Summary of Research
The research in this dissertation was limited in two important ways. First, I am an outsider to Paganism. Second, my research is primarily based on literature and secondarily based on my personal interaction with Pagans. To overcome these limitations, I designed a detailed process to surface the most important literary works within the Pagan literary tradition. First, I entered the bibliographies of 108 books on Paganism into a social science software program to discover the most cited literature. I discovered the most cited British occult authors who
influenced the emergence of Paganism. I also discovered the most important Wiccan and Pagan authors. Additionally, I discovered the most important secular authors writing on Paganism.
Second, I studied 28 historical texts concerning Wicca and Paganism to discover the most cited individuals in the historical development of Wicca and Paganism. Influential Pagans who did not write, but who influenced the development of Paganism, surfaced through this second study. I also conducted a third study on who recent authors cited most and discovered some interesting trends away from Gardnerian Wicca to a more progressive, eclectic, or polyaffiliated Paganism.
The bibliographical, narrative, and recent trends studies helped me to clarify which authors have been the most significant in the Pagan literary tradition. I was then able to arrange the literature on its emic-etic relationship to Wicca. Once I had categorized the Pagan literary tradition, I was able to conduct an extensive literature review of the Pagan literary tradition.
Based on the literary tradition, I provided an overview of the historical development of Wicca and Paganism. I showed the ways in which the late nineteenth-century and early
twentieth-century British Occultism provided the origins for Gerald Gardner to found Wicca at the mid-point of the twentieth century. I further traced the development of Wicca to the United States, and specifically, to the Twin Cities of Minneapolis-St. Paul in Minnesota.
In chapter four I sought to build on Murphy Pizza’s ethnographical study of Paganism in the Twin Cities. Pizza asserted that each Twin Cities Pagan polyaffiliated with multiple
streams of Paganism to form their own unique religious tradition. My research confirmed Pizza’s hypothesis in a variety of ways.
In chapter five I utilized Rodney Stark’s theoretical model to predict the future success or failure of a new religious movement. I restated each of his ten propositions and then sought to forecast the future of Wicca and Paganism considering his propositions.
In chapter six I developed perspectives toward an effective gospel witness to Pagans based on my research of Pagans.
Implications of Research
As far as I know, I am the first evangelical to formally explore Paganism through writing a doctoral dissertation. As the first evangelical to conduct doctoral research into Paganism, my research is both ground-breaking and conducted without the benefit of other evangelical scholars against which to compare my research. My hope is that as other
evangelicals do research on Paganism and compare their studies with mine, they will graciously remember that I did not have other evangelicals with which I could compare my research. In other words, I recognize that an implication of my research is that as the first to write, I am certain to be critiqued!
Second, my research has demonstrated that evangelicals have a lot of work ahead of them if they are to engage the vast body of extant Pagan literature. To date, few evangelicals have seriously interacted with Pagan literature.1 One of my goals in writing was to introduce Pagan literature to evangelical scholarship. My hope is that my research will serve as a general foundation upon which others can launch into more specialized research.
Third, my research has demonstrated ways in which evangelicals are generally ignoring interacting and evangelizing Witches and Pagans. I do not know of any evangelical ministries seeking to engage Wiccans and Pagans with the gospel. I do know of two individual evangelicals who have sought to interact with and study Pagans: Bill Honsberger in Colorado and Carl Teichrib in Manitoba. The three of us have become friends. Bill and Carl have participated more extensively in Pagan gatherings than I have, though I have conducted more extensive academic research into Paganism. While studying and interacting with Pagans is important, evangelicals must seek to engage Wiccans and Pagans effectively with the gospel.
Witchcraft and Paganism remain largely unstudied by evangelicals, and Witches and Pagans remain almost completely unreached by evangelicals. My hope is that my research has helped to shine a light on the Pagan movement, which will serve as a catalyst for further research to help increase our understanding of Pagans and help to promote an effective gospel witness to Witches and Pagans.
Avenues for Further Research
As the first evangelical to write a doctoral dissertation on Wicca and Paganism, I have only scratched the surface of the Pagan movement. Numerous areas exist where further research
1 I reviewed the evangelical literature on Witchcraft and Paganism on pages 40-3.
needs to be conducted to understand Paganism from an evangelical perspective. As I conducted my research, I became acutely aware of the limitations of my research and the vast array of opportunities for others to conduct further research into Paganism. Based on my research, I think the following eight areas will be particularly fruitful for further research.
