CRI article, witchcraft, PT 2 of 2 (fwd)
Richard Masoner (richardm@cd.com)
Thu, 26 Oct 1995 16:54:21 -0500 (CDT)
Subj: CRI-ARTICLES : Modern World of Witchcraft, Part 2 (2/2) (fwd)
From: Gary Bogart <gsb1@cornell.edu>
Subject: CRI-ARTICLES : Modern World of Witchcraft, Part 2 (2/2)
[This is a send-only list....please do not respond]
PART 2, FILE 2
(... continued from PART 2, FILE 1)
orthodox Christianity. Sin is viewed as an outdated concept that is
"only a tool used to shackle the minds and actions of people." The
only "sin" or evil is that of being unbalanced and out of harmony
or estranged from oneself, others, the varied life forms, and
Mother Earth. As there is no sin or divine retribution to be saved
from, "salvation" has only to do with attaining and maintaining
harmony with the above.[20]
To their credit, many witches consistently appeal to their
ethical code -- the Wiccan Rede: "an it harm none, do what ye
will."[21] They further claim not to use their occultic abilities
for malevolent purposes since they believe (1) that any evil done
to another will come back upon the perpetrator threefold or more,
and (2) in some form of reincarnation (and the moral law of karma
which governs it). Some, such as Donald Frew, incorporate other
guidelines to determine the rightness of an action, such as the
general consensus of the witchcraft community, common sense, the
laws of the state, science, and pragmatic considerations.[22]
While the aforementioned is true, the Wiccan Rede is not
consistent with -- nor does it logically or ontologically follow
>from -- the world views most commonly held by witches: pantheism
and panentheism.[23] It must derive, then, from someone or
something external to or independent of the universe or Goddess/God
or Life Force itself. But how can this be? In both pantheism and
panentheism, _nothing_ is outside or independent of the One, and
even death and evil are an intrical and necessary part of
reality.[24] The witches' ethical code is therefore inconsistent
with their metaphysical world view.
This dilemma is reflected in the teachings of Starhawk. For
example, though she does not think destruction is necessarily evil,
she states: "The nature of the Goddess is never single...She is
light and the darkness, the patroness of love and death, who makes
_all_ possibilities. She brings both comfort and pain."[25]
Elsewhere she says, "As Crone, She is the dark face of life, which
demands death and sacrifice...In Witchcraft, the dark, waning
aspect of the God is not evil -- it is a vital part of the natural
cycle."[26] This aspect of the divine manifesting itself in
polarities is echoed by almost all (if not all) witches. Erica Jong
tells us that "Satanists...accept the Christian duality between
good and evil; pagans do not...Pagans see good and evil as
intimately allied, in fact, indivisible. They conceive of deities
as having several aspects -- creation, destruction, sustenance --
rather than externalizing all destruction and destructiveness
('evil') in the form of devils."[27]
*The Problems of Life*
Whether witches realize it or not, these views raise some very
problematic ethical issues: (1) Where does the Wiccan Rede derive
from? (2) If there is "no one right religion, way, or truth for
all," then why is this rule (the Wiccan Rede) universal? How do we
know that witches are not just trying to impose _their_ rule on us
to "shackle our minds and actions"? (3) How do witches account for
the origin and existence of evil and suffering?
Space forbids us from addressing each of these questions, but
the third should -- indeed _must_ -- be addressed.
*Evil*
In _Dreaming the Dark,_ Starhawk attempts to grapple with
ethical issues and the problem of evil: "Evil is a concept that
cannot be separated from the stories of duality. Power-over,
violence, coercion...are not evil in the sense of being part of a
force in direct opposition to good. Instead, we can see them as
mistakes, processes born of chance that spread because they have
served their purposes....The problem of evil is really a problem of
randomness."[28] Other witches appeal to reincarnation and the law
of Karma to explain the existence of some evil and suffering.
Raymond Buckland asserts, "For its own evolution, it is necessary
that the soul experience all things in life. It seems the most
sensible, most logical, [_sic_] explanation of much that is found
in life...Why should one be born crippled, another fit and
strong?...if not because we must eventually experience all
things"[29] (elipses in original). Sybil Leek offers similar
reasons for the existence and necessity of evil in the world.[30]
*Naturalistic Fallacies*
The above two explanations create more problems than they
solve. For instance, if one must experience all in life (as
Buckland suggests), does this include being abused, tortured, and
so forth?[31]
It logically follows from such a view that whatever is, ought
to be. This is known in ethics as the _naturalistic fallacy,_ as it
confuses "the way things are" with how they morally should be.
Hence, what about the child born with crippling birth defects who
dies an agonizing death within two years? Should we respond, "Oh
well, whatever is, _ought_ to be" and thus just accept it as the
way things are? No, even a witch could not consistently live by
this approach. The witches world view logically and ontologically
justifies _any_ condition or conduct.
