Dr. Herbert Basedow (1925), in his book, The Australian Aboriginal, has presented a vivid picture of the first horrifying effect of bone pointing on the ignorant, superstitious and credulous natives, and the later more calm acceptance of their mortal fate: The man who discovers that he is being boned by any enemy is, indeed, a pitiable sight. He stands aghast, with his eyes staring at the treacherous pointer, and with his hands lifted as though to ward off the lethal medium, which he imagines is pouring into his body. His cheeks blanch and his eyes become glassy and the expression of his face becomes horribly distorted. . . . He attempts to shriek but usually the sound chokes in his throat, and all that one might see is froth at his mouth. His body begins to tremble and the muscles twist involuntarily. He sways backwards and falls to the ground, and after a short time appears to be in a swoon; but soon after he writhes as if in mortal agony, and, covering his face with his hands, begins to moan.

After a while he becomes very composed and crawls to his wurley. From this time onwards he sickens and frets, refusing to eat and keeping aloof from the daily affairs of the tribe. Unless help is forthcoming in the shape of a countercharm administered by the hands of the Nangarri, or medicine-man, his death is only a matter of a comparatively short time (Walter B. Cannon, “Voodoo Death,” American Anthropologist, vol. 33, 1942).

Another anthropologist described the circumstances in which superstitious fear can take hold:

In “Voodoo Death” (Cannon 1972 [1942]) a person violates a taboo, such as walking on sacred ground, [or] eating a forbidden fruit, and, shortly after discovering that a taboo has been violated, the person is dead. The closely related phenomenon of “hex” death (Seligman 1975, p. 1977) occurs when a person learns that they have been cursed by someone with the appropriate technical knowledge and supernatural authority. As in the case of voodoo death, hex death kills within hours or days. While such deaths exhibit a fairly standard set of physical symptoms, they cannot be attributed to external agents such as poisons or bacteria nor to externally induced physical trauma. The death is psychosomatic.

A person who violates a taboo has broken the deepest rules of their culture and thereby is thrust outside the protective web of memes and traits which give meaning and structure to the world. The person who is cursed believes that someone else has severed the link between their soul and the cultural forms and practices in which that soul lives its life. Such people are in a situation where, in effect, they see no hope of ever again satisfying their higher reference levels. They are cut off from their culture. That kills them as surely as being cut off from food or water (William Benzon, Culture as an Evolutionary Arena).

In spite of the power pagan sorcerers and witch doctors hold over people who accept their authority, Christian missionaries confront “powerful” witch doctors with immunity to curses and black magic. I personally recall a confrontation between a Christian missionary in Haiti and several witch doctors at a famous voodoo shrine, the missionary laughing at their threats while ripping their inverted cross fetishes out of the ground and throwing them into a nearby lagoon. On another occasion, a voodoo houngan actually placed a curse on a son of this missionary, only to die himself in the time frame he had set for the death of the boy. Another witch doctor cursed the womb of a woman newly converted to Christianity. When she became pregnant, she fled to the mission compound and lived there for several months out of fear for her baby. Concerned for her feelings, but realizing that she was giving in to her fear, the missionaries helped her understand that the witch doctor’s curse had no power over a believer indwelt with the Holy Spirit’s power. She moved back home, and in a few months delivered a healthy baby boy.¹The Bible describes the awesome power of the Creator (Genesis 1; Nehemiah 9:6; Psalm 8:3-4; Proverbs 8:29; Proverbs 16:4; Isaiah 44:24-28), a power that instantly brought the material world into existence and is equally capable of instantly destroying it. The feeble magic of demons and sorcerers can no more thwart such boundless power than a grain of sand can stop a tsunami or a drop of rain the eruption of a volcano.

Obedient people empowered by God’s blessing and immersed in His favor are impervious to Satan’s power. A loyal child of the Creator stands in the power of the Creator (Genesis 15:1; Proverbs 18:10; Ephesians 6:16).

Since vulnerability to black magic is rooted in fear and lack of trust, Christians can count on God’s protection when they submit to His authority. But if they actively suppress or ignore God’s moral law for selfish purposes, they enter the realm of the demonic and become vulnerable to its power. If they live a gangster’s lifestyle, they become vulnerable to its dangers.  If they live by Satan’s code, they become subject to its rules. Sin and rebellion feed and magnify fear. Trust in God is manifested by a willingness to resist sin.

