The most complete summation to date of the New Testament evidence for magical practice by Jesus and the early Christians. The very notion of Jesus being a sorcerer runs so against the grain of the Western cultural myth that even non-Christians are likely to find it far-fetched or even vaguely disturbing. Nevertheless, scholars steadily accumulated evidence for magical practices in the New Testament throughout much of the 20th century. It is that ever expanding body of knowledge that has made this book possible. This book examines the following: The nature of the earliest Christian documents,...

Early Christians were accused of practicing magic by Jews, pagans, and other Christians. Magic in the New Testament examines magical praxis common to the New Testament, the magical papyri, the Sepher Ha-Razim, the Book of Enoch, the apocryphal Acts and the pre-Nicene church fathers and surveys the professional literature on early Christian magic from 1927 through 2009. Additional topic include: -magic, family and sexuality, -the Old Testament background of early Christian magic, -the relationship between magic and apocalypticism, -veneration of relics and necromantic sorcery, -resurrection,...

The world of Jesus and the early Christians swarmed with prophets and exorcists, holy men and healers, who invoked angels and demons, gods and ghosts. Magic in Christianity: From Jesus to the Gnostics explores that world through the surviving texts of the first Christians and their pagan and Jewish contemporaries. Ecstatic spirit possession, handing opponents over to Satan, sending demons into swine, striking others dead on the spot by pronouncing curses, using articles of clothing and parts of corpses to perform magical healing and exorcism, invoking ghosts and angels for protection-these...

While cataloging material in the library of the monastery of Mar Saba in 1958, Morton Smith discovered a quotation from a letter of Clement of Alexandria copied in the end pages of a 17th century collection of the letters of Ignatius. After more than a decade of collaborative analysis of the find, Smith published his conclusions in 1973, setting off a firestorm of controversy in the New Testament studies guild. In 1975, a Jesuit scholar, Quentin Quesnell, claimed the letter had been forged and implied that Smith was the forger, moving the focus of debate off the text itself and onto Smith....