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THE DELUSION OF WITCHCRAFT AND A CALL TO CHRISTIAN METANOIA IN

AFRICA- A THEOLOGICAL CONSTRUCT

1. INTRODUCTION
Africans, like the rest of the humanity, have a world view and cultural heritage that
differentiate them from the rest of humanity. They hold on to their world view and any
departure from it would seem a parting from their identity. A category of this world view is the
belief or, at least, the fear of witchcraft. Many of the adherents are nominal Christians and
members of other religions, practicing idolatry and syncretism; mixing the practice of Christian
religion with Traditional religion. This is idolatry, the sin of the unbeliever and it is a sin against
the commandments of God.1

In the world of witchcraft, some people who have gotten this skill inflict others with
treachery using some machinations which are learned; some victims are affected by the
deceitful acts; while some witchdoctors heal the diseases or the wounds instigated on victims
and cast the spell back to the sender of the evil. It is argued that witches have magical spells that
harness occult forces or evil spirit to produce unnatural effects not only on individuals but also
on a whole community.2 There are some people who deny the existence of witchcraft all
together.

In this paper, we shall demonstrate the phenomenon of witchcraft in the use of apparatuses
of magic, symbols, sign, myth, ritual, spirit, and rite; debate and contextualize these elements
religiously and theologically in order to transform and make them relevant to the sensibilities of
nominal Christians and African Traditionalist in view of deepening their faith in the process of
evangelization. The goal is to present the transcended Christian religions’ elements and propose
them as supernatural tools which can help the Africans who are steeped in witch-craft to
experience freedom and liberation from chaotic sphere and challenge them towards making a
paradigm shift into the Christian world view with the power of the Holy Spirit. The emphasis is
on the formation that must move from the mind to the heart and on to the character.

1
Exodus 20:3
2
Leiatner Erich, “Witchcraft and African development”, an Essay in African Security Review, Vol. 23, 2014-issue
1, p. 53-77. www.tandfonline.com (accessed: 14/2/2019).
 Key words: Delusion. Metanoia, Mythology, devil, demon, faith, rituals, magic, myth, signs,
symbols, affected, afflicted, witch-craft, African Christian Theology, contextualization,
Sacrament, paradigm shift, Holy Spirit, Information, formation, transformation.

2. Definition of witchcraft
According to a scholar, Clement Majawa 3 posits that witchcraft involves the use of
diabolical power, and that:
Witchcraft is knowledge, belief; uncontrolled mystic-psychosomatic (hidden)
destructive evil power emanating from a person directly or indirectly due to the
absence of Truth, and it operates skillfully and secretly using various magical objects,
rituals or medicines to manipulate vital forces of nature so as to deceive and mislead
one while inflicting fear, superstition, unfaithfulness, hatred, suffering, illness,
immorality and even destruction of life of a person, property or community,
preventing the realization of the common and highest good.4
Witchcraft is not merely legendary, it was and is real. It is alive and prospering, it is not extinct.5
Nonetheless, witchcraft and its whole theory need more research.

3.0 CHRISTIAN TEACHING ON WITCH-CRAFT:

3.1 Biblical Foundation: In the Old Testament, the Israelite’s ethos recognized the
existence and practice of magic; superstition; divination, and witchcraft and was not gender
based.6 In the New Testament, the scriptures relate that there is the spirit of error. 7 Jesus was
8 9
tempted by the devil; Jesus called Satan the prince of this world; Jesus exorcised demons
from the possessed victims in his life time. 10 Nevertheless, the devil continues to tempt human
beings and lure people by various technicalities to wrath disasters on the world; leading people
to idolatry wherein his worshippers follow his works and do his promptings.
3.2 Patristic Foundation: According to the Council Fathers,11 human beings became
deluded by the evil one and they have exchanged God’s truth for a lie; they are serving creature
3
Professor Clement Majawa is the Current Head of Department of Dogmatic Theology at the Catholic University
of Eastern Africa, Nairobi-Kenya.
4
Majawa Clement, “Witchcraft and Healing in Africa: A Theological Analysis for Deeper Evangelization and
Integral Development: A Paper for the Symposium on Spirituality and Healing: The Christian Response to
Witchcraft” 6-8 February, 2007, Tangaza College, Nairobi, p. 5.
5
Buckland Raymond, Complete Book of Witchcraft, Minnesota: Llewellyn Publications, 1973, p. 1
6
Cf. Ex. 22:18; Lev. 20:27; Deut. 18:10-12
7
Cf. 1 John 4:4
8
Cf. Matt. 4:1
9
Cf. John 12:31
10
Cf. Matt. 8: 28-33
11
Cf. Second Vatican Council, The Pastoral Constitution on the Church in the Modern world, Lumen Gentium.,
21st November, 1964, # 16.

1
instead of the Creator. St. Augustine of Hippo12 says that the societies formed by the sinners are
called the mystical ‘body’ of the devil. God created things visible and invisible. 13 St. Gregory
Nazianzus avers that the evil came not from his Satan’s nature but from a contingent act of his
free will.14
3.3 MAGISTERIUM TEACHING: There is the existence of Satan and his demons
(devils). Consequently, ‘Satan’ and ‘devil’ are mythical personifications of functions and their
only purpose is to heighten in a dramatic way the power of evil and sin on humanity. 15 The
Church teaches that Satan was at first a good angel, made by God. The devil and the other
demons were created naturally good by God, but they became evil by their own doing. 16 From
the fourth and fifth centuries, there is the belief that the devil is a creature and that he turned
away from God by a free act. 17 The demons exist and they have power 18
but Christ has won
victory over the power of darkness19 that pervades the whole world. This battle continues
against the principalities and powers and ruler of this world of darkness, the evil spirit. 20 It is
emphasized that the devil is real and that the demons exist but the human being’s own
carelessness is responsible for all their falls and for all the misfortunes they lament. 21 However,
there is the ‘intoxication’ with the Satan.22 The devil is a living, spiritual being that is perverted
and perverts others (human beings).23

