A PRELIMINARY ANNOTATED BIBLIOGRAPHY
ON ASTROLOGY AND CHRISTIANITY
Prepared by Philip Johnson, Simeon Payne & Peter Wilson
Introduction
The initial stimulus for this work derives from a paper composed by Peter Wilson
toward an MA degree exploring the apologetic and missiological issues arising from
the encounter between Christians and spiritual seekers in new age festivals; and from
a chapter on astrology in Clifford & Johnson, Jesus and the Gods of the New Age
(Lion 2001), where positive and negative apologetic arguments are outlined.
The following annotated bibliography collates books and journal essays concerning
astrology, with particular reference to Biblical and Christian history. This collation
represents the preliminary efforts behind a work-in-progress that will constitute a
fresh approach in the history of Christian apologetics toward astrology.
The proposed work will first comprise a survey of how astrology itself has been
conceived of from ancient Babylonian culture until the 21st century. It will then
comprise a survey of Christian attitudes toward astrology encompassing “outright
rejection”, “qualified acceptance” and “apologetic engagement”. In assessing these
different approaches it will be demonstrated that a considerable portion of
contemporary Evangelical apologetic texts that oppose astrology suffer from several
crippling weaknesses. The study of astrology raises broader questions about the role
of natural revelation in Christian theology, missions and apologetics, as well as
highlighting the need for a robust theology of the creation, a balanced understanding
of the immanence and transcendence of God, and the thorny problem of Christian
guidance, discernment, spiritual gifting and divination. Finally, after considering the
spectrum of Christian views on astrology, and being cognizant of the theological,
missiological and apologetic context of our time, a fresh apologetic trajectory will be
developed that should offer a bridge between natural and special revelation toward
those who are attracted to astrology.
Preliminary thoughts about
The bibliography has been arranged into sub-topics to best facilitate the organization
of ideas and issues for research. It should be noted that, for the moment,
contemporary works promoting astrology, general surveys of church history (e.g.
Frend’s Rise of Christianity, Fletcher’s The Barbarian Conversion), the works of the
Church Fathers (Ante-Nicene, Nicene and Post-Nicene Fathers), Jewish Qabalists,
Islamic astrology, Chinese and Vedic astrology, are not included; but such works will
subsequently be incorporated into the project.
Reference Works – Astrology & Occult
Raymond Buckland, The Witch Book: The Encyclopedia of Witchcraft, Wicca, and
Neo-paganism (Canton, Michigan: Visible Ink Press, 2002).
Contains an article on astrology as it is used by practitioners of modern
witchcraft. Buckland is a prominent figure in American Wicca (founded SeaxWicca tradition), and a prolific author.
James R. Lewis, The Astrology Book: The Encyclopedia of Heavenly Influences
(Canton, Michigan: Visible Ink Press, 2003).
An 889 page encyclopedic work detailing the concepts, tools, practices,
theories, influential figures and history of astrology around the world.
James R. Lewis (ed) The Beginnings of Astrology in America: Astrology and the
Re-Emergence of Cosmic Religion. (New York & London: Garland Publishing,
1990).
Lewis’ introduction to this collection of out-of-print books contains some
pithy incisive remarks about the appeal of astrology vis-à-vis revealed
organised religion. While Lewis is a scholar of new religious movements, he is
also by training and practice an astrologer (over 25 years’ experience). The
out-of-print texts include: Periodicity / Jos. Rodes Buchanan -- Dr. Karr's
guide to success and happiness / Frederick Karr -- Metaphysical astrology /
John Hazelrigg -- The Astrologer's vade mecum / W.H. Chaney -- The daily
guide / S. Gargilis -- A brief history of astrology / Temple Hungad -- How to
succeed in the study and practice of astrology / Llewellyn George -- The story
of the zodiac, its antiquity and its message / A.E. Partridge. Reprint of works
originally published 1897-1934.
J. Gordon Melton (ed) The Encyclopedia of Occultism and Parapsychology (2 Vols.
5th ed. Detroit: Gale, 2001).
A major reference work (1,939 pages) on occult subjects and individuals with
entires on astrology and various figures important in the history of astrology
(e.g. Cornelius Agrippa, Tycho Brahe, Nicolas Culpepper, Johannes Kepler
and William Lilly). Also valuable articles concerned with the history of occult
and esoteric thought.
Lynn Thorndike, History of Magic and Experimental Science (8 Vols. New York:
Columbia University Press, 1960).
The fruit of a life’s labours, Thorndike presents in a simple chronological and
elementary inductivist manner evidence of attitudes and practices relative to
magic, astrology, alchemy and other precursors to contemporary science.
Thorndike begins in the Roman Empire and concludes his work in the
seventeenth century.
Methodology – Religious Studies Perspectives
Mircea Eliade, Occultism, Witchcraft, and Cultural Fashions: Essays in Comparative
Religion (Chicago & London: University of Chicago Press, 1976).
Eliade locates the resurgence of the occult in popular culture within his
methodological framework of the sacred and profane, and how people today
seek to recapture a sense of the sacred in the mundane (e.g. re-enter paradise
by rituals, techniques etc). Has some remarks on the revived interest in
astrology in the 1970s. Eliade was an influential religious studies scholar of
the 20th century.
Antoine Faivre, Access to Western Esotericism (Albany, New York: State University
of New York Press, 1994).
This is a major monograph that systematically treats esotericism by discussing
the bibliographical sources for the Kabbalah, Theosophy, Alchemy,
Rosicrucians, Hermeticism, etc. Has some remarks about astrology like: “The
most popular is clearly astrology, queen of the arts of divination … astrology
still responds to a more or less conscious need to find once more in our
uncentered and fragmented world the Unus mundus, the unity of mankind and
the universe, through an integral language based on the principle of
similitude.” (p. 95). Faivre holds a professorial chair at the Sorbonne in Paris
in Esotericism.
Antoine Faivre & Karen-Claire Voss, “Western Esotericism and the Science of
Religions” Numen, Volume 42, no. 1 (January 1995), pp. 48-77.
This jointly composed essay is an exploration of the methodological issues
and approaches concerning the scholarly study of the esoteric and hermetic
sciences. This is a major essay in the discussion about methodology.
Wouter J. Hanegraaff, “Empirical Method in the Study of Esotericism,” Method and
Theory in the Study of Religion, 7/2 (1995), pp. 99-129.
Hanegraaff argues that empirical research into esoteric religious phenomena
needs to be premised on a methodological agnosticism. Then considers
Faivre’s definition of esotericism followed by a discussion on the use of
empirical method for synchronic and diachronic studies on esotericism.
Questions the distinctions between “mysticism” and “gnosticism”.
Methodology - Folklore
Bill Ellis, Lucifer Ascending: The Occult in Folklore and Popular Culture
(Lexington, Kentucky: University Press of Kentucky, 2004).
Ellis, who is a specialist in folklore at Penn State Uni at Hazelton and is a
member of the Evangelical Lutheran Church, argues that the occult is not
humbug. Instead the occult represents a populist attempt to access the
transcendent directly rather than mediated through the institution or hierarchy
of the Church. Demonstrates the role that folklore plays in the social
construction of ideas and social panics (among Christians) relative to
witchcraft, Satanists, ouija boards and other occult topics. Although not
discussing astrology, Ellis thesis is relevant to understanding the backlash
from Christians about the occult generally.
Methodology – Psychological Perspectives
Robert L. Carrigan, “The Revival of Astrology – Its Implications for Pastoral Care”
Pastoral Psychology, Volume 29, no. 209 (December 1970), pp. 7-14.
An agnostic about astrology, Carrigan seeks to explore the pastoral problems
that arise when people interpret themselves and their “significant other” in the
deterministic categories of “sun-sign” astrology. Although rejecting astrology
as a tool for guidance, Carrigan nonetheless recognises the need for pastoral
sensitivity with people attracted to astrology. Indicates that Christians are
quick to make rash judgments on human experiences where those involved
find strength, hope and assurance (as in astrology). Places the emphasis in
counselling on relationships and understanding the attraction to astrology in
that setting.
Nicholas Hume & Gerald Goldstein, “Is There an Association Between Astrological
Data and Personality?” Journal of Clinical Psychology, 33 (1977), pp. 711-713.
The authors tested close to 200 college students employing the Minnesota
Multiphasic Personality Inventory and Leary International Check List, and
correlated the results to astrological charts. No link was found between
personality features and natal horoscopes, but the authors argue that
astrological data might be employed as part of a broader personality
assessment of an individual.
R. S. Perinbanayagam, “Self, Other, and Astrology: Esoteric Therapy in Sri Lanka,”
Psychiatry, 44 (1981), pp. 69-79.
A study of Hindu astrologers in Sri Lanka, examining the astrological culture
as it appertains to cures and the client-astrologer relationship. The therapeutic
work of the astrologer is framed around the concept of karma, from which
misfortune beyond the self is established.
Judy F. Pugh, “Astrological Counseling in India,” Culture, Medicine, and Psychiatry,
7 (1983), pp. 279-299.
Pugh evaluates the theory that astrology offers clients a form of counselling
grounded in situations. The discussion explores a session between an Indian
astrologer and client. The effectiveness of astrology as a counselling technique
is illustrated from the session and its applicability to the client’s circumstances
of life through dialogue, prediction and remedy. The author interprets
astrology in India as a valid form of therapy and counselling.
Methodology - Sociological Perspectives
Shoshanah Feher, “Who Holds the Cards? Women and New Age Astrology” in
Perspectives on the New Age, edited by James R. Lewis & J. Gordon Melton (Albany,
New York: State University of New York Press, 1992), pp. 179-188.
Shoshanah Feher, “Who Looks to the Stars? Astrology and its Constituency” Journal
for the Scientific Study of Religion, Volume 31, no. 1 (1992), pp. 88-93.
Feher’s twin essays relate to a survey she conducted at an astrological
conference. Feher establishes who is attracted to astrology, the demographics
and trends particularly among women, and bounces this off earlier
sociological surveys that suggested astrology was only a marginal
phenomenon.
