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IS JESUS a MAGICIAN?

       Both miracles and magic frequently fall into the same class of the supernatural acts.  They obviously infringe upon some form of deviance of the “natural”, [1] established and assumed order of things.  Jesus definitely belonged to the category of those who openly manifested a power to affect this order and performed the acts that many referred to as miraculous, while others considered them magical.  Do the two differ?  Judging from the mere effects that both have on the external reality magic and miracle making do not seem to differ.  In both cases the effects appear similar.  Powers are invoked, results follow and wonders take place.  In this sense, considering solely the external outcomes of the acts it cannot be argued that Jesus does indeed resemble a magician.  He healed, exorcised, and influenced weather not differing much in this regard from other magicians before and after his time.  From the perspective of Jesus’ works nothing serves to indicate that he was anything more than somewhat unordinary, but still a magician.           

        However, this essay will argue that Jesus in fact was not a magician, or, more accurately, than to call him a magician seems “inadequate rather than inaccurate.” [2]    In the attempt to determine this, it will maintain that it appears insufficient to make a decision solely on the basis of the works he performed.  We need to look beyond them and consider the entire context of those acts; the source of power Jesus had, what he himself regarded the works to represent and, finally, how they were performed from a technical perspective.  Conclusively, this paper will demonstrate several dimensions that disqualify Jesus from a class of magicians.

        To begin with it must be pointed out that in the ancient times the practice of magic enjoyed a quite strong popularity.  Despite the official laws prohibiting their practice, the tradition of various magical customs and general magical attitudes flourished even among highly positioned citizens. [3]   Magic prospered before Jesus’ birth and long after his death. [4]   The performing of various magical acts, healing, exorcising and even controlling weather did not represent a new and not even miraculous phenomenon.  On the contrary, the rabbinical literature illustrates that Jews viewed such feats as quite ordinary. [5]   Many rabbis demonstrated the similar powers in controlling the weather to the abilities Jesus had. [6]   A number of them gained their recognition as famous magicians exorcising demons; [7] an activity that Jesus engaged in as well.  After all, a point worth pointing out, at Jesus’ trial Jews did not discuss his works, which additionally indicates their familiarity with and the commonality of the phenomenon of miracles. [8]  There existed a number of other figures more or less prominent for their magical abilities.  Esculapius cured, Apollonius healed the sick, expelled demons, and raised the dead. [9]   Several biblical characters, for instance Elijah or Solomon, performed great wondrous works as well. 

        In this regard Jesus’ carrier of miracle making did not differ at all from other magicians.  Considering his works solely from their effect on the external reality and from the obvious, outside results they brought, Jesus cannot be viewed as anything but a magician, barely distinguishable from a variety of other wonder workers of his times.  His works in themselves cannot in any manner serve as the evidential facts demonstrating his divinity or pointing to him as the ambassador of anything else but magic.  From the mere acquaintance with the extensive list of wonders he performed, the conclusion that some researchers may arrive at (and what Jews contemporary to Jesus assumed) [10] is that everything Jesus did represented a well trained and mastered art; the art of magic spells and spirit world operation.

        However, it does not seem satisfactory to consider the character of Jesus solely within the framework of the external effects of his works.  As stated above, such a limited view does retain him in the category of the magicians.  It is nevertheless not a sufficient approach.

        The analysis of Jesus must go beyond a mere fact of his miracles.  It ought to consider the source from which the magicians’ and Jesus’ power flowed from in order to discover the potential parallels between them.  Furthermore it should take into account what Jesus himself spoke when performing his acts as well as how precisely he did them.  In other words, the study of Jesus potentially working magic   must take into account the entire context of his miracles.

        When analyzing the mentioned context of Jesus’ works there emerge a number of significant dimensions that seriously undermine his position as a magician.  The manner in which the supernatural power manifested itself in him represents one of the most remarkable ones.  Magicians coerced, manipulated, directed, pleaded with, and persuaded the spiritual forces to let them do the works; Jesus submitted himself to allow the Spirit of God to accomplish the act through him.  He did not maneuver the forces to comply with the directives set up by him himself like the magicians did.  He neither commanded God nor attempted to control Him.  He did not obtain his power through the trained ability to make the forces of spirit obey him as priest-magicians did; [11] he was the one who obeyed.

