The early Christians, like the early Jews, were vehemently opposed to astrology, even attributing it to demonic origin.
The Church Fathers were willing to impose strong sanctions against astrology to protect their flocks. In A.D. 120, the noted mathematician Aquila Ponticus was excommunicated from the Church at Rome for astrological heresies. [1]
St. Augustine (354-430) believed that the determinism of astrology conflicted with the Christian doctrines of man's free will and responsibility, and God not being the cause of evil, [1] [2] but he also grounded his opposition philosophically, citing the failure of astrology to explain twins who behave differently although conceived at the same moment and born at approximately the same time. [3]
The first astrological book published in Europe was the Liber Planetis et Mundi Climatibus ("Book of the Planets and Regions of the World"), which appeared between 1010 and 1027 AD, and may have been authored by Gerbert of Aurillac. [4] Ptolemy's second century AD Tetrabiblos was translated into Latin by Plato of Tivoli in 1138. [4] The Dominican theologian Thomas Aquinas followed Aristotle in proposing that the stars ruled the imperfect 'sublunary' body, while attempting to reconcile astrology with Christianity by stating that God ruled the soul. [5] The thirteenth century mathematician Campanus of Novara is said to have devised a system of astrological houses that divides the prime vertical into 'houses' of equal 30° arcs, [6] though the system was used earlier in the East. [7] The thirteenth century astronomer Guido Bonatti wrote a textbook, the Liber Astronomicus, a copy of which King Henry VII of England owned at the end of the fifteenth century. [6]
In Paradiso , the final part of the Divine Comedy , the Italian poet Dante Alighieri referred "in countless details" [8] to the astrological planets, though he adapted traditional astrology to suit his Christian viewpoint, [8] for example using astrological thinking in his prophecies of the reform of Christendom. [9]
In the seventh century, Isidore of Seville argued in his Etymologiae that astronomy described the movements of the heavens, while astrology had two parts: one was scientific, describing the movements of the sun, the moon and the stars, while the other, making predictions, was theologically erroneous. [10] [11] In contrast, John Gower in the fourteenth century defined astrology as essentially limited to the making of predictions. [10] [12] The influence of the stars was in turn divided into natural astrology, with for example effects on tides and the growth of plants, and judicial astrology, with supposedly predictable effects on people. [13] [14] The fourteenth century skeptic Nicole Oresme however included astronomy as a part of astrology in his Livre de divinacions. [15] Oresme argued that current approaches to prediction of events such as plagues, wars, and weather were inappropriate, but that such prediction was a valid field of inquiry. However, he attacked the use of astrology to choose the timing of actions (so-called interrogation and election) as wholly false, and rejected the determination of human action by the stars on grounds of free will. [15] [16] The friar Laurens Pignon (c. 1368–1449) [17] similarly rejected all forms of divination and determinism, including by the stars, in his 1411 Contre les Devineurs. [18] This was in opposition to the tradition carried by the Arab astronomer Albumasar (787-886) whose Introductorium in Astronomiam and De Magnis Coniunctionibus argued the view that both individual actions and larger scale history are determined by the stars. [19]
Martin Luther denounced astrology in his Table Talk. He asked why twins like Esau and Jacob had two different natures yet were born at the same time. Luther also compared astrologers to those who say their dice will always land on a certain number. Although the dice may roll on the number a couple of times, the predictor is silent for all the times the dice fails to land on that number. [20]
What is done by God, ought not to be ascribed to the stars. The upright and true Christian religion opposes and confutes all such fables. [20]
— Martin Luther, Table Talk
Luther also went on to say:
Astrology is framed by the devil, to the end people may be scared from entering into the state of matrimony, and from every divine and human office and calling; for the star-peepers presage nothing that is good out of the planets; they affright people’s consciences, in regard of misfortunes to come, which all stand in God’s hand, and through such mischievous and unprofitable cogitations vex and torment the whole life. Great wrong is done to God’s creatures by the star-expounders. God has created and placed the stars in the firmament, to the end they might give light to the kingdoms of the earth, make people glad and joyful in the Lord, and be good signs of years and seasons. But the star-peepers feign that those creatures, of God created, darken and trouble the earth, and are hurtful; whereas all creatures of God are good, and by God created only for good, though mankind makes them evil, by abusing them. Eclipses, indeed, are monsters, and like to strange and untimely births. Lastly, to believe in the stars, or to trust thereon, or to be affrighted thereat, is idolatry, and against the first commandment. [20]