Jacques Maitre, “The Consumption of Astrology in Contemporary Society,”
Diogenes, 53 (Spring 1966), pp. 82-98.
A discussion on the contemporary spread of astrology and the occult
generally, which appear to run counter to science. Astrology is examined as a
divinatory technique, with its consumer appeal and social functions analysed.
The grass roots impact of psychology and changing views about fate have a
functional role in the modern practice of astrology.
Martin Marty, “The Occult Establishment” Social Research, Volume 37, no. 2
(Summer 1970), pp.212-230.
Marty explores the role of the occult as a spiritual outlook among the
“establishment” in American religion and society, as opposed to an
“underground” variety of occult.
Edward A. Tiryakian, “Toward the Sociology of Esoteric Culture” American Journal
of Sociology, Volume 78, no. 3 (November 1972), pp 491-512.
One of several important discussions on the sociological contours of
contemporary occultism (also see the essay by Truzzi).
Marcello Truzzi, “The Occult Revival as Popular Culture: Some Random
Observations on the Old and the Nouveau Witch” Sociological Quarterly, Volume 13,
no. 1 (Winter 1972), pp. 16-36.
This has been a seminal essay in the sociology of alternate religion.
Marcello Truzzi, “Astrology as Popular Culture” Journal of Popular Culture, Volume
8, no. 4 (Spring 1975), pp. 906-911.
A smaller essay that needs to be understood in the light of Truzzi’s 1972
essay. Distinguishes between pop astrology (the newspaper sun-signs variety),
and the serious consumption of astrology – first by those who become clients
of astrologers, and then those who progress to expertise where self-charting
occurs.
Gabriel Weiman, “The Prophecy That Never Fails: On the Uses and Gratification of
Horoscope Reading,” Sociological Inquiry, 52 (1982), pp. 274-290.
Methodology – Missiological Issues
Stephen B. Bevans, Models of Contextual Theology (Maryknoll, New York: Orbis,
1992).
Stephen B. Bevans, “Living between Gospel and Context: Models for a Missional
Church in North America”, in Confident Witness-Changing World edited by C. Van
Gelder (Grand Rapids, Michigan: Eerdmans, 1999), pp. 141-154.
David J. Bosch, Transforming Mission (Maryknoll, New York: Orbis, 1991).
Harvey M. Conn, Eternal Word and Changing Worlds: Theology, Anthropology, and
Mission in Trialogue (Phillipsburg, New Jersey: Presbyterian & Reformed Publishing,
1984).
Irving Hexham, Stephen Rost & John W. Morehead (Eds) Encountering New
Religious Movements: A Holistic Evangelical Approach (Grand Rapids: Kregel,
2004).
The theme justifying this collection of essays is the integration of
missiological principles (like cross-cultural contextualization) into the
discipline of apologetics in ministry with devotees of new religious
movements. Contains essays about “incarnational” ministry in Scripture and
church history, methodological essays about missiology, communications in
missions, new religions as global cultures, together with various case studies
on applying such insights into reaching New Age, Neo-Pagan seekers and
other groups.
Paul G. Hiebert, Anthropological Reflections on Missiological Insights (Grand
Rapids, MI: Baker, 1994).
A collection of Hiebert’s previously published essays on critical
contextualization, spiritual warfare and cosmology, etc.
Paul G. Hiebert, Missiological Implications of Epistemological Shifts: Affirming Truth
in a Modern/Postmodern World (Harrisburg, PA: Trinity Press, 1999).
Paul G. Hiebert & Eloise Hiebert Meneses, Incarnational Ministry: Planting
Churches in Band, Tribal, Peasant, and Urban Societies (Grand Rapids, MI: Baker,
1995).
Paul G. Hiebert, R. Daniel Shaw & Tite Tiénou, Understanding Folk Religion: A
Christian Response to Popular Beliefs and Practices (Grand Rapids, MI: Baker,
1999).
Harold Netland, Encountering Religious Pluralism: The Challenge to Christian Faith
& Mission (Downers Grove, IL: InterVarsity Press/Leicester: Apollos, 2001).
Wilbert R. Shenk, Changing Frontiers in Mission (Maryknoll, NY: Orbis, 1999).
John Mark Terry, Ebbie Smith & Justice Anderson (eds) Missiology: An Introduction
to the Foundations, History, and Strategies of World Missions (Nashville TN:
Broadman & Holman, 1998).
Judith Gundry-Volf, “Spirit, Mercy, and The Other,” Theology Today, 51 (1995), pp.
508-523.
Discussion concerning the encounter between the Samaritan woman and Jesus
(John 4), with helpful observations about this episode as an example of crosscultural and inter-religious dialogue.
Amos Yong, Beyond The Impasse: Toward a Pneumatological Theology of Religions
(Grand Rapids: Baker, 2003).
Methodology – Apologetic Styles
E. M. Blaiklock, “The Areopagus Address,” Faith and Thought, 93/3 (Summer 1964),
pp. 175-191.
The Third Rendle Short Memorial Lecture (June 1964). Blaiklock presents the
keen perspective of a classicist historian in examining Paul’s encounter at the
Areopagus. Considers the context of the passage and the historical backdrop to
the Areopagus sermon, and evaluates misconceptions about Paul’s
effectiveness in Athens. Notes Paul’s apologetic gambits from a creation
framework, contextual circumstances, and the impact of his message.
Philip Johnson, “Apologetics and Myths: Signs of Salvation in Postmodernity,”
Lutheran Theological Journal, 32/2 (July 1998), pp. 62-72.
Philip Johnson, “The Aquarian Age & Apologetics,” Lutheran Theological Journal,
34/2 (August 2000), pp. 51-60.
An assessment of five different evangelical models of apologetics employed to
counter the influence of New Age spirituality. Assessment locates strengths
and weaknesses in each model. A concise argument is offered for developing a
more holistic approach that is informed by cross-cultural missions principles.
John Warwick Montgomery, “The Holy Spirit and the Defense of the Faith,”
Bibliotheca Sacra, 154/4 (October-December 1997), pp. 387-395.
Harold Netland, “Toward Contextualized Apologetics,” Missiology, Volume 16, no. 3
(July 1988), pp. 289-303.
John A. Saliba, Christian Responses to the New
General Revelation, Natural Theology & Apologetics
Winfried Corduan, “General Revelation in World Religions” Journal of Christian
Apologetics, 1/2 (Winter 1997), pp. 59-72.
Winfried Corduan, A Tapestry of Faiths: The Common Thread Between Christianity
& World Religions (Downers Grove, IL: InterVarsity Press, 2002).
David W. Diehl, “Evangelicalism and General Revelation: An Unfinished Agenda”
Journal of the Evangelical Theological Society, Volume 30, no. 4 (December 1987),
pp. 441-455.
Gordon R. Lewis, “How General Revelation Makes Possible Cross-Cultural
Communication” Evangelical Philosophical Society Bulletin, Volume 11 (1988), pp.
48-65.
Gerald R. McDermott, Can Evangelicals Learn From World Religions? Jesus,
Revelation & Religious Traditions (Downers Grove, IL: InterVarsity Press, 2000).
Edward Rommen & Harold Netland (Eds) Christianity and the Religions: A Biblical
Theology of World Religions (Pasadena, CA: William Carey Library, 1995).
Divination
D. E. Aune, “Divination” in The International Standard Bible Encyclopedia, edited
by Geoffrey W. Bromiley (Rev. Ed. Grand Rapids, Michigan: William B. Eerdmans,
1979), Vol. 1. pp. 971-974.
Aune’s article is a useful primer on the topic of divination in the ancient world
and Bible, with remarks about various types of divination (astrology, casting
lots, water-divining, arrows, livers etc).
Raymond Buckland, The Fortune-Telling Book: The Encyclopedia of Divination and
Soothsaying (Detroit: Visible Ink Press, 2004).
This is a popular reference work prepared by the founder of Seax-Wicca in
America. It is cross-cultural in perspective and has relevant entries on
divination in the Bible, astrology, prophecy, dreams, etc.
David Burnett, Unearthly Powers: A Christian Perspective on Primal and Folk
Religion (Eastbourne: Monarch, 1988).
Burnett, who is a trained anthropologist, and former missionary, has a brief
but interesting chapter on divination. After charting some different crosscultural forms of divination, Burnett acknowledges “divination in most
societies raises some important problems for new converts to Christianity.” He
poses the question about the role of charismatic spiritual gifts in Scripture and
asks, “Could it be at this level that the spiritual gifts, and especially that of
prophecy, have a particular relevance for the church of a primal society?” He
concludes, “Perhaps in our desire to distance the young church from the
unacceptable aspects of the old culture, we have failed to appreciate the
important role of divination. We have presented a God who is unable to
communicate with human beings except through a book accessible only to the
literate.” (pp. 118, 119).
Robert Gnuse, “The Jewish Dream Interpreter in a Foreign Court: The Recurring Use
of a theme in Jewish Literature,” Journal for the Study of the Pseudepigrapha, 7
(October 1990), pp. 29-53.
Alfred Guillaume, Prophecy and Divination Among the Hebrews and Other Semites
(“The Bampton Lectures 1938”. London: Hodder & Stoughton, 1938).
Guillaume was a distinguished scholar in Islamic Studies, as well as having
been Professor of Hebrew and Oriental Languages at the University of
Durham. Although holding to the “orthodoxy” of the Wellhausen theory,
Guillaume presents his lectures with some depth exploration of divinatory arts
in Sumeria, and then among the Hebrew and Arabic peoples. Inquires into
magical methods, prophecy and prediction, objects of vision, acted signs
among prophets, dreams and visions, magic and poetry, magic and Psalms.
J. Lindblom, “Lotcasting in the Old Testament,” Vetus Testamentum, 12 (1962), pp.
164-178.
Burke O. Long, “The Effect of Divination Upon Israelite Literature” Journal of
Biblical Literature, 92/4 (December 1973), pp. 489-497.
