Magical Christianity
When considering how magic may have affected Christianity, one must understand that religion and society are inherently interlinked. Religion affects how society develops, society affects how religion develops. So, what is known about Harry Potter prior to the separation of magical and non-magical people, using the books as our source??
Sometime before 100 CE Herpo the Foul creates the first Horcrux. Circa 990, Hogwarts is founded. During the 11th century, we have the theft of Ravenclaw’s Diadem, Helena Ravenclaw’s death, and the creation of the Chamber of Secrets. Circa 1294 the Triwizard Tournament is established. Nicolas Flamel was born circa 1326. The Statute is signed. It goes into effect.
As we can see, precious little is known. What of the surrounding society and culture, however? We know blood purity has been a noted concept since the Founders’ lives, with Salazar being a proponent of the ideology. There is an unconscious understanding that magic makes one better, and those without are simple amusements. The Statute was signed due to attitudes surrounding the non-magical population. We know that Christianity has been present for quite some time. Jesus performed miracles, acts of magic. The Eucharist prominently features the belief that the Communion wine is symbolic of Christ’s blood, or is metaphysically transubstantiated into Christ’s blood.
Information is all well and good, but how do you use it to construct a magical variation? Well, allow me to demonstrate.
A magical variation of Christianity would likely be its own denomination. Ideas surrounding the magical denomination would likely have begun to form during the Reformation, as other denominations began to appear, separating from the Catholic Church. There may have been an element of politics in the divergence if we use Henry VIII as our reference point. Those politics may, perhaps, have been in relation to blood purity.
Given the similarities between specific spells and Christ’s miracles, as well as the concept of miracles in general, one could posit that a magical denomination would believe themselves to be more favored by God. If we wish to include the blood-based elements as part of the denomination, one might posit that it split due to a heresy, perhaps surrounding Christ’s blood.
Further, as canon has no answer as to the origin of magic, one could posit that the aforementioned heresy could have been centered on providing an answer to the question. Combined with the blood-based concept, one could position that a wizarding denomination may have centered on the sharing of Christ’s blood with his disciples, leading to innately magical people. The basis of a heresy attempting to become their own denomination would then give a logical reason for the Statute: Perceived religious persecution through the use of Inquisitions.
Further, a denomination based on the idea of Christ’s blood, and the bloodlines of his disciples could then lead to another layer of bigotry with blood purity, allowing one to explore how people will twist religion to justify their preconceived notions, through the lens of Muggleborn children “stealing” the blood of Christ from someone, resulting in a Squib.
But what would it look like in practice? They may omit the Eucharist, as an example, for why partake in their Lord’s blood when it already flows through their own veins? If one wishes to bring in saint veneration elements, or ancestral veneration as an incorporated practice, Mass might focus more on the dead, given the possible absence of the Eucharist. Funerary rites would likely differ as well, given magic would likely play a part. Perhaps, as a means of emphasizing the five wounds from which Christ bled, Mass might take place on Friday, the fifth day of the week.
The possibilities are rather vast. If the author wishes another route, they choose to place predestination as being of greater importance, with the belief that those with magic, one and all, are God’s chosen, and the only ones destined for Heaven.
The organization of the denominations would vary, of course, as would the methods of record-keeping. Perhaps there are no formal records for the rites, given the long-lived nature of magical people, or perhaps they consider it imperative to record their beliefs, lest they be wiped out by an Inquisition.
The methods of achieving sainthood would also differ, as they are all able to perform “miracles” through spells. Perhaps it involves the advancement of magical knowledge or displays of great magical strength. Or it may be focused on contributions to the culture, or battles in defense of their practices. With ghosts as evidence of the soul, how would their eschatological beliefs have been altered? Do they believe in Purgatory and, if so, do they believe earth to be Purgatory, where those who can enter neither Heaven nor Hell shall walk the earth until the End of Days? Did they perform their own crusades, an attempt to reestablish the bloodlines of the disciples in the Holy Land?
The choices are manifold, and fascinating, most especially when one ponders how those beliefs would have affected the culture. Do they have their own monarch? If so, are the landed nobility of greater importance? Are fiefdoms still present? Is serfdom still commonplace? How do sapient magical beings factor into this equation? Are they so reviled under the belief that they are demonic spirits bound by former Church fathers? Is there a magical Holy Roman Empire? How would these beliefs have affected wars? Is Grindelwald viewed more sympathetically?
How do they interact with other faiths? Do they persecute them, believing them inferior? Do they preach religious tolerance, having dealt with the Inquisitions?
The story potential is far greater, I feel, than discarding the idea that magical people are Christian in some form or another.