4 PERVERTION OF HUMAN BEINGS BY THE DEVIL:

Human beings acquire knowledge through discovery and by instruction. 24 God gave the
gift of wisdom gratuitously for the common good. Some have received wisdom and scientific

12
Cf. Augustine, “City of God” Book 11 no. 9 in Schaff Philip, Nicene and Post Nicene Fathers, Series 1, Vol. 2,
MI: Grand Rapids: Christian classics Ethereal Library, 1886.
13
Cf. Catechism of the Catholic Church, no. 279
14
Cf. Nazianzus Gregory, ” ‘Occasional Sermon’ on Baptism”, Preached at Constantinople, 6 Jan 381, no. 45.
15
Cf. Sacred Congregation for the Doctrine of the Faith, “Christian Faith and Demonology” in L’Osservatore
Romano, June 26, 1975, p. 20.
16
Cf. Catechism of the Catholic Church, no. 391
17
Cf. Sacred Congregation for the Doctrine of the Faith, “Christian Faith and Demonology”, p. 223.
18
Cf. Ibid, p. 226.
19
Cf. Heb. 2:14-15
20
Cf. Eph. 6:11-12
21
Cf. Sacred Congregation for the Doctrine of the Faith, “Christian Faith and Demonology”, p. 231.
22
Cf. Ibid, p. 232.
23
Cf. Ibid. p. 233
24
Cf. Majawa Clement, Patristic Education, Nairobi-Kenya: Kijabe Press; Published by Scroll Technologies, 2014,
p. 224-232.

2
knowledge infused by God.25 Thomas Aquinas says acquisition of knowledge and wisdom is
effected by the enlightenment of the intellect but no one is to acquire knowledge through undue
means.26 The technical knowledge and power of the devil can be acquired. The power and
wisdom given by God can be manipulated and be used negatively to work against the humanity
and the society, such as the Wiccan, a community of followers of Wicca religion, a religious
belief in the polytheist nature of goddess of witchcraft.

A person who is skilled in the art can acquire power through the five senses, through the
ancestor or the associate (secret cult), through various paraphernalia such as objects, texts
(words), sacrifices of blood of animals, through religious rituals, and ceremonies.27 Witches
operate with skills using the tools of taboo, rituals, words, and signs and symbols and mix them
with diabolical powers which are learned or are given by their ancestor or master.

5. AFRICAN’S VIEW OF WITCHCRAFT

According to Kombo Kisilu, 28Africans belief in mystical powers which exist in the universe but
which cannot be explained psychologically. Some persons can manipulate these powers and
communicate with the spirits and the living dead ancestors. In his research, Kombo asserts that
every human being is a potential witch but the potentiality is actualized by few people.

Kombo adds that witchcraft has been practiced for centuries worldwide and it is still deeply
rooted in people’s lives. The voluntary and repeated confessions and lynching of witches prove
that this immorality exists in Africa and the belief in it is real. Africans who do not openly
admit its existence do so in their hearts. Although anthropologists and sociologists use the term
to mean different and specific things, witchcraft in Africa encompasses sorcery, evil
machinations, treachery and all means which people use to cause harm on and to others and
even on the communities.

Some missionaries came in the fourteen centuries to evangelize the continent and through
education and medical aids tried to convert the people to Christian faith. The biggest challenge

25
Cf. 1 Cor. 12:8
26
Cf. ST 11-11, Q. 96, art. 1.
27
Majawa Clement, “Witchcraft in Africa: Anthropological Analysis”, 2007, p. 25-29.
28
Cf. Kombo Kisilu, “Witchcraft: A Living Vice in Africa” in Africa Journal of Evangelical Theology, Vol. 22.1,
2003, p. 73-85.

3
up to the contemporary time is that African’s cultural substratum has not been effectively
evangelized and converted. People practice witchcraft secretly and some fear the vice for lack of
faith in Christological power. Thus, the Christianization of the continent has not been
effectively achieved. A witch has supernatural power which is harmful and stands in between
the victim and the supernatural forces. Black magical witches communicate with the evil forces
and bring disaster, fear, and death unto the victims. Such powers exist in 6 ways:29

5.1 Power of the curse: in African tradition, cursing involves the use of words or
actions against an individual or a group. Cursing words indicate that someone or a
group will experience misfortune for having done a particular action that was
considered unacceptable. For example, among the Yoruba tribe in Nigeria, certain
words may be uttered after provocation to curse someone or a group. But, it must be
expressed that not all those who cursed are witches.
5.2 Power to change the self: some persons have the mystical power to change
themselves into other life forms like animals or retain their human forms while
exhibiting characteristics of animals. For example, among the Igbo tribe of Nigeria,
during certain ceremonies of a particular town or village, some people will take the
likeness of certain animals to terrorize the people or just to cause fear. It is done to
maintain social moral dictates (cultural-conditioning).
5.3 Power to cause confusion: this power can be used to influence persons in order to
take advantage of them. For example, this power can be used to cause the victims to
do something evil (bewitched), to part with their wealth, use the person to kill
another person while in the state of confusion; the power can cause paralysis or
death.
5.4 Power of identifying witches: this is the power of the medicine man or woman:
medicine men or women are understood to be positive force of the society because
they identify black witches and they take care of people with diseases with the power
of natural herbals. Those who are looking for children also patronize them. But they
are also feared because they are powerful.
5.5 Contagious power: this refers to evil magic used to harm people by using objects
closely related to the person such as hair, footprint, nail, or articles belonging to the
29
Cf. Ibid, p. 73-85.