E. Robertson, “The ‘Urim and Tummim,’” Vetus Testamentum, 14 (1964), pp. 67-74.
General Historical Surveys
B. J. Gibbons, Spirituality and the Occult: From The Renaissance to the Modern Age
(London & New York: Routledge, 2001).
This is a useful primer on how the esoteric and hermetic traditions have
survived and been transmitted from the Renaissance into the modern world.
Some brief remarks about astrology in the Renaissance.
Otto Neugebauer, Astronomy and History: Selected Essays (New York, Berlin,
Heidelberg & Tokyo: Springer-Verlag, 1983).
Neugebauer was a distinguished authority on ancient astrology, and this text
comprises a collection of 43 previously published journal essays on
Babylonian, Egyptian, Greco-Roman, and Medieval-Renaissance studies
about planetary theories, astrology, etc.
S. J. Tester, A History of Western Astrology (Woodbridge, Suffolk: The Boydell
Press, 1987).
Tester was a classicist and scholars regard this text as a valuable general
historical profile on astrology in the West.
Astrology & Historiography
Krzysztof Pomian, “Astrology as a Naturalistic Theology of History” in ‘Astrologi
halluncinati’: Stars and the End of the World in Luther’s Time, edited by Paola
Zambelli (Berlin and New York: Walter de Gruyter, 1986), pp. 29-43.
Pomian’s essay is pertinent to understanding how astrology became one
approach through which some late medieval and Renaissance thinkers sought
to find patterns of meaning in history, particularly with reference to cosmic
signs (eclipses, comets, planetary conjunctions) and their political or historical
significance.
G. W. Trompf, The Idea of Historical Recurrence in Western Thought: From
Antiquity to the Reformation (Berkeley, Los Angeles & London: University of
California Press, 1979).
Trompf holds the professorial chair in the history of ideas in the Religious
Studies School at the University of Sydney. In this monograph Trompf is
concerned with the concept of “recurrence” (crudely: history goes in cycles)
throughout Greco-Roman, Hebraic and Christian thought. Of relevance is his
discussion of certain classical-Christian interpreters of history who used an
astrological paradigm (see especially pp. 201-207).
Astrology & Religions of Antiquity
Tamsyn Barton, Ancient Astrology (London and New York: Routledge, 1994).
An important monograph on the history of astrology in Babylon, Greece and
Rome, with a chapter on the Christian responses to astrology up to the early
middle ages. Also includes discussion of the social contexts and application of
astrology in the ancient world.
David Brown, “The Cunieform Conception of Celestial Space and Time,”
Cambridge Archaeological Journal, 10/1 (2000), pp. 103-122.
J. C. Greenfield & M. Sokoloff, “Astrological and Related Omen Texts in Jewish
Palestinian Aramaic”, Journal of Near Eastern Studies, Vol. 48, No. 3. (Jul., 1989),
pp. 201-214
A translation of selected Jewish Astrological texts, from the second temple
onwards indicating their existence and familiarity that the Jewish people had
with these texts.
Willy Hartner, “The Earliest History of the Constellations in the Near East and the
Motif of the Lion-Bull Combat” Journal of Near Eastern Studies, Volume 24, no’s 1
& 2 (January-April 1965), pp. 1-16.
Willy Hartner & Richard Ettinghausen, “The Conquering Lion, The Life Cycle of a
Symbol” Oriens, Volume 17 (1964), pp. 161-171.
The twin essays by Hartner are considered to be very controversial among his
peers. These essays throw up some interesting conjectures on the signs of Leo
and Taurus in Babylonian religion. Both illustrated with photographic plates.
Otto Neugebauer, The Exact Sciences in Antiquity (2nd ed. Providence, Rhode Island:
Brown University Press, 1957).
A classic work on astrology in the ancient cultures from Babylon to Greece by
a noted authority.
H. Van Dyke Parunak, “Was Solomon’s Temple Aligned to the Sun?” Palestine
Exploration Quarterly, Volume 110 (January-June 1978), pp. 29-33.
Explores the archaeological evidence for the claim that the Temple doors were
aligned to the rising of the sun --- and hence with the first temple’s destruction
the loss of the sunlight correlates to the glory of Yahweh departing. Author
rejects this as untenable.
Erica Reiner, “The Uses of Astrology” Journal of the American Oriental Society,
Volume 105, no. 4 (October-December 1985), pp. 589-595.
A paper reviewing interest in astro-influences from the old Babylonian period
onwards. The use of astrology for divination, omens and medical influences is
explored.
Helmer Ringgren, Religions of the Ancient Near East (translated by John Sturdy.
London: SPCK, 1973).
A basic textbook by a German Old Testament scholar on Mesopotamian,
Canaanite and Hebraic religions, but not directly related to astrology.
Francesca Rochberg-Halton, “New Evidence for the History of Astrology” Journal of
Near Eastern Studies, Volume 43, no. 2 (1984), pp. 115-140.
Rochberg-Halton is a prominent authority who discusses the Babylonian
origins of astrological practices on the basis of the ancient extant horoscopic
evidence.
Francesca Rochberg-Halton, “Elements of the Babylonian Contribution to
Hellenistic Astrology”, Journal of the American Oriental Society, Vol. 108, No. 1.
(Jan. - Mar., 1988), pp. 51-62.
A review of the Hellenistic and Chaldean period astrology and their
connection and applications.
Francesca Rochberg-Halton, “Babylonian Horoscopes and their Sources” Orientalia,
(Nova Series) Volume 58, no. 1 (1989), pp. 102-123.
Rochberg-Halton provides an overview of Babylonian uses of horoscopes in
religious and political settings, with translation of texts.
Robert R. Stieglitz, “The Hebrew Names of the Seven Planets”, Journal of Near
Eastern Studies, Vol. 40, No. 2. (April, 1981), pp. 135-137.
A short essay that deals with the Hebrew names for the moon and known
planets, with references to the influences of these names.
Lynn Thorndike, “A Roman Astrologer as a Historical Source: Julius Firmicus
Maternus” Classical Philology, Volume 8, no. 4 (October 1913), pp. 415-435.
In this essay Thorndike explores what we can learn about Roman society and
habits based on Maternus’ work on astrology --- i.e. the role of astrology in
Roman society.
Antonía Tripolitis, Religions of the Hellenistic-Roman Age (Grand Rapids,
Michigan/Cambridge UK: William B. Eerdmans Publishing, 2002).
This is a basic textbook on the Greco-Roman religions (mystery religions,
gnosticism). Does not explore astrology at all.
Biblical & Jewish Astrology
Tamsyn Barton, “Augustus and Capricorn: Astrological Polyvalency and Imperial
Rhetoric”, The Journal of Roman Studies, Vol. 85. (1995), pp. 33-51.
Kepler tried to discover Emperor Augustus horoscope in order to determine
the extent that Capricorn had on his birth sign. The article highlights the
debate in Kepler’s’ day as to whether a horoscope should be based on the time
of birth or conception, and highlights the level of interest with Augustus
conception, determined by one to be 7:05am on the 23rd of December! The
article also highlights the problem of date calculation in the Roman world, that
the Julian calendar reform was not universally implemented. Augustus is
significant as he put the Capricorn Zodiac on a coin, dated 80BC. This event
also coincides with the rise of the individual Roman Ruler (as opposed to the
Senate), which saw a dramatic rise in use of personal astrologers that were
used to promote these new Roman leaders as a means of promoting their
leadership credentials. The above then raises an important question regarding
Matthews’ account. Maybe the intention of Matthews Magi account is to
impress upon a Roman influenced readership of Jesus credentials to be THE
Jewish leader.
Eric Burrows, The Oracles of Jacob and Balaam (edited by Edmund F. Sutcliffe.
London: Burns, Oates & Washbourne, 1938).
Explores astral-zodiacal symbolism relative to the twelve tribes of Israel, in
the light of Balaam’s oracle of the star of Jacob. Also discusses the
relationship between Balaam’s oracles and the Star of the Magi.
James H. Charlesworth, “Jewish Astrology in the Talmud, Pseudepigrapha, The Dead
Sea Scrolls, and Early Palestinian Synagogues” Harvard Theological Review, Volume
70, No’s 3/4 (July-October 1977), pp. 183-200.
Charlesworth is a prominent scholar on the non-canonical writings of Jewish
and Christian religion. He explores the place and meaning of astrology as
found in the Talmud, the non-canonical writings, and notes the archaeological
evidence of zodiacal motifs in synagogues.
James Charlesworth, “Jewish Astrology during the Hellenistic and Roman Period” in
Aufsteig und Niedergang der Romaischen Welt, edited by W. Haase & H. Temporini,
Vol. 20, no. 2 (1987), pp. 926-950.
Jacques M. Chevalier, Postmodern Revelation: Signs of Astrology and The
Apocalypse (Toronto: University of Toronto Press, 1997).
The author believes that astrology and the Book of revelation offer two
different ways of interpreting reality, especially time and history. Chevalier
accepts that the cultural milieu in which Revelation was composed was
infused with astrological practices and beliefs. However, Chevalier disagrees
with astral interpretations of Revelation such as Bruce Malina. Chevalier’s
book is not confined to simply interpreting John’s Apocalypse, but he seeks to
shine a light on subsequent history showing how apocalyptic and astrology
have competed with each other in European and Western thought. In addition
to discussing how some Christians made use of astrology, Chevalier seeks to
throw light on astrology and the apocalypse using insights fro Jung, and from
postmodernist thinkers like Derrida. This is a provocative study, but not
without weaknesses, particularly in dealing with the fundamental Biblical
assertion that God was in Christ reconciling the world. Contains: 1. Ends and
Flickers of Doubt -- 2. Music of the Spheres -- 3. A History of Revelations -4. Alpha and Omega -- 5. The Seven Churches of Asia -- 6. The Chariot of
Fire -- 7. Seven Seals and Four Trumpets -- 8. The Last Three Trumpets -- 9.
The Sun-Robed Woman -- Conclusion: Signs of Logomachy -- Postscript: In
the Nearness of Evil.