Christians should also keep guard over their imaginations, thinking of the admonitions of Paul and James:

“Finally, brethren, whatever things are true, whatever things are noble, whatever things are just, whatever things are pure, whatever things are lovely, whatever things are of good report, if there is any virtue and if there is anything praiseworthy—meditate on these things” (Philippians 4:8)

“Therefore submit to God. Resist the devil and he will flee from you” (James 4:7).

If we don’t put our trust in God, we may become more and more obsessed with Satan. In the Middle Ages, imaginations obsessed with Satan’s power led to the witch craze, causing hundreds of thousands of innocent people to be tortured and killed. The witch craze was the consequence of people becoming so obsessed with satanic power that they viewed the normal tragedies of a fallen world as the result of black magic. (See the ATQ article, Did Church Authorities Seek to Eradicate Paganism in Europe by Killing Millions of “Witches”?)

Once a person has accepted the authority of Jesus Christ, he has the Holy Spirit dwelling within (John 14:16-17). All of us are susceptible to the temptations and trials of the “world, flesh, and devil.” However, the Creator God loves us, sent His Son to die for us, and will protect us if we are willing to trust Him enough to do right. The focus of spiritual warfare in a Christian’s life needs to be his own sinful nature and desires. We don’t need any rituals or charms to protect us. Just a simple prayer for protection, and willingness to acknowledge and forsake any conscious sin is enough.²

1. This baby boy went on to be raised by his Christian parents, attended mission schools and college, and now is an accountant. This family’s courage to resist Satan’s lies made it possible for their family to be lifted out of the most extreme poverty and spiritual darkness to new horizons of spiritual and material hope. Back To Article
2. Using the metaphor of a well-equipped Roman soldier, Paul told us how we could be prepared for spiritual warfare. We are to put on the armor of God  (Ephesians 6:11-18), which includes:
   • The belt of truth. Since Satan depends on deceit to maintain his power, our first line of defense is always truth. We must never distort or misrepresent the truth, regardless of any advantage we might gain by doing so.
   • The breastplate of righteousness. Any sin in our life leaves us open to Satan’s attack. Even though we are given the righteousness of God (2 Corinthians 5:21), we must still continually put on the protection of holy living.
   • The shoes of the gospel of peace. With our feet firmly planted on the truth that we are at peace with God and that He is on our side, we can stand firmly against Satan’s attacks.
   • The shield of faith. In order to quench the “fiery darts” of Satan’s temptations, we must trust and believe what God has said about every area of our life.
   • The helmet of salvation. This is the confidence that there is coming in the future a great victory celebration. It is also referred to as the “hope of salvation” (1 Thessalonians 5:8). This helmet protects us against Satan’s missiles of discouragement and doubt.
   • The sword of the Spirit. Since the Word of God is the basis of our faith, we need to learn how to wield it with authority. Scripture is our best offensive weapon against the devil (Matthew 4:1-11; Hebrews 4:12).

   After he described the various elements of the armor, Paul said that we are to be in constant prayer. Prayer expresses our dependence on God. We can fight against Satan only “in the [strength of] the Lord and in the power of His might” (Ephesians 6:10). In the power of Christ and with the armor of the Spirit, we will be victors. Back To Article

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There are a number of cultural and religious reasons that tattoos were viewed negatively by past generations in the West, reasons that I’ll summarize a bit further on. But regardless of our earlier Western distaste towards tattoos, they are no longer sought out only by enlisted military men, gang members, and bikers, but are popular among younger people regardless of social class, gender, or religious background.

Most young people who get tattoos do so innocently, with no intention of expressing rebellion against core values of their parents or religious community. They usually know little or nothing about traditional society’s reluctance to approve tattoos. Current fashion makes tattoos appear attractive and desirable, so young people get them. With this in mind, I want to make clear that by explaining why tattoos were disapproved by traditional western culture I am not condemning people who have chosen to be tattooed. I am not labeling them rebels, or suggesting that Christians with tattoos are spiritually deficient. In fact, I have close family members who have tattoos.

