ANIMISM: A SPIRITUAL MALIGNANCY

An Introduction








Linda Gross


























PREFACE


There is an adversary who did not want this paper to be written. However, there is
victory in Jesus Christ and the paper is complete.

I have not included many illustrations or stories, apart from in the introduction, nor
many Biblical approaches to the animist in this paper. This will come in another
chapter, another paper. This paper presents a beginning of an approach to animists
by defining and describing it as a system of beliefs, and by defining some animistic
practices and similar belief systems along with its effects on our society and the
church.

It seems that I have just begun to scratch the surface of this important topic.










ANIMISM: A SPIRITUAL MALIGNANCY


INTRODUCTION

Therefore God also gave them up to uncleanness, in the lusts of
their hearts, to dishonor their bodies among themselves, who
exchanged the truth of God for the lie, and worshiped and served the
creature rather than the Creator, who is blessed forever. Amen.
Romans 1:24-25 (NKJV)

Man is inherently religious. Being created in the image of God (Gen.1:26) man
showed hunger for communion with His maker. However, the introduction of sin in the
early creation of Adam and Eve blurred mans vision. He became a worshiper of
whatever concerned him most. The greatest sin of man is to worship and serve
the creation rather than the Creator.
1
Only when Gods Spirit draws man to worship
the Creator instead of the creation will man turn from this wicked way.

There is evidence of animism all over America in this day. Walk into any Asian
restaurant where the people are not Christians and you will see spirit altars at or near
the cash register or above the entry way. Walk into any home of a non-believing
Hmong person and you will find spirit altars where spirits of dead ancestors are
worshipped and where spirits of the land, house, trees, and so on are worshipped. Go
to any Native American reservation where there are no Christians and you will find
rituals and practices where dead relatives and spirits of the environment are
worshipped. If you go into some Catholic churches you will see people bowing and
praying to saints who have died. If you go to a Catholic home where someone has




died often you will see the deceaseds picture with candles and incense burning in
their memory and to keep any evil spirits away.

It is not out of the realm of possibility for a missionary in the United States to be called
in the middle of the night, with the caller desperately saying on the other end of the
line, Please come quick, there is an emergency I have four demon possessed girls
here with me and some friends. Then later it is learned that the four girls had been
playing with a Ouija board to try to contact the spirit of the aborted baby from the
Street Mom the preceding year. Apparently the Street Mom, age about 20 years, had
been being harassed by something in the night and that was thought to be the spirit of
the aborted baby. Some elected officials who have tried to lead our country are
reported to consult astrological forecasts and fortune tellers for decision making.
People hang crystals in their cars for their good vibes. It is becoming more and more
popular for people to be concerned about building their homes based on the principles
of Feng Shui, a system from the East that functions on the principle that you dont
want walls or other obstructions to the free flow of the spirits or Life Force in and
through the home. Obstructions purportedly bring ill fate of some kind, illness,
financial trouble, and so on. The illustrations could go on from what is taking place in
the United States in this day.

It would be safe to say that Animism, which is an occult practice, has been hidden
from clear view and understanding. This fits with the esoteric character of occult
practices. It is also safe to conjecture that animism is a practice and belief system that
has probably been in existence since man expressed his outreach for help from God




soon after the creation. When man is uninformed of God, Creator God, King of the
universe, he will contrive other methods to acquire supernatural assistance when he is
in need.

The increased practice of animism in a culture like that of the United States, with all of
its education and technological advances, may be attributed to the importation of
Eastern religions and beliefs accompanying the increasingly large immigration of
peoples from the East, especially since 1975 and the fall of Saigon, Vietnam.
Animism is not exclusively a problem from Vietnam, rather it is characteristic of most
of the people from the East and they have been immigrating in increasing numbers
since the fall of Vietnam.