This results in an inability to morally distinguish between
good and evil, right and wrong. With such a naturalistic approach
one can only describe the way things _are_ (e.g., the drink is hot
or cold). One cannot make a moral evaluation. If life and death,
comfort and pain, joy and sorrow, are inherent to the very nature
of the world, then how can one call any action morally wrong,
including burning witches? It can't be done. But witches _do_ say
some actions are wrong. Or are they simply saying that they do not
_prefer_ certain actions? Hardly! Intuitively, they/we know certain
things are wrong -- such as torturing witches, confiscating their
property, abusing children, and so forth. They do not say these
things are merely unpleasant or inconvenient; they insist that they
are _wrong._
Christians, then, have every reason to ask how witches answer
the problem of the existence of evil. This is a perplexing problem,
and merely dismissing it will not solve it.
*The Problem of Evil*
There are conspicuously few in-depth discussions of the problem
of evil in neopagan literature. Many witches seem ignorant of this
issue, or -- for a number of reasons -- do not believe it applies
to their particular world view. For these, the existence of evil is
not a problem, because they do not conceive of the Goddess/God or
Life Force as being omniscient, omnipotent, and omnibenevolent.
These witches explain the problem of evil in one of three ways: (1)
they deny that evil exists; (2) they appeal to finite godism (or
goddessism); or (3) they appeal to humankind's free will. Let us
briefly consider each of these.
Does evil exist? Is evil only an illusion? Or is evil _not
really evil_ but just unfortunate circumstances? These views are
delusions.[32] To say evil does not exist is to be blind to
reality, for evil not only exists -- _it is all around us._ From
cruelty, corruption, calamity, flood and famine, disease and
drought, hatred, war, suffering, misery, pain, injustices, rape,
murder, and on and on -- _evil exists._ Evil is a fact of life. And
it is not just a case of "unfortunate" circumstances or the "breaks
of life." It is _unfortunate_ when one gets a flat tire at night on
a country road in a rain storm. It is rank _evil_ to kill six
million Jews as Hitler did. The death of human beings is the
epitome of evil and is not "natural" but is the greatest nemesis we
face. The existence of evil delivers a debilitating blow to the
witches' world view.
But, some witches counter, the Goddess/God and/or Life Force
is/are finite -- that is, not omnibenevolent, omniscient, or
omnipotent. Thus, they/it cannot be held responsible for evil.
The defense of finite godism, however, is wishful thinking.[33]
Even finite godism/goddessism must grapple with the existence of
evil. If the Goddess and/or God are finite, this does not excuse
the evil _it/they_ have birthed. Do we hold a finite inflictor of
suffering upon humanity -- like a Hitler, Stalin, or Mao -- any
less culpable simply because they were not infinite in their
abilities? Clearly, the finite godism appeal will not exonerate the
Goddess and God.
At this point, some will answer that evil derives from
humanity's failure to live in harmony with nature and/or from
exercising free will. But this cannot be the answer either. Since
the Goddess/God or Life Force itself contains or causes both life
_and_ death, good _and_ evil, how can it be said that one is not in
harmony with them/it if one commits or causes suffering or death?
We acknowledge that free will might account for _some_ of the
evil in the world. At best, it might explain evil that derives from
one human being forcing his or her will upon another. But it
certainly cannot account for _physical_ or _natural_ evil.
Where, then, does evil come from? What is its origin? According
to the witch's world view, it can derive logically and
ontologically only from the Goddess/God or primal Life Force. Are
not they (or it) the ultimate source of all? If they (or it)
created everything, and everything is a part or manifestation of
them, then they are the source and origin of evil. If one says that
the Goddess/God are _not_ ultimate, then where did they come from?
Who created them or gave them their free will or nature?
Depending on whether a witch is a pantheist, panentheist,
and/or polytheist, there are only so many possible explanations for
the origin and existence of evil. The problems inherent in a
polytheistic, pantheistic, or panentheistic perspective on the
problem of evil are too numerous to list.[34] However, we will
address some of the more significant ones.
In a pantheistic or panentheistic universe, witches must
realize that, ontologically, evil emanates or flows naturally and
necessarily from the very nature of the ultimate Life Force.
Creation and the existence of evil are synonymous and
simultaneous.[35] This entails that suffering, death, evil, and so
forth are part of the Goddess/God's very essence or nature. Good
and evil are both aspects of the One. _All_ is contained in, arises
out of, or is a manifestation of the absolute universal Life Force
or principle. Evil is ultimately and necessarily part of the One
which is all. Therefore, in one sense or another, the universal
Life Force is responsible for all the pain, suffering, and evil
that has, does, or ever will exist.
