1 Introduction

The Jesus follower faces a growing need for biblical guidance in dealing with the occult. Why? Because the occult is being aggressively pushed into our lives. It is smuggled in via movies, music, television, video games, and social media. In each of these outlets the occult is increasingly present as witchcraft/divination, communication with the dead, and other practices expressly forbidden in Scripture. In our culture these activities are depicted as harmless entertainment, paths to self-discovery, socially normal, or sources of power.Here are a few examples of how the occult is already being promoted in our culture:

Table 1: Occult Themes and Practices in Contemporary Media and Observances

As these practices become increasingly acceptable in our social circles, believers are being asked to endorse them, engage in them, and ignore the fact that God says these activities are paths to serious problems involving ancient evils.

But how close are you to the occult? Some of us are closer than we realize. In fact, after reading this book, you may come to see that you are actively involved. The company socials, school events, and some of our family traditions are lightly laced or heavily laden with spiritual activities that God has said we are to avoid.

But why? That is, to what end does God ask us not to be involved in the occult? What is wrong with a little magic? Because He cares and He knows that these seemingly light hearted and empowering activities are actually gateways to ungodly living and invitations to spirits no one in their right mind wants to have in their life.

He cares and that is why, through the words of the Bible, God discloses do and don’ts of spiritual activities. The don’ts are not Divine attempts to kill innocent joys, prevent prosperity, eliminate other avenues to enlightenment, and suppress self discovery. God’s prohibitions are expressions of His complete knowledge about the true nature of things and His love for His people (Deuteronomy 18:9–14). It is His care or love for people that moved Him to speak through various prophets against the occult. He wanted people then and now to know that nothing good will come from engaging the spiritual realm without Him.

This book is about helping the reader develop discernment about forbidden spiritual activities being promoted and practiced all around us. How will we get that discernment? Through prayerful consideration of what the Bible says about the occult and using that counsel to assess what we are seeing and being offered.

Through discernment the Jesus follower recognizes what can be accepted and even used for reaching people with God’s gospel of salvation, what must be watched carefully and tested, and what must be vigorously rejected. This study seeks to equip believers to understand the occult, recognize why God forbids involvement, and respond faithfully to a world that is commending to us ways of getting ahead using the spiritual realm without God.

God’s people are to get spiritual guidance for life through approved sources, to be satisfied in His provisions when dealing with difficulties and pursuing success, and to worship Him alone.

2 Understanding the Occult and God’s Prohibition

This chapter will equip the reader to recognize the occult and understand God’s prohibition on involvement. We will define occult practices and, through an examination of Deuteronomy 18:9–14, learn to identify contemporary expressions of the occult happening around us.

We will also learn to distinguish actual occult activity from stage illusions, fictional portrayals, harmless objects, and helpful practices. The questions guiding this part of our learning will be: What does this activity involve? What does it claim to accomplish? And does participation conflict with God’s revealed will?

Chapter Objectives

• Define the occult and recognize its practices.
• Examine Deuteronomy 18:9–14 to identify prohibited practices and their contemporary expressions.
• Distinguish occult involvement from stage illusions, fictional portrayals, and helpful practices.

2.1 What is the occult? (Deuteronomy 18:9-14)

9 “When you come into the land which the Lord your God is giving you, you shall not learn to follow the abominations of those nations. 10 There shall not be found among you anyone who makes his son or his daughter pass through the fire, or one who practices witchcraft, or a soothsayer, or one who interprets omens, or a sorcerer, 11 or one who conjures spells, or a medium, or a spiritist, or one who calls up the dead. 12 For all who do these things are an abomination to the Lord, and because of these abominations the Lord your God drives them out from before you. 13 You shall be blameless before the Lord your God. 14 For these nations which you will dispossess listened to soothsayers and diviners; but as for you, the Lord your God has not appointed such for you.

