Witchcraft and Religion: A Complex Relationship

Journal ONE

When first prompted to think about witchcraft and the occult in a scholarly fashion, the nature of the relationship between witchcraft and religion are the first to come to mind. Specifically, the mutual exclusivity of witchcraft and religion. Can witchcraft exist without the presence of religion? Or can religion exist without witchcraft? 

Having grown up in a Christian household, witchcraft immediately evoked associations with Christianity. In fact, as a child, my sister and I were prohibited from dressing as witches for Halloween, viewing it as contrary to our faith. Thus, when reading the Introduction of A History of Magic, Witchcraft, and the Occult and learning more about the Church's historical opposition to witchcraft, I reflected on my own upbringing. Since witchcraft originated from paganism, which blatantly contradicts the Christian faith, Saints like Saint Augustine of Hippo “... took a hardline on magic, which he argues was taught by the Devil and acted out by demons. To perform magic, he declared, was to make a pact with the Devil - assertion which, much later, was used to condemn witches” (A History of Magic, Witchcraft, and the Occult, 102). However, upon further research, there are many comparisons that can be made between witchcraft and Christianity including the power of relics, angel magic, magic words, and interpreting dreams. These parallels blur the lines between occult and Christian beliefs.

Relics. The symbol of the cross worn by Christians worldwide was once believed to have apotropaic powers. “People started wearing Christian images such as crosses to ward off evils, particularly sickness and poverty, just as they had previously relied on amulets with pagan symbols” (A History of Magic, Witchcraft, and the Occult, 102). Additionally, religious relics such as “a saint’s finger, a fragment of the True Cross, or cloth worn by the Virgin Mary” were deemed to have magic powers. The comparison is strikingly similar to that of amulets, crystals, and gems. 

Angel Magic. In Christianity, the concept of guardian angels can draw comparison in pagan spirit interaction. In fact, “some theologians argued that praying to angels for help was no different from summoning pagan spirits” (A History of Magic, Witchcraft, and the Occult, 103). Therefore the boundaries between occult beliefs and Christian beliefs become blurred. 

Magic Words. Spells and incantations are among first to come to mind when considering witchcraft. However, power of the spoken word can be found throughout the Bible starting in Genesis with the creation of the world and continuing to Moses’ parting of the Red Sea in Exodus. Again, the distinction between Christian and witch practices becomes strained. 

Interpreting Dreams. Oneiromancy is the form of divination based upon dreams. This is a popular way of predicting the future found within the occult. Similarly in Christianity, “interpreting dreams was highly popular and mostly considered legitimate since, it was argued, the dreams were sent by God” (A History of Magic, Witchcraft, and the Occult, 77). There are many instances of dream interpretation found within the Bible. For example, Joseph was said to have the gift of prophecy and the skill to interpret dreams. Is he practicing Oneiromancy? What distinguished this from witchcraft? 

In medieval Europe, thin distinctions existed between religion and magic. While religious elites denounced magic, belief in witchcraft persisted among commoners. Popular belief in magic never disappeared in the 5th century. “The early Church associated magic with paganism and demons, yet a common tradition of magic survived, and even thrived, in Europe throughout the medieval period. This tradition was made up of a variety of practices, often with complex relationships with Christianity, that were carried out by a wide range of people, including physicians and even churchmen” (A History of Magic, Witchcraft, and the Occult, 92). 

In examining witchcraft with an open and inquisitive mind, intriguing complements between occult and religious practices emerge. This fuller understanding challenges mutual exclusivity and underscores the complexity of historical attitudes toward witchcraft.