How many people Know what the many different biblical definitions of witchcraft are?

Question

Please list every definition you can find or know of.
I remember finding at least 9 different definitions and most of them are not the same as the others.

In the Muslim religion witchcraft is a Sin, What does the Koran say? but it is also a sin in the Jewish traditions. but jews practice it to this day. So do christians and Catholics for that fact. in all the major religions it is a sin, So what will happen to all those people when God judges them?

Answer 1

In his book, Magic in the Middle Ages, Richard Kieckhefer’s use of the term magic is generally divided into two terms, demonic magic and natural magic, which are based upon the underlying sources of power being used. Demonic magic called upon demonic forces while natural magic leveraged so-called hidden powers in nature. Natural magic, Kieckhefer maintains was “essentially a branch of medieval science”. (Kieckhefer, p. 1)

Natural vs. Demonic Magic - Two Examples

Kieckhefer offers two examples of these forms of magic. First, the Wolfsthurn handbook, a collection of magical practices (charms, blessings, cures, adjurations) used in the day-to-day running of a large estate as an example of natural magic practices. Here we find examples of magic used for illnesses, pest control, and even warding off evil.

In another example, the Munich handbook, described the conjuring of evil spirits of the dead for purposes of magically revealing the future or somehow influencing the course of events. In the handbook we find the sorcery and necromancy of demons being conjured in magical circles, using them to create passionate love, influence the outcomes of trials, driving persons mad, or revealing the future.

Magic vs. Religion

From these two examples we can observe the coercive nature of magic, in that the supernatural is being controlled for the practitioner’s own purposes. Contrast this coercion with the practice of religion, whereby supernatural agents are worshipped, petitioned, or appeased. In short, magic coerces religion petitions. Religion is public and official, while magic is private and unofficial.

MAGIC’S EVOLUTION

The distinctions between demonic and natural magic in the middle ages were drawn by intellectuals educated in theology and philosophy. To the intellectual, demonic magic perverted religion by turning away from God and looking to demons for help in human affairs. Natural magic was merely another branch of science that exploited the hidden powers within nature. Yet the exact distinctions between the two forms of magic, or even the notion of what practices were magic and what were not magic proved to be difficult to define. Nor could we assume a stereotypical magician existed for we find in the readings that not only did the common person practice some forms of magic, whether intentional or not, but so did the ecclesiastic, such as the Monks who used Mandrake roots and charms for curing illnesses. (Kieckhefer, p. 58)

Three Epochs of the Evolution of Magic

In Pre-Modern, West-Central Europe, magic went through three epochs of construction as a concept:
1. A conversion period wherein paganism adopted or adapted to Christianity through acculturation and accommodation,

2. An intellectual renaissance in the twelfth century brought about by about by the influence of Arabic and Jewish learning with the rise of so-called scientific magic; and

3. By the mid-fourteenth century magic became increasingly understood to mean the practices of organized cults.

One man’s religion is another man’s magic – Magic of Old

The term ‘magic’ in pre-modern Christian Europe was often described by what is was not: it was non-religion and non-science. Yet, history has shown that at various times nearly all adherents to some form of belief accused the other of practicing magic. (Kieckhefer, pp. 10, 37-41). Indeed, we note from the readings those practicing magic spanned the spectrum from Kings, e.g., Saul (Kieckhefer , p. 33) to the most uneducated.

From around 300 C.E. to 1100 C.E., Christianity’s influence began its rise on pagan cultures. Church authorities, such as Augustine, lent their voices to what was acceptable as religion and what was heretical magic. But the division between orthodoxy and heresy proved to be not readily apparent. For example, Augustine believed that the positions of the stars may signify some events within the context of the will of God. (Kieckhefer, p. 127; Augustine City of God, Book V, available from )

In the fourth and fifth centuries, creeds established by church councils (e.g., Council of Nicea in 325 C.E.) were used as litmus tests for what was orthodox and what was not. For example, St. Vincent of Lerins, Commonitorium, combined with the issues from Pope Leo I formed the body of Christian doctrine and beliefs against which any beliefs could be tested. St. Isidore of Seville’s The Twenty Books of Etymologies, or Origins attempted to sum up (Books VII and VIII) all that which was known about orthodoxy, heresy, and the Church. In Book VII, St. Isidore writes, “And so heresy is named from the Greek from the meaning of choice, since each [heretic] decides by his own will whatever he wants to teach or believe. But it is not permitted to us to believe anything on the basis of our own will, nor to choose to believe what someone else has believed of his own will.” (Heresy and Authority in Medieval Europe, Edward Peters, Univ. Pennsylvania Press, 1980. p. 49.) Divination, incantations, amulets and necromancy were defined by St. Isidore as demonic and unscientific.

Any practice or belief failing these tests would be branded as heretical. (Peters, pp. 21-23.) Out of these definitions of what was orthodox and what was not came the practice of coercing the heretic back to the “one true faith”. Such coercion was even state sponsored under the authority of no less than the Roman Empire. Coercion sometimes meant the ultimate penalty. The Spaniard Pricillian was the first heretic to be executed in 383 C.E. (Peters, p. 25).

From the above, we see that the rise of the Church as an authority on what was orthodox lead to the gradual acculturation of paganism with Christianity.

Twelfth Century Minor Intellectual Renaissance

With the increase in intellectual thought in twelfth century Europe, magic began to be further partitioned as natural and supernatural, natural and demonic, white and black, or high (e.g., Arabic astrology) and low (superstitious practices of the illiterate or uneducated).