Clinton E. Arnold, The Colossian Syncretism (Grand Rapids, Michigan: Baker Books,
1996).
Arnold’s discussion about Christ and his victory over the cosmic powers has
relevance to the astral background of new Testament times, and also is
suggestive of an apologetic gambit to develop with contemporary seekers of
astrology.
G. R. Driver, “Two Astronomical Passages in the Old Testament,” Journal of
Theological Studies (New Series), 4 (1953), pp. 208-212.
G. R. Driver, “Two Astronomical Passages in the Old Testament,” Journal of
Theological Studies (New Series), 7 (1956), pp. 1-11.
Konradin Ferrari-D’Occhieppo, “The Star of the Magi and Babylonian Astronomy,”
in Chronos, Kairos, Christos: Nativity and Chronological Studies Presented to Jack
Finegan, edited by Jerry Vardaman & Edwin M. Yamauchi (Winona Lake:
Eisenbrauns, 1989).
G. Foerster, “The Zodiac in Ancient Synagogues and its Place in Jewish Thought and
Literature,” Erets Israel, 19 (1987), pp. 225-234.
A. B. Grimaldi, “The Zodiacal Arrangement of the Stars in its historical and Biblical
Connections” Journal of the Transactions of the Victoria Institute, 38 1906, pp 235241.
Rachel Hachlili, “The Zodiac in Ancient Jewish Art: Representation and
Significance” Bulletin of the American Schools of Oriental Research, Number 229
(December 1977), pp. 61-77.
Hachlili is a Jewish scholar who offers an interpretation of astrological
symbolism in synagogues.
Una Jart, “The Precious Stones in the Revelation of St. John xxi. 18-21” Studia
Theologica, Volume 24, no. 2 (1970), pp. 150-181.
A Scandinavian scholar discusses the gemstones in the New Jerusalem and
their symbolic meaning, especially with reference to the zodiac.
Michele D. Jurist, “Astrology: Its History, Philosophy, and relation to religion with
special emphasis on the early Hebrews and the Bible” Journal of Religious Studies
(Ohio), Volume 10 1982 pp. 58-76.
Ernest Lucas, “The Source of Daniel’s Animal Imagery” Tyndale Bulletin, 41 1990 pp
161-185.
Lucas, who is known for his anti-New Age book Science and the New Age,
explores in this essay the possible sources for animal symbolism in Daniel.
Among those sources Lucas examines whether zodiacal animal symbols are
relevant to Daniel, but rejects that possibility.
Bruce Malina, On the Genre and Message of Revelation: Star Visions and Sky
Journeys (Peabody, Massachusetts: Hendrickson, 1995).
A commentary on the Book of Revelation that operates from the standpoint of
the social sciences (cultural anthropology and sociology) to determine the
astrological background to the book, and the possible significance and
meaning of star, sun, moon symbols in the apocalypse. The strength of the
thesis is found in appreciating through first-century eyes how the phenomena
of the sky was viewed and understood. This helps with some of the
background to Revelation, and offers some interesting suggestions. The
weaknesses in Malina’s thesis are: (a). He undervalues what is “forthcoming”
in the book of Revelation, and instead tries to read the material back into
primeval times; (b). He over-plays his hand on the sky phenomena and skates
around obvious Jewish imagery from the Old Testament.
Lester Ness, “Astrology” Archaeology in the Biblical World, Volume 2, no. 1 (Fall
1992), pp. 44-53.
Lester Ness, Written in the Stars: Ancient Zodiac Mosaics (Warren Center,
Pennsylvania: Shangri-La Publications, 1999).
Based on the author’s doctoral thesis (supervised by Yamauchi), this richly
photographed book explores the archaeological evidence of zodiacal mosaics
in Jewish synagogues, and explores in what way(s) Jews interpreted the
zodiacal signs. This is a major text, with a very good annotated bibliography
on astrology in the ancient world.
Richard Oster, “Numismatic Windows into the Social World of Early Christianity: A
Methodological Inquiry,” Journal of Biblical Literature, 101/2 (1982), pp. 195-223.
Oster’s paper draws attention to the evidentiary worth of numismatics for New
Testament studies. The paper has a threefold focus. First, Oster examines
certain methodological questions concerning the historical value of
numismatic data, the role and function of iconography on coins, and the social
origin of coins. Second, Oster examines the symbolism on certain Roman
coins to ascertain the cultural ethos they might reflect. Symbols of the zodiac,
stars and comets abound on coins from the days of Augustus Caesar. Nativity
comets and astral eschatology are symbolically represented on coins. Third,
Oster investigates how the numismatic symbolism assists in comprehending
the Roman religiosity of the NT era, and in turn how this data can help us to
better appreciate the stylistic technique and symbolism of the language used in
the NT (particularly the astral symbolism of John’s Apocalypse.
Roy Rosenberg, “The ‘Star of the Messiah’ Reconsidered” Biblica, Volume 53
(1972), pp. 105-109.
Discussion centres on whether the Magi’s star was a conjunction of Jupiter
and Saturn, and notes how the conjunction of these planets has been
considered important in Jewish-Christian events.
Geo. St. Clair, “Israel in Camp: A Study” Journal of Theological Studies, Volume 8,
no. 30 (January 1907), pp. 185-217.
A fairly liberal-rationalist approach to the Old Testament, but with a
discussion about the relationship between the 12 signs of the zodiac and the 12
Tribes, especially in the encampment in Sinai.
Kocku von Stuckrad, “Jewish and Christian Astrology in Late Antiquity – A New
Approach” Numen, Volume 47, no. 1 (2000), pp. 1-40.
Provocative and valuable study of the role of astrology in Jewish religion,
Gnosticism and early Christian thought. Marred somewhat by the conflating of
categories between Christian and Gnostic thought (i.e. considers gnostic
groups as a Christian tradition).
Stefan Weinstock, “The Geographical Catalogue in Acts II, 9-11”, The Journal of
Roman Studies, Vol. 38, Parts 1 and 2. (1948), pp. 43-46.
A short, but valuable insight into the way that Luke used a conventional
astrological descriptive approach, when narrating where the people at
Pentecost had come from.
Edwin M. Yamauchi, “The Episode of the Magi,” in Chronos, Kairos, Christos:
Nativity and Chronological Studies Presented to Jack Finegan, edited by Jerry
Vardaman & Edwin M. Yamauchi (Winona Lake: Eisenbrauns, 1989).
Valuable discussion of the Magi, their religious background, and the historical
questions associated with the Nativity of Christ.
Edwin M. Yamauchi, Persia and the Bible (Grand Rapids, Michigan: Baker Book
House, 1990).
Discussion of interaction between Persian culture and Israel, with some
illuminating general background on Zoroaster and the Magi; which is useful
for amplifying an understanding of the Magi in Babylon, Daniel and the Magi,
and The Magi and Christ’s Nativity.
Lawrence Zalcman, “Astronomical Illusions in Amos,” Journal of Biblical Literature,
100/1 (1981), pp. 53-58.
Ida Zatelli, “Astrology and the Worship of the Stars in the Bible” Zeitschrift für die
Alttestamentliche Wissenschaft, Volume 103 (1991), pp. 86-99.
Sub-Apostolic & Patristic Astrology
Leo C. Ferrari, “Astronomy and Augustine’s Break with the Manichees,” Revue des
Études Augustiniennes, 19/1-2 (1973), pp.263-276.
Ferrari argues that during his decade-long association with Manicheanism that
Augustine had strong commitments to astrology and interests in the
predictions surrounding eclipses. He indicates that too many scholars have
underestimated the significance of astrological beliefs in Augustine’s preChristian life. Ferrari indicates that Augustine’s astrological interests
continued for a few years after his disenchantment with the teachings of Mani
but before his conversion to Christianity. This experiential backdrop brings
into close relief Augustine’s stern reaction to astrology in the corpus of his
writings.
Wolfgang Hübner, “Das Horoskop Der Christen (Zeno 1, 38 L.)” Vigiliae
Christianae, Volume 29 (1975), pp. 120-137.
This essay comprises a German translation of the Latin “zodiacal sermon” of
Zeno an early church bishop. The sermon was known in France from the 4th6th centuries, and Zeno preached it at a baptismal service. Some details are
discussed in Tamsyn Barton’s Ancient Astrology.
Gordon P. Jeanes, The Day Has Come! Easter and Baptism in Zeno of Verona
(Collegeville, Minnesota: Liturgical Press, 1995).
Jeanes provides English translations of various sermons of Zeno’s
appertaining to the celebration of Easter and Baptism. This includes Zeno’s
famous “Sermon on the Zodiac to the Neophytes”. Jeanes also provides
analytic discussion of Zeno’s zodiacal sermon.
James A. Kleist, The Epistles of St. Clement of Rome and St. Ignatius of Antioch
(“Ancient Christian Writers”. Westminster, Maryland: Newman Bookshop, 1946).
Includes the English translation of Ignatius’ Epistle to the Ephesians, which
contains the passage known as the “starhymn”.
David C Lindberg, “Science and the Early Christian Church”, Isis, Vol. 74, No. 4
(Dec. 1983) 509-530.
A look at the Church Fathers and their views towards science, and the pagan
views of the time. This essay has been revised and updated and appears as
chapter one in Lindberg & Numbers, God and Nature (see Astrology &
History of Science below)
Firmicus Maternus, Matheseos Libri VIII (translated by Jean Rhys Bram. Abingdon
MD: Astrology Classics, 2003).
Maternus (c.280-c.360 AD) was a Sicilian lawyer and composed this treatise
outlining Greek astrological theory. This text became important for astrologers
in the medieval and Renaissance eras. NB. Maternus converted from paganism
to Christianity (see next entry).
Firmicus Maternus, The Error of the Pagan Religions (“Ancient Christian Writers”.
Translated by Clarence A. Forbes. New York/Ramsey, NJ: Newman Press, 1970).
Maternus’ apologia for Christianity over against paganism, but note he does
not completely repudiate astrology.
