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Medieval Christian Views of Hebrew as the Language of Magic
Abstract: The view of Hebrew as a language of magic, for which precedents can be discerned in the Bible and in rabbinic tradition, spilled over into early and medieval Christianity. Andrew Skinner adroitly explores the material and theological history of this trajectory, showing how this contributed to the emergence of Christian Kabbalah in the sixteenth century.
[Page 287][Editor’s Note: Part of our book chapter reprint series, this article is reprinted here as a service to the LDS community. Original pagination and page numbers have necessarily changed, otherwise the reprint has the same content as the original.
See Andrew C. Skinner, “Medieval Christian Views of Hebrew as the Language of Magic,” in “To Seek the Law of the Lord”: Essays in Honor of John W. Welch, ed. Paul Y. Hoskisson and Daniel C. Peterson (Orem, UT: The Interpreter Foundation, 2017), 375–412. Further information at https://interpreterfoundation.org/books/to-seek-the-law-of-the-lord-essays-in-honor-of-john-w-welch-2/.]
The study of the Hebrew language by Christians during the Middle Ages is a field yet to be fully explored.1 One of the most fascinating [Page 288]aspects of medieval Christian Hebraism is the reputation Hebrew acquired as a preeminent language of magic in some circles. This brief essay seeks to survey this aspect of the history of the Hebrew language. We find that while most medieval Christians eschewed the Jews, some believed that their traditional language, Hebrew, possessed special power to manipulate cosmic or supernatural forces to bring about desired personal results. The medieval Christian belief in the supernatural power of the Hebrew language itself led directly to the study of Kabbalah by Christians in the Renaissance and beyond.
The Historical Setting
Undoubtedly, the greatest name associated with early medieval Christian Hebrew studies is Eusebius Hieronymus Sophronius—St. Jerome (circa 340–420 CE).2 Between AD 390 and 406 he produced the Vulgate, introductory prefaces to biblical books and explanatory notes on Hebrew, two works on Hebrew etymologies, and numerous other commentaries and treatises.3 Jerome indicates he gave himself over to the study of Hebrew unrelentingly. His initial contribution to the study of Hebrew among Christians is not easily overstated.
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Abstract: The view of Hebrew as a language of magic, for which precedents can be discerned in the Bible and in rabbinic tradition, spilled over into early and medieval Christianity. Andrew Skinner adroitly explores the material and theological history of this trajectory, showing how this contributed to the emergence of Christian Kabbalah in the sixteenth century.
[Page 287][Editor’s Note: Part of our book chapter reprint series, this article is reprinted here as a service to the LDS community. Original pagination and page numbers have necessarily changed, otherwise the reprint has the same content as the original.
See Andrew C. Skinner, “Medieval Christian Views of Hebrew as the Language of Magic,” in “To Seek the Law of the Lord”: Essays in Honor of John W. Welch, ed. Paul Y. Hoskisson and Daniel C. Peterson (Orem, UT: The Interpreter Foundation, 2017), 375–412. Further information at https://interpreterfoundation.org/books/to-seek-the-law-of-the-lord-essays-in-honor-of-john-w-welch-2/.]
The study of the Hebrew language by Christians during the Middle Ages is a field yet to be fully explored.1 One of the most fascinating [Page 288]aspects of medieval Christian Hebraism is the reputation Hebrew acquired as a preeminent language of magic in some circles. This brief essay seeks to survey this aspect of the history of the Hebrew language. We find that while most medieval Christians eschewed the Jews, some believed that their traditional language, Hebrew, possessed special power to manipulate cosmic or supernatural forces to bring about desired personal results. The medieval Christian belief in the supernatural power of the Hebrew language itself led directly to the study of Kabbalah by Christians in the Renaissance and beyond.
The Historical Setting
Undoubtedly, the greatest name associated with early medieval Christian Hebrew studies is Eusebius Hieronymus Sophronius—St. Jerome (circa 340–420 CE).2 Between AD 390 and 406 he produced the Vulgate, introductory prefaces to biblical books and explanatory notes on Hebrew, two works on Hebrew etymologies, and numerous other commentaries and treatises.3 Jerome indicates he gave himself over to the study of Hebrew unrelentingly. His initial contribution to the study of Hebrew among Christians is not easily overstated.