Witchcraft: Exploring the World of Wicca

By Craig Hawkins and J. Moreland

This introduction to contemporary witchcraft and neopaganism shows you what witches themselves say they believe, what the Bible says about witchcraft, and philosophical holes in the worldview of witches.

• Language: English
• Publisher: Baker Publishing Group
• Release date: Jun 1, 1996
• ISBN: 9781441236708

Craig Hawkins

Craig S. Hawkins is the founder and president of Apologetics Information Ministry. He has hosted radio call-in and interview programs and cohosted The Bible Answer Man. He teaches apologetics at Simon Greenleaf School of Law in Anaheim, California.

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© 1996 by Craig S. Hawkins

Published by Baker Books

a division of Baker Publishing Group

P.O. Box 6287, Grand Rapids, MI 49516-6287

www.bakerbooks.com

Ebook edition created 2013

All rights reserved. No part of this publication may be reproduced, stored in a retrieval system, or transmitted in any form or by any means—for example, electronic, photocopy, recording—without the prior written permission of the publisher. The only exception is brief quotations in printed reviews.

ISBN 978-1-4412-3670-8

Library of Congress Cataloging-in-Publication Data is on file at the Library of Congress, Washington, DC

Unless otherwise marked, Scripture quotations are from the HOLY BIBLE, NEW INTERNATIONAL VERSION ®. NIV ®. Copyright © 1973, 1978, 1984 by International Bible Society. Used by permission of Zondervan Publishing House. All rights reserved.

Scripture quotations marked NASB are from the New American Standard Bible, © the Lockman Foundation 1960, 1962, 1963, 1968, 1971, 1972, 1973, 1975, 1977, 1995. Used by permission.

Scripture quotations marked KJV are from the King James Version of the Bible.

To Dr. Walter Martin,

Your legacy lives on in the lives

of those you, like our LORD, invested

in for the future—eternity.

Soli Deo gloria!

Cover

Title Page

Copyright Page

Dedication

Foreword by J. P. Moreland

Acknowledgments

Introduction

Part One: The Contemporary World of Witchcraft

1 The Contemporary Craft: A Relativistic Religion

2 Convictions of the Contemporary Craft: How Witches View Deities, Death, and Life

3 Setting the Stage: The Theoretical Framework for the Practices of Witchcraft

4 How Does the Witches’ World Work? The Structure and Practices of Witchcraft

Part Two: The Biblical View of Contemporary Witchcraft

5 The Word of God: What the Bible Says about Witchcraft

6 True Teachings? A Biblical Critique of Witches’ Views

Part Three: Philosophical Critiques of Witchcraft

7 The Question of Truth: An Epistemological Critique of Witchcraft

8 The Problem of Evil: An Ethical Evaluation of Witchcraft

9 Conclusion

Notes

Glossary

Selected Bibliography

Index of Persons

Subject Index

Scripture Index

About the Author

Back Cover

For some time now, Craig Hawkins has earned a reputation of being a fair-minded, clear-thinking, solidly evangelical apologist who knows how to take the fruit of his research and make it available to a wide audience.

Witchcraft: Exploring the World of Wicca is an excellent illustration that this reputation is well deserved. Occult phenomena in general, and witchcraft in particular, are on the rise in our culture as a wave of neopaganism crashes on the shores of contemporary Western thought and life. What is needed from Christians is an accurate description of these phenomena coupled with a thoughtful critique. Hawkins’s book meets this need.

The real strength of Witchcraft lies in three features of the book that make it unique: First, the book stands out in the careful, thoughtful way that Hawkins presents the contemporary versions of witchcraft. He is careful not to caricature the craft or principles that constitute its variegated texture. Second, it is refreshing to see both biblical studies and philosophical argument brought to bear on the task of assessing witchcraft. This sets a good example for cult and occult apologetics in general. Third, the book is accessible in its style and pregnant with content. I, for one, am glad to have this book available. It is a timely, well-researched contribution to the ongoing struggle about religious ideas currently being waged in our society.

J. P. Moreland

Professor of Philosophy

Talbot School of Theology

Biola University

There are many individuals who deserve recognition for their support and contribution to the writing of this book. However, I can mention only a few. In no particular order, other than the first, the following deserve mention for their contributions.

First, I wish to thank the Lord for the privilege of writing this book.

Second, my family deserves credit for their love and support for me while writing this work.

Third, I would like to greatly thank my prayer supporters. I am especially grateful to Leona Ross and Elaine Stankis, who spiritually (and otherwise) well understand what’s entailed in a project of this nature.