Animism is very much a part of tribal cultures around the world, and is meshed in
many New Age spiritual practices. It is affecting our culture in America more than we
know. In some cases it is also creeping, unbeknownst to the Christians, into some
churches in America. We need to know of it and know how to minister to people who
practice it, as Christians, first leading these ones to the Lord and then delivering them
from the occult powers that will most always accompany their occult practices. We
need to know some of animisms disguises to be able to discern when it comes into
our churches and teach and train believers of the dangers of these practices.

THESIS

Animism is an occult practice that is both a religion as well as a mystical effort that
effects/elicits invasive spiritual influence in other religions, spiritual practices, and life
practices.





TERMINOLOGY
There are several terms that will be defined and explained as they represent
practices or ideas that are related to animism.

Occult. The word occult comes from the Latin word occultus, or occultum, or occulta,
or occulto. It refers to the hidden, secret, invisible forces of nature, concealed, in
hiding.
2
It composes the occluded, non-normal, knowledge of hidden practices.
3
It
may include deliberate contact with the evil spirit world as well as the invocation of
pagan gods.
4
Occult practices may be described as eerie, unknowable, supernatural,
and mysterious.
5
Some practices the occult category are, astrology, witchcraft,
Satanism, spiritism, sances, divination, magic, fortune-telling, use of Ouija boards,
crystals, tarot cards, [animism,] and contacting the dead (necromancy).
6
It is
forbidden for Christians.
7


Hylozoism. Hylozoism is similar in concept to animism. It refers to the belief in the
intrinsic activity and/or lively responsiveness of everything, including inanimate
matter.
8
A rock or tree would be active and alive. Further, life and matter are seen as
inseparable.
9


Panpsychism. Panpsychism is a term related to but not identical with hylozoism and
animism. It refers to everything in the universe possessing some level of
consciousness because of containing inner, psychological being. This would include
plants, inanimate objects, and inorganic matter, not just humans and animals. In other
words, everything has some level of awareness in panpsychism.
10
Some




panpsychists even postulate that every object ha a soul, spirit, or mind.
11
They would
see all reality as a continuum of consciousness.
12
They would also be hylozoists.
13


Demon(s). Demon is seen in Latin as daemon.
14
In Greek, daimon is the word Plato
derived from daemon. Initially it meant a god or deity among the Greeks, as in Homer.
Early in Hebrew according to the Septuagint translation of the Old Testament, such
words as s
e
dim (O`U) for lords found in Dt. 32:17, and elilim (O`7`7R) for vain and
empty idols found in Ps. 96:5, were used to mean idolatrous images symbolizing
invisible demons.
15
Demons were seen as gods of the Gentiles and authors of
idolatry.
16
In the New Testament demonic afflictions of men fall in the categories of
mental, moral, and physical illness (Mk. 1:21). Their functions are: entering men to
possess them, (Mk. 5:21), initiate doctrines of demons (I Tim. 4:1), exercise power
of government of the Satanic world system (Eph. 6:12; cf. Dan. 10:13),
17
empower
idolatry, immorality, and human wickedness (I Cor. 10:29; Rev. 9:20-21), give
inspiration to false teachers (I Jn. 4:1.2), and generally give Satan assistance in
opposing Gods Word and will.
18


Spiritism, spiritists, soothsayers, mediums. Spiritism is an occult practice
mentioned in the Bible. Peoples of animistic religion or practice engage in spiritism.
Practitioners of spiritism are called wizards or spiritists. The Bible, depending upon
the translation, uses wizards (KJV) and spiritists (NIV, NASB, RSV). Wizard comes
from the Hebrew word yidd on (`!V"`) a masculine word for familiar spirit, wise or
knowing one. In Greek found in the Septuagint the word gnoses ( ) used and
refers to knowledge or hidden knowledge. The Scripture where yidd on is found are:




Lev. 19:31; 20:6, 27; Deut. 18:11; I Sam. 28:3,9; 2 Kings 21:6; 23:24; 2 Chron. 33:6;
Isa. 8:19; 19:3.
19


