being near another victim, but from exposure to the infested rye.

So, these puritans thought they were loving and kind Christians, but in the heat of hysteria, they committed horrible acts.
We are not to assume because those were not even witches at all, that all witchcraft and Satanism is ended. No, and it is not just puritans who make victims of innocent people.


Among 2,709 members of the American Psychological Association who responded to a poll, 2,292 cases of ritual abuse were reported.
Bottoms, Shaver, & Goodman, 1993

At a 1991 Utah workshop, thirty-two mental health therapists reported treating 360 separate survivors of ritual abuse.
By early 1992 the following statement had been signed by sixty-six Utah therapists:
"We, the undersigned mental health professional, have each heard memories of ritual abuse recounted by some patients, as have therapists across the nation. We believe these patients’ allegations to have basis in fact. We are dismayed by accusations that therapists brainwash their patients or collude to create a mental health problem where none existed. We urge our public officials to take appropriate actions to counter ritual crimes."

The names on the signed petition, affirming the above statement, are given in the 1992 report of the Utah Governor’s Task Force on Ritual Abuse.
A. Horton, B. Harrison & B. Johnson, editors, Confronting Abuse, 1993

Of the sixty victims with whom I have met, fifty-three are female and seven are male. Eight are children.
The abuse occurred in the following places: Utah (37), Idaho (3), California (4), Mexico (2), and other places (14). Fifty-three victims are currently living in the state of Utah .
All sixty individuals are members of the Church.
Forty-five victims allege witnessing and/or participating in human sacrifice.
The majority were abused by relatives, often their parents.
All have developed psychological problems and most have been diagnosed as having multiple personality disorder or some other form of dissociative disorder.
Bishop Glenn L. Pace, " LDS Church Report to the Strengthening Church Members Committee," 1990

In 1992 alone, Childhelp USA logged 1,741 calls pertaining to ritual abuse, Monarch Resources of Los Angeles logged approximately 5,000, Real Active Survivors tallied nearly 3,600, Justus Unlimited of Colorado received almost 7,000, and Looking Up of Maine handled around 6,000. Even allowing for some of these calls to have been made by people who assist survivors but are not themselves survivors, and for some survivors to have called more than one helpline or made multiple calls to the same helpline, these numbers suggest that at a minimum there must be tens of thousands of survivors of ritual abuse in the United States.
Catherine Gould, Cultural and Economic Barriers to Protecting Children from Ritual Abuse and Mind Control, 1995

Published results of a nationwide study of substantiated reports of sexual abuse in day care involving 1,639 young child victims. Thirteen percent of these cases were found to involve ritual abuse.
Finkelhor, William and Burns, 1988

In 1993, Boon and Draijer described the clinical phenomena of 71 Dutch DID patients. Follow up data on this cohort of patients indicate that 38.8% of the patients had mentioned some form of SRA in the course of treatment
Boon & Draijer, 1993b.

These patients lived in different regions in the Netherlands and they were treated by 19 different clinicians.
Boon and Draijer 1993b

In this study, spontaneously given accounts of SRA and drawings on the subject showed a striking resemblance to those of North American patients.
Onno van der Hart, "Reports on Ritual Abuse in European Countries: A Clinician’s Perspective," 1998

So there are victims of some who call themselves to be Christians, and victims of those who claim to be of the devil, or a pagan... Do not swallow the spiritual food of either group. We are Christians, and our diet should consist of the 'fruit of the Spirit'... love, joy, peace, longsuffering, etc. and we are here to help the victims, and discourage the victimizers, whoever they be.

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