— Martin Luther,Table Talk
Renaissance scholars often practised astrology to pay for their research into other subjects. [21] Gerolamo Cardano cast the horoscope of king Edward VI of England, while John Dee was the personal astrologer to queen Elizabeth I of England. [21] Catherine de Medici paid Michael Nostradamus in 1566 to verify the prediction of the death of her husband, king Henry II of France, made by her astrologer Lucus Gauricus. [21] Major astronomers who practised as court astrologers included Tycho Brahe in the royal court of Denmark, Johannes Kepler to the Habsburgs and Galileo Galilei to the Medici. [21] The astronomer and spiritual astrologer Giordano Bruno was burnt at the stake for heresy in Rome in 1600. [21]
Ephemerides with complex astrological calculations, and almanacs interpreting celestial events for use in medicine and for choosing times to plant crops, were popular in Elizabethan England. [22] In 1597, the English mathematician and physician Thomas Hood made a set of paper instruments that used revolving overlays to help students work out relationships between fixed stars or constellations, the midheaven, and the twelve astrological houses. [23] Hood's instruments also illustrated, for pedagogical purposes, the supposed relationships between the signs of the zodiac, the planets, and the parts of the human body adherents believed were governed by the planets and signs. [23] [24] While Hood's presentation was innovative, his astrological information was largely standard and was taken from Gerard Mercator's astrological disc made in 1551, or a source used by Mercator. [25] [26]
English astrology had reached its zenith by the 17th century. [27] Astrologers were theorists, researchers, and social engineers, as well as providing individual advice to everyone from monarchs downwards. Among other things, astrologers could advise on the best time to take a journey or harvest a crop, diagnose and prescribe for physical or mental illnesses, and predict natural disasters. This underpinned a system in which everything—people, the world, the universe—was understood to be interconnected, and astrology co-existed happily with religion, magic and science. [28]
During the Enlightenment, belief in astrology amongst intellectuals fell away, though it had a popular following supported by almanacs. [29] One English almanac compiler, Richard Saunders, followed the spirit of the age by printing a derisive Discourse on the Invalidity of Astrology, while in France Pierre Bayle's Dictionnaire of 1697 stated that the subject was puerile. [29] The Anglo-Irish satirist Jonathan Swift ridiculed the Whig political astrologer John Partridge. [29]
Astrology saw a popular revival starting in the 19th century, as part of a general revival of spiritualism and, later, New Age philosophy, [30] : 239–249 and through the influence of mass media such as newspaper horoscopes. [30] : 259–263 Early in the 20th century the psychiatrist Carl Jung developed some concepts concerning astrology, [31] which led to the development of psychological astrology. [30] : 251–256 [32] [33]
The Catechism of the Catholic Church maintains that divination, including predictive astrology, is incompatible with modern Catholic beliefs [34] such as free will: [3]
All forms of divination are to be rejected: recourse to Satan or demons, conjuring up the dead or other practices falsely supposed to "unveil" the future. Consulting horoscopes, astrology, palm reading, interpretation of omens and lots, the phenomena of clairvoyance, and recourse to mediums all conceal a desire for power over time, history, and, in the last analysis, other human beings, as well as a wish to conciliate hidden powers. They contradict the honor, respect, and loving fear that we owe to God alone. [35]
— Catechism of the Catholic Church
Astrology is a range of divinatory practices, recognized as pseudoscientific since the 18th century, that propose that information about human affairs and terrestrial events may be discerned by studying the apparent positions of celestial objects. Different cultures have employed forms of astrology since at least the 2nd millennium BCE, these practices having originated in calendrical systems used to predict seasonal shifts and to interpret celestial cycles as signs of divine communications. Most, if not all, cultures have attached importance to what they observed in the sky, and some—such as the Hindus, Chinese, and the Maya—developed elaborate systems for predicting terrestrial events from celestial observations. Western astrology, one of the oldest astrological systems still in use, can trace its roots to 19th–17th century BCE Mesopotamia, from where it spread to Ancient Greece, Rome, the Islamic world, and eventually Central and Western Europe. Contemporary Western astrology is often associated with systems of horoscopes that purport to explain aspects of a person's personality and predict significant events in their lives based on the positions of celestial objects; the majority of professional astrologers rely on such systems.