In the aforementioned verses yidd on appears with ob ( 31R ) as follows: :
.
O`!V"`0
7Rl h3R07R
20
They appear in the same sentence to indicate either men or women
will be found practicing sorcery. Ob is the feminine word meaning medium or
sorcerer, spiritist, soothsayer. It is further identified from Greek in the Septuagint as
necromantic or necromancer ()
21
, referring to a practitioner in
necromancy. This is one who calls up the dead through incantations and magical
songs. This one is a soothsayer. These practices are strongly denounced in Scripture
with the penalty of death by stoning (Lev.19:31; Dt. 18:10-11).
22


ANIMISM
Let no one be found among you who sacrifices his son or daughter in
the fire, who practices divination or sorcery, interprets omens,
engages in witchcraft, or casts spells, or who is a medium or spiritist
or who consults the dead. Anyone who does these things is
detestable to the Lord, and because of these detestable practices
the Lord your God will drive out those nations before you. You must
be blameless before the Lord your God. (Deut.18:10-13, NKJV)

In this section animism will be defined. It will be related to the former terms and
vocabulary already defined as much as possible. Following this animism will be
critically analyzed in terms of worldview or belief system vs. religion. Then it will be
characterized by it metaphysical dynamics, cosmological dynamics, epistemological
dynamics, and supernatural dynamics. Finally, a brief statement will be made




concerning animism as a vehicle for supernatural effects in other religions, spiritual
practices, and life practices. A Biblically based statement will be made in conclusion.

Definition. Animism may be simply defined as belief in myriad spirit beings who
are helping or harming peoples interests.
23
However, an early liberal view of history
reports that the word animism: was coined by Edward Bennet Tylor in 1873, to
describe what he believed to be the earliest stage of the evolutionary development of
religion.
24
However, this liberal view believed to be associated with Wellhausen is
now being discredited. There is more evidence emerging from isolated primitive tribes
attesting to their belief in and worship of a monotheistic God. This supports the belief
that the earliest spiritual and worship practices of the Bible are indeed the first
religion.
25


Nevertheless, he described animism as the doctrine of Spiritual Beings. He went so
far as to say in its fullest development animism would include a belief in souls and
in a future state, in controlling deities and subordinate spirits, resulting in some kind
of active worship.
26
Spirits of living ancestors believed to be capable of continued
existence after death, and other spirits of high rank as deities were both included
among these spirits. There was then the belief in personalized supernatural power.
This was called animism.
27


In 1891, R.H. Codrington, a missoinaruy to Melanesia, discovered a concept of an
impersonal spiritual force. This has been called animatism.
28






In those societies where animism is practiced there is little to no distinction made
between personal and impersonal spiritual forces. They are thought to exist and
interact side-by-side. However, because of these distinction, a more definitive
definition of animism is needed.
29


The following is a comprehensive definition of animism: It is the belief that
personal spiritual beings and impersonal spiritual forces have power over human
affairs, and consequently, that human beings must discover what beings and forces
are influencing them in order to determine future action and frequently to manipulate
their power.
30


Finally, the word animism is taken from the Latin word animae
31
meaning spirit, soul,
or breath. It refers to power of life being given to something. It is believed that certain
individuals, locations, elements of creation (trees, rocks, rivers, plants, etc) and
creatures have supernatural beings or spirits attached to them. In the case of
shamanistic practices an animal with attached spirit beings would b e designated as
a power animal.
32


Depending on the group practicing animism or the religion engaging in animistic
practices, it may be called by various names. Witches use the term Life Force as
present in creation for animism.
33
It is also related to pantheism, polytheism,
polytheism, hylozoism, and panpsychism. Animism is expressed in witchcraft,
paganism, shaminism, and neo-animism with New Age spirit guides and inner
advisors. In addition, fetishes and similar objects are symbols of various spirits.
34





Finally, animistic peoples live with a continual fear of ancestors, witchcrafts, spirits,
and magic that pervades their lives.
35
Their practices then to be covert in keeping with
their esoteric nature.

