Bibliography for Witchcraft Goes Mainstream, by Brooks Alexander
The Halloween witch is dead. The old crone on a broomstick with a black cat, a peaked hat and a wart on her nose is history. She has been replaced by a young, beautiful, sexually magnetic maiden who reveres nature, honors a goddess, practices magic and wields mysterious psychic powers. Such indeed is the image of the modern, Neopagan Witch today. This is Chapter 2 of Witchcraft Goes Mainstream, by Brooks Alexander
The cultural shift that we are undergoing (aka the culture "war") means that Christians will be called upon to explain and exemplify the gospel in new situations, to a new kind of audience, using new communication tools and skills. It also means that an active new "mission field" is not only here among us, it will shortly come looking for you. The day is coming, and probably sooner than you think, when you or someone you know will meet a …
For Christians and other cultural conservatives, the Fort Hood Witchcraft flap was a public relations debacle. The anti-Witch crusaders entered the fray with great fanfare and left it looking foolish. Indeed, their campaign failed so completely that every item on their agenda was rejected. Worst of all, the crusaders themselves were widely perceived to be intemperate and uninformed. It was also a public relations triumph for modern Witchcraft. In effect, the episode put an exclamation point on a decade filled …
It is impossible to know at this juncture whether our culture can be brought back from the brink of (self) destruction or not. But we don't need that knowledge in order to prepare for the next stage of our spiritual warfare. Whether the culture collapses completely or struggles back to its feet, Christians will be called upon to represent the Gospel in relation to resurgent paganism of all kinds. Therefore we should expect to be in contact with Neopagans and …
Brooks Alexander is the founder of The Spiritual Couterfeits Project (SCP), an evangelical ministry and think-tank in Berkeley, California that studies new religions and spiritual movements. An experienced journalist who is educated in law, his personal experience in the occult and his subsequent conversion to Christ give him a unique perspective on current spiritual trends.
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The terms "Wicca," "Witchcraft" and "Neopaganism" all refer to different aspects of the movement we are talking about in this book. Think of them them as a series of concentric circles.
Before we can share the message of Christianity with Neopagans, we must first understand the truth about them. We need to know who we are talking to before the conversation starts. We owe them that respect in order to gain a hearing for the message that we bear.
If you walk onto an average college campus and ask four different people what "witchcraft" is, you will probably get four different answers. I know, because I tried the experiment. "Witchcraft" has at least four different meanings -- four distinct ways the word is employed -- and those different meanings get mixed up in the ways that people use and understand the term.
Many themes and issues have emerged from these stories of people recovering from churches that abuse. These are often more implicit than explicit.Thinking through these issues in the following terms may be helpful to victims of abuse and those who seek to counsel them.
The testimony of Recovering From Churches That Abuse is that battered believers can recover. But is rehabilitation possible for churches that abuse? Can a spiritually abusive system be changed? The answer is yes, even though in reality many churches do not experience significant change. But some do answer these calls, and as evidence Dr. Ronald Enroth cites two groups described in Churches That Abuse.
The message of this book is that "mending" is possible! There is hope. You can trust again. However, it is important to understand that although there are some common aspects to the process of recovery and healing, the route is different and can be more tortuous for some than for others according to their personalities and the special problems they encountered in the church.
"When a member leaves an abusive church or is forced to leave, he walks out with virtually nothing. He leaves a part of himself behind; the years he has invested are gone. You need to deal with loss and bereavement, confusion and anger, and finally, acceptance of. that loss. Many fail to accept it and move on. They need to understand that their significance is not in what they had, but it is in their relationship with Christ. They have …