Increasing urbanization, religious reformation, the spread of universities to urban centers and away from monasteries, and importation of Arabic and Jewish learning gave rise to a transformation of intellectual life in Europe. (Kieckhefer, p. 117) The Arab knowledge expanded and systematized imported Greek astrology and alchemy concepts. The synthesis of astrology and Aristotle’s philosophical cosmology increased the credence of astrology as a form of science. (Kieckhefer, p. 130) For an interesting look at the various astrological works and thoughts see: Marriage and Divorce of Astronomy and Astrology: A History of Astral Prediction from Antiquity to Newton, Gordon Fisher, freely downloadable at

Printed translations of books became available to many in this time period. (Kieckhefer, p. 64) And numerous Arabic works of scholarly astrology, alchemy, and astral magic were also translated from Arabic into Latin to benefit men trained in church schools and nascent universities.

These persons of influence could be found in many positions in:
-the courts of royalty advising rulers (e.g., Charles IV, V, Popes Sixtus IV, Juliu II) with newfound knowledge such as the use of divination, including astrology (Bludworth, slide 17-18 audio);
- the medical profession. Until the eighteenth century an examination in knowledge of astrology was required for those seeking to become doctors (Kieckhefer, p. 122);
- scientific fields, where we found Galileo and Kepler, both practicing astrologers

Magic Moves Outside of the Mainstream

By the middle of the fourteenth century both secular and ecclesiastical legislation made the beliefs and practices of magic anathema. Magic became closely associated with consorting with demonic forces. Magic’s harm and its considered offenses to God were enough to require civil and religious penalties. Secular penalties included execution and the Church could impose penances or even excommunication upon magic’s practitioners. (Kieckhefer, p. 177)

The spread of universities aided in the isolation of magic from the mainstream. Law was now being taught at the university and detailed principles of effective prosecution of magic’s practitioners emerged. (Kieckhefer, p. 180)

Franciscan and Dominican friars began leaving the monastery to preach to the public, condemning the practice of magic. Their messages were clear: devotion to the superstitious was immoral and detracted from a call to pious observance. (Kieckhefer, p. 181)

In the early thirteenth century, Pope Gregory IX appointed inquisitors to root out heretics, thus moving control of determining orthodoxy away from the local ecclesia. Inquisitors could initiate prosecutions, including torture, without waiting for the aggrieved to bring claims forward. This action marked a shift from the earlier custom whereby those making accusations were required to prove their claims or be subject to the same penalties as were to be imposed should the claims be substantiated. (Kieckhefer, pp. 189-190)

The Malleus Maleficarum (Witch’s Hammer), published in Germany c.1486, by two Dominicans, Johann Sprenger and Heinrich Kraemer. Both authors were university scholars and were acting upon the papal bull, Summis Desiderantes, issue by Pope Innocent VIII and authorizing Sprenger and Kraemer to extirpate (wipe out) witchcraft. In the Maleficarum were tests for determining whether a particular practice was indeed magic. The book’s dedication of Exodus 22:18: “You shall not permit a sorceress to live” foreshadowed the end of magic in mainstream medieval Europe.
(Kieckhefer, p. 182; "Malleus maleficarum." Encyclopædia Britannica. Encyclopædia Britannica 2007 Ultimate Reference Suite. Chicago: Encyclopædia Britannica, 2007)

Answer 2

everyone has a different definition of what witchcraft is...

Some say its devil worshipping.

Some say its a game others play..

I can not provide you with all of the different definitions are, because there are so many..

Now some say that witchcraft is worshipping another god/s, that witches are praying for some sort of change to happen.. Now doesnt that sound like what christians do? do they not pray to god or jesus for something good to happen for some change in someones life? When they pray do they not send their energys and heart with that prayer? that is a type of witchcraft..

Answer 3

Are you looking for this stuff? WHY?

Anyway, Deuteronomy 18:11-12 with the spell casting, and the famous 'thou shalt not suffer' Exodus 22:18

I was looking at Wikipedia to see if it could help, check out this line:

U.S. Department of the Army, "Religious Requirements and Practices of Certain Selected Groups: A Handbook for Chaplains": "It is very important to be aware that Wiccans do not in any way worship or believe in "Satan," "the Devil," or any similar entities."

Yay, US army.

Answer 4

From what I understand, witchcraft is an attempt to go apart from God and gain special knowledge, powers, or abilities that come from spirit realm; usually for your own purposes or manipulate people or situations around you.

For Christians, this is in contrast to things like prayer and the use of spiritual gifts. Spiritual gifts are in 1 Corinthians 12-14. They include:

-prophecy (speaking to men on behalf of God); it can involve predictions and insight you could not naturally have.

-word of knowledge (God giving you a specific piece of information directly through your spirit); you may get information you need in a certain situation. I know someone who was given an exact address to pick up someone who was being threatened / beaten by a boyfriend. She went to where the holy spirit told her, to help the woman.

-discernment of spirits (God giving you insight to see what is *really* going on around you); for instance, someone can be speaking, and God can show you that they are operating in deception.

there are others too.....

But bottom line:

Witchcraft is when you get special knowledge or powers at will, and can use it for whatever you want.

Gifts of the Holy Spirit is when GOD gives you this knowledge or abilities for a PURPOSE, and strictly on a NEED TO KNOW basis. It's not for you to gain advantage over others or manipulate situations to your own will; but to assist you in serving God and ministering to others.

Witchcraft "gifts" and "abilities" are said in the Bible to come from demonic spirits. They are NOT personal abilities of people, but they come from contact and cooperation with spiritual beings. Since witchcraft involves going "around" God, not submitted to him, you have to gain power from beings in rebellion to God, ie demons.

Answer 5

I haven't seen very many Jews practicing witchcraft lately. In any case, it doesn't work.

Answer 6

You know, you can give something all the definitions you like; but ultimately its the people who actually practice it that can define it.

Answer 7

flying on a broomstick
using a cauldron
sex with the devil
giving birth to deformed babies