Religion or worldview. Philosopher of Religion, Ninian Smart, proposes
abandonment of the word religion to be replaced by the word worldview. He states
that worldview deals with everything and religion connotes a narrower meaning.
However, he has further proposed a six-dimensional list of what qualifies a religion.
The six dimensions are: 1) ritual; 2) myth; 3) doctrine; 4) ethics; 5) social aspects; and
6) experience. He has more recently added a seventh dimension, artistic.
36


Ritual may be sacred or mundane. It consists of performances of various physical or
mental exercises to concentrate on or move away from a goal, ie., God or spirits.
Myth is a technical term, actually pejorative, referring to important stories but makes
no judgment statements regarding truth or falsity. But, these stories tell who we are,
where we are from, and where we are going. Doctrine is teaching. It gives
intellectual power to systems. However, it may be based on myth. Ethics spell out
the rights and wrongs of behavior. Social aspects refers to social experience and
includes values based on ethics. Experience refers to spiritual or mystical experience.
It can lead to deception and confusion if truth and doctrine are not incorporated.
Artistic dimensions may range from drawings and paintings to architecture to objects
like fetishes and crosses.
37


Critique. Animism has set rituals which vary from group to group. Myth is an inherent
part of animism especially sine it arises from primitive, lowly educated or illiterate




peoples. There is no systematic doctrinal system in animism. Ethnically speaking,
animism leans toward amorality. Animistic powers are amoral.
38
Social aspects of
animism would result from group dynamics related to evil or good spirits affecting the
entire group or individuals in the group. Animism is filled with supernatural
experiences as practitioners such as shamans, mediums, and spiritists contact and
exercise control of spirits. Animistic peoples are also known to be frequently visited
by spirits in dreams and visions during meditation as well as in good or bad fortune.
Artistically-speaking, animists may have types of art like the concentric geometric
sand paintings called mandalas. They may also have fetishes and amulets and other
jewelry that are symbolic of spirits being worshiped.

In critique, animism falls short of this six dimensional description of a religion in two
main areas. These are the ethnics dimension and doctrinal dimension. Therefore, it
may be more appropriate to say animism is a worldview or more likely a belief system.

Worldview may be described as a broad conceptual synthesis which forms ones
perspective on the whole of reality.
39
As a system of beliefs animism provides a way
of viewing reality. In this reality the seen world and unseen world are related. Divine
and human, sacred and profane, holy and secular all interact in an ongoing
continuum. The Western secularist finds all of this illogical and unreasonable. But, to
the animist their world is shaped by personal and impersonal spiritual forces.
40


Cosmological dynamics. In animism there is not a consistent cosmology in view life
as would be found in Christianity, Judaism, Hinduism or Islam. These are regarded as
high religions associated with high gods, education, cosmic ideologies,




institutionalization, and doctrinal systems. Animism is called a low religion as it is
known for manipulating and controlling spiritual powers. Animists traditionally do not
spend a great amount of time attempting to answer questions about human origins,
human destiny, or the meaning of life. They live in a sphere of surviving spirit wars
and work to keep an equilibrium with them. On the other hand, animism could be
characterized by cosmic dualism when considering its continual preoccupation with
controlling and manipulating good and evil forces.

Animists may see Supreme Being that exists above all the spirit forces. But they wont
see Him as personally concerned with them. They see Him as fully transcendent.
Spirits are seen as intermediaries between man and God.
41
They see the created
things as more helpful to them than the One who created them. This is idolatry at its
finest.
42


Epistemological Dynamics. The animist would not be traditionally found attempting
to answer such questions as, how do you know something? When is their claim to
know justified? Is there reliable information about a world of physical objects validated
through sensory perception? Are3 the objects they see identical with their perceptions
of them?
43


Again, the animist is preoccupied with maintaining an equilibrium between good and
evil spirits. Their knowledge of this reality is their only epistemology.