        The miracles of Jesus did not represent the miracles performed by some personal manipulation of the external force.  They were the works executed by God through the agency of Jesus.  Van der Loos stated that this is precisely what distinguishes miracles from “magic as a profane art.” [12]   The difference between the magician who obtained his powers owing to the perfectly mastered will of his own and Jesus whose power revealed the power and nature of God operating through him seems subtle, nevertheless essential.  It is what made him stand out of the legion of countless magicians of his times. 

        According to the New Testament representation of Jesus, he did not perform his wonders by means of his own personal power.  In Richardson’s words, “Jesus is thus not a detached power, a strange, magical… [an unknown Greek word]…, appearing from nowhere, without “cosmic significance”, like Simon Magus. [13]   Instead, it was the very power of God in action working in him that was the source of Jesus’ power. [14]

                          The Son of Man can do nothing of Himself, but what He

                          seeth the Father doing: for what things soever He doeth,

                          these the Son also doeth in like manner. [15]

        It is an undeniable truth that healing, exorcisms, and the control of the natural events  belonged to the magicians’ duties [16] and Jesus engaged in them all. [17]   Jesus’ walking on water, his stilling of storm, healing of the possessed, curing the blind, resurrection of the dead, miraculous feeding and catches of fish [18] all constituted the activities of the magicians.  However, the source of power behind these feats should not be ignored before the decision whether they indeed represented magic is made.  “The Father that dwelleth in me, he doeth the works,” [19] said Jesus.  “By the finger of God” was how he performed them, not by his own skills. [20]   The miracles of Jesus aimed at manifesting the power of Holy Spirit and meant to express through them the might, power, and nature of God, not of Jesus as an individual person.  He never commanded the Spirit.  On the contrary, the Spirit of God has been placed upon Jesus at his baptism [21] and worked through him and through his works ever since. 

        Furthermore, Jesus, unlike the magicians, referred to faith in God-given healing power as the necessary prerequisite of any miracles.  He stressed this point on numerous occasions revealing some strange occult significance behind strong faith.  When supported by it, anything was possible.

                                   Honestly, I tell you, if you have faith as [small as] grain of

                                   mustard seed, and you say to this mountain, “Move from

                                   here to that place over there”, it will move.  Nothing will

                                   will be impossible for you. [22]

  Needless to say, the magicians’ works did not require the faith of those for whom they performed them.  Their personal power of spirit manipulation sufficed.

         The nature and purpose of Jesus’ miracles constitutes another dimension that distinguishes him from the magicians.  His healings, exorcisms and other wonders did not represent the end in themselves but rather symbolized a wider context of the triumphant dominion of God revealed through them.  The Fourth Gospel refers to Jesus’ works as ‘signs’. [23]   They signified God’s presence; the power He has over all other realms including death.  Jesus’ ministry did not end with wonder making for the pure sake of creating amazement and even helping people.   He exorcised and healed in order to make them aware of the upcoming Kingdom of God.  As Witherington put it, “These exorcisms are not just random examples of God’s help to the suffering, but herald the breaking in of the eschatological reign of God.” [24]   Harmonized with Jesus’ apocalyptic vision of the universal salvation in future, the miracles testified to the actualized salvation in the presence. [25]  

        Jesus’ magic (?) intended to portray the coming of the dominion of God.  Magic that others performed never implied that. [26]   Both the magicians and Jesus engaged in exorcisms.  However, what separated Jesus from them was his combining of expelling demons with eschatology.  Others exorcised for the exorcising sake.  Jesus exorcised as the “manifestation of the Kingdom of God already present.” [27]  

        If the above points are not sufficient to distinguish Jesus from the magicians, a number of technical reasons emerge that disqualify him as one.  First of all, Jesus did not use any deities’ or spirits’ names when performing a miraculous action. [28]   Calling and naming supernatural forces constututed a crucial part of any magical activity. [29]   He never resorted to spells, incantations or rituals like the magicians did.  Arnobius strongly opposed the idea of Jesus performing magic and, from what he indicated, he was not wrong.  “Who has done this without any power of incantations, without the juice of herbs and of grasses, without any anxious watching of sacrifices, of libations, or of seasons?” [30]   Needless to answer, Jesus did.