Alan B. Scott, Origen and the life of the stars: a history of an idea (Oxford UK:
Clarendon Press/New York: Oxford University Press, 1991).
Author’s 1988 thesis on Origen’s views about cosmology, particularly the
religious aspects of stars. Scott furnishes a helpful backdrop to Origen’s
thought by exploring the Pre-Socratic and Aristotelian ideas about stars and
their possible connection with souls. Also provides discussion on the
Hellenist-Jew Philo’s views on this same question, followed by observations
on Clement of Alexandria. Origen interacted at a serious level with the
Hellenic idea about stars being souls, which he felt had truth to it. Origen is
noted for his eccentric view of the pre-existence of souls prior to earthly
incarnation; these views about pre-existent souls and stars as souls were later
rejected by the Church Council of Laodicea. Origen’s theological position,
while speculative, shows an effort on his part to move away from fatalist
astrological ideas, and to incorporate stellar phenomena into his theology of
souls and the resurrected body. An interesting and flawed experiment in early
Patristics to develop a natural theology.
H. F. Stander, “The Starhymn in the Epistle of Ignatius to the Ephesians (19:2-3),”
Vigiliae Christianae, 43 (1989), pp. 209-214.
Brief discussion on the Greek construction of Ignatius’ “starhymn”, with the
emphasis on stylistic and syntactical elements.
Paul W. Walaskay, “Ignatius of Antioch: The Synthesis of Astral Mysticism, Rational
Theology, and Christian Witness” Religion in Life, Volume 48 (Autumn 1979), pp.
309-322.
Walaskay discusses how Ignatius had an “astral theology” stimulated by the
Magi passage in Matthew, and a latent apologetic is embedded in Ignatius’
work. Of particular significance given that Ignatius was from the city of
Antioch and was a martyr in the sub-apostolic generation of disciples.
Medieval & Renaissance Astrology
Don Cameron Allen, The Star Crossed Renaissance: the Quarrel about Astrology and
Its Influence in England, (New York: Octagon Books, 1966).
A classic work originally released in 1941 that has been reissued several times
up to the 1970s. Author explores 15th century attitudes in Italy and
handsomely summarises arguments for and against astrology from figures
such as Pico, Ficino and others. Then explores attitudes elsewhere in
continental Europe, particularly among the Melanchthon circle with
Melanchthon’s son-in-law being a prominent defender of astrology. Then
proceeds to explore how astrology became controversial in England up to the
Elizabethan and Jacobean eras, examining the attitudes of supporters and
detractors, how predictive astrology was satirized in literature etc.
Francis B. Brevart, “The German Volkskalender of the Fifteenth Century”,
Speculum, Vol. 63, No. 2. (Apr., 1988), pp. 312-342
This essay deals with a significant corpus of German 15th Century works
dealing with cosmology, zodiac studies, astrology and astronomy.
Stephen M. Buhler, “Marsilio Ficino’s De stella magorum and Renaissance Views
of the Magi”, Renaissance Quarterly, Vol. 43, No. 2. (Summer, 1990), pp. 348371.
Ficino’s views about the Magi. As he is a key figure in the Renaissance
appropriation of the Qabalah, it may explain the Christian hesitation in
ascribing to the Magi a pagan priest status.
Brian P. Copenhaver, “Astrology and Magic,” in The Cambridge History of
Renaissance Philosophy, edited by Quentin Skinner & Richard Kessler (Cambridge
UK: Cambridge University Press, 1988), pp. 264-300.
Richard C. Dales, “The De-Animation of the Heavens in the Middle Ages” Journal of
the History of Ideas, Volume 41, no. 4 (October-December 1980), pp. 531-550.
In the Middle Ages and beyond there was conjecture about what powers or
forces animated the planets and stars --- did angels move the planets?? This
essay explores how the heavens became in theory de-animated. Useful
backdrop to understanding astrology at the time.
Roger French, “Foretelling the Future: Arabic Astrology and English Medicine in the
Late Twelfth Century” Isis, Volume 87 (1996), pp. 453-480.
Mark Harrison, “From Medieval Astrology to Medieval Astronomy: Sol-Lunar and
Planetary Theories in British Medicine,” British Journal for the History of Science, 33
(2000), pp. 25-48.
M. L. W. Laistner, “The Western Church and Astrology During the Early Middle
Ages” Harvard Theological Review, Volume 34, no. 4 (October 1941), pp. 251-275.
Author is agnostic about astrology, but this is a useful essay in understanding
the place of astrology in the medieval church, attitudes antipathetic toward
astrology, etc.
Helen Lemay, “The Stars and Human Sexuality: Some Medieval Scientific Views”,
Isis, Vol. 71, No. 1. (Mar., 1980), pp. 127-137.
Arabic Astrology, which of course highly influences European Astrology is
highly interested in issues relating to sexuality. This article again shows the
breadth of interest and concern of medieval astrology.
C. S. Lewis, The Discarded Image: An Introduction to Medieval and Renaissance
Literature (Cambridge UK: Cambridge University Press, 1964).
A classic piece of scholarship this book is based on lectures Lewis delivered
many times at Oxford. Lewis helps readers to enter into the medieval mindset
and see how they viewed the world, rather than through post-Enlightenment
eyes that treats the medieval world with contempt and as an era that fostered
superstitions. Has a chapter on the “heavens” with discussion on medieval
attitudes toward astrology.
Stephen C. McCluskey, “Gregory of Tours, Monastic Timekeeping, and Early
Christian Attitudes to Astronomy”, Isis, Vol. 81, No. 1. (Mar., 1990), pp. 8-22.
J. D. North, “Medieval Concepts of Celestial Influence A Survey” in Astrology
Science and Society: Historical Essays, edited by Patrick Curry (Woodbridge,
Suffolk/Wolfeboro, New Hampshire: The Boydell Press, 1987), pp. 5-17.
North discusses the different ideas held in medieval thought about how
planetary bodies and stars influenced the earth’s weather, human health,
historical events etc.
John J. O’Connor, “The Astrological Background of the Miller's Tale”, Speculum,
Vol. 31, No. 1. (Jan., 1956), pp. 120-125.
Background material to astrological references in Chaucer’s work, which
also investigates the notion that Noah was the first astrologer, and where
this idea came from.
David Pingree, “The Greek Influence on Early Islamic Mathematical Astronomy”,
Journal of the American Oriental Society, Vol. 93, No. 1. (Jan. - Mar., 1973), pp.
32-43.
A historic overview of the influence of astrology on Islam in the 8th and 9th
Centuries. The resulting astrology was essentially Ptolemaic. Our
significance for this article is that Islamic Astrology influences medieval
Christian theology, in turn.
Laura Ackerman Smoller, History, Prophecy and the Stars: The Christian Astrology
of Pierre d’Ailley, 1350-1420 (Princeton, New Jersey: Princeton University Press,
1994).
Based on Smoller’s doctoral dissertation, this book explores how a prominent
French Roman Catholic (one involved in resolving the problem of the 3
Popes) became learned in astrology and integrated it into his theology. Useful
illumination on the role of astrology in late medieval Catholic thought.
Gary K. Waite, Heresy, Magic, and Witchcraft in Early Modern Europe
(Basingstoke/New York: Palgrave Macmillan, 2003).
Useful general treatment of the subject, with interspersed remarks on the
subject of astrology.
Frances A. Yates, Giordano Bruno and the Hermetic Tradition (London: Routledge,
1964).
Regarded as something of a classic work (but not without need for fine
tuning), Yates looks at the life and labours of the Renaissance hermeticist
Giordano Bruno (a figure who inspired Madame Blavatsky, and for whom
Sydney Radio station 2GB was named for). As a backdrop to Bruno’s life,
Yates explores in a succinct fashion the thought of Ficino, Pico and Cornelius
Agrippa. Bruno is important in understanding Renaissance views about magic
and the esoteric, especially the Qabalah.
Reformation & Post-Reformation
Abel A. Alves, “Complicated Cosmos: Astrology and Anti-Machiavellianism in
Saavedra's Empresas Politicas” Sixteenth Century Journal, Vol. 25, No. 1. (Spring,
1994), pp. 67-84.
A journal that provides background material on this seventeenth-century
incident and the struggle over the role of astrology in society and divine will
and the prevailing and changing worldview.
John Calvin, (translated by Mary Potter) “A Warning Against Judicial Astrology”
Calvin Theological Journal, 18 1983 pp. 157-189.
This is a modern English translation of Calvin’s anti-astrology tract, along
with a short translator’s introduction. This essay needs to be read alongside
that by Christine Probes [see below]. Calvin rejects predictive or judicial
astrology on the grounds it contradicts the sovereignty of God, and scripture
condemns it. Yet he allows for “natural astrology” with the planets influencing
our bodies and health (hence medical astrological diagnosis is permissible).
Carroll Camden, Jr., “Astrology in Shakespeare's Day”, Isis, Vol. 19, No. 1. (Apr.,
1933), pp. 26-73.
Stefano Caroti, “Melanchthon’s Astrology” in ‘Astrologi halluncinati’: Stars and the
End of the World in Luther’s Time, edited by Paola Zambelli (Berlin and New York:
Walter de Gruyter, 1986), pp.109-121.
Important essay on Melanchthon’s views about astrology, particularly in the
context of his natural philosophy. Also see Kusukawa’s writings [see below].
Patrick Curry, Prophecy and Power: Astrology in Early Modern England (Princeton,
NJ: Princeton University Press, 1989).
A major monograph on the role of astrology and predictive prophecy in
English politics and church life in the 17th and 18th centuries, especially for the
period of the Puritan Commonwealth and the Royalist Restoration. Curry’s
monograph demonstrates that both Royalists and Puritans used astrological
prognostications in their politico-religious agendas in England. Curry notes
how James I had a monopoly set up for the publication of “approved”
astrological works, which had to have both regal and ecclesiastical
endorsement! Also discusses how astrology survived at a popular level with
almanacs in rural England well into the 19th century, while simultaneously
being downgraded by British upper classes as superstition. This is a very
valuable discussion on the way astrology was used for apocalyptic predictions
in England, as well as illuminating how astrology was accepted, reformed,
survived and “rejected” in different stratum of British society.
