Religion in the Medieval Europe - Essay Example

s: Details: Due Religion in the medieval Europe Medieval European conceptualised magic and witchcraft in different manners depending on affiliation of beliefs and practices. Greco-roman paganism and magic intersected with Christianity, which interpreted magic as necromancy. The Arabic community introduced the astrology in the 12th century who practiced magic in the medieval culture. These were practiced in various ways including, divination that comprised of astrology, palm reading, interpretation of dream and reading of omens. Medical magic was also part of magical practice. It involved the use of charms, medical astrology, prayers and use of medical herbs. Other forms of practicing magic included the use of protective amulets alchemy and sorcery, which was the use of magic with an intention to harm. However, it faced opposition from the Christian religion, which viewed the use of magic as idolatry. Magic can be viewed as a religion from Etic and Emic perspectives. The initial refers to its perception from outside tradition while the latter refers to perception from within the religion. Christians, on the other hand, defined magic from what it is not. The definition was magic is neither a religion nor a science. Various groups blamed each other of practicing magic due to their varied beliefs. The church distinguished magic as not being a religion by believing that the church was a true religion while magic was demonic. Religion was associated with god while magic was associated with demons besides; magic was viewed to be a manipulation while prayer was viewed to be supplication (Hamilton 39). The theory of magic has an evolutionary model, which described the process to begin from magic to religion, then Christian religion that was to be taken over by science. This, however, was criticised by scholars who claimed that it was outdated, unsubstantial, unscholarly and bias. Magic was practiced in the pre modern Europe across the demographic boundaries as pagans adapted to Christianity, which accommodated them. This was due to the influence of the Arabs and scientific inventions. However, the Christians viewed magic as a cult. Magic became increasingly identifiable as definite phenomena in the medieval Europe. Until the conversion period of 300CE to 1100CE, this had acculturation characteristics including paganism coming to terms with Christianity, beliefs adapting to new religious views. In addition, at this point, the rulers of pagan societies got themselves aligned with the church (Louise, Edward & Raudvere 10). The Christians dominated the region and introduced its own view on culture to the local community. Tension arose between the locals who were pagans and the Christians who were the intruders. The church distinguished between magic and miracles. They viewed magic as an illusion that was created by demons while miracle was real actual and non-illusory. This was more evident on the Christian writings which included book IV of Isidore of Seville’s etymology, which is against divination and demonic behaviour and practices. Belief was one important thing at this time of conversion. The church believed that magic was conducted by demons and highly condemned it. It was believed by the pagans that there were women who were capable of cutting fingerprints of the foot and performs rituals with them. In addition, some women were dedicated to killing people through devil powers. Bishop Buchan of worms (950-1025) discouraged this. St. Benedict’s and St. Gregory the great (540-604) gave a description of how St. Benedict saw through an illusion a fire that consumed the monks which he perceived that was caused by a heath idol buried under the building. Strigae was a roman term used by pagans to refer to vampire creatures and witches. The penal code in medieval condemned the belief in the Striga who were claimed to steal children. The belief that a certain woman had experienced a nocturnal flight with the pagan gods Diana who was recognised as a Striga was condemned by abbot synod (C.840-915). He even urged bishops and Christian religious leaders to elaborate to the people that the allegation was not true but a dream of demonic illusion. Father, it was a sin to believe in such supernatural powers, which competed with God. He also influenced the 12th centaury renascence and shift in focus under the Latin Christian laws. At this time, there was a widespread alarm on real and tangible activities of the demon in the medieval Europe. The practices that became popular regarding magic and were conversion, which involved; the pagans adapting to the Christian culture, scientific magic because of the Arab and Jewish influence. Christians viewed magic acts as a demonic act in the 14th century. The practices associated with magic included divination, wood magic, medical magic and the use of gemstones. New urban life influenced the intellectual renascence in the 12th century. In this manner, magic was distinguished by being natural versus supernatural, natural versus demonic, white versus black or high versus low. The Arabic astrology teachings of this time originated from the Persian, Greek, Roman, Serbia, Hindu, or Hebrew. Some of the well known astrologers were Galileo, Johannes Kepler, Albiranni-(973-1049) the predicted events included the comment, moon associated events, reading of the palms, and medical practice. There were four events of humour, which included choleric, sanguine, phlegmatic, and melancholy, which were defined by conditions in between them relating to moisture and temperature. The medieval magic used gemstones for purposes such as understanding and interpreting symbols, and medical values. St. Albert the great made an association between gemstones and astrology in his opinion. Raymond Lul, on the other hand, made a discussion of gemstones in terms of power. He believed that the stone mitigated the person who wore it and eliminated impatience associated with devil’s temptations. Diamond also gave a wonderful value and intellectual ability to interpret events. It was supposed to be worn in a silver casing. Those who bared it became victorious over their enemies those with weak hearts got cured by it. Words and rituals were also used as magic according to the Christians. It involved the repetition