Psychic Mediums and Christian Believers

What is the difference between psychic mediums and Christian believers? Or is there a difference? A medium claims to have an inherent ability to communicate with the insubstantial spirits of the dead and a Christian-believer claims to have the ability to communicate with a divine insubstantial spirit (that is to say, God) through a spirit (Rom 8:26–27). The only evidence offered by either to prove their claims is their public confidence that said communication has taken place. The voices of the deceased arise (if at all) apparently in the mind of the medium and the voice of God arises (if at all) apparently in the mind of the one who prays. We outsiders are only privy to their claims and cannot listen in on their conversations or probe their minds for evidence of the “voice” messages they claim to have received from beyond the grave.

            In the Christian Old Testament one who was thought to communicate with the dead was called a medium (Hebrew ‘ob) or necromancer (1 Sam 28:7). Generally, Bible dictionaries treat such figures and practices under the category of magic.¹ In general, in antiquity, nature itself was thought to be under the control of both gods and demons; one who practiced necromancy was thought to be in collusion with the dark spirits of the universe.² Thus, the Bible condemns those who were believed to practice magic by means of communication with the spirits of the dead³ but encourages those who through the Spirit seek communication with the God of Hebrew faith through prayer. Necromancy is defined by one Bible dictionary as a “[form] of divination using spirits of the dead to foretell the future.⁴ In 1 Sam 28, for example, King Saul solicits a medium, a woman of Endor, to call up the shade of the prophet Samuel to consult him as to “what he should do” (1 Sam 28:15 RSV).

            In the New Testament there are several encounters of the apostles with those who practiced the magic arts involving divination through an insubstantial spirit and soothsaying (a person who claims to foretell the future through various means).⁵ Apparently there were books to consult in the practice of magic (Acts 19:19).

Today, the practice of necromancy has edged its way into modern culture to the point of respectability on the basis (it seems) that the medium provides a service to society (the medium brings comfort to those who have lost loved ones). The names of many of the mediums who currently have a television presence, or otherwise public persona, are known and consulted by many in society from presidents to dishwashers.⁶ A glance at the internet shows that contemporary Christian denominations overwhelmingly condemn the medium’s practice of necromancy, soothsaying, and the magic arts in general, but resolutely encourage Christians to maintain a constant practice of prayer.

With this observation I have come full circle to where I began: What is the difference between a psychic medium and a Christian believer, if any? The psychic medium claims an ability for communicating with insubstantial dead spirits and often uses a spiritual guide. The Christian believer claims an ability for communicating with an insubstantial divine spirit through the medium of an insubstantial holy spirit—that sounds rather similar to my ear. But absent any evidence, the claims of each are unsubstantiated, no matter how comforting the practice of each may be. At best, the claims of both could be genuine. At worst, their claims could be an elaborate scam, or each could be deceiving themselves. The bottom line is: do we share the cosmos with insubstantial spirits good and bad, and do the dead still “exist” in some kind of spirit “substance” somewhere?

Charles W. Hedrick
Professor Emeritus
Missouri State University

¹Joanne K. Kuemmerlin-McLean, ABD 4.468–71, especially, 469 under A.1.g and h.

²Kimberly B. Stratton, “Magic,” NIDB 3.767–69. (767).

³For example, in Hebrew Bible: Lev 19:31; 20:6; 20:27; Deut 18:10–12; 1 Sam 28; 1 Chron 10:13—14.

⁴Joann Scurlock, “Necromancy,” NIDB 4.248.

⁵Acts 16:16–18; Acts 8:9–13.