Fourth, I would like to thank my pastor, colleague, and friend, Charles Pearson, for among other things weekly times of dialogue, encouragement, fellowship, prayer, and spiritual counsel.

Fifth, I am very appreciative of Dr. J. P. Moreland for writing the forward, and even more so for his example of excellence in scholarship and commitment to the truth. I have great respect for Dr. Moreland, his work, and his influence upon our generation.

Sixth, I would like to thank all the individuals at Baker Book House who made this book possible. In particular, the following merit special recognition and a heartfelt thank-you. Kin Millen deserves special recognition for his encouragement and for getting the book into print, as does Dan Van’t Kerkhoff for his editorial counsel and skills. A special thank-you to Lois Stück for her work in editing the manuscript. Also, a special thank-you to Brian Phipps for his diligent work on a difficult project, fine editing skills, enthusiasm for the book, grasp of the subject, and vision for what is being attempted in the pages of this work.

Seventh, as already mentioned, numerous others have contributed in significant ways to seeing this work become a reality. Thank you. Of course, I alone assume responsibility for the contents of this work.

Witchcraft?

A storm is intensifying on the religious horizon as the winds of occultism blow increasingly stronger across the land. In the last three decades America and much of Western Europe have seen a resurgence of the kingdom of the occult, including witchcraft and other forms of neopaganism. Paganism is attempting a resurrection from the dead. It is a revival of the old gods and goddesses of pre-Christian paleopagan polytheistic nature religions, mythologies, and mystery cults, such as Celtic, Norse, Greek, Egyptian, Roman, and other traditions of the Western world. In addition, Sumerian mythologies, existing tribal religions (e.g., Native American religions and shamanism), new ones inspired by science fiction and fantasy works, and combinations of diverse occultic traditions and sources join the list as well. Astaroth, Diana, Hecate, Cernunnos, Osiris, Pan, and others are being invoked anew, fueling an intoxicating discovery and journey into a universe inhabited with gods and goddesses.

Many of these individuals and groups proudly proclaim themselves as pagans or neopagans, although their practices and beliefs diverge distinctly at points. Some claim to belong to ancient pre-Christian religions, which have supposedly survived until today, or to be simply returning to, revitalizing, or reconstructing various nature and Paleolithic polytheistic pagan and/or matriarchal religions (e.g., the worship of the Mother Goddess that supposedly predated Christianity). For this reason, many neopagans identify with the religious and social perspectives of some ancient civilizations. Among them can be found a diverse group of people who style themselves as witches or wiccans: followers of the Old Religion, the craft of the great Mother Goddess and her male consort, the Horned God.

Pagan PR: The Pagan Next Door

Some of today’s witches want to remove their traditional cloaks of secrecy, dispel the confusion that often surrounds their religion, and address the hostility and suspicion they perceive as directed toward themselves and their religion. They desire that their views and practices be considered as an alternative religion—a sensible worldview. At the very least, they seek the right to follow their chosen path without being hindered, harmed, or harassed—to live and let others live in accord with their conscience.

Indeed, increasingly, witchcraft is coming out of the broom closet. It desires to turn in the black cape of disdain and clothe itself in the robes of religious respectability. Some witches are actively seeking understanding and acceptance, cultivating an image as the pagan next door. After all, they claim to embrace a life-affirming, family religion. From media materials and packets prepared for the press and the public to books for children, such as The Witch Next Door or The Witch Family (which portrays witchcraft in a positive family setting), the campaign is under way.[1] The cover of one book on witchcraft has an attractive female witch dressed in a fashionable, well-tailored business suit—as if she were walking down Madison Avenue.[2] This is far removed from the stereotypical images of witches as ugly old hags with warts on their noses, decked out in black capes and cone-shaped hats, riding their favorite broomsticks on a moonlit night.

What is witchcraft? What do witches believe and do? Why are increasingly greater numbers of people being attracted to it? Is it a viable worldview? How does it compare with Christianity? What does the Bible teach about witchcraft? These and related questions are the topic of this book.

Methodology

Before beginning our study on witchcraft, it is vital that we discuss methodology. It is critical that we do not project our own belief system (in my case historic orthodox Christianity) upon others or superimpose our views upon theirs and thereby confuse the two. That is, we want to be careful not to confuse what we think they believe and do, in light of our own cultural concerns, beliefs, and background, with what they actually believe and practice.

I am not saying that we do not have the right, indeed duty, to critique witchcraft in light of Christianity. However, we need to first rightly understand what witches do and do not believe and practice. Too often when examining and critiquing non-Christian belief systems, well-meaning Christians assume they know what others believe. They think they can read between the lines of the views and practices of the individuals in question. Sadly, what is often apparent upon close examination is that they cannot even read the lines themselves, let alone between them. We must make sure that we have competently comprehended what witches in fact believe and practice—not what we think or have heard they do. Then and only then can we attempt to accurately chronicle and then critique witchcraft.