While Christians should scrupulously avoid hostility or self-righteousness towards people with tattoos (imagine how absurd it would be for Christians to reject a new convert because he or she has tattoos!), we should honestly consider whether the tattooing fad is something that Christians—even Christians who already have tattoos—should encourage.

If you haven’t been tattooed and are considering whether you want to be, here are some things you should consider. Tattooing has a long association with the worst kinds of paganism. Even pagan Graeco-Roman civilization associated tattooing with barbaric, violent peoples like the Picts, Scythians, and Huns. Missionaries encountering new peoples also associated tattooing with repulsive practices like cannibalism. Even today, young people with tattoos are statistically more likely to engage in violence or other socially deviant behavior. ¹

Because of their pagan origins, both body piercing and tattooing are forbidden by Old Testament Law:

“You shall not make any cuttings in your flesh for the dead, nor tattoo any marks on you: I am the LORD. (Leviticus 19:28).”

Because of these commandments, religious Jews to this day shun tattooing as an abominable practice. ²

Historically, the tattooing of slaves and prisoners has added further stigma to the practice. It was outlawed after Christianity became the majority religion in Europe.

This cultural and historical context raises the question of whether the living skin of a human being miraculously made in the God’s image is really an appropriate “canvas” for the relatively crude art of needles and ink. Ink colors fade, muscle tone deteriorates. After 40 years, what was once a colorful tattoo on the back of a youthful leg may look like varicose veins—or worse. Even more importantly, As we age and mature, our perspective changes. Maturity brings changes in priorities, world-views, behavior, grooming habits, life-style and many other things. If you are tattooed in a prominent place—even with a Christian symbol—you “brand” myself for life with a decision made at one particular stage. Regardless of who you become, the impression that others will have of you will continue to be shaped by your tattoo—and tattoos are difficult and expensive to remove.

All of these factors should make a Christian consider whether getting tattooed is showing proper respect for the body as the dwelling of the Holy Spirit (1 Corinthians 3:16-17)?

“Do you not know that your body is a temple of the Holy Spirit, who is in you, whom you have received from God? You are not your own; you were bought at a price. Therefore honor God with your body” (1Corinthians 6:19-20).

Although there are strong biblical, psychological, and historical grounds against tattoos, Scripture doesn’t absolutely forbid Christians to get tattooed. Getting tattoed is a matter of Christian liberty. But getting a tattoo is also very likely an impulsive decision, that may have some bad long term consequences.

1. The findings of this study may impact the general perception of adolescents. The results show that the presence of tattoos and body piercings in adolescents is associated with greater risk-taking behaviors of these adolescents in the areas of gateway drug use, hard drug use, sexual activity, suicide, and disordered eating behaviors. In particular, young adolescents with tattoos and body piercings are at greater risk for suicide and cigarette, alcohol, and marijuana use. Violence is found to a greater degree in males with tattoos and females with body piercings. Finally, abuse of hard drugs such as cocaine, crystal methamphetamine, and Ecstasy increases as the number of body piercings increases. The presence of tattoos and body piercings in adolescents does not necessarily indicate risk-taking behavior in particular individuals, however, the presence of such should alert parents, teachers, and health care providers of the possibility of greater health risk in adolescents with tattoos and/or body piercings, and appropriate care should be implemented.
   Clear differences were found between adolescents with and without tattoos and/or body piercings. Additional investigation is warranted. Examining a larger population of adolescents with tattoos and body piercings may show significant differences in the areas that were found to be suggestive of differences in this study. (Tattoos and Body Piercings as Indicators of Adolescent Risk-Taking Behaviors Sean T. Carroll, MD, Robert H. Riffenburgh, PHD, Timothy A. Roberts, MD and Elizabeth B. Myhre, CPNP, MSN, PEDIATRICS Vol. 109 No. 6 June 2002, pp. 1021-1027) Back To Article
2. In our day, the prohibition against all forms of tattooing regardless of their intent, should be maintained. In addition to the fact that Judaism has a long history of distaste for tattoos, tattooing becomes even more distasteful in a contemporary secular society that is constantly challenging the Jewish concept that we are created b’tzelem Elokim (in the image of God) and that our bodies are to be viewed as a precious gift on loan from God, to be entrusted into our care and [are] not our personal property to do with as we choose. Voluntary tattooing even if not done for idolatrous purposes expresses a negation of this fundamental Jewish perspective.
   As tattoos become more popular in contemporary society, there is a need to reinforce the prohibition against tattooing in our communities and counterbalance it with education regarding the traditional concept that we are created b’tzelem Elokim. But, however distasteful we may find the practice there is no basis for restricting burial to Jews who violate this prohibition or even limiting their participation in synagogue ritual. The fact that someone may have violated the laws of kashrut at some point in his or her life or violated the laws of Shabbat would not merit such sanctions; the prohibition against tattooing is certainly no worse. It is only because of the permanent nature of the tattoo that the transgression is still visible. (quotation from Rabbi Alan Lucas in MyJewishLearning.com) Back To Article