⁶Here are the names of a few of the better-known mediums: https://www.keen.com/articles/psychic/well-known-psychic-mediums

https://www.aol.com/psychic-stars-rising-stars-netflix-135700140.html

Ash Wednesday and Lent

Ash Wednesday, the first day of Lent, happens on Feb 18 this year. It is a church event that begins a forty-day season of penitence and fasting leading up to the celebration of Easter. On Ash Wednesday ashes are marked on worshipper's foreheads to symbolize they are beginning the Lenten journey. Lent (the word means Springtime) is one of those religious observances of the Christian Church worldwide that I did not experience in my youth.¹ Although some churches in the Anabaptist tradition do observe it,² the Baptist church of my youth did not (First Baptist Church, Greenville, Mississippi, 1940-52). On the other hand, the small Baptist church that I now attend (Grace Baptist, Gladstone, Missouri) does observe it—ashes and all.³

In the fourth century the church invented Lent institutionalizing it with prayer, fasting, and almsgiving as its basis and incorporating these religious acts into the Easter celebration of the resurrection of Jesus. Lent has been practiced as 40 days of self-denial, altruism, and spiritual renewal preceding Easter. The Lenten season is promoted as a time of religious renewal, incorporating, as it does, personal contemplation, simple living, and personal honesty. It begins on Ash Wednesday and extends 40 days to resurrection Sunday (this year April 5). The church modeled the 40-day period on Jesus' temptation by Satan in the Wilderness (Mark 1:12–13; compare Matt 4–11/Luke 4:1–13 from the Q tradition). Only Matthew describes it as a period of fasting, however. Luke says that Jesus did not eat during this period. Mark says nothing about food. The difference between dieting and fasting is that fasting is given a religious connotation.

The earliest date for the observance of Lent in Christianity is 325 CE, following the Council of Nicaea, although the custom of fasting in connection with Holy Week goes back to the second century.⁴ Thus, Lent, as such, was not a part of the religious practices of the earliest first-century Jesus-gatherings as reflected in the genuine Pauline letters, for example. Nevertheless, fasting and prayer as a religious exercise were part of the Israelite tradition and hence were practiced in Judea during the time of Jesus (Luke 2:37). In fact, "the practice of fasting is found in all religions" and was "spread across the whole of the ancient world."⁵

Matthew gives a litany of criticisms attributed to Jesus as to how some practiced praying and fasting in Matt 6:1–18. One of these criticisms can easily be applied to the modern Christian practice of Lent, specifically with respect to marking one's face with ashes to indicate that one is observing the Lenten practice of prayer, fasting, and almsgiving:

And whenever you fast do not look dismal, like the hypocrites, for they disfigure their faces so as to show others that they are fasting. Truly I tell you, they have received their reward. But when you fast, put oil on your head and wash your face, so that your fasting may be seen not by others but by your Father who is in secret; and your Father who sees in secret will reward you. (Matt 6:17–18 NRSV)

Do some make a parade of their almsgiving? Jesus criticized that practice, as well (Matt 6:1-4).⁶ It is a mystery to me why some churches continue the practice of Ash Wednesday and persist in its observance of ashes on the forehead in the light of these rather pertinent remarks attributed to Jesus.

Another aspect of Lent, mentioned earlier in this essay, is that of self-denial, likely derived from the idea of denying oneself food. The earliest Jesus-followers did practice a kind of self-denial, but it wasn't like the Lenten practice of denying oneself a few things one enjoys for a short period, like not drinking beer or not eating sweets during Lent, for example. Paul described his commitment to Christ as an all-consuming life-commitment; everything else by comparison he considered trash, loss, rubbish (Phil 3:7–11; Luke 9:23–24). Compared to Paul's idea of self-denial, the contemporary observance of Lent pales in comparison—the personal sacrifices are too little, the time frame too short.⁷

Charles W. Hedrick
Professor Emeritus
Missouri State University

¹en.wikipedia.org/wiki/Lent

²https://www.britannica.com/topic/Anabaptists. Greenville First Baptist belonged to the Southern Baptist Convention.

³Grace Baptist Church belongs to the American Baptist Convention.

⁴https://groundworkonline.com/blog/a-short-version-of-the-long-history-of-lent

⁵J. Behm, "νῆστις" [nēstis, fasting], vol. 4.26 in G. Kittel, ed., Theological Dictionary of the New Testament (G. Bromiley, trans.; Grand Rapids: Eerdmans, 1967).

⁶Hedrick, http://blog.charleshedrick.com/search?q=Alms

⁷This essay appeared first on March 24, 2025. It appears here again edited and expanded: http://blog.charleshedrick.com/search?q=Lent