Sacred Tribes Journal Volume 2 Number 1 (2005):23-34 ISSN: 1941-8167
WICCANS AND JESUS: MAKING THE MESSAGE MEANINGFUL Lisa Woolcott The great thing about sharing Jesus with someone on a Wiccanbased journey is where interest is shown in dialoguing about the spiritual practices and teachings of Christ. There are some popular writings by pagans and witches that indicate Jesus is a figure of both intrigue and respect, like the pagan authors Fiona Horne, Timothy Freke and Peter Gandy, and Anatha Wolfkeepe. As I have explored some of their writings I have had to reflect on what I believe and practice, and in light of that how can I be an effective communicator about my spiritual walk to those who express a desire to have dialogue with me about the person of Jesus. I have had to reflect somewhat about the way in which some other followers of Jesus have thought about pagan and Wiccan people. To do this I will firstly explore appropriate methodology to gain a workable apologetic model. Then within this model I will seek to gain an understanding of the Wiccan worldview. This will allow me to understand and resolve barriers in communicating the gospel. Then I will be at the point of being able to consider how to engage in respectful dialogue on areas of mutual challenge to both Wiccans and Christians. I will also be able to explore within a Wiccan framework through myth apologetics and the symbolism in a Wiccan ritual in what ways Jesus speaks to the spiritual sensitivities of Wiccans. Areas that will be abbreviated in this essay due to space constraints, include the discussion of apologetic methodology, the tests which can be applied to the gospels to determine authenticity, mutual challenges that reveal Jesus, and the use of the Wheel of the Year myth. These have been more thoroughly documented in the sources used. Apologetic Methodology Firstly prayer must be a focal part of any kind of dialogue about Jesus (Colossians 4:2-4). It would also be wise to consider the call to reflect on methodology and strategies for apologetics. Philip Johnson’s research in apologetics reveals that there have been six
23
Woolcott: Wiccans and Jesus
apologetic models used over the last century.1 Since space is limited, I will briefly discuss two of these. The heresy-rationalist approach is the dominant model that has been used for responding to new religions. This looks at the heresy in the alternative religion, and then responds by deconstructing these beliefs using scripture.2 For example, on the Watchman Expositor website, beliefs of Wicca are outlined, and bible verses are proposed as a way to convince the Wiccan that their practices’ of witchcraft, magic, and idolatry are condemned. 3 The positive aspect of this model is that it provides Christians with some understanding of the differences between orthodoxy and heresy. 4 However, here it appears culturally irrelevant as an evangelical tool. This is apparent through the authors’ own statement that Wiccans do not believe the bible to be God’s word. Another problem (although not universal to the heresy-rationalist model) is that it fails to recognize the differences between the witchcraft, magic and sorcery of biblical times, and modern Wicca.5 Most troublesome is that the gospel of salvation through Jesus is not shared. Finally, it has been found that “Wiccans generally have little respect for an apologist who simply debunks their beliefs”6 Philip Johnson and John Smulo have proposed a cross-cultural missiological approach. Methodology is based upon the concepts of incarnational ministry and contextualization.7 It does not endorse the fundamental tenets of Wicca, however, does include devotees as a culturally unique group in need of the gospel.8 Incarnational ministry is “an approach to Christian service based on principles derived from the life of Jesus in his relationships.”9 Application of this approach involves cultural interaction, relationship building, personal involvement and long-term commitment. 10 The contextualisation aspect is the attempt to make the message and way of Jesus understandable but without distorting the message or ignoring the culture. 