4
 person. For example, among the Agikuyu of Kenya, leaving feces uncovered leaves
one vulnerable to witches’ power.
5.6 Homeopathic magic: this evil magic used by witches against a doll or an article
resembling the intended victim. The evil action against the doll is supposed to affect
the intended victim.

Albeit African world view is drenched with the concept of the witchcraft, there are some
positive values in Africa; there is a profound religious sense; there is the sense of the sacred, the
sense of the existence of God and of the spiritual world. There is the sense of the family, sense
of the love and respect for life. Importance is place on the veneration (distinct from worshiping)
of ancestors; Africans have the sense of solidarity and community life. African has gotten
30
talents, rich resources not only in natural but of human resources. What are required of the
Africans are the zeal and the zest to harness the talents and the intellectual powers for the
development of the continent rather than engaged in moribund ethos.

With all these gifts and endowments, Africans must thrive and reject any form of
diabolical powers which are plunging the continent in poverty of mind and spirit. Spiritual
poverty is worse because human being is an embodied spirit. If the spirit is subjected and
subjugated to the devil; bucked down by manipulations and treachery, such a person cannot be
rational and be lifted and inspired to think higher beyond this world. In such a person, there
cannot be authentic faith, hope and love; virtues cannot develop; there will not be spiritual
development, the kind that seeks rational information that will form the heart and lead the soul
towards transformation.

6. THE DELUSION OF WITCHCRAFT:

Witch – a being imagined to have special powers derived from the devil, or someone who has
the power to cast a spell or something on someone; and Craft – a skill that is learnt. Thus,
witchcraft is an art that is learnt. It involves element of magical power; a cleverly manipulation
of things to produce an unrelated desired effect. To be involved in witchcraft is delusional; to
believe in the power of the devil is to be deceived in outrageous things; it is an unshakable
theory that the devil can over power the Christological power that rules the world.

30
Cf. John Paul II, Post-Synodal Apostolic Exhortation Ecclesia in Africa, Nairobi- Kenya: Pauline Publications,
1995, no. 42-43.

5
 Duke 31 posits that to be deluded is to be out of touch with reality. It means to live one’s
life in a fantasy world, a world that does not exist in reality but exists in the mind of those who
are deluded. A deluded person perceives a world that is not real, however, in his mind it is
perceived as being real. A deluded person is unable to mend his ways because he or she is not
able to see the folly of his or her false beliefs; he or she is blind to reality. Therefore, the
consequences of the deluded mind are great:
1. The deluded mind brings duality of perception that causes confusion – living with the
devil and pretending to be a Christian.
2. Inconsistency in beliefs, lacking in authentic faith.
3. Hypocrisy which is non-conformity to moral values. This is corruption of a sort.
4. In bondage of sin and devil and the person is not ashamed of this way of life.
5. Creation of fantasy world devoid of existential reality.
6. Spiritual blindness that cannot see and understand the wisdom God.

Witchcraft is based on four categories of delusional attitudes:32

6.1 Delusion of grandeur: this is a belief that one has unusual powers that no one else
has or that one is a famous important figure. This is the notch of the witches. They
forget that God created the world and everything that is in the world and therefore, a
creature cannot be more powerful than God who creates and rules the world.
6.2 Delusion of reference: a neutral event that is believed to have a special or personal
meaning. For example, an owl (a type of bird) might just be resting or sleeping on a
window. It could be misinterpreted that the ‘enemies’ are at work again. A deluded
mind might claim that he or she is the one who changed to bird.
6.3 Delusion of persecution or paranoia: a belief that others are out to get at a person
and inflict harm. This will prompt someone who is deluded to harness a treachery to
harm others for the sake of self - preservation. This is based on unfounded fear and
lack of faith and trust in the protection of God.
6.4 Delusion of control: a belief that one’s thoughts or actions are being controlled by
outside or alien forces. This is why people are in alliance with the stronger devilish
31
Cf. Duke, “The Delusion” in Believers information Network. www.marques.co.za. Accessed: 6-4-2019.
32
Cf. “Delusion” The information is provided by Cleveland Clinic reviewed on 01/23/2018. American Psychiatric
Association (Corporate Author). Diagnostic and Statistical Manual of Mental Disorders, DSM-5. American
Psychiatric Publishing, Incorporated; 2013. Accessed: 6/4/2019

6
 forces to counteract the effect of evil powers. Another form of this delusion is when
someone thinks his or her behaviour is directed by a person or a group. This why
some people do not claim responsibility for their actions.

Since the fall of the human race into sin, God’s presence eludes human being. In an
attempt to rediscover and return to communion with God, humanity ended up in idolatry. Only
God can make himself known through revelation. Jesus Christ said that no one knows the Father
except the Son and no one knows the Son except the Father. 33 Authentic faith is beyond human
effort, it is a gift from God leading us unto salvation. Faith is the belief in divine mystery. The
Christian God is a personal God; who is in personal relationship with the humanity in the
Trinity of Persons. When God created Adam, he breathed his breath into him and by extension
into his progeny forever and therefore, there is the connection and communion with God ad
infinitum.