of certain words orally or prescribing rituals. Rituals had powers to effect change. However, the church contradicted this and believed that God was the only one with the ability to effect change. Father, rituals and words were inefficient, and delusions were based on the devils power, which was evil. Magic was viewed to be a non-reality, and that prayer was the only way to reality. Any other activity was considered ungodly and demonic. The church fought magic, which seduced humans into demonic activities through magic and superstitions. Magical practices were considered by the church to be idolatry. Its definition of idolatry was the worshiping of images, ideas other than God, which was a big sin according to the Christian, Islam and Judaism religions (Mazo, Karras, Kaye & Matter 301.). On the other hand, the Jewish community believed that astrology based on zodiac signs of spirituality had forces and influence. In fact, in the 13th century, some universities offered courses on astrology. This also faced resistance by the church as it was considered an advocacy to idolatry through enabling beliefs on astrology in institutions. There were regional variations in the practicing of witchcraft in the Scandinavian region. The Vikings who also inherited the British highlands and parts of Greenland occupied this region. Christianisation became a long process that also extended to some parts of North America. It applied in various aspects including the political way that involved the medieval saga at the time of colonisation. Snorri sturluson was a politician who supported the Christian beliefs and practices in the Scandinavian region. The witchcraft in the Scandinavian region believed in rituals and magic. However, those found guilty of practicing witchcraft were penalised since their gods were considered demonic. The powers of God were greater than all other powers; as illustrated by a mother to a son” be weary of sorcery, few things are mightier than words and magic” in which the mothers knowledge was based on dream definition. It was not that witchcraft had the ability to change the visible realities by visible means beyond the reach of ordinary people. Rune stone was also associated with witchcraft while runic alphabets were associated with magical activities. In the noise witchcraft, it was possible to work with knowledge imposed on faith and finding key to hidden parts of reality, which required a guardian spirit. The guardian spirit was connected to individuals or families in visible forms as animals or women, which represented certain qualities. That in the shape of a woman was protective; eagle was of a social position while a wolf was to represent evil minds. There was a belief that one could leave the ordinary body behind and act in a new shape temporarily. The dead also had the ability to act on the ground having a separate Saul from the body. However, the church questioned the ability of the devil to help man in any way. A person could have a strong desire to perform good or bad deeds while the ordinary body sleeps. The will and power defined the ability of such a person. Odin, on the other hand, performed activities as bird, serpent or fish while the ordinary body was dead or a sleep. Some of the Noise witchcrafts were women in the ordinary body who returned from the dead because of lack of peace in the grave or to fulfil their desires during their lifetime. They, therefore, could appear because of an ill desire or a friendly reason. Flint & Irene (76) suggested that, those with ill desires could be cremated and buried in a land far away. In one of the cases, a woman returned to ensure that her family was safe. Special knowledge was required to perform the magic. A prophet of great knowledge by the name volva had the ability to perform and interpret most of the events and even cast a spell. Most of the magic were ill intended, but some were positive. The positive magical activities included healing, and protection. Sharma recited both Christian and non-Christian words in order to heal. They used drums and charms also in these events. Both the pagans and Christians punished the users of magic for harmful purposes. Apart from the Noise population, the Celtic population also experienced similar characteristics in the process of their migration to the turkey through Ireland. They influenced the Irish culture and beliefs as their religious beliefs remained there. They had various gods with their own descriptions within all sectors of nature. Druids were specialists in the Celtic society classified into three levels of hierarchy. They protected the community and never served in the war. There were complains of idolatry as late as 1236 when an Irish official complained of a member of his diocese worshiping idols, and he even took actions to prevent her. In witches were denounced in the 16th century along with the use of magic. Lady Alice Kyteler, a powerful woman in the elite category, was accused of witchcraft in the Irish community. Protestants and Roman Catholic priests accused each other of witchcraft. From my own analysis of the above concepts that I learnt, the Christian religion was right to oppose the use of magic because most of it was used for ill motives. This resistance of the Christian community to idolatry saved victims of the use magic from open victimisation. This was enabled by the law enforcement that prosecuted the demonic users. The part that interests most is that of prominent people and clergymen taking part in idolatry. This reflects on how powerful idolatry was in the European medieval. There has been a great change in the cultural practices and believes compared to the medieval time. Work cited Hamilton, Bernard. Religion in the Medieval West Edition2, UK: Arnold publication series, 2003. Print. Brodman, James. Charity & Religion in Medieval Europe. Washington DC: CUA, 2009. Press. Print. Flint, Jane & Valarie, Irene. the Rise of Magic in Early Medieval Europe Princeton University 1994. Print. Karen Louise Jolly, Catharina Raudvere, Edward Peters Witchcraft and Magic in Europe: The Middle Ages. Continuum International Publishing Group, 2002. Print. Ruth Mazo Karras, Joel Kaye, E. Ann Matter. Law and the Illicit in Medieval Europe: The Middle Ages Series Publisher University of Pennsylvania Press, 2010. Print. Read More