11 Examples of this approach are Christ’s encounter with the Samaritan woman (John 4), and Paul address to the Athenian pagans in Acts chapter 17.12 J. Daryl Charles writes "… Paul demonstrates an aquaintance with and understanding of Athenian culture.”13 Paul himself wrote, " I have become all things to all men so that by all possible means I might save some" (1 Corinthians 9:22). Another successful incarnational and contextual mission to pagans was that of the Celtic Christians.14 This approach is based on biblical examples. It provides meaningful methods of engagement, without compromising scripture. Thus, a starting place would be to research and grasp the Wiccan worldview. When doing this, it is important that the methodology used prevents bias from colouring the resulting conclusions. 15 The aim at this stage is to know what Wiccans themselves believe and practice. To do this I attempted to brush
24
Sacred Tribes Journal Volume 2 Number 1 (2005):23-34 ISSN: 1941-8167 aside pre-conceived views, to research primary sources, and to check where possible that these matched any secondary sources used. It should be noted that Wiccan beliefs are extremely eclectic and this summary is a generalisation that will not exactly represent what every Wiccan accepts as part of her worldview. The Way of Wicca “Wicca is the religion of Witchcraft or Wisecraft which is at the forefront of the pagan revival”16 All Wiccans are witches, but not all witches are Wiccan.17 Paganism or neo-paganism is a religious movement without hierarchy or dogma.18 “It is a revival of the old gods and goddesses of pre-Christian paleopagan polytheistic nature religions, mythologies and mystery cults.”19 Loren Wilkinson sees paganism as an attempt to recover that part of the gospel, which has often been neglected. That is, to be complete we need a restored relationship with the creator, other humans and with the rest of creation. 20 Wicca is only one strand within earth-based or Pagan spiritualities of our day.21 Wicca originated in Britain in the late 1940’s,22 with Gerald Gardner claiming that in 1939, he had been initiated into a coven of ancient lineage. 23 In brief, Gerald Gardner created a myth, as there is no evidence to substantiate his claims.24 While Wiccans debate this point, the origin of their religion generally does not seem important. Gus DiZerega sums up what matters as being “If people have personal encounters with a Divinity or Divinities, and these encounters fulfill their spiritual needs, the tradition works. If not, its antiquity does not matter…it is personal experience of the divine …… which is the basis for validity…”. 25 This echoes a fundamental value of Wicca – experience is pre-eminent. Doctrine is seen as detrimental to the essence of religion. 26 Some are attracted to the craft because of its rejection of dogma. Wiccan Chris Crowley frankly states “I’d rejected organized religion as I found it not only very patriarchal, but patronizing as well. I didn’t like being told what I could or couldn’t do and what I had to believe in”27 Another fundamental value of Wicca is tolerance. “Diversity of beliefs and practices is viewed as healthy – essential to the survival of and harmony of humanity and planet earth as well as to spiritual growth and maturation.”28 Craig Hawkins observes that this value does not always apply when Wiccans perceive intolerance in others. He cites examples of witches who find the Christian way quite abhorrent.29 He does not acknowledge however, Wiccans and Pagans, who while disagreeing with Christianity, display tolerance in their stance, such as DiZerega30 and Wolfkeepe.31
25
Woolcott: Wiccans and Jesus
Wiccans worship the mother Goddess and her male consort. Both genders generally exist to create balance, as opposed to having a single patriarchal deity. 32 Perceptions of deities vary from atheistic that the Gods are projections of our consciousness, to belief that the gods exist in their own right. 33 Wiccan beliefs are usually animistic – the idea that “all is infused with and participates in the Life Force”. Beliefs can also be pantheistic – the view that Divinity is immanent in nature and humanity, 34 or panentheistic – whereby Divinity is immanent and transcendent.35 The male God is seen as animal, human and God. This symbolizes the three aspects of humanity in harmony. 