Ancient Christian magic refers to magical practices and beliefs that were prevalent among early Christians. While the mainstream Christian tradition strongly discouraged the use of magic and viewed it as incompatible with the teachings of Jesus Christ, there is evidence to suggest that some early Christians engaged in magical rituals and believed in the efficacy of magical spells and amulets. One of the main reasons for the prevalence of magic among early Christians was the syncretic nature of the religious landscape during that time. In the ancient world, different religious traditions often coexisted and influenced one another. As a result, it was not uncommon for individuals to adopt practices and beliefs from multiple religious systems, including magic. Some early Christians may have turned to magic as a means of seeking protection, healing, or guidance in a world filled with uncertainties.
Some early Christians may have turned to magic as a means of seeking protection, healing, or guidance in a world filled with uncertainties. Magical amulets, spells, and incantations were believed to have the power to ward off evil spirits, cure illnesses, and influence the course of events. These practices allowed individuals to take a more active role in their own spiritual well-being and to seek supernatural intervention in their daily lives.
Ancient Christian magic
A few months ago I had a visit from the college-age daughter of a friend of mine. The young woman, an exceptionally gifted linguist, had developed an interest in religion and philosophy. What books, she asked, would combine her longstanding love of Latin and Greek with her newfound desire to plumb the mysteries of the cosmos? I was just about to recommend some key works in ancient philosophy and the history of Christian thought when she told me: “I only want to study alternative religions. What I’m really interested in is magic.”
She is not alone. The definitive English translation of Greco-Roman magical texts, Greek Magical Papyri, is almost always checked out from my college library. On the shelf next to Greek Magical Papyri sits an equally fascinating collection of Coptic Christian ritual texts called Ancient Christian Magic. Its leaves intact, its spine barely creased, it awaits the day when some student will think that Christianity has anything to do with magic.
Magic has always been a loaded word. The Greeks expressed their ambivalence by using a Persian loan-word, magos, to describe ritual practices going on in their own backyard; they alternated between condemning magic as a scoundrel’s craft and extolling it as a divine gift. My students are ambivalent as well: to some of them, magic means empowerment, freedom from coercive authorities, and mystical fellowship with the plant and animal kingdoms. For others the negative connotations prevail: magic is a dangerous art, manipulative and sinister, a medley of prescientific thinking and the lust for power. But now that neopaganism has joined the ranks of approved campus religious groups, this is beginning to be a minority view, expressed tentatively for fear of giving offense. One thing both sides agree on is that magic is fascinating. A course in the history of magic is sure to draw a crowd.
Christianity is too familiar, my students say, and even those who remain loyal to their childhood faith doubt that it holds much in the way of magical scintillation. I wish they could hear and take to heart Coleridge’s words in The Statesman’s Manual, “Alas!—the main hindrance to the use of the scriptures as your manual lies in the notion that you are already acquainted with its contents. . . . Truths of all others the most awful and mysterious and at the same time of universal interest, are considered so true as to lose all the powers of truth, and lie bedridden in the dormitory of the soul.”
Here is a new challenge: to make Christianity strange again, as strange as a Tantric initiation rite or a Bacchic mystery-drama, so that young seekers who are flirting with magic may discover what C. S. Lewis calls the “deep magic” at the heart of Christian revelation.
I have an icon in my office that conveys this deep magic, a fresco from the Skete of the Holy Spirit in Mesnil-St.-Denis made by Russian émigré artist and monk Gregory Kroug. It takes up the classical Christian theme of Christ’s descent to the realm of the dead—the “harrowing of hell,” as it was called in the West. Most versions of this icon are fairly crowded, but in Kroug’s there are only three figures: Adam and Eve, who sit so close together that they seem to form one person, and Christ, who bends down with infinite tenderness to grasp Adam’s wrist and pull Adam and Eve together out of their underworld prison. The family resemblance is unmistakable, except that Adam and Eve are aged and Christ, the second Adam, is eternally young. When I look at this icon, I think of the words of Christ in an ancient Greek homily for Holy Saturday: “I am your God, who for your sake have become your son. Out of love for you and for your descendants I now by my own authority command all who are held in bondage to come forth, all who are in darkness to be enlightened, all who are sleeping to arise. I order you, O sleeper, to awake. I did not create you to be held a prisoner in hell.”