In a polytheistic framework, the Goddess(es) and God(s) are no
more praiseworthy. From a brief survey of history and the evidence
around us, we would have to conclude that these divine beings are
blithering, bungling idiots -- sort of the Inspector Clouseaus of
the cosmos. They are either unwilling or unable because of their
limitations to eliminate evil. They should be held in contempt
inasmuch as they are responsible for much of the evil of our world
which they supposedly created.
Whether in a polytheistic, pantheistic, or panentheistic
universe, we can have no assurance that the Goddess/God or Life
Force _can_ or _wants to_ defeat evil. Nor can we be sure that this
is even an appropriate question, since in the latter two worlds
evil is part of the One's very nature. Therefore, evil will no more
cease to exist than these entities or the Life Force itself. In
other words, evil is eternal -- it will always be with us.[36] It
is eternal because it is either an aspect of the very nature of the
"divinity" which creates and composes all (pantheism, panentheism),
or these deities are too limited to permanently accomplish the task
(polytheism). Only an infinite and benevolent _personal_ God could
and will banish evil from the universe.[37]
This alleged Goddess/God or Life Force is not worthy of
reverence but of our rage. It is responsible for all or nearly all
the pain, suffering, and sorrow that has existed or ever will
exist. Who would want to worship or admire such a Goddess/God? This
is an affront to our moral sensibilities. The optimism of witches
and neopagans is not justified; despair ought to be their response,
and a longing for the death of this alleged Goddess and her
tyrannical rule.
The problem of evil is an acute dilemma -- indeed, an Achilles'
heel for witches and neopagans. In light of this issue -- and the
witches' emphasis on the joyful celebration of life -- we must ask:
Do they simply ignore evil because it is not joyous? Remember, the
goddess is not only _mother_ and _maiden,_ but _crone_ as well.
*POSTSCRIPT FOR PAGANS*
The world is full of wonder, beauty, and joy. This same world,
however, contains paralyzing heartache, agonizing pain, misery, and
the stench of death. Let us experience and appreciate the joys of
life. But let us view the whole panorama of life and not just a
postcard picture, nor turn a deaf ear or blind eye to the suffering
of humanity and creation -- which is bleeding to death from a fatal
wound unless a divine physician can administer a healing touch and
save us.
The witches' world is fraught with problems, and we have
attempted to point out just a few of the pitfalls in the interest
of their finding life -- and that more abundantly (John 10:10).
*Notes*
1 C. S. Lewis, _The Screwtape Letters_ (New York: Macmillan
Publishing Co., 1975), 33.
2 For striking examples of this, _see_ note 32 in Part One of this
series, and T. M. Luhrmann, _Persuasions of the Witch's Craft:
Ritual Magic in Contemporary England_ (Cambridge: Harvard
University Press, 1989), 202, 279-96.
3 _See_ Norman Geisler, _Signs and Wonders_ (Wheaton, IL: Tyndale
House Publishers, 1988), 47-81; _See_ also Danny Korem and Paul
Meier, _The Fakers_ (Old Tappan, NJ: Fleming H. Revell Co.,
1980); and Danny Korem, _Powers: Testing the Psychic and
Supernatural_ (Downers Grove, IL: InterVarsity Press, 1988).
4 _See The New International Dictionary of New Testament Theology_
(DNTT), ed. Colin Brown (Grand Rapids: Zondervan Publishing
House, 1980), vol. 2., s.v. "Magic, Sorcery, Magi"; _The
International Standard Bible Encyclopedia,_ rev. ed., ed.
Geoffrey W. Bromiley (Grand Rapids: Eerdmans Publishing Co.,
1980), vol. 1, s.v. "Divination"; _Ibid.,_ (1986), vol. 3, s.v.
"Magic, Magician"; _Ibid.,_ s.v. "Medium"; and _The New Bible
Dictionary,_ ed. J. D. Douglas (Grand Rapids: Eerdmans
Publishing Co., 1978), s.v. "Magic and Sorcery."
5 These attempts and the arguments which counter them are
available upon request.
6 _See_ the _DNTT,_ vol. 1, s.v. "Demon, Air, Cast Out." For the
definitive treatment, _see_ the _Theological Dictionary of the
New Testament_ (TDNT), ed. Gerhard Kittel, trans. and ed.
