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et al.: Adventist Responses to Witchcraft Published by Digital Commons @ Andrews University, 2017 1 Journal of Adventistet al.: MissionAdventist Studies,Responses Vol.to Witchcraft 13 [2017], No. 1, Art. 18 The views and opinions expressed in these articles are solely those of the original authors and do not necessarily represent those of Andrews University or the Seventh-day Adventist Theological Seminary. All authors assume full responsibility for the accuracy of all facts and quotations. JAMS Journal of Adventist Mission Studies Vol. 13, No. 1, Spring 2017 ISSN: 1553-9881 Editor: Bruce L. Bauer Associate Editors: Cristian Dumitrescu, Wagner Kuhn, Lester Merklin Managing Editor: Andrew Tompkins Regional Editors: Kleber Gonçalves, Stefan Höschele, Sung Ik Kim, Barry Oliver, Kelvin Onongha, Olaotse Gabasiane Editorial address: JAMS, Dept. of World Mission, Berrien Springs, MI 49104-1565 Website address: www.jamsjournal.com Phone: 269.471.6505 Fax: 269.471.6202 Editorial e-mail: [email protected] Cover and Layout: Amy Rhodes Cover Photos: ©Istockphoto/VeraPetruk, @D’July/Shutterstock.com JAMS is a peer reviewed journal, published in May and November by the International Fellowship of Adventist Mission Studies, Berrien Springs, MI 49104-1500 Copyright © 2005-2016 International Fellowship of Adventist Mission Studies https://digitalcommons.andrews.edu/jams/vol13/iss1/18Published by Digital Commons @ Andrews University, 2017 21 i Journalet of Adventistal.: Adventist Mission Responses Studies, Vol. 13to [2017],Witchcraft No. 1, Art. 18 CONTENTS Editorial v Cultural Foundations for Fear of Witchcraft in Africa 1 Bruce L. Bauer What Attracts People to Occult and Witchcraft Practices? 14 Pardon Mwansa Relationship between Social and Economic Status and Witchcraft in Africa 23 Christopher R. Mwashinga Witchcraft Accusations: Destroying Family, Community, and Church 33 Boubakar Sanou African Pentecostalism and Its Relationship to Witchcraft Beliefs and Accusations: Biblical Responses to a Pernicious Problem Confronting the Adventist Church in Africa 45 Kelvin Onongha How Curses Impact People and Biblical Responses 55 Passmore Hachalinga Overview and Response to Passmore Hachalinga’s Paper 64 Zebron Ncube The Threat of Pluralism, Postmodernism, and Dual Allegiance to the Development of Biblical Spirituality in Africa 66 Sampson Nwaomah The Cosmology of Witchcraft in the African Context: Implications for Mission and Theology 83 Samuel Lumwe Needed: A New Metric to Assess Adventist Mission 98 Bruce L. Bauer Publishedhttp://digitalcommons.andrews.edu/jams/vol13/iss1/18 by Digital Commons @ Andrews University, 2017 32 ii Journal of Adventistet al.: MissionAdventist Studies,Responses Vol.to Witchcraft 13 [2017], No. 1, Art. 18 Global Mission Issues Committee of April 5, 2016 Recommendations 108 Mission within Societies: Revisiting the People Groups Methodology 112 Benjamin M. Bonilla López Missions in Our Backyard: Evangelism Among Newly Arrived Hispanics to the United States 126 Carlos G. Martin The Childless Missionary Woman: A Plea for Understanding 137 Madelyn Mandell BOOK REVIEW—The State of Missiology Today: Global Innovations in Christian Witness 141 BOOK REVIEW— The Culture Map: Breaking Through the Invisible Boundaries of Global Business 144 https://digitalcommons.andrews.edu/jams/vol13/iss1/18Published by Digital Commons @ Andrews University, 2017 43 iii Journalet of Adventistal.: Adventist Mission Responses Studies, Vol. 13to [2017],Witchcraft No. 1, Art. 18 Publishedhttp://digitalcommons.andrews.edu/jams/vol13/iss1/18 by Digital Commons @ Andrews University, 2017 54 iv Journal of Adventistet al.: MissionAdventist Studies,Responses Vol.to Witchcraft 13 [2017], No. 1, Art. 18 Copyright 2014© Editorial The Fourth Adventist Mission in Africa Conference was held in the seminary chapel at Andrews University from October 13-15, 2016 with the theme “Biblical Responses to Witchcraft in Africa.” The overall aim of the conference was to engage Adventist leaders in a serious discussion concerning the causes, fear of, and biblical responses to witchcraft with the goal to reduce fear and dual allegiance among Adventist members in Africa. Many of the articles in this issue of the Journal of Adventist Mission Studies were presented at that conference. Recently in an African country a local Seventh-day Adventist church dropped 300 people from membership because of their involvement in a witch-cleansing ceremony. Pardon Mwansa’s article also highlights addi- tional case studies of Adventists who continue to allow the fear of witch- craft to warp their futures and rob them of hope. He also mentioned the sad case where several successful Adventist businessmen were found to carry charms and amulets for protection from evil spiritual