We must be careful lest we be guilty of sloppy scholarship, needlessly offending people, and dishonoring Christ our King. God is not glorified nor Christianity benefited by Christians, no matter how well-meaning, who proclaim untruthfulness, even in the attempt to defend and advance the truth. Misrepresenting another’s views, purposefully or not, is unacceptable (see Rom. 3:7–8). It is neither right nor wise to unnecessarily annoy those with whom we seek to share the gospel.

For example, how do Christians feel when Muslims or Jehovah’s Witnesses tell them that they reject Christianity because Christians believe in three gods (a grave misunderstanding of the doctrine of the Trinity), and they just cannot accept polytheism or a three-headed god? Christians rightly feel that if Muslims or Jehovah’s Witnesses are going to reject Christianity and argue the position, they should at least get the Christian view straight! It is reasonable to assume that someone is not really interested in your views or in finding truth who does not invest the minimal amount of time and effort necessary to correctly understand the position he or she opposes.

This is just how non-Christians (e.g., witches) feel when Christians misrepresent their beliefs. In short, first get their views straight and accurately describe them. Then and only then can you disagree and attempt to refute them. To do this it is often necessary to examine a group’s or individual’s writings or primary sources of information.

This book is full of references to primary source materials for at least three reasons:

I want to show you what witches themselves say they believe and practice. The references and quotations should help Christians understand the real viewpoint of witches.

Because of the diversity of perspective and practice found within contemporary witchcraft, I will quote widely and thoroughly to obtain a well-rounded representation of opinion rather than simply citing a few within witchcraft whose views might not be indicative of the whole. I have attempted, from an eclectic and decentralized religion, to quote widely and from knowledgeable and well-received spokespersons from the witchcraft community.

I have found in the past that when I stated that most, many, or some witches believe or do something, some witches would respond we don’t do that, or witches do not practice that. To circumvent such criticisms, I have provided the documentation. Also, this will aid Christians when discussing these points with witches or others to be able to reference their assertions.

Witchcraft in Perspective

The purpose of this book is to:

provide an understanding of contemporary witchcraft and clear up much of the confusion Christians have concerning what witches believe and practice;

analyze and critique contemporary witchcraft from biblical, logical, metaphysical, epistemological, and ethical perspectives; and

facilitate and encourage biblical and thoughtful evangelism of witches as well as other neopagans and occultists in general.

This work does not pretend to be an exhaustive treatment and refutation of witchcraft, much less of the larger and more diffuse neopagan movement or of occultism. However, much of what is said herein about witchcraft is also applicable to the neopagan movement on the whole. Likewise, the refutations applied to witchcraft beliefs and practices apply to neopaganism and occultism in general as well. (The differences among witchcraft and the other various religions within neopaganism and occultism are important but not so significant as to negate most of the critiques that will be presented.)

There is much that occurs in occultic circles that I will not discuss, such as diabolical or literally dangerous or deadly practices. I will not cater to people’s carnal nature to sneak a peek at such pernicious practices. In light of the apostle Paul’s admonition to be wise about what is good, and innocent about what is evil (Rom. 16:19), we need to be responsible. In Ephesians 5:11–12, Paul says, Have nothing to do with the fruitless deeds of darkness, but rather expose them. For it is shameful even to mention what the disobedient do in secret. Thus, it is not my purpose to pander to such perversity nor indulge in the depths of depravity for idle curiosity’s sake.

We only enter the darkness of the cave of the occult to shine the light of the gospel of Christ. We wish to illuminate it to keep others from stumbling into the dark and to light the way for those who are lost and cannot see the way out. Thus, Paul continues in Ephesians 5:13–14, But everything exposed by the light becomes visible, for it is light that makes everything visible.

Rather than elaborate in great detail upon many of the rites, rituals, practices, or paraphernalia employed in contemporary witchcraft, I will present the minimal amount of information necessary to establish my points—and no more. It is not healthy, wise, or necessary to go into depth in describing these things. Those looking for further facts or more sensationalistic information will be greatly disappointed. My primary purpose is not to develop in detail the practices of contemporary witchcraft but to expound as necessary the practices, beliefs, and worldviews of contemporary witches, then critique them in an apologetic analysis.