Unfortunately, by defective volition, some persons chose to severe their relationship with
God and turn to worship another created being, the living dead, ancestor, spirit and diabolical
power, using magic and deception to communicate with the devil. Such people are courting and
dancing with the devil deluding themselves, giving the false impression of their importance.
This is against God, against the virtue of religion and against the commandments of God. 34
Thomas Aquinas said this is unlawful.35 The falsehoods of inveterate superstition must yield
little by little to Christian truth. The goal of a person or a society is to seek moral and religious
perfection.36

7. CALL TO METANOIA (conversion):

37
Kombo Kisilu reiterates that Christian churches categorically condemn witchcraft and
disapprove those who practice this vice. Belief in witchcraft is an indication that one does not
truly believe in the salvation and powers of Christ. Those who practice this religion are going
against the first and fifth commandment 38 of God. Witches inflict harm on other and even to

33
Cf. Luke 10:22
34
Deut. 5:7
35
ST II-II Q.95, art. 4
36
Leo XIII, Encyclical Letter, Rerum Novarum, 15 May, 1981, Nairobi: Pauline Publication, 1890.
37
Cf. Kombo Kisilu, “Witchcraft: A Living Vice in Africa” in Africa Journal of Evangelical Theology, p. 73-85.
38
Cf. Exodus 20:13

7
 the point of killing the person and worship and pay homage to the devil who is the originator
of their devilish acts. Those who practice the iniquity of witchcraft will experience second
death39 and will not inherit the kingdom of God.40
Some of those who practice Christianity in the day and witchcraft in the night are
called to conversion and charge them to become truly African and truly Christian. There is a
call to believe in the power of Christ and depart from the sorority of witchcraft. There is
power in Christ Jesus even to cast out the power of the devil; Jesus Christ has the power to
save and to protect.
It is proved that true religion has positive impact on the individual outlook and when a
person surrenders the self volitionally to God and to Christological power; such a person
enjoys good mental well-being. But when a person is enmeshed in the trickery and
manipulative black magical religion, such a person does not prosper economically. The
outlook of such a person is saturated with fear, suspicion and most of them die wretched.
There is a call for conversion of heart; the enmeshed must turn away from sin. Conversion of
heart and character is a decision disposing a person to be in union with God.

When anyone has discovered his/her irrational alliance with the devil and renounces the
devil and the evil cult, such a person deserves care, love and forgiveness. In the process of
reconciliation with God and the community, the ‘welcome back’ procedure should be deeply
spiritual and loving in nature. Any form of stigmatization must be eliminated. With the efficacy
of the Sacrament of anointing and confession, the community has worn their fellow back.

8. REASONS FOR PRACTICE OF WITCHCRAFT:

The reasons for witchcraft are based on certain hypotheses and theories.41 Some of which are:
i. To fill in the vacuum experienced within a person.
ii. To protect the self against predators, to revenge and avenge a grievance
iii. To receive favour – power, job, child, prosperity.
iv. To perpetuate traditional religion of some ancestor or a sect and to protect the family
against curse.
v. To look for solution of unending problems.

39
Cf. Rev. 21:8
40
Cf. Gal. 5:20--21
41
Majawa Clement, “Witchcraft in Africa: Anthropological Analysis” p. 8-10

8
 9. CONSEQUENCES OF WITCHCRAFT
Witchcraft is antisocial and against Christian religion. It has some consequences such as: 42
i. It causes confusion, suspicion and hatred among relatives and communities.
ii. It brings limitation on individuals because of fear of being bewitched; it retards social
change and economic development.43
iii. A certain people fall into poverty as a result of the oppressive forces of witchcraft.44
iv. It is a threat to life and a form of psychological terrorism.
v. People are not taking responsibility for their actions as they blame witchcraft for their
problems.
vi. It is a barrier to spiritual growth.
vii. It is subtle denial of the existence and power of God on the whole world.

10. THE MECHANIZED APPARATUSES EMPLOYED BY WITCHCRAFT:

The consequences and the menace of witchcraft can be controlled; their hegemony in
African continent can be reduced if the natural mechanized elements employed by witches are
transcended, inculturated, and contextualized during an organized catechetical programmes in
parishes. The elaborations of the elements are as follows:
10.1 Religion: is a system of beliefs in a ‘human soul’ or spirit, a deity, or Supreme Being.
Religion is practiced through rituals which combines the idea of mythology represented by
symbols. Rituals are inspired by stories of mythology passed down from generation to
generation to perpetuate the traditions of a religion and enclose ideas of symbolic meanings.45 It
is true that Catholic Church blooms with tradition, signs and symbols. In this aspect the church
must teach.
10.2 Mythology: this stems from religion and it is the codification of beliefs, which acted as
a charter for ritual, justifying rites, ceremonies, social, and moral rules.46
10.3 Signs and Symbols: Symbolic language and meanings are properly defined in the
context in which they are used. Symbols signify a specific world view. People communicate
through symbols from earliest times. Symbols stand for something other than their intrinsic

42
Majawa Clement, “Witchcraft and Healing in Africa: A Theological Analysis for Deeper Evangelization and
Integral Development: A Paper for the Symposium on Spirituality and Healing, p. 4
43
Leiatner Erich, “Witchcraft and African development”, an Essay in African Security Review, Vol. 23, 2014.
44
Kakwata Frederick, “Witchcraft and Poverty in Africa: A Pastoral Perspective” An International Journal: Black
Theology, Vol. 16, 2018-issue 1, p. 22-37. www.tandfonline.com (accessed: 14/2/2019).
45
Cf. Rhymes & Oil Artist, “Religion, Myth, Symbolism and Rituals”, September 11, 2017. www.medium.com
(Accessed: 17/2/2019).
46
Hendry Joy, Other People’s Worlds, Ney York: University Press, 2003, p. 123.