C. Scott Dixon, “Popular Astrology and Lutheran Propaganda in Reformation
Germany, History, Volume 84 (1999), pp. 403-418.
Dixon explores how Lutheran preachers used aspects of popular astrology –
such as published almanacs and their predictions – to warn parishioners of the
cosmic signs portending God’s wrath (comets etc). The preaching was infused
with the sense that God had ordered nature, and that cosmic signs indicated the
need for moral repentance.
Kitty Ferguson, Tycho & Kepler: The Unlikely Partnership That Forever Changed
Our Understanding of the Heavens (New York: Walker & Co, 2002).
A biographical study of both Tycho Brahe and Johannes Kepler, and their
relationship as teacher-student, with their contributions to the transformation
of astronomy as a modern science.
J. V. Field, “A Lutheran Astrologer: Johannes Kepler” Archive for History of Exact
Sciences, Volume 31, no. 3 (1984), pp. 190-272.
This long essay introduces aspects of Kepler’s approach to astrology, and also
includes excerpts of translations of some of Kepler’s work.
J. V. Field, “Astrology in Kepler’s Cosmology” in Astrology Science and Society:
Historical Essays, edited by Patrick Curry (Woodbridge, Suffolk/Wolfeboro, New
Hampshire: The Boydell Press, 1987), pp. 143-170.
Parallel to the previous essay by Field, here the author explores the contours of
Kepler’s cosmology and how astrology fitted into it.
Robert I. Griffiths, “Was There a Crisis before the Copernican Revolution? A
Reappraisal of Gingerich's Criticisms of Kuhn”, PSA: Proceedings of the Biennial
Meeting of the Philosophy of Science Association, Vol. 1988, Volume One:
Contributed Papers. (1988), pp. 127-132.
Challenges Kuhn’s (1962) notion that Copernicus did create such a crisis in
cosmology in his day.
Irving A. Kelter, “The Refusal to Accommodate: Jesuit Exegetes and the
Copernican System”, Sixteenth Century Journal, Vol. 26, No. 2. (Summer, 1995),
pp. 273-283.
Copernicus changed cosmology provided challenges for Biblical exegesis. The
first Catholic theologian to respond was Stunica in 1584 who used Biblical
accommodation, subsequently influencing the Jesuits.
Johannes Kepler, Epitome of Copernican Astronomy and Harmonies of the World
(Translated by Charles Glenn Wallis. Amherst, New York: Prometheus Books, 1995).
N.B. This is not a complete translation of these two works, but only Book 4 of
Epitome, and Books 4 & 5 of Harmonies.
Arthur Koestler, The Watershed: A Biography of Johannes Kepler (London:
Heinemann, 1960).
Sachiko Kusukawa, “Aspectio divinorum operum: Melanchthon and astrology for
Lutheran medics” in Medicine and the Reformation, edited by Ole Peter Grell &
Andrew Cunningham (London and New York: Routledge, 1993), pp. 33-56.
Discussion of Melanchthon’s avid interest in astrology, and his application of
it to medical astrology, and the role he played in teaching astrology at
Wittenberg University, and those trained under him in Lutheran medicine.
How Melanchthon placed astrology within Luther’s “Book of Nature”.
Sachiko Kusukawa, The Transformation of Natural Philosophy: The Case of Philip
Melanchthon (Princeton: Princeton University Press, 1995).
Based on Kusukawa’s doctoral dissertation. An important text for
understanding Melanchthon’s interpretation of Luther’s “book of nature”
theology, and how Melanchthon incorporated astrology into it.
Charlotte Methuen, “The Role of the Heavens in the Thought of Philip Melanchthon”,
Journal of the History of Ideas 57 (1996), pp. 385-403.
John Warwick Montgomery, “Lutheran Astrology and Alchemy in the Age of the
Reformation” in Cross and Crucible: Johann Valentin Andreae (1586-1654) Phoenix
of the Theologians, Volume 1 (The Hague: Martinus Nijhoff, 1973), pp. 1-22.
Discusses the Lutheran contribution to the rise of science via alchemy and
astrology. Indicates that the theological motivation for Lutheran alchemy and
astrology was grounded in Luther’s “Book of Nature”. Brief comments then
on Melanchthon, Brahe, Kepler and Weigel and others in their interests in
astrology.
Nicolas H. Nelson, “Astrology, Hudibras, and the Puritans”, Journal of the History
of Ideas, Vol. 37, No. 3. (Jul. - Sep., 1976), pp. 521-536
This journal article is shows the way some 17th Century Puritans were very
much into Astrology.
Derek Parker, Familiar To All: William Lilly and Astrology in the Seventeenth
Century (London: Jonathan Cape, 1975).
A popular biography of England’s most famous and influential astrologer in
the 17th century.
Robert D. Preus, The Theology of Post-Reformation Lutheranism Volume 2: God and
His Creation (St. Louis MO: Concordia Publishing House, 1972).
An important discussion about Lutheran theology on the creation. Chapter
seven is especially pertinent to comprehending Lutheran scientific activities,
and the attempts of figures like Melanchthon and others (like Kepler) who
sought to reconcile Scripture with the natural sciences. Circumspect about the
extent to which Lutherans influenced the rise of science.
Christine McCall Probes, “Calvin on Astrology” Westminster Theological Journal,
Volume 37, no. 1 (Fall 1974), pp. 24-33.
A preliminary discussion on Calvin’s views about astrology, noting his
opposition to judicial astrology (Calvin is anti-predictive and opposed to
planet-worship), but Calvin allows for natural astrology since the planets can
be shown to have some correlative influence on the earth and our bodies
(medical factors).
Mary Quinlan-McGrath, “The Foundation Horoscope(s) for St. Peter's Basilica,
Rome, 1506: Choosing a time, changing a storia”, Isis, Vol. 92, no 4. (Dec 2001),
716-741.
This valuable essay shows just how prevalent astrology was in the
Renaissance. Work on St Peter’s Basilica was carefully started on the correct
astrological date, and "rectification" of the chart was required after
construction had stalled for nearly forty years.
Sheila J. Rabin, “Kepler's Attitude Toward Pico and the Anti-Astrology Polemic”,
Renaissance Quarterly, Vol. 50, No. 3. (Autumn, 1997), pp. 750-770.
Harry Rusche, “Prophecies and Propaganda, 1641 to 1651”, The English Historical
Review, Vol. 84, No. 333. (Oct., 1969), pp. 752-770.
17th Century England abounded in astrological prophecy of whom William
Lilly was significant amongst these.
A. J. Sachs & C. B. F. Walker, “Kepler’s View of the Star of Bethlehem and The
Babylonian Almanac for 7/6 B.C.” Iraq, Volume 46, no. 1 (Spring 1984), pp. 43-55.
Robert W. Scribner, “The Reformation, Popular Magic, and the ‘Disenchantment of
the World’”, Journal of Interdisciplinary History, Vol. 23, No. 3, Religion and
History (Winter, 1993) 475-493.
This significant essay looks at the result of the Enlightenment and
Reformation. Magic and the Occult was reduced out of Protestant religion and
in its place was an increased demonology, as Protestants shunned the magical
sacraments. Luther had a powerful belief in the Devil, and that he lived in the
“end times”.
David Siegenthaler, “Zodiac and Prayer Book” Journal of Theological Studies (New
Series) 26 (1975), pp. 427-434.
A brief but illuminating discussion on how zodiacal data was regularly printed
in Church prayer books until the 1540s.
Gérard Simon, “Kepler’s Astrology: The Direction of a Reform” Vistas in Astronomy,
Volume 18 (1975), pp. 439-448.
A discussion about how Kepler sought to “reform” astrology along scientific
lines, and sought to weed out or eschew the sloppy predictive activities of
charlatan astrologers.
Stephen D. Snobelen, “Isaac Newton, heretic: the Strategies of a Nicodemite,” British
Journal for the History of Science, 32 (1999), pp. 381-419.
Bruce Stephenson, Kepler’s Physical Astronomy (Princeton, New Jersey: Princeton
University Press, 1994).
Keith Thomas, Religion and the Decline of Magic: Studies in Popular Beliefs in
Sixteenth and Seventeenth Cemtury England (Harmondsworth: Penguin, 1971).
An important historical interpretation of the place and decline in popular
beliefs like astrology, witchcraft, and magic in Reformation and PostReformation England.
Alexandra Walsham, “‘Frantick Hacket’: Prophecy, Sorcery, Insanity, and the
Elizabethan Puritan Movement”, The Historical Journal, Vol. 41, No. 1. (Mar.,
1998), pp. 27-66.
This valuable essay both indicates the prevalence of astrological prophecy
in 16th Century England, and also the way that some early Puritans were
engrossed by it. This may provide a key as to why later Puritans and
Protestants become so negative towards it.
Robert S. Westman, “The Melanchthon Circle: Rheticus, and the Wittenberg
Interpretation of the Copernican Theory”, Isis, Vol. 66, No. 2 (June 1975) 164-193.
Michael P. Winship, “Cotton Mather, Astrologer” New England Quarterly, Volume
63, no. 2 (June 1990), pp. 308-314.
Cotton Mather, the infamous Puritan preacher of Salem, Massachusetts (witch
trial mania), had some use for natural astrology. An irony of history that the
Puritan preacher who was part of the anti-witch craze had some openness to
astrology!
Frances A. Yates, The Occult Philosophy in the Elizabethan Age (London: Routledge,
1979).
Yates’ last work synthesizes her earlier work on hermeticism and
Rosicrucianism. Useful discussion about astrology in Shakespeare. Yates
single-handedly put the esoteric back on the agenda for historians to take
seriously in studying the Renaissance and Reformation.
Modern History & Occultism
Mark Bevir, “The West Turns Eastward: Madame Blavatsky and the Transformation
of the Occult Tradition” Journal of the American Academy of Religion, Volume 62,
no. 3 (Fall 1994), pp. 747-767.