36 Wiccans strive to attune themselves with nature and their “inner Deity” to achieve this harmony. Wiccan perspectives link cycles in nature to Gods and myths, and celebrates these accordingly. 37 The Goddess can be experienced in triple form – Virgin, Mother and Wise woman or Crone with the waxing, full and wane cycles of the moon respectively.38 Rituals called Esbats are held on the full moon.39 At these meetings, coven business, teaching sessions, magical working, and initiations can occur.40 With Wicca’s’ strong emphasis on empowerment for women, rites of passage for puberty, fertility, menstruation, menopause and post-menopause are also celebrated. 41 Australian witch Fiona Horne explains that she considers natural cycles of the mystery of life, death and rebirth in the earth as Divine, and that the Wheel of the Year myth provides a framework to relate to these.42 This myth incorporates eight festivals, called Sabbats, which are roughly six weeks apart. Each Sabbat relates to the changing of the seasons and has a corresponding story. 43 Sabbats are celebrations, often ending with a feast.44 Witches can practice alone or in a coven. Covens can include one or both sexes. Where there are both sexes, the high priestess is usually female and the high priest a subordinate male.45 Magic is part of the Wiccan experience. Wiccan magic incorporates the will, which can be used to bring about ”a causal effect through the power of concentration.”46 The golden rule for Wiccan magic is “If it harms none, do what you will”47, which highlights that Wiccans generally attempt to live responsibly. Magic is used in part for healing from emotional and physical problems.48 “Wicca is infused with the ideas of psychoanalyst Carl Jung, who proposed the view that people have an “inner deity” of archetypal symbols within. Magic, myth and ritual are used to attune with this inner deity. Jung believed quartered circles with a center are symbols of wholeness.” 49 This is reflected in Wiccan emphasis of the circle as a symbol. The circle is used in opposition to the linearity of Christian thinking, which is thought to have lead to the meaninglessness of the
26
Sacred Tribes Journal Volume 2 Number 1 (2005):23-34 ISSN: 1941-8167 modern world. It represents connectedness in experiencing the cycles of nature, unity (pantheism), and the sacred circle cast for magic and rituals.50 Jung’s’ theories about universal archetypes also inspire Wiccans to ”regard myth as important for religious expression and delve into various cultural mythologies in their quest to discover an inner symbolic life and understand their own experiences”.51
Although Wiccan beliefs are variable, all Wiccans regard the earth a sacred52, and they have a deep concern for environmental issues. This respect for nature and all life forms precludes them from performing animal or human sacrifices to Satan as has been rumoured. 53 Wiccans see Satan as a Christian concept, who does not exist,54 and therefore is certainly not worshipped! Wiccans also see sin as an outdated concept used to control, however, there are varying views as to the existence of evil and demons. 55 Wiccans deny the existence of hell and believe death is not to be feared, but is a mysterious and natural part of the cycle of life, to be accepted and honoured.56 Upon death, Wiccans anticipate true initiates will arrive in Summerland, a place of rest and restoration, before being reborn amongst their loved ones. 57 Barriers to Communication The general relationship between Wiccans and Christians is strained. Wiccans identify themselves with witches who, historically, were persecuted by the church.58 In more modern times, false testimonies by Christians like Mike Warnke and John Todd have also been hurtful to witches. 59 Many Christians and media have continued to connect Wiccans with Satanism, and to use them as scapegoats.60 Consequently, Wiccans may expect “hostile and vehement denunciations” from Christians who express an interest in mutual dialogue. A way to overcome this barrier is to listen to their concerns, and respond by expressing genuine regret at the poor treatment of witches by the church61, and express that this is not Jesus’ way. Often Wiccans “are open to serious dialogue when Christians show they have done their homework, have a listening ear, and share the gospel with gentleness and respect.”62
