The Growing Association of Witchcraft with Heresy

During the Middle Ages the concept of the witch was developing. During ancient times, there had existed an image of the sorcery, but the traditional typology of the witch did not exist. The development of this typology dealt with many aspects of the witch. There was the growing association between witchcraft and heresy. The practices that came to be viewed as witchcraft had their foundation in ancient practices. Those ancient practices were not seen as heretical but as folk practices. However, by the 15th century the image of the witch had been vilified. This vilification can bee seen in the conception of the witches sabbath.

Early writers did not believe in witchcraft. When Augustine writes of witchcraft in his On Christian Teachings, he talks about witchcraft in terms of superstitions. He counsels Christians to reject and avoid "the specialist in this kind of futile and harmless superstition." Augustine's objection is not because he sees them has having any diabolical power but because the practitioners are engaging in unchristian pursuits. He opposes the worship or idols not because of the power of the idol but because it is worshiped to in a manner due only to god. Augustine does not call witches heretics and does not believe they have any powers. Yet, in 426, he is introducing the ideal that Christians should not associate with people who practice magic. This ideal presumes that the practitioners of magic are not Christian and are doing something wrong.

Regino of PrÐ"јm makes a bolder statement on the connection between witchcraft and heresy. He quotes the apostle when directing bishops on how to deal with people engaged in sortilegium and maleficium, "Avoid the man that is a hereticÐ'..." Thus in 906 the practice of witchcraft is established as heretical. Even the distinction of being heretical does not lead to belief in the practice. PrÐ"јm viewed witches tales of flying as an illusion. The fact that witches endowed the devil with the power to change shapes was further heresy. PrÐ"јm belied that only God that type of power.

The mixing of images of witches with those of Christian heretics furthered the view of witchcraft as heretical. Ralph of Coggeshall relates the story of a young girl who refuses to have sex with a young man. The girl has been taught that to have sex will endanger her mortal soul. This belief was held among a group of Christian heretics. The girl and the mistress who instructed her are also witches. The mistress flies out the window and escapes punishment. Coggeshall lists other heretical beliefs held by the Ð''witches' these beliefs were all recognized as heretical by the Catholic Church. By combining the image of the known heretic with actions associated with witches, witches came to be seen as heretics. Descriptions of the Witches Sabbath were filled with lurid details. However, looking beyond the accounts of orgies and satanical pacts reveals blasphemous acts. There are accounts of witches desecrating the host that they get from communion for this purpose.

The connection between witchcraft and sorcery was well formed by the fourteenth century. The question was no longer are witches heretics, but how to prosecute them. The response to this question was that Inquisitors of the Roman Inquisition were to "investigate and proceed against them by what ever means available which are canonically assigned to you concerning the proceedings against heretics." Witches were not as different from other heretics. There private practices were just as wrong as the practices of heretical Christian sects. By saying that the witches are to prosecute like all other heretics, this opens the door to mass witch trial. The clergy now has permission to peruse the witches.

Theologians explained what it was about witchcraft that was heretical to justify the investigation of them. The asking of favors from demons is heretical. According Nicola Eymeric witchcraft is heretical because witches implore demons to aid them in ways that only God can. Witches showed