Metaphysical Dynamics. The metaphysical dynamics of the animistic life concern
their reality and view of the continual contest between spiritual forces. They would




perceive all ill fate as from evil forces and good fate from good forces. They would
not ask about objective constituents of reality. They would not be likely to consider the
nature of time and space. The only substance or entity(ies) that the animist would
view as constant would be the spirit wars.
44


Ongoing fear of the unseen forces, demons, spirits, is a great component of the
animists reality. Therefore, existential problems of everyday life are more readily
addressed by the animists than are the ultimate realities. As a result, power and
success are of greater interest to the animist than are truth and logical consistency.
45


ANIMISM AS A VEHICLE OF THE SUPERNATURAL
Animism is a vehicle for supernatural practices in a variety of world religions such as
Hinduism, Buddhism, Islam, to name a few. Often it will be present in ancestor
worship practices. It will also be present in the traditional controls and manipulations
of impersonal forces, as already noted. The concepts of transcendent Supreme Being
personally unconcerned over His creation, in contradiction with the pantheistic view
that all is God and God is all, leaves an emotional and spiritual void. So, adherents of
these religions will turn to animistic practices, including shamanism, and polytheistic
worship of idols to try to satisfy their needs.

In the USA there ha been a growing tendency toward animistic practice in the New
Age phenomenon. What started out, 20-30 years ago, to be meditation to find unity
with divine oneness as seen in pantheistic monism, has added such as practices as
channeling, to contacting ones spirit guides, neo-pagan practices of contacting spirits,
and an increase of some forms of witchcraft where spirits will be contacted.
46






In a world where religious pluralism reigns, any god of your choosing will do.
47
And,
this god or these gods may be accessed through animistic practices.

Animism has already penetrated Catholicism as adherents bow before and pray to
saints. This is a form of ancestor worship. The Protestant church must be alert, as
well, to this idolatrous animistic invasion through psychotherapies encouraging
psychological regression, sports such as the martial arts that encourage meditation
fostering altered states of consciousness that could reduce brain activity that lowers or
strips away a persons defense mechanisms. With this screening process removed
spirit entities may communicate directly with the Christian martial arts practitioners
subconscious mind and cause serious deception and confusion.
48


CONCLUSION
The God of the Bible is God of all the earth, and is not limited geographically,, and is
immanent (Acts 17:24). He is all powerful (Acts 17:24). He has provided the all-
encompassing final sacrifice on the cross (Hebrews 9:14-`0:14) and does not depend
on our pitiful sacrifices for determining our salvation (Acts 17:25). The God of the
Bible is moved by a repentant, humble heart before Him and not be manipulative
charms and rituals (Ps. 51:16-17; Prov. 21:3) He hates that which is evil because He
is holy. He hates the sacrifices of the wicked (Ps. 5:4)as detestable in His sight
(Prov. 21:27).
49


Animism is becoming an increasing challenge to the church in America. It is
incumbent upon the church to rise this occasion, study to show herself approved,




learn to pray in confidence in the name of Jesus Christ and in the power of His Spirit
to break the holds and bondages of animistic powers over the minds and lives of
people trapped in a great spiritual darkness.
For the weapons of our warfare are not carnal but mighty in God for
pulling down strongholds, casing down arguments and every high
thing that exalts itself against the knowledge of God, bringing into
captivity every thought to the obedience of Christ. 2 Corinthians
10:4,5






