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¹ From a biblical perspective, this distinction is not valid. Magic—whether black or white—draws power from the same source. All magic—whether “black” or “white”—seeks to tap an impersonal source of power that is controlled by ritual or formula.

In contrast to magic, prayer (when properly understood) appeals to a personal source of power—an Ultimate Authority who is in charge of our lives and to whom we must be submissive (Matthew 16:25 ).² It’s true that some religious people have a “magical” view of prayer, thinking that a particular formula of prayer requires God to respond to their desires. But a biblical view of prayer places the initiative both with the one who brings a request to God, and God Himself. The interaction of freely offered prayer with God’s sovereign providence is mysterious, but it is founded in trust, submission, and moral obedience, not mere secret or esoteric knowledge or occult ritual.

The Bible indicates that there is no legitimate impersonal source of magical power. It condemns all magic equally.³ The understanding of natural laws gained from science is a source of impersonal power, but natural laws are not arbitrary or erratic. They are under God’s authority and in turn place limitations upon those who use them. There is no such thing as “black” science and “white” science. Science is science, regardless of the beneficial or destructive ways it is used.

Unlike science, magic doesn’t depend on the careful observation of nature, and isn’t accessible to anyone who has the discipline to follow its rules. Magic violates natural law and is accessible only to an initiated few who know the secret rituals that unleash its preternatural power.

According to Scripture, all real magic—whether “white” or “black”—draws its power from divinely forbidden, demonic sources that influence the magician both outside himself and within his being.

1. The term “magic” here refers to “real” magic—magic that attempts to use supernatural forces by means of spells and charms. It doesn’t refer to the harmless sleight of hand of illusionists and entertainers. Back To Article
2. The notion that spiritual forces can be invoked at will to change the material conditions of our lives, or those of others, properly belongs not to religion or to genuine spirituality as it has been understood by mankind’s greatest religious teachers, but rather to magic. It is not accidental that one of the most important phrases in Christian prayer is “Thy will be done.” The Hebrew Bible and the New Testament alike emphasize over and over again that true prayer, and true spirituality, lies in submitting the human to the divine will, and not the reverse. They also stress that the divine plan is not necessarily the human plan. “‘For my thoughts are not your thoughts, Neither are your ways My ways,’ declares the Lord” (Isaiah 55:8). (God the Evidence, Patrick Glynn, p. 92) Back To Article
3. Magic. Scripture doesn’t condemn the work of illusionist “magicians.” It doesn’t have in view the kind of “magic” or “sleight of hand” that is done for wholesome entertainment purposes. It is concerned with real magic. Magic—the attempt to exploit supernatural powers by formulaic recitations to achieve goals that were otherwise unrealizable—was seen in a negative light in the Old Testament ( Leviticus 19:26, 31; 20:6 ; 1 Samuel 28:9 ; Isaiah. 8:19; 44:25; 57:3 ; Jeremiah 27:9; Ezekiel 22:28; Micah 5:12 ; Nahum 3:4; Malachi 3:5 ) and was banned under penalty of death ( Exodus 22:18 ; Leviticus 20:27; Deuteronomy 18:10-11 ). (Evangelical Dictionary of Christian Theology) Back To Article