Another interesting but perhaps provocative barrier is found in some pagan interpretations of Jesus. Anatha Wolfkeepe states that pagan animosity towards Christians is misguided. She claims that Jesus was really the High Priest of a coven, who with Mary Magdalene as the High Priestess produced a kingly lineage, and that Jesus sacrificial death was “in every detail identical to the most
27
Woolcott: Wiccans and Jesus
ancient patterns of the old nature religion.”63Authors Freke and Gandy argue that that a historical Jesus does not exist. Instead, they suggest the New Testament is simply Christian mythology, begun by the apostle Paul, who adapted pagan resurrection myths in a Gnostic period. The Gnostics were later overcome in a Literalist period of history, and a literal Jesus was created. They also state that the idea of a sacrificial death came from bull sacrifice rites of the mystery religion, Mithraism. 64 Fiona Horne expresses doubts about the canonical gospels, and feels an affinity with the position taken by Barbara Thiering65, who in turn deconstructs the resurrection of Jesus resurrection.66 Clifford and Johnson offer a workable method of dealing with the view that Jesus was a myth. They begin by saying that the idea is an old and discredited one, and then look at parallels that Ronald Nash has discovered which highlight differences between ancient pagan resurrection myths and that of Jesus’ resurrection. These differences are – only Jesus died for someone else; Jesus alone died for sin; Jesus died once and for all; Jesus death was an actual, documented event in history; and Jesus died voluntarily. 67 They also use Leon McKenzie’s insightful research68 to offer an explanation for pagan resurrection myths that point’s to Christ, and use ancient history research to show that the bull sacrifice rites occurred long after the death of Christ, hence could not influence the myth of Christ. Besides this historical evidence, we could also suggest that Amelia apply the three tests Ross Clifford has devised to determine the reliability of the gospels. These are the transmission test – have the documents been reliably copied from one generation to the next? ; the internal test – are the documents written by those close enough to the events to record them faithfully?, and the external test – is there information outside the documents which confirms their contents? Space limits further detail on these tests, except to say that using this approach we can clearly show that the gospel accounts are reliable.69
Dialogue Wolfkeepe admits, “that it is possible for two radically different traditions to each shed new light on the other”.70 This paves the way to address several areas where Wicca highlights the failure of the church to adhere to scripture fully. Among the areas that give opportunity to share the true Jesus is the concept of deity as patriarchal, creation theology, healing, issues of female spirituality, and the gospel in Christ as the fulfillment of Wicca.71 Once again space precludes in depth discussion so I will discuss the area of healing as an example. Here the church has often sadly overlooked Jesus’ attitudes, and Wicca spurs Christians to correct their views
28
Sacred Tribes Journal Volume 2 Number 1 (2005):23-34 ISSN: 1941-8167 regarding healing. Healing is meant to be part of our Christian experience (James 5:14-15). Christ specifically spoke of healing the whole person – John 7:23, this includes the mind, body and spirit. Scripture also refers to the sickness of the heart (Proverbs 13:12), and of the creator being close to the broken-hearted (Psalm 34:18). Jesus was sent to heal and free people of their brokenness. In Christ we are being inwardly renewed daily, (2 Cor 4:16) a healing process of which we, and the family of believers are called to be part (Eph 4:16). While not all are healed of all afflictions in this life we are assured that there is a time for everything (Ecc. 3:1-4), and that all will be restored (Rev 21 1-4). Being made whole in Christ also empowers us to take responsibility for the wellness of ourselves, others and creation. Some tools Wiccans use in their search for spiritual meaning are myths, symbols, and rituals. The importance of myth is not the story, but the purpose it serves in the lives of those who hear it. One approach to using myths for gospel presentation is in storytelling, such as the novels of J.R.R. Tolkien and C.S. Lewis. Another way is to use the core myths of Wiccans that hold biblical analogies. 