The zodiac is a belt-shaped region of the sky that extends approximately 8° north and south of the ecliptic, the apparent path of the Sun across the celestial sphere over the course of the year. Also within this zodiac belt appear the Moon and the brightest planets, along their orbital planes. The zodiac is divided along the ecliptic into 12 equal parts ("signs"), each occupying 30° of celestial longitude. These signs roughly correspond to the astronomical constellations with the following modern names: Aries, Taurus, Gemini, Cancer, Leo, Virgo, Libra, Scorpio, Sagittarius, Capricorn, Aquarius, and Pisces.
A horoscope is an astrological chart or diagram representing the positions of the Sun, Moon, planets, astrological aspects and sensitive angles at the time of an event, such as the moment of a person's birth. The word horoscope is derived from the Greek words ōra and scopos meaning "time" and "observer". It is claimed by proponents of astrology that a horoscope can be used as a method of divination regarding events relating to the point in time it represents, and it forms the basis of the horoscopic traditions of astrology, although practices surrounding astrology have been recognized as pseudoscientific since the 18th century. Horoscope columns are often featured in print and online newspapers.
Western astrology is the system of astrology most popular in Western countries. Western astrology is historically based on Ptolemy's Tetrabiblos, which in turn was a continuation of Hellenistic and ultimately Babylonian traditions.
The Age of Aquarius, in astrology, is either the current or forthcoming astrological age, depending on the method of calculation. Astrologers maintain that an astrological age is a product of the Earth's slow precessional rotation and lasts for 2,160 years, on average.
Astrological belief in relation between celestial observations and terrestrial events have influenced various aspects of human history, including world-views, language and many elements of culture. It has been argued that astrology began as a study as soon as human beings made conscious attempts to measure, record, and predict seasonal changes by reference to astronomical cycles.
Astrology and astronomy were archaically treated together, but gradually distinguished through the Late Middle Ages into the Age of Reason. Developments in 17th century philosophy resulted in astrology and astronomy operating as independent pursuits by the 18th century.
An astrological age is a time period which, according to astrology, parallels major changes in the development of human society, culture, history, and politics. There are twelve astrological ages corresponding to the twelve zodiacal signs in western astrology. One cycle of the twelve astrological ages is called a Great Year, comprising 25,772 solar years, at the end of which another cycle begins.
Mundane astrology, also known as political astrology, is the branch of astrology dealing with politics, the government, and the laws governing a particular nation, state, or city. The name derives name from the Latin term mundus, 'world'.
Astrology has been a topic of debate among Jews for over 2000 years. While not a Jewish practice or teaching as such, astrology made its way into Jewish thought, as can be seen in the many references to it in the Talmud. Astrological statements became accepted and worthy of debate and discussion by Torah scholars. Opinions varied: some rabbis rejected the validity of astrology; others accepted its validity but forbid practicing it; still others thought its practice to be meaningful and permitted. In modern times, as science has rejected the validity of astrology, many Jewish thinkers have similarly rejected it; though some continue to defend the pro-astrology views that were common among pre-modern Jews.