forces. These stories highlight again that the discipleship process used in bringing peo- ple into the Adventist Church has been incomplete at best and many times has sought for quick evangelistic results instead of grounding people firmly in the protection and hope of Jesus Christ. Two articles deal with people groups. Bruce Bauer’s article titled, “Needed: A New Metric to Assess Adventist Mission” was first presented at the Global Mission Issues Committee on April 6, 2016 in Silver Spring, Maryland. That committee subsequently voted to begin using people groups as the metric of choice to better gauge the success or failure of Adventist mission. The official action in this regard is also incorporated in this issue. Benjamin Lopez’s article titled, “Mission within Societies: Re- visiting the People Group Methodology” stresses the importance of doing mission with a focus on people groups. One additional bit of information you can help others learn about is that the Journal of Adventist Mission Studies is now available on-line in full text with no password or subscription needed. It can be accessed at http:// digitalcommons.andrews.edu/jams/ Bruce L. Bauer, editor https://digitalcommons.andrews.edu/jams/vol13/iss1/18Published by Digital Commons @ Andrews University, 2017 65 v Journalet of Adventistal.: Adventist Mission Responses Studies, Vol. 13to [2017],Witchcraft No. 1, Art. 18 Publishedhttp://digitalcommons.andrews.edu/jams/vol13/iss1/18 by Digital Commons @ Andrews University, 2017 76 Journal of Adventistet al.: MissionAdventist Studies,Responses Vol.to Witchcraft 13 [2017], No. 1, Art. 18 1 BRUCE L. BAUER Cultural Foundations for Fear of Witchcraft in Africa Introduction In recent years hundreds of people have lost their lives after being accused of being a witch. In Limpopo Province in South Africa alone more than 600 people were killed between 1996 and 2001 after being accused of being involved in witchcraft (ter Haar 2007:4). This is not just a South Africa problem since throughout sub-Sahara Africa (see Akrong 2007; Bongmba 2007; Okon 2012) lynchings, exile, and ostracism are typical responses aimed at those accused of witchcraft activity. Such violent responses are indicative of the fear witchcraft imposes on much of the population of Africa. This article seeks to answer questions concerning the cultural founda- tions that produce so much fear that people are willing to lynch and ex- ile family members and other accused witches, fear that allows otherwise committed Christians to carry protective devices obtained from diviners and other religious practitioners, and fear that causes so much disorien- tation and disequilibrium among African Traditional Religionists, Chris- tians, and Muslims alike. Definitions Before getting into the paper it is important to define several terms that will be used throughout. Witchcraft: Witchcraft is not an easy term to define, for it has both negative and at least neutral connotations. “Witchcraft is often associated with supernatural activities that are believed to bring about negative or evil consequences for individuals and families. There is an equally strong view about witchcraft that defines it in terms of a benign supernatural power” (Akrong 2007:53). Asare Opoku also defines witchcraft as “the https://digitalcommons.andrews.edu/jams/vol13/iss1/18Published by Digital Commons @ Andrews2017, University, vol. 13 2017 no. 1 87 Journalet of Adventistal.: Adventist Mission Responses Studies, Vol. 13to [2017],Witchcraft No. 1, Art. 18 2 exercise or employment of esoteric power for a definite purpose, good or evil” (in Dovlo 2007:67). Positive Mystical Power: Power used “for curative, productive or pre- ventive purposes,” and is the reason why some “Africans wear, carry or keep charms, amulets, and other objects on their bodies, in their fields or homesteads. Medicine men or diviners are the manufacturers, dealers, and distributors of these articles of medicine and power” (Nyabwari and Kagema 2014:10). Negative Mystical Power: Power that “can eat away the health and souls of their victims, attack people, cause misfortune and make life uncomfort- able. Practitioners of these mystical powers are witches, wizards, sorcer- ers, evil magicians, or people with an evil eye, employing their power for antisocial and harmful acidities” (10). Sorcerer/sorceress: “A man [or woman] with magic powers, who is helped by evil spirits. A Sorcerer or sorceress uses evil spirits to cause ailments or misfortune to those targeted for attack” (Manala 2004:1496). Cultural Foundation Concerning Witchcraft in Africa There are a number of cultural assumptions concerning witchcraft that impact most African people and therefore are factors that contribute to the fear of witchcraft. Tragically these cultural
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