The mindset of the audience for whom Marlowe was writing.

Skeletal death spreads its wings over the fallen and damned.
Jan van Eyck, Crucifixion and Last Judgement diptych, c. 1430–40.

[In the sixteenth century of the original Faust legend and Marlowe’s play too, Europeans believed in the literal Devil who walked the streets. They feared that there were those among them who dealt with the Devil. Protestants did not believe that God would protect them from the Devil and neither did Protestantism offer much defence because it does not accept that any church has any special powers.]


“The common man of the sixteenth century still believed that the devil and his accomplices could be real physical beings. They believed that one could become a magician with an association of the devil. Wizards and magicians were considered men who had made a pact with Satan and, in return for their pledge of allegiance, were given evil aid in performing superhuman acts. Also, Marlowe was regarded as an atheist. Certainly this would cause Marlowe’s peers to view him as hazardous both intellectually and morally. These facts surely caused the audience of the sixteenth century to view Doctor Faustus in a much more serious light than that of today’s audiences. This was not a play of fantasy or make-believe to a Renaissance audience but one with genuine fears and possibilities.

The sixteenth century saw a shift in Christian ideals that added significance to Marlowe’s play. No longer did people believe that God would always be there to protect them from Satan. The sixteenth century brought about a high level of paranoia that Satan was everywhere and that day to day life was an individual duel with the devil, and the individual was left to fend for himself. This way of thinking is far less comforting than the previous view that God acted as a “guardian angel” working to protect Christians from Satan’s attacks. With this view in mind, it is understandable that two of the major literary characters, Macbeth and Doctor Faustus, are faced with moments alone to contemplate their evil actions: Macbeth after speaking with the witches and Faustus before midnight. It is important to note that the devil does not show up to tempt Faustus; he makes his own decision to call for Satan. He destroys his own life. Throughout his play, Marlowe is depicting the Christian ideal of his time, that the individual is responsible for his own fate.”

Renaissance Attitudes Towards Faustus as a Magician

Free will and the 1662 Book of Common Prayer of the (Anglican) Church of England

[On the subject of free will, the 1662 Book of Common Prayer, the prayer book of the (Anglican) Church of England says that since Adam ate the apple in the Garden of Eden, and was expelled, we don’t have free will, and are unable to have faith without the help of God. Same with Faust.

It helps explain how it is that God is all-powerful and knows everything and knows our outcome, yet all is not lost, even if it seems your salvation is pre-determined; it’s just already known, but by God, not you. Humans can still aspire to something, such as a good will, a right spirit that God can make use of. Of Free Will is one of 39 statements of faith of the Church of England. Other denominations have their own ideas about free will. Catholicism says that humans have the ability to chose to do good.]

X. Of Free Will.
THE condition of man after the fall of Adam is such, that he cannot turn and prepare himself, by his own natural strength and good works, to faith and calling upon God. Wherefore we have no power to do good works pleasant and acceptable to God, without the grace of God by Christ preventing us that we may have a good will, and working with us when we have that good will.

https://www.anglican.ca/about/beliefs/39-articles/

[In seventeenth Faust stories from Protestant regions, God is absent. Presumably He knows how things turn out, even if Faust doesn’t. Eighteenth century Goethe’s Faust has God debating Faust’s progress. Faust has free will, but Goethe was not Catholic, just Enlightened. Goethe was a major figure in the Enlightenment and raised Lutheran, described himself as ‘non-Christian.’]