9
property.47 There is power in symbols and signs; with them a devotee in a particular religion
feels secure and protected.
In the world of the witchcrafts, witches can invite the maleficent spirit to wretch havoc on their
victim by using charmed objects and specific symbols.48
10.4 Rituals: a ritual is a formula for eliciting help from the spirit world. This is a means
through which the spirits are deployed and influenced. Some religious leaders, magicians and
witches manipulate the ritual for power. 49 Rituals are ceremonies to honour the goddess or god
and to focus energy towards a specific goal.50
Richard Hardin argues that rituals help us rise above personal and social limitations, above
time and space and work towards strengthening social status and respect. It is a ceremonial
order of acts which re-enacts an established pattern. It is a present act which historically recalls
the past for the purpose of re-ordering. It is a prediction which when completed fulfils itself.
Rituals are performed at the discretion of individuals or communities.51
10.5 Rites: a rite is composed of the prescribed gesture which goes far beyond itself. Gesture
has a deep symbolic and mystic value. A rite actualizes in the present time of the ceremony a
past or future event that is therefore mysteriously recreated or anticipated.52
10.6 Myth: myths are religious narratives or stories to provide the religious basis for
religious beliefs or practices. Some myths exist as written texts while others exist as oral
narratives. Myths are held to be symbolic descriptions of phenomena of nature. 53
In the world of the witch-craft, sorcery and divination, myth have the charm of the familiar
spirit. Emotion (ritual) is assisted by repetition of words (myth); hence, at the interaction of
myth and ritual, efficacy increases. In the cultural products of myth-ritual system, the
benefactor of witch-craft, sorcerer or diviner, gets restoration or affliction depending on their
intention. The myth is a system of words symbols; ritual is a system of object and act symbols.
Both are symbolic processes for dealing with the same type of situation in the same effective
mode.54
10.7 Incantation: words are very powerful. Words can injure, kill, or save, and can
produce the willed effects. By uttering the right words in the proper manner, a
person can be saved or be destroyed.55 This is a strong tool of the witchcraft.
10.8 Divination: This is similar to magic. Thomas Aquinas recognizes three forms of
divination: Divination is condemned because it is devilish.56
47
Cf. Rhymes & Oil Artist, “Religion, Myth, Symbolism and Rituals”, September 11, 2017.
48
Cf. Majawa Clement, “Witchcraft in Africa: Anthropological Analysis”, 2007, p. 30.
49
Cf. Ibid, p. 19.
50
Cf. Rhymes & Oil Artist, “Religion, Myth, Symbolism and Rituals”, September 11, 2017.
51
Cf. Hardin Richard, “‘Ritual’ in Recent Criticism: The Elusive Sense of Community,” Kansas: University of
Kansas. P. 851-852.
52
Cf. Ibid. p. 853.
53
Cf. Rhymes & Oil Artist, “Religion, Myth, Symbolism and Rituals”, September 11, 2017
54
Cf. Kluckhohn Clyde, “Myth and Rituals: A General Theory,” Theological Review, Vol. 35, No. 1, Cambridge:
University Press, Jan. 1942, p 58- 64.
55
Cf. Majawa Clement, “Witchcraft in Africa: Anthropological Analysis”, 2007, p. 29.
56
Cf. ST. II-II, Q. 95, art. 3

10
 i. When devils are invoked openly as in necromancy
ii. Observation of the disposition or movement of objects which is called augury, the
sortilege of consultation.
iii. Doing something in order to discover the occult, sortilege of allotment.
10.9 Magic: there are three categories of magic:57
i. Divine Magic: This occurred when God himself enters the human context and there
was a miracle of incarnation.
ii. Black Magic: is an attempt to produce evil consequences through curses, spells and
alliance with evil spirits. Black magic is malevolent, anti-social and is motivated by
selfish reasons. Those associated with this kind of magic are sorcerers, wizards who use
magical words or objects to inflict suffering on their victims.
iii. White Magic: this tries to undo curses and spells and use cultic power for the good of
oneself and others. It involves using spirit to accomplish good purposes. Some people
trained in the art can use charms to keep away evils or bring good luck.

11. Witch-doctor: In traditional African culture, magic and witchdoctor fulfil the role that
modern doctor plays. When an African traditionalist is sick, he/she looks for specialist
capable of interpreting the sickness and manipulating the invisible forces on his/her
behalf. The healer uses magic which could be objects, charm, incantations, and myth-
rituals to have access to the supernatural world having been skilled in the process of
communication with evil powers such as ancestor, the living dead or spirit. The
ceremonials act as a cure not only of diseases but it also has societal consequences. 58

12. PERMANENCE OF WITCHCRAFT: The belief of witchcraft continues to grow

because of:
i. Rumours, gossips and lies which are precipitated by hatred, envy, jealousy between
neighbours or kindred. 59 These are accusations based on false hypotheses.
ii. Lack of faith: in African rural environment, for any unexplained series of death within a
family or a community, people are easily accused of witchcraft because any unusual
phenomenon must be the work of the witches. In a very local area, somebody must be
responsible for any unfortunate incident and a person must be accused and sacrificed.
iii. Somebody who is having Psycho-Somatic symptoms is also accused of witchcraft. This
person might be deluded and would accuse the self of having a mysterious power to
inflict pain on others.
iv. Fear and paranoia is additional perception because somebody who thinks another person
is after his/her life would join the witches to protect the family and the self.
57
Cf. Majawa Clement, “Witchcraft in Africa: Anthropological Analysis”, 2007, p. 31.
58
Cf. Leiatner Erich, “Witchcraft and African development”, an Essay in African Security Review, Vol. 23, 2014-
issue 1, p. 53-77
59
Stewart Pamela and Strathern Andrew, Witchcraft, Sorcery, Rumour and Gossip, Cambridge: University Press,
2003, Chapt.88.

11
13.0 RECOMMENDATIONS: ways of finding solution to the scourge of witchcraft in Africa.
60
In Africae Munus it is observed that there is a revival of witchcraft in Africa; therefore,
theological, social and pastoral approaches are needed to control the scourge. The following
discourses and recommendations are proposals meant for the intellectual and integral spiritual
development of an African mind, a traditionalist, or someone who is living a dualistic form of
religion; and pagans. The recommendation is for people making a spiritual journey; geared
towards conversion of heart when it is properly and adequately executed to bring out a new
being. It is programed to aim at spiritual rebirth in the course of baptismal catechumenate.