Astrological compatibility (synastry) is the branch of the astrology, that is meant to show compatibility of romantic partners. A natal horoscope is a chart or map of the angles of the planets in the Solar System and their positions in the zodiac at the exact time of a person's birth. These angles represent the positive and negative relationships between the planets. These relationships describe the relationship between the two people under consideration. Compatibility between Zodiac signs is always approached within a particular branch of astrological tradition: Western astrology, Vedic astrology or Chinese astrology.
Psychological astrology, or astropsychology, is the result of the cross-fertilisation of the fields of astrology with depth psychology, humanistic psychology and transpersonal psychology. There are several methods of analyzing the horoscope in the contemporary psychological astrology: the horoscope can be analysed through the archetypes within astrology or the analyses can be rooted in the psychological need and motivational theories. No methodologically sound scientific studies exist that show a benefit or detriment in using psychological astrology. Psychological astrology, or astropsychology is a pseudoscience.
Babylonian astrology was the first known organized system of astrology, arising in the second millennium BC.
Hellenistic astrology is a tradition of horoscopic astrology that was developed and practiced in the late Hellenistic period in and around the Mediterranean Basin region, especially in Egypt. The texts and technical terminology of this tradition of astrology were largely written in Greek. The tradition originated sometime around the late 2nd or early 1st century BCE, and then was practiced until the 6th or 7th century CE. This type of astrology is commonly referred to as "Hellenistic astrology" because it was developed in the late Hellenistic period, although it continued to be practiced for several centuries after the end of what historians usually classify as the Hellenistic era.
In astrology, certain stars are considered significant. Historically, all of the various heavenly bodies considered by astrologers were considered "stars", whether they were stars, planets, other stellar phenomena like novas and supernovas, or other solar system phenomena like comets and meteors.
Some medieval Muslims took a keen interest in the study of astrology, partly because they considered the celestial bodies to be essential, partly because the dwellers of desert-regions often travelled at night, and relied upon knowledge of the constellations for guidance in their journeys.
Locational astrology is any of various types of astrology that factor in specific locations of the Earth. The different types also carry a range of astrological techniques.
In astrology, planets have a meaning different from the astronomical understanding of what a planet is. Before the age of telescopes, the night sky was thought to consist of two similar components: fixed stars, which remained motionless in relation to each other, and moving objects/"wandering stars", which moved relative to the fixed stars over the course of the year(s).
Astrology consists of a number of belief systems that hold that there is a relationship between astronomical phenomena and events or descriptions of personality in the human world. Astrology has been rejected by the scientific community as having no explanatory power for describing the universe. Scientific testing has found no evidence to support the premises or purported effects outlined in astrological traditions.
Dante's interest in astrology has only slowly been gaining the attention it deserves. In 1940 Rudolf Palgen published his pioneering eighty-page Dantes Sternglaube: Beiträge zur Erklärung des Paradiso, which concisely surveyed Dante's treatment of the planets and of the sphere of fixed stars; he demonstrated that it is governed by the astrological concept of the "children of the planets" (in each sphere the pilgrim meets souls whose lives reflected the dominant influence of that planet) and that in countless details the imagery of the Paradiso is derived from the astrological tradition. ... Like Palgen, he [Kay] argues (again, in more detail) that Dante adapted traditional astrological views to his own Christian ones; he finds this process intensified in the upper heavens.
It can hardly be doubted, I think, that Dante was thinking in astrological terms when he made his prophecies. [The attached footnote cites Inferno. I, lOOff.; Purgatorio. xx, 13-15 and xxxiii, 41; Paradiso. xxii, 13-15 and xxvii, 142-148.]
Assembled with Astronomie / Is ek that ilke Astrologie / The which in juggementz acompteth / Theffect, what every sterre amonteth, / And hou thei causen many a wonder / To tho climatz that stonde hem under.
{{cite AV media}}: CS1 maint: location (link)he did not even trouble readers with formal disproofs!
At the same time, in Switzerland, the psychologist Carl Gustav Jung (1875–1961) was developing sophisticated theories concerning astrology ...
Letter from Jung to Freud, 12 June 1911 "I made horoscopic calculations in order to find a clue to the core of psychological truth."