ENDNOTES

1
Boa, Kenneth, Cults, World Religions, and the Occult, (Colorado Springs, Chariot Victor
Publishing Co. 1990), 15.
2
Traupman, John C., The Bantam New College Latin & English Dictionary, (New York, Bantam
Books, 1995), 284-285.
3
Hawkins, Craig S., Witchcraft: Exploring the World of Wicca, (Grand Rapids, Baker Book
House, 1996), 55.
4
Ferguson, Sinclair B., David F. Wright, and J.I. Packer, eds., The New Dictionary of Theology,
(Downers Grove, Intervarsity Press, 1998), 474.
5
Hawkins, Craig S., Witchcraft, op cit., 55.
6
Cults, World Religions, and the New Age Movement Study Guide, (Springfield, Berean
University, 1996), 20.
7
Dt. 18::9-14; Acts 13:16-19; 19:19.
8
Hawkins, Craig S., Witchcraft, op. cit., 33.
9
The Readers Digest Great Encyclopedia Dictionary,(New York, The Readers Digest
Association, Inc., 1968), 658.
10
Hawkins, Craig S., Witchcraft, op. cit., 33-34.
11
Hawkins, Craig S., Witchcraft, op. cit., 34
12
Hawkins, Craig S., Goddess Worship, Witchcraft, and Neo-Paganism, (Grand Rapids,
Zondervan Publishing House, 1998), 13.
13
Hawkins, Craig S., Goddess Worship, Witchcraft, and Neo-Paganism, op. cit., 13.
14
Traupman, John C., The Bantam New College Latin & English Dictionary, op. cit., 504.
15
Tregelles, Samuel Prideaus, trans., Gesenius Hebrew and Chaldee Lexicon, (Grand Rapids,
Baker Book House, 1979), 805.
16
Unger, Merrill F., Ungers Bible Dictionary, (Chicago, Moody Press, 1966), 268.
17
Harrison, Everett, Bakers Dictionary of Theology, (Grand Rapids, Baker Book House, 1960),
163.
18
Harrison, Everett, Bakers Dictionary of Theology, op. cit., 163.
19
Hawkins,, Craig S., Witchcraft, op. cit., 113; Tregelles, Samuel Prideaus, Gesenius Hebrew
and Chaldee Lexicon, op. cit., 335; Unger, Merrill F., Ungers Bible Dictionary, op. cit.,1171-1172.
20
Rudolph, K. Elliger, ed., Biblica Hebraica Stuttgartensia, (Stuttgart, Deutsche
Bibelgesellschaft, 1966), 191. Leviticus 19:31.
21
Tregelles, Samuel Prideaus, Gesenius Hebrew and Chaldee Lexicon, op. cit., 18.
22
Hawkins, Craig S., Witchcraft, op cit., 113-114.
23
Ankerberg, John and John Weldon, Encyclopedia of New Age Beliefs, (Eugene, Harvest House
Publishers, 1996), XII.
24
Van Rheenan, Gailyn, Communicating Christ In Animistic Contexts, (Grand Rapids, Baker
Book House, 1991), 19; Beaver, R. Pierce, ed., et al, Eerdmans Handbook to the Worlds
Religions, (Grand Rapids, Wm. B. Eerdman/s Publishing Co., 1982), 15.
25
. Beaver, R. Pierce, ed., et al, Eerdmans Handbook to the Worlds Religions, op. cit., 30-31.
26
Van Rheenan, Gailyn, Communicating Christ In Animistic Contexts,, op. cit., 19.
27
Van Rheenan, Gailyn, Communicating Christ In Animistic Contexts, op. cit., 19.
28
Van Rheenan, Gailyn, Communicating Christ In Animistic Contexts, op. cit., 19.
29
Van Rheenan, Gailyn, Communicating Christ In Animistic Contexts, op. cit., 20.
30
Van Rheenan, Gailyn, Communicating Christ In Animistic Contexts, op. cit., 20.
31
Traupman, John C., The Bantam New College Latin & English Dictionary, op. cit., 57.
32
Ankerberg, John and John Weldon, Encyclopedia of New Age Beliefs, op. cit., XII
33
Hawkins, Craig S., Goddess Worship, Witchcraft, and Neo-Paganism, op. cit., 12.
34
Corduan, Winifried, Neighboring Faiths, (Downers Grove, Intervarsity Press, 1998), 46.
35
Van Rheenan, Gailyn, Communicating Christ In Animistic Contexts, op. cit., 20.
36
Craig Hazen, Lecture in class on Introduction to Apologetics, June 6, 1995, Simon Greenleaf
University, Anaheim, CA.