72 Johnson and Smulo have demonstrated that The Wheel of the Year myth has many clear parallels with the gospel. Although it is not an exact parallel, the analysis could be open up some fruitful discussion.73 Another way to share the gospel is by exploring the symbolism in the “Great Rite”. Wolfkeepe 74 describes this as a ritual blessing of wine practiced by both Christians and Witches to commune with the Blood of the Christ, which is the divine life force through all of creation. Here we could explain that Jesus is the creator, and that his spirit sustains and renews creation (Col1: 15-17; Psalm 104) but is not actually creation itself. Wolfkeepe’s explanation unfolds that “The Great Rite represents the death of separateness and a rebirth into oneness”.75 This death refers to our spiritual separation from the creator, through the failure of humanity to take responsibility for those things, which He entrusted, to us (Rom3: 23). The symbolic Blood of Christ represents the blood He shed undeservingly, to pay for our failure, so that we may be reborn once and for all into oneness with our creator (2Cor5: 18-19; Col 1: 21-22). This sacrifice is a gift to all humanity, however those who choose not to accept it remain ever separated from the creator (John 3: 36). The male and female analogies symbolize the oneness of Christ and his bride - those who are reborn through his sacrifice (Rev21: 9). We are now in oneness with the great high priest Jesus, and are now ourselves a royal priesthood through acceptance of His sacrifice (Heb 4: 14; 1 Pet 2: 9). With our rebirth Jesus comes to live within us, and we are
29
Woolcott: Wiccans and Jesus
empowered to undertake the passage of this life and the next (Eph3: 17). Thus, the Christian communion is a ritual of remembrance of the great mystery of the loving sacrifice Christ made for all (1Cor 11: 23-26). Conclusions It is important to have an understanding of appropriate methodology for sharing the gospel with people of different cultures. Exploring potential apologetic methods did this. A cross-cultural missiology approach was found suitable and within this framework, research was carried out to enable understanding of the Wiccan worldview. With this understanding, possible barriers to communication were highlighted, and solutions put forward. The understanding of Wiccan worldview also enabled us to understand points of contact in areas where Wicca challenges the church’s theology. It also gave us tools (myth and ritual) to share the gospel within a Wiccan context. Philip Johnson, ‘Apologetics, Mission, and New Religious Movements: A Holistic Approach, Lutheran Theological Journal 36, no.3 (December 2002): 99-111. 1
Philip Johnson, ‘Apologetics, Mission, and New Religious Movements: A Holistic Approach, Lutheran Theological Journal 36, no.3 (December 2002): 99-111. 2
3
http://www.watchman.org/profile/witchpro.htm
4
Philip Johnson, ‘Apologetics, Mission, and New Religious Movements: A Holistic Approach, Lutheran Theological Journal 36, no.3 (December 2002): 99-111. 5
Philip Johnson and John Smulo “Reaching Wiccan and Mother Goddess Devotees” in Encountering new religious movements: A holistic evangelical approach. Irving Hexham, Stephen Rost, and John W. Morehead II (eds.). Grand Rapids MI: Kregel, 2004 p212 6
Johnson and Smulo p211
7
Johnson and Smulo p210 Footnote 3
8
Johnson and Smulo p210
9
Mikel Neumann “The incarnational ministry of Jesus” in Encountering new religious movements: A holistic evangelical approach. Irving Hexham, Stephen Rost, and John W. Morehead II (eds.). Grand Rapids MI: Kregel, 2004 p26 10
Neumann p27
11
Harold Taylor “Contextualized mission in church history” in Encountering new religious movements: A holistic evangelical approach. Irving Hexham, Stephen Rost, and John W. Morehead II (eds.). Grand Rapids MI: Kregel, 2004 p44