I will not examine the history of witchcraft nor discuss the disputed and convoluted ancient or medieval history (her-story as some witches like to call it) of witchcraft, as this would not necessarily provide an accurate understanding and analysis of contemporary witchcraft. Besides, there are numerous works available that address these concerns (see chapter 1), and a worldview’s validity does not depend on its longevity but rather on whether it is internally consistent and corresponds to reality.

Which Is Witch?

It is difficult to define with precision the beliefs and practices of contemporary witches. This is because of the elasticity of the terms witch and witchcraft as they have been applied to people and practices both today and throughout history. It is also because of the great diversity that exists within the contemporary movement. Moreover, witches disagree among themselves as to what constitutes a witch.[3]

In an article titled Witchcraft: An Inside View, J. Gordon Melton mentions four ways in which the one word witchcraft has been applied:[4]

Anthropologists, anthropological studies, and Christian missionaries have labeled any and all types of shamanism and sorcery and many forms of healing as witchcraft.

Old Testament Bible students and historians have classified the ’ôb of Endor (see 1 Samuel 28) as a witch. (Whatever an ’ôb was, we do know they worked with herbs, potions, poisons, and mediumship. Thus, an ’ôb was some type of occultist.)

The term witch has been appropriated by church and secular historians for what has been termed medieval diabolical witchcraft.

Witches have been confused with Satanists.[5] About the only things witches and Satanists have in common as far as their respective beliefs are concerned are that they are involved in the occult—a magical worldview—and generally have no real use for Christianity. While this latter confusion concerning witches and Satanists is understandable, it is, nonetheless, incorrect.

Perhaps a contemporary example from two different cultic groups will help to illustrate the point. If a Jehovah’s Witness believes what the Watchtower Bible and Tract Society teaches, he or she is not a Christian and is not saved, since that group denies all of the essential teachings of historic orthodox Christianity.[6] Likewise with a Mormon who subscribes to what the Church of Jesus Christ of Latter-Day Saints says.[7] Nonetheless, the Jehovah’s Witness does not believe what the Mormon does or vice versa. Thus, though both belief systems are false, we should not confuse the two. The same is true with witchcraft and Satanism and/or other occultic systems.

One of the most common definitions for what constitutes a witch is anyone who is involved in some form of the occult (e.g., palm readers, tarot card readers, ritual magicians/sorcerers, Satanists, voodoo practitioners—everything from alchemists to xylomancers and astral projection to visualization). One reason for this is because the most common English translations of the Bible (e.g., King James Version, Revised Standard Version, New International Version, New American Standard Bible) have used the English words witch and witchcraft to translate Hebrew and Greek words that designated various types of occultists and occultic practices, such as divination, magic/sorcery, and spiritism. In keeping with the meaning of the original biblical languages and in light of the changing definitions of these words through history, I will reserve the terms witch and witchcraft only for the particular religion or belief system described here. This statement should in no sense be seen as an endorsement of other types of occultism, which are clearly condemned in God’s Word (see chapter 5).

It is not merely believing in or practicing magic or divination that makes a person a witch. That is a far too inclusive definition that would cover every paganistic practitioner and occultist in creation. Witchcraft constitutes a given segment of the occult but not the whole spectrum.

Some authors have offered elaborate classification systems to more accurately define witchcraft.[8] This has the advantage not only of distinguishing the ways the word witch has historically been applied but also of distinguishing contemporary types of witchcraft from these other types of witchcraft, or so-called witchcraft, and among the various types of witchcraft within the contemporary movement today. Isaac Bonewits, a neopagan, has probably developed the most detailed scheme in this regard.[9] He lists the following: Classic, Shamans, Gothic, Familial (also known as Family Traditions or Fam-Trads), Immigrant, Neopagan, Feminist, Neoclassical, Neogothic, Neoshamanic, Ethnic, and Anthropological witches.

Before I give my definitions of witchcraft and witch please keep in mind the following quote from Margot Adler: Since the Craft is decentralized and each coven is autonomous, no single definition applies to all Wiccans [witches].[10] For the sake of accuracy, consistency, and clarity, I will limit the terms witchcraft and witch to the following definitions:

Witchcraft: (Also known as wicca, the craft, or the craft of the wise.) An antidogmatic, antiauthoritarian, diverse, decentralized, eclectic, experience-based, nature-oriented religious movement whose followers are polytheists and/or pantheists and/or panentheists, and in some sense believe in or experience and/or invoke and/or worship the Mother Goddess and generally her consort the Horned God as well. It is a generic term covering numerous perspectives on the subject.

Witches: Individuals who practice or concur with the views or experiences of witchcraft. Most view divinity as immanent in nature, seeing all life as sacred, thus, denying any sacred/secular distinction. They are nature-oriented and also see no ultimate distinction between matter and spirit—the