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By no means. While some Neopagan witches have made a strong effort to redefine witchcraft, the standard definition of witchcraft still fits most of its historical occurrences as well as the general meaning of the term as it is still used in the modern world. Even a large number of those who practice witchcraft today in the United States and Europe continue to perform manipulative and black magic. ¹

Again, it is puzzling why the members of any religious group would insist on calling themselves witches. Terms like witch, sabbat, and coven are all associated with the particular kind of diabolical witchcraft that was pursued during the witch craze of the 16th and 17th centuries. These terms may attract attention, but they also generate misunderstanding and hostility. It would seem more reasonable for Neopagans to stop using the terminology of diabolical witchcraft.

1. “To make the mistake of thinking that black magicians do not exist today is one of the most foolish of all premises. I would say that the dark forces are gathering now at a much greater rate than ever since the Middle Ages. They also have the advantage of being much more organized; their fallow period of lying low for a few centuries has honed their sensitivity, as well as their recognitionthat now is the time when seeds of evil can grow into whole crops of mandrake-oriented communities” (Sybil Leek, The Complete Art Of Witchcraft, p.67). Back To Article

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¹ Later, after God destroyed an overwhelmingly corrupt human race with a flood, Noah built an altar and offered blood sacrifices to God, an action that also received divine approval (Genesis 8:20-21).

The Bible doesn’t indicate that these early biblical characters had a clear understanding of the significance of sacrifice, but God’s approval of their blood sacrifices pointed towards the coming of a divine sacrifice that would be given for the salvation of the world.

Soon after the flood our ancestors again abandoned their worship of the true God, and in its place created depraved gods in their own image (see Romans 1:21-23). The degree to which our ancestors distorted God’s image was reflected in the forms of their religions and the nature of their sacrifices.

Pagan sacrifices didn’t involve clear symbolic expression of human sinfulness and the need for restoration into relationship with a holy God. Pagan religion was primarily motivated by fear, and sought magical ways to appease the gods and avert their anger. The early pagans had many reasons to fear the gods of their fallen imaginations.First, they undoubtedly feared their own dark inner passions that were capable of transforming them into mere beasts. Although not fully aware of the extent of their own inner corruption and depravity, ² they sensed that their inner beast had to be held at bay. Further, they projected their own capacity for destructiveness and savage aggression upon their imagined gods. Naturally, they assumed that the gods were arbitrary, cruel, dangerous, and needed to be appeased.

It isn’t surprising that this perspective led to the assumption that the more precious the sacrifice, the stronger would be its magical power. This is why pagans often offered human sacrifices to the gods. ³

Ironically, even though these human sacrifices were offered to false gods for mistaken reasons, they unintentionally expressed the truths later expressed in the Bible—the seriousness of human sin and the high price that would be needed to ransom a fallen world.

(See the ATQ article What Was the Purpose of Animal Sacrifices?)

1. Cain reacted in resentful anger, killing Abel, and falling under a curse (Genesis 4:8-15). Back To Article
2. The Bible refers frequently to the fact of ingrained human corruption. Its teaching on this matter has been summarized by the doctrine of depravity. Back To Article
3. If one goes back far enough, human sacrifice seems to have been part of the history of ancient peoples in every part of the world. Historical records, pictographs, and other physical evidences make it clear that the practice of human sacrifice was ubiquitous, practiced by Celts, Germans, Slavs, Scythians, Greeks, Africans, Asians,Polynesians, and Amerindians. The Canaanites were practicing human sacrifice when Israel conquered the Holy Land. The Phoenicians were still practicing it when their greatest city, Carthage, was finally destroyed by the Romans in the middle of the second century BC. Back To Article

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¹ and the winter solstice. When Roman Emperor Aurelian declared December 25 a festival to celebrate the “birthday of the invincible sun” in AD 274, Jesus was presented by the church as the “Sun of Righteousness” (Malachi 4:2). New Testament scholar Craig L. Blomberg describes the influence this festival had in determining the date Christmas was celebrated:

In post-New Testament times, Mithraism (originally from Persia) amalgamated with the Roman worship of Sol Invictus (the unconquerable sun), and a festival to Sol was celebrated every December 25. Christians took advantage of this “day off” to protest against Mithraism by worshiping the birth of Jesus instead. After the Roman empire became officially Christian (fourth century), this date turned into the legal holiday we know today as Christmas. The celebration of the annual death and rebirth of the nature gods finds parallels and contrasts, too, with Christian teaching about the death and resurrection of Christ (Jesus and the Gospels p.33; Craig L. Blomberg).