13.1 The Biblical Foundation: For freedom, Christ has set us free; care must be taken not to
be entangled in devilish act.61 The book of Ephesians admonishes people not to give a place
to the devil for our lives belong to God. We are warned that the devil is only to destroy and
there is no truth in him; he lies to the people. 62 Peter63 is advising his audience to be sober
and watchful because the adversary, the devil is walking about like a lion seeking who to
devour. Therefore, one must be steadfast and stand up to this devil in faith-faith in the
Supreme Being- God. But there are some people who are acting in ignorance. It is
acknowledged that people are destroyed for lack of knowledge and for rejecting knowledge,
they have forgotten the law of doing good and of avoiding evil that is written in their hearts.
St. Paul warned all people to keep away from the worship of idols; not to partner with the
demons, and not to be in communion with the devil.64 True liberation is in Christ Jesus.

13.2 Patristic Foundation: Thomas Aquinas 65 asserts that we must believe in God who is
the First Truth; and to whom human beings must give the adhesion so as to assent to
whatever God reveals. The will (of human beings) moves the intellect and the other powers
of the soul to the end and this is the act of faith; to believe in God. He says further that
human’s happiness consists in a supernatural vision of God and only God can teach a
person this lesson by faith. Human’s salvation rests on God not on any other thing or power
or spirit below or living dead.66 There is no other name which leads the human beings to
60
Cf. Benedict XVI, Post-Synodal Apostolic Exhortation Africae Munus, Abuja-Nigeria: Denroc Systems
International Ltd, 2012, no. 93.
61
Cf. Gal. 5:1
62
Cf. John 8:44
63
Cf. 1 Pet. 5: 8-9
64
Cf. 1 Cor. 10: 14 and 20; Matt. 11:28-30
65
Cf. ST II-II Q. 2, art. 2
66
Cf. ST II-II Q. 2, art. 3

12
 their ultimate end.67 The demons have no faith; their believers are only compelled to believe
through their natural intellectual acumen and this is no faith. 68 The black magical art is
unlawful and futile. The witches and diviners use signs not instituted by God but signs
made in agreement with the demons 69 and therefore, they are called to lift up their hearts to
God.

13.3 The Christological foundation: the power of African Christology: 70 The philosophy
of freedom that excludes God can only end up in chaos and misery. The traditional African
person can assimilate the Christian world view which will lead the person to total
restoration of life, giving him or her experience of renewal which is close to a man or
woman who has built a house and enters into the house for the first time. Having faith in
Jesus Christ who is more powerful than the devil is liberating. 71 We must listen to them
when they come and teach them the many aspects of Jesus’s superior power for their
consideration:
i. Jesus the transformative Mediator: Jesus is the Mediator; he is the only mediator
between God and human being.72 Jesus lives to intercede for us. He is the greatest
Ancestor. He sits at the right hand of the Father to attend to our needs and there are
guardian angels defending and protecting us in the name of God.
ii. Jesus the Transformative helper: Jesus heals all our wounds, sicknesses and diseases
by his wounds.73 Jesus has the power to heal all sorts of illnesses and he can protect us
from all calamities and from any form of evil.
iii. The power of Pneumatology: The Holy Spirit is the power that sanctifies and
transforms all things. There is no other triumphed, powerful spirit that matches the
supreme power of the Holy Spirit, which unshackles and sets a person free. This is the
Trinitarian power, the power of God. The Holy Spirit gives the prophets and religious
leaders knowledge on what to do; and helps the healers in their work of healing to know
the right medicines and to diagnose correctly. The Holy Spirit inspires the people on
what to do and directs people’s paths. Individuals who are devoted to the Holy Spirit
enjoy consolation, his presence, and bear fruits of all kinds- love, joy, peace, goodness,
faithfulness, self-control. We are called to live by the Holy Spirit, walk by the Holy
Spirit and not to provoke one another, not to kill one another.74

67
Cf. ST II-II Q. 2, art. 7
68
Cf. ST II-II Q 7, art. 2
69
Cf. ST II-II Q. 96, art. 1
70
Cf. Majawa Clement, “Witchcraft and Healing in Africa: A Theological Analysis for Deeper Evangelization and
Integral Development: A Paper for the Symposium on Spirituality and Healing, p 20.
71
Cf. Mark 11:22-24
72
Heb.7:25; 1 Tim 2:5
73
1 Pet. 2:21-25
74
Cf. Gal. 5:22-26.

13
 iv. The Power of soteriology: Those who practice idolatry, sorcery, factions, and cause
strife will not inherit the kingdom of God.75 That means when such people die, their
spirits will not rest in peace. The human body is enslaved to all forms of evil and
sicknesses but the power of Jesus to save is utterly certain hic et Nunc and unto eternal
salvation. The salvation of Christ is extended to all the living dead, all the ancestors that
they may rest in peace when they die.
v. The power of communion –Ecclesiology: Africans have the communitarian concept.
All the families in the church are one. There is no need to form an alliance with the
underworld, the witches, wizards or the evil spirits under the pretext of seeking their help,
support or protection. The family of God, the mystical body of Christ, the Church is a place
where Christ dwells with his children covering them all with his protecting hands. They pray
and worship together in God’s name. The water of baptism binds them all together and they are
nourished by the Body and Blood of Christ. This holy fraternity is pursuing holistic progress of
the community and individual growth in every aspect.

It is understood that the development of Christian African theology will play a decisive role in
overcoming witchcraft in Africa. When people develop a new understanding of reality and
realize that they can handle the complexities of this world in a different, more effective way;
they will act differently and speak differently and live differently.76

13.4 Belief in who God provides generously: the traditionalists need to trust in the divine
providence and in the fact that God provides for his children. God thinks and cares for the world
and, particularly, feeds the children with good things and cares for them. 77 Whatever the Lord
God gives is permanent and does not request anything in return, for nothing that we give back to
add anything to his greatness. Whereas, the gift from the devil is transitory and the devil will
request something in return and even more than he gives to the extent that the person will revert
to point zero where he or she began.

