In the 17th century, judicial astrology continued to suffer criticism from theologians who adhered to the old Augustine view (4th century AD), saying the practice undermined the notion of man’s Free Will. Paradoxically, we can find praises to God in texts of the 17-19th centuries. Contrary to some modern belief, it appears that ‘science’ alone was not deterministic enough to overturn centuries of astrological culture. The ‘science’ of the Revolution was not less tied to God than pure religion is today, and not less preoccupied with the esoteric meaning of planets as ‘astrology’ is today. People like Brahe, Kepler, Galilei, Copernicus and Mercator espoused judicial astrology. In the ‘Sydereus Nuncius’, Galileo’s dedication to C. De Medici included a flattering description of the latter’s culminating natal Jupiter and its royal significance. This work, published in 1610, was aimed at showing the discoveries the author made by means of his telescope. In Galileo’s words, we also find:
‘Therefore, Most Merciful Prince, acknowledge this particular glory reserved for You by the stars and enjoy for a very long time these divine blessings carried down to You not so much from the stars as from the Maker and Ruler of Stars, God.’ The text includes an approval seal about its conformity with the Catholic faith: ‘[…] non si trova alcuna cosa contraria alla Santa Fede Cattolica, Prencipi, & buoni costumi, & che è degno di Stampa, concedono licenza […]’.
An attempt at ‘popularizing’ astrology was made by William Lilly, with ‘Christian Astrology’ in 1647. His book was published in accessible English, rather than Latin. In his words:
‘Almighty God, your selfe have been the Instrumentall meanes of inabling me to performe, not onely what is already publique, but also this ensuing Treatise, which now I humbly offer unto your Patronage, as a thankfull testimony of my sincere respects due unto you’.
In 1807, ‘A New and Complete Illustration of the Occult Sciences’ was published by E. Sibly, known for his work on the 1776 American Independence chart. In dedication to the ‘student of astrology’, we find:
‘WHOEVER thou art… and dost intend to proceed in acquiring this heavenly knowledge of the Stars, wherein the great and admirable works of the invisible and all-glorious God are so manifestly apparent; — in the first place consider and adore thy omnipotent CREATOR, and be thankful unto him for thy existence.’
The historical enmeshment between natural astrology (nowadays’ astronomy), judicial astrology and theology suggests that the purported ‘theological immorality’ of astrology is of dubious nature.
Notes:
- The Modern Revival of Astrology, with Nick Campion – The Astrology Podcast
- Ebenezer E. Sibly, A new and complete illustration of the occult sciences (London: the Proprietor, 1807), p. 9.
- William Lilly, Christian Astrology (3 volumes), (London: T. Brudenell for J. Partridge and H. Blunden, 1647), The Epistle Dedicatory.
- Galileo Galilei, Sidereus Nuncius (Venice, 1610) p.5.
‘Iupiter, Iupiter, inquam, a primo Celsitudinis tuê ortu, turbidos horizontis vapores iam transgressus, mediumque cêli cardinem occupans, orientalemque angulum sua regia illustrans, felicissimum partum ex sublimi illo throno prospexit, omnemque splendorem atque amplitudinem suam in purissimum aÎrem profudit, ut universam illam vim ac potestatem tenerum corpusculum una cum animo, nobilioribus ornamentis iam a Deo decorato, primo spiritu hauriret.’