The consensus for a December 25 date soon spread throughout the Christian world.

R. K. Bishop notes: “The early development of the celebration of Easter² and the attendant calendar disputes were largely a result of Christianity’s attempt to emancipate itself from Judaism. Sunday had already replaced the Jewish Sabbath early in the second century and, despite efforts in Asia Minor to maintain the Jewish Passover date of 14 Nisan for Easter, the Council of Nicaea adopted the annual Sunday following the full moon after the vernal equinox (March 21)” (Evangelical Dictionary of Theology).

Easter was celebrated in a nighttime ceremony that included the lighting of a candle, prayer, Scripture reading, and the celebration of the Lord’s Supper. Many baptisms also took place at this time because of the symbolism associated with the event.

Unfortunately, and perhaps inevitably, some elements from the wider culture were gradually absorbed into the celebration of these important Christian holidays.³Today, some Christians believe that because some of the cultural aspects of Christmas and Easter are drawn from paganism, it would be best for believers to disassociate themselves from all of the traditional activities of these two holiday seasons.

Most Christians, however, view these cultural extensions of the Christian holidays as well within the boundaries of Christian liberty.⁴ In fact, most consider some of the cultural features of these two holidays delightful and beautiful.

Still others agree that it’s appropriate to emphasize the redemptive meaning of Christmas and Easter, while questioning the wisdom of making children obsess on the sinister, if not satanic, meanings that lurk behind every joyous cultural event.

The Bible contains no endorsement for, or prohibition against, the observance of the birth or resurrection of Jesus Christ. Where the Bible gives no specific command, each person should be “fully persuaded in his own mind” (Romans 14:5). We at RBC Ministries respect the right of Christians to disassociate themselves from the celebration of Christmas and Easter, yet we believe that the effects of such a decision should be evaluated carefully in respect to its impact on children and lost opportunity for witness.

1. Saturnalia, a Roman festival that involved merry-making and gift-giving took place during the same part of the year in which Christmas was celebrated. Eventually, gift-giving and other milder aspects of the Roman festival were added to the strictly religious celebration Christmas.
   Back To Article
2. The origin of the word Easter is Germanic and may refer either to the name of a Germanic goddess of Spring or to the old German word for the East or place of dawn. Back To Article
3. The term holiday is derived from the Old English word for holy day.
   Back To Article
4. Many aspects of language and culture have pagan origins. In the Western world, even a number of days of the week and months of the year are named after pagan deities or pagan seasons of worship. Back To Article

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¹. Modern writers and cult leaders have claimed that He was a revolutionary zealot, an ascetic radical, a drug-influenced mystic, a Buddhist monk, etc.

The problem with all of these claims is that they ignore the only significant historical evidence about Jesus that has survived from the years immediately following His life, death, and resurrection. In fact, during the past two centuries the science of textual criticism has confirmed what Christians have always believed—that the main New Testament documents date from within the lifetime of many people who personally knew Jesus (1 Corinthians 15:1-10). If someone is unwilling to accept the veracity of the New Testament, they must rely on sheer speculation based on personal worldview and prejudice.

1. “The Talmud (Babylonian edition) records other sins of ‘Jesus the Nazarene’: 1) He and his disciples practiced sorcery and black magic, led Jews astray into idolatry, and were sponsored by foreign, gentile powers for the purpose of subverting Jewish worship (Sanhedrin 43a). 2) He was sexually immoral, worshipped statues of stone (a brick is mentioned), was cut off from the Jewish people for his wickedness, and refused to repent (Sanhedrin 107b; Sotah 47a). 3) He learned witchcraft in Egypt and, to perform miracles, used procedures that involved cutting his flesh — which is also explicitly banned in the Bible (Shabbos 104b).” (from a Hassidic Web site)Back To Article

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