13.5 The contextualization of religious tools: it is time for the traditional man and woman
enmeshed in witchcraft to make a paradigm shift from a religion that portents abject poverty,
despair and misery, life of terror and move into the freedom of the children of God, the family
of God. This is freedom that has its source and finds its guaranty and support in God. 78 In
Christian religion, especially in the Catholic Church, the tools of ritual and myth, rites, symbols
and signs are transcended. Still, the tools must be contextualized so that the traditionalist may
understand these tools in a new way and embrace the paradigm shift to personal freedom of the
75
Cf. Gal. 5: 19-21
76
Different Lecturers, “Africa Witchcraft in Theological Perspectives”, University Lecturers and Symposium,
Hervormde Teologoese Kollege, University of Pretoria, 2002-2003, HTS 60 (4) 2004.
77
Cf. Psalm 8
78
Cf. Eliade Mircea, Cosmos and History: the Myth of the Eternal Return, New York: Harper Torch books, 1959,
p. 161.

14
children of God. Only when this paradigm shift is realized will the Good News take firm roots;
and for those who are wavering in the faith, their faith will be re-tooted and move towards
transformation of heart leading to salvation of their souls.79

The traditionalist or a convert who is in the process of making paradigm shift needs some
adaptation into the Christian world view. The general nature of the adaptive and adjusted
response performed by ritual-myth appears the same way through the human. 80 But the horizons
of archetypes and repetitions of rites and rituals are transcended by the Christian liturgy thereby
introducing a new category of faith in Supreme God. This is a new formula of existence with all
the holy ancestors of Christian faith.81

In order that the contextualization of the elements may make sense to the traditionalist,
there is the need for thorough catechesis, a kind that is full, consistent and intense. The formats
that will help the candidate have the knowledge of faith and transform the knowledge to the
heart. This is possible when the parishes intensify and revivify the baptismal catechumenate
and follow the processes like the Church Fathers did. The onus is the execution of the processes
of pre-catechumenate; catechumenate, purification, illuminative stages and appropriation of the
rites inherent in these processes into the life of the candidates.

In the contemporary time, this is called RCIA (Rite of Christian Initiation for Adults), the
modern name for the catechumenate and its surrounding processes, a catechetical system
developed in the Early Church to prepare and initiate converts into the Church. The Second
Vatican Council restored the Catechumenate in response to the needs of the modern world
because of the rise of secularism that changed the culture from being Christian one that would
automatically evangelize its people. The Council has now renewed the system and the process
of catechesis for non-Christian adults. 82 The process aims at the formation of the mind, the
heart, and the character which is the transformation of the whole person and consequently the
transformation of the society.

79
Cf. John Paul II, Post-Synodal Apostolic Exhortation Ecclesia in Africa, no. 60.
80
Cf. Kluckhohn Clyde, “Myth and Rituals: A General Theory,” p. 78.
81
Cf. Eliade Mircea, Cosmos and History: the Myth of the Eternal Return, p. 160
82
Cf. Second Vatican Council, Sacrosanctum Concilium, no. 64.

15
 Grime Ronal, interprets the Symbolism of the Center, a thought which is original to Mircea
83
Eliade, and did a work of contextualization of the elements of religion which is very
appealing to the sensibilities of Africans because initiatory rituals are communal and are
celebrated by the Africans. According to Ronal, the sacred mountain, where earth and heaven
meet, is situated at the center of the world. Therefore, every temple, palace, mountain and by
extension, every sacred city or royal residence is a sacred mountain and has thus become the
center, an axis mundi, which is to be regarded as the meeting point of earth, heaven, the place
where creation of the world began. Such places are temples, cities, churches, and mountains and
have thus become sacred zone, the zone of absolute reality.

By a way of example, Indians believe that Mount Meru rises at the center of the world;
every Oriental city was situated at the center of the world; Paradise, where Adam was crated is
situated at the center of the world. Paradise was the navel of the Earth and was established,
according to Syrian tradition, on a mountain higher than all others. It was the same spot where
the Cross of Christ was later set up. Adam was buried there, on Golgotha, the center of the
world and the blood of Christ redeemed him. The center then is pre-eminently the zone of the
sacred, the zone of the absolute reality. The road that leads to the center is strenuous and it is
like going on pilgrimage. This is what it feels when a new convert is going through the
baptismal training.

Furthermore, the author corroborates that the world was created by the divine act and
creation of human took place at a center, and the ground was transformed from profane space to
transcendent center and there was also the transformation of the concrete time to mythical time.
According to the author, every ritual has a divine model; invariably, all religious acts are
founded by gods or heroes or mythical ancestor and any human act repeats an act performed at
the beginning of time by a god or hero or an ancestor . For example, the Judeo-Christian Sabbath
is an imitation of God. The Sabbath rest reproduces the primitive gesture of God who rested on
the seventh day after work. Marriage rite reproduces the hierogamy, a union of heaven and
earth; corresponding Zeus union with Hera. The myth follows the rite, for example pre-conjugal
ceremonial union preceded the appearance of the myth of the pre-conjugal relations between

83
Cf. Grimes Ronal (Ed.), Readings in Ritual Studies, New Jersey: Prentice Hall, Upper saddle River, 1996, pp.
194-200.

16
Hera and Zeus, the myth served to justify the sacred character of the ritual. These primitive acts
prepared the ground for the legitimization of human acts through an extra human mode.

Thus, the ritual amounts to a repetition of the acts of the gods, meaning to say that every
ritual has a divine model. Every rite is a symbolic return to the time and place of origin and that
through ritual, human beings realize what is real and meaningful. The rite is like making a
passage from profane to the sacred, passing from death to life. Attaining to the center is
equivalent to consecration, an initiation, leaving behind the profane and illusory existence to a
new life that is real, enduring and effective. The content of the myth refers to sacraments, and
that is the acts which presuppose the absolute reality, a reality which is extra human.

