User:Wound theology/Astrology

Hellenistic
Ancient astrology has been described as "the most important and widespread Hellenistic system of piety".

Jewish
The Dead Sea Scrolls show considerable interest in astrology, including horoscopes; and other examples of ancient Jewish literature exhibited astrological themes, such as the Books of Enoch, the Book of Jubilees, the Testament of Solomon, and various minor texts. Philo of Alexandria writes at length of the planets as signs, including influences on agriculture and fertility, and describes the high priest's breastplate as ornamented with twelve gems "shaped after [t]he zodiac that consists of twelve pictures and represents the turning of the four season."

Early Christian
Astrology remained popular after the ascension of Christianity in the fourth century, despite legal and imperial opposition, and thus represented a "theological and pastoral" problem for early Christian leaders. Early Christian arguments against astrology, such as those of Augustine, centered around fatalism, which opposed early Christian views of divine authority and human free will. Polemics produced in this era made use of both Christian sources and pre-Christian Hellenistic sources, though the latter were likely viewed as less significant.

Gnostic and Manichaean sources are, contrastingly, open to astrology. Kocku von Stuckrad argues that even the anti-astrology polemics make use of astrological semantics, such as Origen, who argues that the movements of the stars are to be regarded as a kind of writing by God's hand in the sky" in his commentary on Genesis.

Medieval
Some of the practices of astrology were contested on theological grounds by medieval Muslim astronomers such as Al-Farabi (Alpharabius), Ibn al-Haytham (Alhazen) and Avicenna. They said that the methods of astrologers conflicted with orthodox religious views of Islamic scholars, by suggesting that the Will of God can be known and predicted. For example, Avicenna's 'Refutation against astrology', Risāla fī ibṭāl aḥkām al-nojūm, argues against the practice of astrology while supporting the principle that planets may act as agents of divine causation. Avicenna considered that the movement of the planets influenced life on earth in a deterministic way, but argued against the possibility of determining the exact influence of the stars. Essentially, Avicenna did not deny the core dogma of astrology, but denied our ability to understand it to the extent that precise and fatalistic predictions could be made from it. Ibn Qayyim al-Jawziyya (1292–1350), in his Miftah Dar al-SaCadah, also used physical arguments in astronomy to question the practice of judicial astrology. He recognised that the stars are much larger than the planets, and argued: "And if you astrologers answer that it is precisely because of this distance and smallness that their influences are negligible, then why is it that you claim a great influence for the smallest heavenly body, Mercury? Why is it that you have given an influence to al-Ra's [the head] and al-Dhanab [the tail], which are two imaginary points [ascending and descending nodes]?"

Modern
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.

"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."

The Catechism of the Catholic Church maintains that divination, including predictive astrology, is incompatible with modern Catholic beliefs such as free will:

"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."