30
Sacred Tribes Journal Volume 2 Number 1 (2005):23-34 ISSN: 1941-8167
12
Neumann p35
13
J. Daryl Charles, “Engaging the (neo) pagan mind: Paul’s encounter with Athenian culture as a model for cultural apologetics,” Trinity Journal16NS (1995): p54 14
Taylor p47-53
15
Johnson and Smulo p209-210
16
Vivianne Crowley, Wicca: The old religion in the new millennium (Glasgow: HarperCollins Manufacturing 1996), p1 17
Lynne Hume Witchcraft and Paganism in Australia (Melbourne: Melbourne University Press, 1997), p66 18
Hume p1-2
Craig S. Hawkins, Witchcraft: Exploring the world of Wicca (Grand Rapids: Baker Books, 1996), p13 19
20
Loren Wilkinson “Christians should be converted Pagans” in what does it mean to be saved? John G. Stackhouse, Jr., (ed.). Grand Rapids MI: Baker Academic 2002, p154 21
Hawkins p28
22
Johnson and Smulo 213
23
Hume p27
24
James W. Baker “White Witches: Historic Fact and Romantic Fantasy” in Magical Religion and Modern Witchcraft James R. Lewis (ed.). Albany NY: State University of New York Press, 1996, p178. Gus DiZerega, Pagans and Christians: The Personal Spiritual Experience (St Paul MN: Llewellyn Publications, 2001). p52 25
26
Hawkins p28
27
Caroline Tully, “Vivianne and Chris Crowley,” Witchcraft August/September 2002, p15 28
Hawkins p31
29
Hawkins p31
30
DiZerega p191
31
Anatha Wolfkeepe, “Jesus is one of us,” Witchcraft # 12 1999, pp. 41-44 32
Viviane Crowley p1
33
Johnson and Smulo p214
31
Woolcott: Wiccans and Jesus
34
Hawkins p34
35
DiZerega p7
36
Crowley p2
37
Dennis D. Carpenter “Emergent nature spirituality” in Magical Religion and Modern Witchcraft James R. Lewis (ed.). Albany NY: State University of New York Press, 1996. p 61-62 38
Hume p47
39
Fiona Horne, Witch: A personal journey (Sydney: Random House Australia Pty Ltd, 1998), p158 40
Hawkins p70
41
Ross Clifford and Philip Johnson, Jesus and the Gods of the New Age (Oxford: Lion, 2001) p45 42
Fiona Horne, Witch: A personal journey (Sydney: Random House Australia Pty Ltd, 1998) p74 43
Johnson and Smulo p218
44
Vivianne Crowley p42
45
Philip Johnson: Wicca available at http://www.shootthemessenger.com.au 46
Lynne Hume p144
47
Vivianne Crowley p5
48
Fiona Horne, Witch: A personal journey (Sydney: Random House Australia Pty Ltd, 1998) p27-41 49
Lynne Humep49
Loren Wilkinson, ‘Circles and the Cross: Reflections on Neopaganism, postmodernity, and Celtic Christianity,’ Evangelical Review of Theology 21/1 (1990): 29-35 50
51
Lynne Hume p47
52
Lynne Hume p44
53
Philip Johnson: Wicca; http://www.shootthemessenger.com.au
54
DiZerega p31
55
Hawkins p47
56
DiZerega p104
57
Hawkins p47-49
58
Crowley p20-22
32
Sacred Tribes Journal Volume 2 Number 1 (2005):23-34 ISSN: 1941-8167
59
Bill Ellis, Raising the Devil: Satanism, New Religions, and the Media. (Lexington, Kentucky: University Press of Kentucky, 2000) 185-201 60
www.paganawareness.net.au/ for information on a recent “witch hunt” in Victoria 61
Ross Clifford and Philip Johnson, Jesus and the Gods of the New Age (Oxford: Lion, 2001), p48 62
Johnson and Smulo p216
63
Wolfkeepe p42
64
Timothy Freke and Peter Gandy, The Jesus Mysteries (London: Thorsons, 1999), pp163-194 65
Fiona Horne, Life’s a Witch! (Sydney: Random House 2000), pp1-
3 66
Leon McKenzie, ‘Pagan Resurrection Myths and the Resurrection of Jesus’ (Charlottesville: Bookwrights Press), p8 67
Ronald Nash ‘Christianity and the Hellenistic World’ (Michigan: Zondervan). Ross Clifford and Philip Johnson, Jesus and the Gods of the New Age (Oxford: Lion, 2001), p48 67
Johnson and Smulo p216
67
Wolfkeepe p42
67
Timothy Freke and Peter Gandy, The Jesus Mysteries (London: Thorsons, 1999), pp163-194 67
Fiona Horne, Life’s a Witch! (Sydney: Random House 2000), pp1-
3 Leon McKenzie, ‘Pagan Resurrection Myths and the Resurrection of Jesus’ (Charlottesville: Bookwrights Press), p8 67
Ronald Nash ‘Christianity and the Hellenistic World’ (Michigan, 1984), 171 67
68 69
Leon McKenzie pp1-154 Clifford & Johnson p163-165
70
Wolfkeepe p44
71
Philip Johnson: Wicca; http://www.shootthemessenger.com.au
72
Phillip Johnson ‘Apologetics and Myths: Signs of Salvation in Postmodernity’ Lutheran Theological Journal 32 (1998): p63 73
Johnson and Smulo 217-222
33
Woolcott: Wiccans and Jesus
74
Wolfkeepe p42
75
Wolfkeepe p42
34