Therefore, by contextualizing the elements, it is understood that any religious act is

usually celebrated in a sacred place and that place becomes the center where earth connects with
heaven. The person going through this religious act is journeying through a passage involving
one rite or the other in ritual forms and is making a passing from the profane to the sacred life,
passing from death to life. The time of the celebration is blessed and the ground is transformed
from profane to transcendent center and thus become a sacred zone of the absolute reality.

As the celebration of this act is taking place, the rite is done religiously as the hero or the
god or the ancestor performed the act in the beginning; the myth which follows the rite has the
content of a symbol which is referred to as sacrament. This sacrament assumes an absolute
reality which is a reality greater than human. After a person has gone through the rituals, the
person now lives in real life, enduring and effective because of the rituals and mystical
experience he or she has passed through; having being transformed now in progress to
salvation.
Parishes must yield to the recommendation of the Church Fathers in responding to the needs
of the modern world by reinstating baptismal catechumenate for a deeper evangelization.

14. CONCLUSION: To be liberated from shackles of the devil is to listen to the voice of the
Lord and follow the law that is written in the heart by doing good, avoiding evil. If today you

17
hear his voice, harden not your heart.84 It is the Lord Jesus who finds us out when we are
disposed to his promptings because he calls each one by the name. The church leaders are
channels of this freedom and they must be solid and unwavering in their duty.

BIBLIOGRAPHY

BOOKS
Buckland Raymond, Complete Book of Witchcraft, Minnesota: Llewellyn Publications, 2002.

Augustine, “City of God” Book 11 no. 9 in Schaff Philip, Nicene and Post Nicene Fathers,
Series 1, Vol. 2, MI: Grand Rapids: Christian classics Ethereal Library, 1886.

Majawa Clement, Patristic Education, Nairobi-Kenya: Kijabe Press; Published by Scroll

Technologies, 2014.

Stewart Pamela and Strathern Andrew, Witchcraft, Sorcery, Rumour and Gossip, Cambridge:
University Press, 2003.

Aquinas Thomas, Summa Theological, Translation by the Dominican Fathers of English

Province 1947.

Hendry Joy, Other People’s Worlds, Ney York: University Press, 2003.

Eliade Mircea, Cosmos and History: the Myth of the Eternal Return, New York: Harper Torch
books, 1959.

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Leo XIII, Encyclical: Rerum Novarum, 15 May, 1981, Nairobi: Pauline Publication, 1990.
Second Vatican Council, The Pastoral Constitution On the Church in the Modern world, Lumen
Gentium., 21st November, 1964.
Second Vatican Council, The Constitution On the Sacred Liturgy, Sacrosanctum Concilium., 4
December, 1963.

84
Heb. 3:15

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Sacred Congregation for the Doctrine of the Faith, “Christian Faith and Demonology” in
L’Osservatore Romano, June 26, 1975.
Nazianzus Gregory,” ‘Occasional Sermons’ on Baptism”, Preached at Constantinople, 6 Jan
381.
Benedict XVI, Post-Synodal Apostolic Exhortation Africae Munus, Abuja-Nigeria: Denroc
Systems International Ltd, 2012.
John Paul II, Post-Synodal Apostolic Exhortation Ecclesia in Africa, Nairobi- Kenya: Pauline
Publications, 1995, no. 42-43.
Catechism of the Catholic Church

ARTICLES/JOURNALS
Majawa Clement, “Witchcraft and Healing in Africa: A Theological Analysis for Deeper
Evangelization and Integral Development: A Paper for the Symposium on Spirituality and
Healing: The Christian Response to Witchcraft”, Tangaza College, Nairobi, 6-8 February, 2007.
Majawa Clement, “Witchcraft in Africa: Anthropological Analysis” 2007.
Kombo Kisilu, “Witchcraft: A Living Vice in Africa” in Africa Journal of Evangelical
Theology, Vol. 22.1, 2003, p. 73-85.

American Psychiatric Association (Corporate Author), “Delusion” Diagnostic and Statistical

Manual of Mental Disorders, DSM-5. American Psychiatric Publishing, Incorporated; 2013.
Grimes Ronal (Ed.), Readings in Ritual Studies, New Jersey: Prentice Hall, Upper saddle River,
1996, pp. 194-200.
Leiatner Erich, “Witchcraft and African development”, an Essay in African Security Review,
Vol. 23, 2014-issue 1, p. 53-77. www.tandfonline.com (accessed: 14/2/2019).
Kakwata Frederick, “Witchcraft and Poverty in Africa: A Pastoral Perspective” in An
International Journal: Black Theology, Vol. 16, 2018-issue 1, p. 22-37. www.tandfonline.com
(accessed: 14/2/2019).
Rhymes & Oil Artist, “Religion, Myth, Symbolism and Rituals”, September 11, 2017.
www.medium.com (Accessed: 17/2/2019).
Hardin Richard, “‘Ritual’ in Recent Criticism: The Elusive Sense of Community,” Kansas:
University of Kansas. P. 846-862.
Kluckhohn Clyde, “Myth and Rituals: A General Theory,” Harvard Theological Review, Vol.
35, No. 1, Cambridge: University Press, Jan. 1942, pp. 45-79. www.jstor.org (Accessed:
17/2/2019).

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Duke, “The Delusion” in Believers information Network. www.marques.co.za. Accessed:
6/4/2019.
“Delusion” www.GoodTherapy.org. Accessed: 6/4/2019.
Different Lecturers, “Africa Witchcraft in Theological Perspectives”, University Lecturers and
Symposium, Hervormde Teologoese Kollege, University of Pretoria, 2002-2003, HTS 60 (4)
2004.

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