Jon Butler, “Magic, Astrology, and the early American Religious Heritage, 16001760” American Historical Review, Volume 84, no. 2 (April 1979), pp. 317-346.
Despite the common understanding that the early American colony was very
Christian, this essay both disputes this image and shows the extent of popular
magical and astrological practices from the colonial era.
J. Gordon Melton, “The Revival of Astrology in the United States” in Religious
Movements: Genesis, Exodus, and Numbers, edited by Rodney Stark (New York:
Paragon House, 1985), pp. 279-299.
Valuable discussion on the colonial roots of astrology and on the reemergence of astrology in the 19th and 20th centuries in the USA. Nicely
complements Butler’s essay (above).
William D. Stahlman, “Astrology in Colonial America: An Extended Query,” William
and Mary Quarterly, 13 (1956), pp. 561-563.
Stahlman explores the extent to which astrology was important in colonial
America, and suggests other areas for future inquiry.
Theosophical & Neo-Hermetic Interpretations
Karl Anderson, Astrology in the Old Testament or the Lost Word Regained
(Whitefish, MT: Kessinger Publishing Company, 1997).
Reprint of the self-published 1892 edition. Partial Contents: Belief in God
intuitive; Great pyramid; Birth of Christ, and Krishna; Movements of Christ or
Krishna, astrological horoscopes; Croix or Christ; Proof that the ancients knew
the Sun to be the grand central orb; Wisdom and what it is; Astrology divine
and inspired by God; Of prophets or seers, mediums and magnetic healers;
Constellations of Heaven; Of Natural man or earth man, and evolution of
species; Who built the pyramid; Description of the planets; Signification,
nature, quality and description of the 12 houses. Signs and meanings; Aspects;
Nativities; Astrological aphorisms; Wisdom of Isis.
Frederick Carter, Symbols of Revelation (Berwick, ME: Ibis Press, 2003).
This is a reprint of a text that was originally published as The Dragon of
Revelation (1st ed. London: Desmond Harmsworth, 1931). According to the
“Publisher’s Note”, Carter was a personal acquaintance of the novelist D. H.
Lawrence. Lawrence reputedly had an article about the Book of Revelation
published in the London Mercury (July 1930), which derived from Carter’s
ideas. Carter’s 96 page book discerns zodiacal symbolism throughout the
Book of Revelation, and his interpretative grid relies on the Theosophical
writer G. R. S. Mead and on Qabalistic Gematria. Carter’s work is an example
of a Theosophical/hermetic approach to the Book of Revelation, which has
great relevance to the current forms of “New Age” astrology.
Robert Powell, Christian Hermetic Astrology: The Star of the Magi and the Life of
Christ (Anthroposophic Press 1998).
Astrology & History of Science
T. G. Cowling, Isaac Newton and Astrology (“The Eighteenth Selig Brodetsky
Memorial Lecture”. Leeds: Leeds University Press, 1977).
A 21 page transcript of the lecture. Argument is that Newton did NOT have
anything to do with astrology.
G. B. Deason, “The Protestant Reformation and the Rise of Modern Science,” Scottish
Journal of Theology, 38/2 (1985), pp. 221-240.
M. B. Foster, “The Christian doctrine of creation and the rise of modern science”
Mind, 43 (1934), pp. 446-468.
William Hine, “Copernican Astronomy and Biblical Interpretation” Christian
Scholars Review, 3/2 1973 pp 134-149.
Keith Hutchison, “What Happened to the Occult Qualities in the Scientific
Revolution?”, Isis, Vol. 73, No. 2 (June 1982) 233-253.
David C. Lindberg, The Beginnings of Western Science: The European Tradition in
Philosophical, Religious, and Institutional Context, 600 BC to AD 1450 (Chicago &
London: University of Chicago Press, 1992).
Lindberg is at the University of Wisconsin, Madison as Professor of the
History of Science. This 455 page book is regarded as a landmark text in
charting the science of the ancient world and providing a connected narrative
of ancient and medieval science, its relationship to Greek philosophy and
medieval scholasticism, and documents how philosophy and religion
influenced both the content and the practice of science (includes mathematics,
astrology-astronomy, medicine etc).
David C. Lindberg & Ronald L. Numbers (eds) God and Nature: Historical Essays on
the Encounter between Christianity and Science (Berkeley: University of California
Press, 1986).
This is an important collection of 18 essays that explores the relationship
between Christianity and science. The standpoint taken steers a middle path
between two polar opposite theses. Thesis A – Christianity
suppressed/opposed/retarded scientific inquiry; Thesis B – Christianity was
the prime cause for the rise of science. The middle path is between these 2
positions. Includes Lindberg on the early church; essays related to medieval
and Reformation eras; Robert Westfall “The Copernicans and the Churches”;
William Shea “Galileo and the Church”; Charles Webster, “Puritanism,
Separatism and Science”; Margaret Jacob, “Christianity and the Newtonian
World View”.
F. Oakley, “Christian Theology and the Newtonian science: rise of the concept of the
laws of nature” Church History, 30 (1961), pp. 433-457.
Eileen Reeves, “Augustine and Galileo on Reading the Heavens” Journal of the
History of Ideas, Volume 52, no. 4 (October-December 1991), pp. 563-579.
Although not a discussion on astrology, Reeves examines how Galileo “read”
the heavens in the Bible and how he argued his case about science and
Scripture, and to what extent he relied on Augustine’s writings.
E. Rosen, “Galileo’s Misstatements about Copernicus” Isis, 49 (1958), pp. 319-330.
Rosen argues that opposition to Copernicus’ theory was still strong in the 17th
century, and that Descartes’ philosophy then captured the public mind pushing
aside the older Aristotelian model that supported Ptolemy’s cosmos. So by
mid 17th century Copernicus comes into vogue.
Paul R. Thagard, “Why Astrology is a Pseudoscience”, PSA: Proceedings of the
Biennial Meeting of the Philosophy of Science Association, Volume One:
Contributed Papers. (1978), pp. 223-234.
A rationalist “debunking” of astrology using astrology as a case study to
establish a criterion for demarcating science from pseudoscience.
Lynn Thorndike, “The True Place of Astrology in the History of Science” Isis,
Volume 46 (1955), pp. 273-278.
A short but concise historic overview that states that Astrology was the
explanation of the “universal force” of the universe, before Newton developed
the Theory of gravity. The article shows why this pre-Newtonian Astrological
view held such influence with the cosmology of the day.
Peter Wright, “Astrology and Science in Seventeenth Century England” Social
Studies of Science, 5 (1975), pp. 399-422.
Christian Apologetics
John Ankerberg & John Weldon, Astrology: Do The Heavens Rule Our Destiny?
(Eugene, Oregon: Harvest House, 1989).
Probably the most important recent work of counter-cult apologists in
attacking astrology on rationalist-scientific arguments and Biblical arguments
about the occult, spiritism, divination etc. In according this book the status of
“important”, this is not commensurate with saying the authors’ research is
necessarily brilliant or that the arguments presented are profound.
Kirsty Birkett, “Starry Eyed: The Lure of Irrationalism” Kategoria, 4 (1997), pp. 1128.
An example of the rationalist constructs that undergird the theology and
apologetics of several “Matthias Media” personnel in Sydney. Birkett fails to
consider “why” people are exploring astrology rather than Christianity, and
she overlooks the role of astrology in the Lutheran Reformation.
James Bjornstad & Shildes Johnson, Stars, Signs & Salvation in the Age of Aquarius
(Minneapolis, Minnesota: Bethany Fellowship, 1971).
A basic refutation of astrology on the grounds it is unbiblical and occultic,
employing a heresy model for demarcating astrology as beyond the pale for
Christians.
Richard H. Bube, “Pseudo-Science and Pseudo-Theology: (A) Cult and Occult,”
Journal of the American Scientific Affiliation, 29/1 (March 1977), pp. 22-28.
Bube of Stanford University seeks to identify what constitutes pseudo-science
and pseudo-theology, and argues that pseudo-science is no friend of proper
theology, just as a pseudo-theology is no friend of proper science. In his
discussion Bube seeks to identify “forms of fatalism” in various cults and in
astrology; other criticisms levelled against Mary Baker eddy’s Christian
Science, Hubbard’s Scientology, and Transcendental Meditation. Although the
discussion is helpful for developing discernment about pseudo-theology (or
poor theology) and pseudo-science (or poor science), it is hampered by a
simplistic understanding of astrology (and the other cultic groups profiled) and
a tendency to debunk without adequately appreciating the appeal of the
practices or groups Bube rejects.
Oswald Chakravarty, “Astrology was my Hobby A Personal Account” Evangelical
Review of Theology, Volume 16, no.4 (October 1992), pp. 407-410.
Brief testimony of an Indian who was fascinated with astrology both before
and after his conversion to Christianity. Warns of the seductive dangers
inherent in astrology, and the author burned his astrological books as a sign of
repentance and sanctification. Should be read in conjunction with the 2 essays
by Anthony Stone.
Ross Clifford & Philip Johnson, Jesus and the Gods of the New Age (Oxford: Lion
Publishing, 2001/Colorado Springs CO: Victor Books, 2003).
William Dyrness, “Astrology: Cosmic Fatalism” Christianity Today, September 24
1976, pp. 16-19.
Dyrness discusses the resurgent interest in astrology and compares it with pop
dispensationalist fascination in Armageddon (e.g. Hal Lindsey). The strength
of this paper is in finding parallel fascinations in astrology and
dispensationalism for prognostications and suggests that both are
manifestations of a cosmic fatalism. The underlying weaknesses with this
consist of Dyrness’ failure to appreciate astrology in medieval and
Reformation Christian eras on its own terms; rather he dismisses it as
superstition. Also Dyrness takes a presuppositionalist epistemology in his
apologetics generally.
André Kole & Terry Holley, Astrology & Psychic Phenomena (Carlisle, Cumbria:
OM Publishing, 1998).