Ethnographic Studies
Two secular scholars have conducted notable ethnographical research on Pagans:
Tanya Luhrmann2 and Helen Berger.3 The challenge for evangelicals doing ethnographical research will involve the level of participant-observation with which the researcher is
comfortable. For example, because of the spiritual dynamics I perceive to be involved, I chose not to participate with Pagans gathered in a ritual circle doing magic. On several occasions I was invited to participate in evening ritual gatherings in which Pagans dance around a fire naked to raise energy for magical purposes. Ethnographical researchers will need to decide at what level they are comfortable participating in Witchcraft and Paganism to conduct their research.
Certainly, room exists for different approaches and other researchers may choose different research boundaries than I did. If evangelicals are going to understand Pagans and effectively reach them with the gospel, they are going to need to get close enough to Pagans to study them and do informed ethnographical research on Pagans.
Pagan Conferences, Seminars, Gatherings
To gain a real sense of the diversity of Witchcraft and Paganism, participating in
2 See page 38.
3 See page 39.
Pagan gatherings will be essential. Pagan festivals, gatherings, camping trips, and conferences are at the heart of the Pagan experience. My participation in the Coffee Cauldron for three years has been foundational for me to understand a small group of Pagans. Participating in the
Paganicon 2018, 2019, and 2020 conferences and interacting with hundreds of Pagans has given me a much broader appreciation for the Pagan movement. Likewise, participating in the Pagan Pride Day 2018 and 2019 at the Minnehaha Falls State Park with hundreds of Pagans has also enriched my understanding of Paganism. As with the study of most religions, a researcher needs to see, hear, smell, and visit with Pagan vendors. Dozens of Pagan events are held across the nation every year that involve thousands of Pagans. Pagan events can provide an amazing research opportunity to observe, learn, and interact with Pagans.
Pagan Websites
My research has focused on Pagan literature. One of the primary ways in which
Pagans connect with one another and share ideas is through a variety of internet sites and forums.
Online Pagan sites and discussion groups remain largely unstudied by social science
researchers.4 The opportunity to discover emerging trends, topics, and resources seems nearly endless for an online researcher. Naturally, credibility challenges are inherent with many internet sites. Yet, a Pagan online research project may prove to be a fruitful area for further research into Paganism.
4 A notable exception is Douglas E. Cowan, Cyberhenge: Modern Pagans on the Internet (New York:
Routledge, 2005).
Paganism, Abuse, Mental Health, and the Spiritual Realm
As already noted, a disproportionate number of Pagans seem to be victims of various forms of abuse.5 Crowley seems to suggest that a relationship might exist between the high numbers of abuse victims and the focus on healing within Pagan studies.6 Further, a relationship might exist between abuse, healing, and mental health issues. In my interaction with Pagans, I have been somewhat surprised at the number of Pagans who have described to me their struggles with mental health issues. Is there a connection between abuse, mental health, healing, and the spiritual realm in Paganism? What is it about Paganism that appeals to victims of sexual, physical, and verbal abuse? What is about Paganism that seems to attract mentally unhealthy individuals? A rich area exists for further research, perhaps even interdisciplinary research involving psychological, spiritual, and medical professionals.
Religious Scholarship
The academic study of religions seems to include nearly every religion, except Paganism. A curious divide exists between mainstream religious scholarship and Pagan
scholarship. Pagan scholars write books and contribute to their own Pagan Journals. Yet, Pagan scholars do not generally interact with mainstream religious scholarship or contribute to
academic religious journals. Is there a way to invite Pagan scholars to contribute to mainstream religious academic journals? I believe academic interaction will help reduce negative fears and stereotypes about Pagans. Exploring ways to include Pagan studies in mainstream religious studies may be a fruitful avenue for further research.
5 See pages 153-4.
6 Vivianne Crowley, “Healing in Wicca” in Daughters of the Goddess: Studies of Healing, Identity, and Empowerment, ed. Wendy Griffin (New York: AltaMira Press, 2000), 151-65.