        He did utter words when exorcising or healing but they did not resemble magical spells.  His speech was short and to the point.  Jesus did not use spells but addressed the demons and people likewise in a direct and imperative manner, for instance “Arise”, “I will: be though clean”, [31] or “Be silent, and come out of him!” [32]  Jesus did use the spittle, [33] but, as Witherington explains, this did not automatically amount to the ritual. [34]   He never wore amulets either. [35]   He frequently did sigh and look up to the heavens, [36] which might resemble the action done by other magicians.  However, he did not seem to engage in it in order to bring down the power.  Instead, he appeared to “simply” be thanking his Father for being with him. [37]

         Hull suggested that a miracle becomes magic when it is accompanied by the ritual action, when it works on the established sympathetic bonds, and when its cause finds its source in the will of the one who performs it. [38]   As demonstrated above, Jesus did not perform rituals.  He did not originate his works within the will of his own as it was the will of his Father operating through him.  In regards to the sympathetic bonds, there seemed to be no traces of it either. [39]   Finally, he neither asked people for fees nor attempted to draw special attention to himself as an instigator of the miracles as other magicians often did.

        From the above analysis Jesus does not emerge as the typical magician.  In fact, he does not appear as a magician at all.  He did perform the miracles as the magicians did.  He did heal and exorcise; something that the magicians dabbled in as well.  From the study of mere effects that both Jesus and those performing magic had on the external reality, the difference between them does not look clear.  From the perspective of Jesus’ works he might have indeed been a magician.  However, as the paper attempted to demonstrate, this form of approach does not suffice as the context within which Jesus worked wonders differed greatly from those of other magicians.  He never manipulated the spirit world.  On the contrary, the Kingdom of Spirit manifested Itself through the agency of Jesus.  Additionally Jesus referred to faith as the essential requirement of miracles.  Furthermore, the works Jesus demonstrated never served to represent the end in themselves.  Instead, they were intended to express the victory of the dominion of God over the realm of humans and even of death itself.  They pointed to God’s reign and the upcoming salvation available to all.  Finally, a lack of the  “technical” elements in Jesus’ wonder making otherwise characterizing the work of those engaged in magic further disqualify him from the category of the magicians.  To call Jesus a magician is not an inaccurate term.  However, it does appear greatly inadequate.

BIBLIOGRAPHY:

Arnold, C. E., Ephesians: Power and Magic; The Concept of Power in Ephesians in Light of its Historical Setting, Cambridge University Press, Cambridge, 1989

Frazer, J. G., vol. I, The Magic Art and the Evolution of Kings, MacMillan & Co Ltd., London, 1911-15

Hunter, A. M., The Work and Words of Jesus, S C M Press Ltd., London, 1950

Larue, G. A., The Supernatural, the Occult and the Bible, Prometheus Books, Buffalo, 1990

Richardson, A., The Miracle Stories of the Gospels, S C M Press Ltd., London, 1941

Trench, R. C., Notes on the Miracles of Our Lord, John W. Parker and Son, West Strand, London, 1858

Van der Loos, The Miracles of Jesus, E. J. Brill, Leiden, 1965

Vermes, G., The Changing Faces of Jesus, The Penguin Press, Allen Lane, 2000

Walker, T., Jewish Views of Jesus; An Introduction & An Appreciation, George Allen & Unwin Ltd., London, 1931

Witherington, B., The Christology of Jesus, Fortress Press, Minneapolis, 1990

Ed. by Ciraolo, L. and Seidel, J., Magic and Divination in the Ancient World II, Brill, Leiden, 2002

ALSO CONSULTED:

Bauckham, R., God Crucified; Monotheism and Christology in the New Testament, William B. Eerdmans Publishing Company, Grand Rapids, 1999

Klauck, H. J., Magic and Paganism in Early Christianity, T & T Clark, Edinburgh, 2000