Kole is a professional stage illusionist. He offers rational, scientific and
biblical reasons why Christianity and astrology are incompatible. Has some
useful tips on witnessing to people attracted to the psychic, but ironically the
arguments presented in the body of the text are at odds with these tips.
H. B. Kuhn, “Providence? Or Age of Aquarius?” Christianity Today, June 20 1969 p.
39.
John Warwick Montgomery, Principalities and Powers (Minneapolis, Minnesota:
Bethany Fellowship, 1973).
Montgomery’s great strength in this book is in his analytical discussions about
occult theories and occultism as a spiritual search. Devotes a chapter to
astrology, sets out his own horoscope details to indicate how his personality
and his star signs are poles apart. However Montgomery does not dismiss
astrology as humbug, but alludes to the Gospel in the Stars hypothesis. In his
apologetic construct he suggests a primordial harmony in the cosmos and
human relationships with it, and posits that post-fall our grasp of that harmony
is severely impaired so that attempts to “decode” the spiritual import of the
planets and stars is hampered by sin and idolatry. Offers a useful apologetic
construct in natural revelation (consistent with his Lutheran theological
commitments).
Robert A. Morey, Horoscopes and the Christian (Minneapolis, Minnesota: Bethany
House, 1981).
Morey argues against astrology on the grounds it is occultic and therefore in
conflict with Biblical revelation. Morey operates from a presuppositionalist
apologetic model.
William J. Petersen, Those Curious New Cults in the 80s (New Canaan, Connecticut:
Keats Publishing, 1982).
Succinct argument rejecting astrology because of its occult and unbiblical ties.
Tony Sargent, “Astrology’s Rising Star: Should Christians take a dim view of it?”
Christianity Today, February 4, 1983, pp.36-39.
Sargent rejects astrology as unbiblical and rejects the possibility that the Magi
of the Nativity were astrologers.
Anthony P. Stone, “Astrology and Other Methods of Divination” Evangelical Review
of Theology, Volume 16, no. 4 (October 1992), pp. 398-406.
Stone, who has some expertise in Vedic astrology, raises spiritual concerns
about deception and idolatry in astrology and the propensity for people to opt
for divinatory tools generally.
Anthony P. Stone, “Postscript: Ways of Guidance for Christians” Evangelical Review
of Theology, Volume 16, no. 4 (October 1992), pp. 411-413.
This article follows on from the previous entry (and also that of Oswald
Chakravarty, see above), and raises questions about how to discern God’s will
and guidance, and the problems he perceives with divination. The weakness in
his article is that Stone fails to account for divinatory practices like casting
lots, dreams etc as used by OT saints.
Charles Strohmer, What Your Horoscope Doesn’t Tell You (Wheaton: Tyndale House,
1988).
Strohmer explains why he no longer is an astrologer, and what technical and
spiritual difficulties he finds as a Christian with this whole discipline. Partly
polemical, partly apologetic, partly autobiographical.
Charles Strohmer, “Astrology in Perspective: Seeing the Spirits Behind the Signs” in
Contend for the Faith, edited by Eric Pement (Chicago: Evangelical Ministries to
New Religions, 1992), pp. 198-202.
Strohmer’s paper comprises a concise argument against practising astrology
on the grounds that many astrologers are tainted with spiritualist beliefs, and
thus demonic deception is an ever-present problem for those who consult
astrologers.
Charles Strohmer, Wise as a Serpent, Harmless as a Dove: Understanding and
Communication in the New Age World (Milton Keynes: Word Publishing, 1994).
This text is concerned with finding ways to communicate meaningfully with
people who are interested in new age spirituality. Some useful discussion on
the need to be understanding, sensitive and positive in one’s approach. The
weakness is largely in the author’s lack of familiarity with the broad history of
Christian missions to make the transition to a thoroughgoing contextual model
of apologetics. Much better than most evangelical books on new age that
belabour negative arguments.
Charles Strohmer, “Is There a Christian Zodiac, A Gospel in the Stars?” Christian
Research Journal, 22/4 (2000), pp. 22-25 & 40-44.
Strohmer rejects the Gospel in the Stars apologetic on the grounds that it is an
overstatement of the purpose of general revelation; and that the GIS theory is
not really supported in Scripture. Raises some good points about weaknesses
in the GIS theory. However Strohmer’s weakness is that he does not consider
whether the GIS theory could be reframed in other trajectories to become a
useful apologia.
J. K. Van Baalen, The Chaos of Cults: A Study in Present Day Isms (4th ed. Grand
Rapids, Michigan: William B. Eerdmans Publishing, 1962).
Although Van Baalen rejects astrology as being incompatible with
Christianity, owing to its fatalist concepts and being in conflict with Scripture;
nonetheless Van Baalen is open to the possibility that the Magi were pagan
astrologers who were converted to faith in Christ.
Karen Winterburn, “New Age Legitimation of Astrology” in Contend for the Faith,
edited by Eric Pement (Chicago: Evangelical Ministries to New Religions, 1992), pp.
203-216.
Winterburn was an astrologer with new age commitments, and in her paper
she argues that efforts to legitimate astrology in science and spiritual terms are
unacceptable. Argues against astrology on the basis it is unbiblical and out of
her personal experiences that spiritual deception prevails.
Gospel in the Stars Hypothesis
Richard H. Allen, Star Names: Their Lore and Meaning (New York: Dover, 1963).
This is not a GIS apologetic per se, but contains a lot of technical background
detail on the origins of star names, constellations etc, and the symbolic
significance attributed to them from ancient cultures. This is a reprint edition
of a work first released in 1899, and in view of the author’s critical remarks
serves as a useful work to compare with the star-lore expounded by Rolleston
(see below).
William M. Alnor, Soothsayers of the Second Advent (Old Tappan, New Jersey:
Fleming H. Revell, 1989).
Alnor’s work is a journalistic expose of the end-times claims made by various
US popular preachers and writers. In the course of the expose, Alnor devotes
chapter sixteen (pp. 153-162) to a critical rejection of the GIS.
William D. Banks, The Heavens Declare (Kirkwood, Missouri: Impact Christian
Books, 1985).
A popular restatement of Rolleston’s GIS thesis.
E. W. Bullinger, Witness in the Stars (Grand Rapids, Michigan: Kregel Publications,
1967).
A classic statement of the GIS theory first published in 1893, by an Anglican
descendant of the Swiss Reformer Bullinger, and an acquaintance of Frances
Rolleston.
D. James Kennedy, The Real Meaning of the Zodiac (Fort Lauderdale, Florida: Coral
Ridge Ministries, 1989).
Kennedy, who is the creator of Evangelism Explosion and is senior minister at
Coral Ridge Presbyterian, Florida, advocates the GIS. Kennedy’s former staff
worker, Hank Hanegraaff (now head of Christian Research Institute) has
engendered a controversy with Kennedy over the GIS. This book does not
offer any original contribution to the GIS theory, but is merely derivative in
nature restating what Rolleston, Bullinger and Seiss have previously stated. So
twelve chapters (based on sermons Kennedy delivered) go through the
zodiacal signs, followed by a short polemic against pagan astrology as
divination and satanic deception. Includes a fold-out chart of the planisphere
that is borrowed with acknowledgment from Seiss.
Troy Lawrence, The Secret Message of the Zodiac (San Bernadino, California: Here’s
Life Publishers, 1990).
The author has written under a pseudonym. His real name is Darrick Evenson
who gained notoriety for his many “autobiographies” – as a Mormon convert
from Protestantism, as an insider of New Age, as a Freemason who attacked
Ankerberg/Weldon, as a former Jehovah’s Witness and ex-Bahai. Evenson
(like Warnke) built a reputation based on fraud. This book defends GIS theory
whilst also rejecting the spiritism and reincarnation advocated by modern
astrologers.
E. W. Maunder, “Astronomy” in The International Standard Bible Encyclopedia,
edited by James Orr, Volume 1 (Reprint of 1929 edition. Grand Rapids, Michigan:
William B. Eerdmans Publishing, 1980), pp. 300-316.
Maunder’s article is primarily concerned with exploring the biblical references
to heavenly bodies, such as stars, constellations, sun and moon, and their
significance or meaning in Scripture. Maunder presents some criticisms of
Rolleston’s work.
Henry M. Morris, Many Infallible Proofs (San Diego, California: CLP Publishers,
1974).
Morris, a prominent advocate of young-earth apologetics, has composed a
general text on apologetics. In Appendix B, on pages 334-343, Morris
discusses, albeit with caution, “The Book of God in the Heavens”. Morris does
not offer anything original but summarises what he found in Rolleston,
Bullinger and Seiss.
Frances Rolleston, Mazzaroth: The Constellations Parts I –IV, Including Mizraim:
Astronomy of Egypt (York Beach, Maine: Weiser Books, 2001).
Reprint of the 1865 book that first proposed the Gospel in the Stars
hypothesis. Rolleston was keen on astronomy and wrote in popular UK
magazines about the subject, and she was also keen on the Apocalypse, and
wrote an obscure work about the Book of Revelation. Rolleston’s work is very
dependent on obscure data concerning star-lore, origins of names of the
zodiacal constellations, etc. Rolleston believed that Hebrew was the original
language of Adam, and this is an Achilles Heel in her argument as she seeks to
show from cognate languages how star names correlate to Hebrew meanings,
and the Hebrew meanings are specifically defined in the GIS theory. The main
difficulty with Rolleston’s thesis is that her argument is circular; she
presupposes that the primordial purpose of the zodiac was to bear symbolic
witness to the redeeming messiah of Israel, and then proves what she has
already presupposed. Another acute problem is her assumption that the
function of natural revelation can be located within the GIS theory; that is
natural revelation does not simply attest to the Creator’s existence, but rather
points explicitly to the content of Scripture. Her theory might be best
“reframed” as a redemptive analogy to survive as an apologia of worth today.
Joseph A. Seiss, The Gospel in the Stars (Grand Rapids, Michigan: Kregel
Publications, 1972 [1882]).
Seiss was a Lutheran with dispensational leanings. He sums up much of what
can be gleaned in Rolleston.