37
Craig Hazen, Lecture in class on Introduction to Apologetics, June 6, 1995, Simon Greenleaf
University, Anaheim, CA.
38
Van Rheenan, Gailyn, Communicating Christ In Animistic Contexts, op. cit., 59.
39
Erickson, Millard, Concise Dictionary of Christian Theology, (Grand Rapids, Baker Book
House,1994), 184.
40
Van Rheenan, Gailyn, Communicating Christ In Animistic Contexts, op. cit., 20.
41
Halverson, Dean C., ed., A Compact Guide to World Religions, (Minneapolis, Bethany House
Publishers, 1996), 40.
42
. Halverson, Dean C., ed., A Compact Guide to World Religions, op. cit., 49.
43
Geisler, Norman L., and Paul D. Feinberg, Introduction to Philosophy, (Grand Rapids, Baker
Book House, 1980), 33-34.
44
Geisler, Norman L., and Paul D. Feinberg, Introduction to Philosophy, op. cit., 35.
45
Hiebert, Paul, R. Daniel Shaw, and Tite Tinou, Understanding Folk Religions, (Grand Rapids,
Baker Book House, 1999), 77.
46
Halverson, Dean C., ed., A Compact Guide to World Religions, op. cit., 38.
47
Halverson, Dean C., ed., A Compact Guide to World Religions, op. cit., 38.
48
Kah, Gary H., The New World Religion, (Noblesville, Hope International Publishing Inc., 1998),
37.
49
This list comes from Halverson, Dean C., ed., A Compact Guide to World Religions,
(Minneapolis, Bethany House Publishers, 1996), 41-43.








































BIBLIOGRAPHY
_____,Cults, World Religions, and the New Age Movement, Study Guide, Springfield, Berean
University, 1996.

_____, Readers Digest Great Encyclopedic Dictionary, New York, The Readers Digest Association,
1968.

Ankerberg, John, and John Weldon, Encyclopedia of New Age Beliefs, Eugene, Harvest House
Publishers, 1996.

Beaver, R. Pierce, ed., et al, Eerdmans Handbook to the Worlds Religions, Grand Rapids, Wm. B.
Eerdmans Publishing Co., 1982.

Boa, Kenneth, Cults, World Religions, and the Occult, Colorado Springs, Chariot Victor Publishing Co.,
1990.

Corduan, Winifried, Neighboring Faiths, Downers Grove, Intervarsity Press, 1998.

Erickson, Millard J., Concise Dictionary of Christian Theology, Grand Rapids, Baker Book House,1994.

Ferguson, Sinclair B., David F. Wright, and J.I. Packer, eds., The New Dictionary of Theology,
Downers Grove, Intervarsity Press, 1988.

Geisler, Norman L., and Paul D. Feinberg, Introduction to Philosophy, Grand Rapids, Baker Book
House, 1980.

Halverson, Dean C., ed., A Compact Guide to World Religions, Minneapolis, Bethany House
Publishers, 1996.

Harrison, Everett, Bakers Dictionary of Theology, Grand Rapids, Baker Book House, 1960.

Hawkins, Craig, Goddess Worship, Witchcraft, and Neo-Paganism, Grand Rapids, Zondervan
Publishing House, 1998.

Hawkins, Craig, Witchcraft: Exploring the World of Wicca, Grand Rapids, Baker Book House, 1996.

Hiebert, Paul, R. Daniel Shaw, and Tite Tinou, Understanding Folk Religions, Grand Rapids, Baker
Book House, 1999.

Kah, Gary H., The New World Religion, Noblesville, Hope International Publishing Inc., 1998.

Rudolph, K. Elliger, ed. Et al., Biblica Hebraica Stuttgartensia, Stuttgart, Deutsche Bibelgesellschaft,
1966.

Taylor, William, ed., Global Missiology for the 21
st
Century, Grand Rapids, Baker Academic, 2000.

Traupman, John C., The Bantam New College Latin & English Dictionary, New York, Bantam Books,
1995.

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