For a time, early Greek Christians continued to observe the Greek rituals of dream incubation, but carried out these nighttime vigils at Christian shrines rather than at the feet of Aesculapius or other Greek gods or goddesses. James Matlock tells us in his book Harper's Encyclopedia Of Mystical And Paranormal Experience (1991), "Early Christianity reinforced the belief in the divinatory power of dreams, especially the significance of vivid and repetitive dreams."

Many pagans were converted to Christianity by way of dreams, including Constantine himself, who later made Christianity the prominent religion in Rome, making Constantinople the central city for the Christian church. As mentioned in the introduction, he was visited by God in a dream and was told that he would be led to victory by using the symbol of the cross in battle, and victorious he was.

On one hand, God could be experienced in dreams, and on the other, irrational emotional responses to experiences could be found in dreams. Most dreams were not of a divine cause in Christian beliefs, however, and reflect the influences Plato had with his statements about dreams being the manifestation of baser desires, or animal instincts. It was pointed out that there were no consequences for these wild fancies in dreams, and that no harm is really done by experiencing dreams that are resulting from the baser human instincts, for mankind is faulty to begin with. Christians believed they were forgiven for the faults inherent in mankind.

Synesius, a prominent Christian authority, did not belittle the idea of dream interpretation, for he felt that dreams were a rich resource of information and ideas. He did, however, warn against using dream books for interpreting dreams, for each person has such a unique imagination that one book could not contain the only interpretations for what those symbols could mean to an individual. He was the first to suggest that people keep dream journals and learn about their own symbology and inner language of dreams. Synesius was a leader in the early Christian church, but his book on dreams was conspicuously omitted from a thirty-eight volume collection called A Select Library of the Nicene and Post-Nicene Fathers of the Christian Church. His views on dreams were not pursued by others in the Christian church as time wore on. A translation of his work into English did not exist until 1930.

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