Geoffrey W. Bromiley (Grand Rapids: Eerdmans Publishing Co.,
1978), vol. 2, s.v. "_daimon, daimonion...._"
7 TDNT, vol. 2, 17.
8 DNTT, s.v. "_daimonion,_" vol. 1, 452.
9 _See_ Margot Adler, _Drawing Down the Moon: Witches, Druids,
Goddess-Worshippers, and Other Pagans in America Today,_ rev.
and expanded ed. (Boston: Beacon Press, 1986), 23-38, 169, 172,
299, 455; Raymond Buckland, _Buckland's Complete Book of
Witchcraft_ (St. Paul: Llewellyn Publications, 1988), 99; Scott
Cunningham, _The Truth about Witchcraft Today_ (St. Paul:
Llewellyn Publications, 1988), 66-67; Sybil Leek, _Diary of a
Witch_ (New York: Signet Books, 1969), 14; Starhawk, _Dreaming
the Dark,_ new ed. (Boston: Beacon Press, 1988), 37-38;
Starhawk, _The Spiral Dance_ (San Francisco: Harper & Row,
1979), 188-89.
10 _See_, e.g., Adler, 172.
11 _See,_ e.g., Luhrmann, 290-93.
12 Starhawk, _Dreaming,_ 22, 41.
13 Adler, 27-36, 169-73, 441-42, 455.
14 _See,_ e.g., Starhawk, _Spiral,_ 190, 197; Adler, 20, 169-73.
15 Consult Irving Copi, _Introduction to Logic,_ seventh ed. (New
York: Macmillan Publishing Co., 1982), 306-8.
16 _See,_ e.g., Starhawk, _Spiral,_ 188-90.
17 Stewart Farrar, _What Witches Do: The Modern Coven Revealed_
(London: Sphere Books, 1971), 43.
18 _See,_ e.g., Adler, 36, 43, 86, 164-65, 169-73; Starhawk,
_Spiral,_ 188-92; Luhrmann: 274-96, 301-3, 335-36.
19 For some good treatments on logic and adequate criteria to test
truth claims, _see_ Edward J. Carnell, _Introduction to
Christian Apologetics_ (Grand Rapids: Eerdmans Publishing Co.,
1976), 45-62; Norman Geisler, _Christian Apologetics_ (Grand
Rapids: Baker Book House, 1978), 141-47; and Norman Geisler and
William Watkins, _Worlds Apart: A Handbook on World Views_
(Grand Rapids: Baker Book House, 1989), 105, 262-69.
20 _See,_ e.g., Starhawk, _Spiral,_ 11-12, 14.
21 Despite the claim that witches _never_ use their real or
imagined abilities to harm another, there is ample evidence to
the contrary. References are available on request.
22 B. Alexander and D. Frew, _Christian/Pagan Forum,_ audio
cassette (A 010), (Berkeley: SCP, 1986), October, 19.
23 Space does not permit a thorough discussion of these points.
However, they are discussed at length by Geisler and Watkins in
_Worlds Apart,_ 75-146, 239-53, 255-69; and Geisler, _Christian
Apologetics,_ 173-213.
24 _See_ note 22.
25 Starhawk, _Spiral,_ 80.
26 _Ibid.,_ 29.
27 Erica Jong, _Witches_ (New York: Harry N. Abrams Publishers,
1981), 52.
28 Starhawk, _Dreaming,_ 43.
29 Buckland, 17.
30 Sybil Leek, _The Complete Art of Witchcraft_ (New York: Signet
Books, 1973), 146-47.
31 _See_ note 28 for the horrific results of this type of belief.
For some critiques of reincarnation, consult Mark C. Albrecht,
_Reincarnation: A Christian Critique of a New Age Doctrine_
(Downers Grove, IL: InterVarsity Press, 1989), 51-111, 127-30;
and Norman Geisler and J. Yutaka Amano, _The Reincarnation
Sensation_ (Wheaton, IL: Tyndale House Publishers, 1986), 57-86,
99-102, 107-9, 112.
32 _See,_ e.g., Norman Geisler and Winfried Corduan, _Philosophy of
Religion,_ 2d. ed. (Grand Rapids: Baker Book House, 1988),
297-98.
33 _Ibid.,_ 299-300.
34 _See_ notes 22 and 35.
35 Albrecht, 106-9.
36 _See_ Albrecht, 106-9, and note 22.
37 For a full discussion of this issue, _see_ Norman Geisler, _The
Roots of Evil_ (Grand Rapids: Zondervan Publishing House, 1979);
and Geisler and Corduan, _Philosophy of Religion,_ 293-385.
-------------
Craig Hawkins is currently president of Apologetics Information
Ministry (AIM, 921 South Birch, Santa Ana, CA 92701) and the
author of two new books due out in early 1996: _Goddess Worship,
Witchcraft and Other Neopagan Movements_ from Zondervan (an intro-
ductory level work) and for an expanded treatment of the article
contained in this file, _Witchcraft: A New Look at an Old Religion_
>from Baker Books.
-------------
End of document, CRJ0069A.TXT (original CRI file name),
"The Modern World of Witchcraft: Part Two"
release A, October 2, 1995
R. Poll, CRI
(A special note of thanks to Bob and Pat Hunter for their help in
the preparation of this ASCII file for BBS circulation.)
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