This is the ancient Christian magic, the magic of redemption, by which we are tenderly yet powerfully raised out of captivity to sin and death. Nothing could be stranger than the idea of God making himself a sacrificial victim for our sake, submitting to death and traveling to the very pit of hell to take us out of it. All other magic is child’s play by comparison, the stuff of Harry Potter books.
It will be argued, of course, that Christian redemption is the opposite of magic. If Adam were a magician, he would have climbed out of the pit by his own might, adjuring the demons to assist him. Instead, he is pulled out by Christ, who grasps him by the wrist rather than the hand, in the same way that a mother cat grabs her kitten by the scruff of the neck. All is in God’s hands, and to attempt to play God is deadly folly. Yet I see in my post-Christian students what happens when there is no longer any risk of confusing Christianity with magic: faith becomes too safe, its power attenuated, and restless young seekers begin to look elsewhere for enchantment. We have our work cut out for us if we wish to make better known what is novel and unique, earthshaking and world-renewing about the ancient Christian magic.
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However, the use of magic within early Christianity was also heavily criticized by mainstream theologians and church authorities. The early Christian writers who condemned magical practices argued that they represented a denial of the omnipotence of God and a reliance on human power instead. Additionally, they believed that magic was in direct conflict with the teachings of Jesus Christ, who emphasized faith in God and the power of prayer. Over time, as Christianity became more institutionalized and organized, the condemnation of magic grew stronger. The rise of orthodox Christianity led to the marginalization and persecution of those who advocated or practiced magic. As a result, the use of magic became increasingly associated with heresy and was viewed as incompatible with true Christian faith. Despite the condemnation by church authorities, elements of magical practices and beliefs persisted in various forms within Christian communities. For example, the use of amulets and charms to ward off evil spirits or to bring good fortune can still be observed today in certain Christian cultures. Additionally, the belief in miracles and the power of relics can be seen as a continuation of the ancient Christian belief in supernatural intervention. In conclusion, ancient Christian magic represents a complex and multifaceted aspect of early Christianity. While it was generally condemned by mainstream Christian authorities, the use of magic persisted among some early Christians as a means of seeking protection and spiritual guidance. The syncretic nature of the ancient religious landscape and the human desire for control and intervention likely contributed to the prevalence of magic within early Christian communities..
Reviews for "The Dark Side of Early Christianity: A Study of Ancient Christian Magic"
- Sarah - 1 star:
The Ancient Christian Magic book was a huge disappointment for me. I was expecting deep insights into Christian mysticism and ancient magical practices, but instead, I found a collection of poorly translated texts and a lack of coherent explanations. The author failed to provide any meaningful context or analysis, leaving the reader confused and frustrated. Overall, I found this book to be a complete waste of time and would not recommend it to anyone interested in the subject.
- John - 2 stars:
As someone who has a keen interest in both ancient history and Christianity, I was really looking forward to reading Ancient Christian Magic. However, I was let down by the lack of substance and originality in this book. The author seemed to rely heavily on already well-known texts and provided little new insight. Furthermore, the writing style was dry and monotonous, making it difficult to stay engaged with the content. Overall, this book did not meet my expectations and I would not recommend it to others seeking a comprehensive understanding of ancient Christian magic.
- Emily - 3 stars:
Ancient Christian Magic had moments of interest, but ultimately, it fell short for me. While the book did introduce some lesser-known magical practices from the early Christian era, the author's analysis often lacked depth and breadth. The organization of the content also felt disjointed, making it challenging to follow the progression of ideas. If you're already well-versed in the subject matter, there may be some value in this book, but for those seeking a comprehensive exploration of ancient Christian magic, I would recommend looking elsewhere.
- Michael - 2 stars:
I had high hopes for Ancient Christian Magic, but unfortunately, it failed to deliver. The author's writing style was convoluted and confusing, often making it difficult to comprehend the concepts being presented. Additionally, the lack of concrete evidence and reliance on speculative theories left me questioning the validity of the claims made in this book. While there were some interesting tidbits of information scattered throughout, overall, I found this book to be unsatisfying and would not recommend it to others.