In this passage Moses is nearing the end of his time as leader of Israel. Soon the nation will be led by his assistant Joshua the son of Nun (). Under Joshua’s leadership Israel will begin to enter and take the land that has been promised. When the entering and taking starts to happen, the people of the nation of Israel are not to continue in the hated activities of the nations being dispossessed (Deuteronomy 18:14). God calls the activities that were being practiced by the nations being thrown out abominations. What are the abominations? They are detestable things.

2.1.1 Child Sacrifice

Hebrew: מַעֲבִיר בְּנוֹ־וּבִתּוֹ בָּאֵשׁ, maʿavir beno uvitto baʾesh

Description: Making one’s son or daughter pass through fire (Deuteronomy 18:10) is a way of describing an ancient practice of sacrificing a child to a false god in order to gain favor with that illegitimate deity. In the case mentioned in the passage above, the son or daughter would be given to the god as a burn offering. The wider biblical context speaks forcefully against the practice of sacrificing children to other gods (Leviticus 18:21; Deuteronomy 12:31; Jeremiah 7:31; 19:5; 32:35; Ezekiel 16:20-21).

Contemporary example: Consider a person who kills a child as a ritual offering in the belief that a spirit will grant wealth, protection, or success. We may be quick to say that this is not a modern day practice. Not true. This is still taking place in other countries and the United States.

Table 2: Documented Child Killings Involving Sacrificial Motives or Claims

You will say these are isolated cases. However, when we kill unborn children in order to make ourselves more suitable for a career or to prevent the inconvenience of an unwanted pregnancy, we are practicing child sacrifice — an abomination to the Lord. They offered their children to Molech; we offer our children to Career, Material Gain, and Convenience.

Child Sacrifice — offering a child’s life to a deity or spiritual power in an attempt to obtain favor, protection, prosperity, or some other desired benefit. Its practitioners treat the child’s death as an offering through which they hope to secure spiritual assistance or personal advantage. This practice is occult because it seeks benefits from the spiritual realm through an act God expressly forbids. Children bear His image; they are persons to be protected, not offerings to be exchanged for a better life. Scripture describes the sacrifice of children to false gods as sacrificing them to demons and condemns it as the shedding of innocent blood (Leviticus 18:21; Deuteronomy 12:31; Psalm 106:37–38; Jeremiah 19:5).

2.1.2 Witchcraft / Divination

Hebrew: קֹסֵם קְסָמִים, qosem qesamim

Description: Practicing divination: seeking hidden knowledge or guidance through forbidden spiritual methods. The NKJV renders this broad expression witchcraft (Numbers 22:7; Joshua 13:22; Ezekiel 21:21–23).

Contemporary examples: In our world this can be seen in using astrology, Tarot Cards, Ouija boards, and other things to get insights for living. The contemporary example occurs when someone considers consulting a Tarot reader before deciding whether to marry, change jobs, or move. The cards are treated as a source of hidden spiritual guidance rather than as ordinary illustrations. Instead of seeking guidance from God the person using the Ouija board, astrology, Enneagram, or Tarot card is after helpful insight without acknowledging the source of wisdom. But what are these things?

Table 3: Tools and Practices Used to Seek Hidden Knowledge or Guidance

Because it is used so often in Christian circles, you may be surprised to see the Enneagram in Table 3. But look at where it came from. Claudio Naranjo, a principal developer of the Enneagram’s personality descriptions, stated:

“Much of what is now in the Enneagram literature came to me by automatic writing.” (Naranjo, n.d.)

The Enneagram’s origins raise concerns beyond its association with mysticism. Claudio Naranjo attributed much of its personality literature to “automatic writing,” a practice historically associated with spiritualist mediumship and purported messages from spirits. This connects its development with a method also found in the world of séances and spirit communication, rather than simply with conventional personality research.^[1]

The biggest problems with the Enneagram are (1) its occult origins and (2) the authority people give it. People use it to discover who they are and decide how they should live. When its personality categories become the controlling explanation of their identity and the deciding voice in their choices, it functions as a sovereign guide and sage counselor in a life that should be directed by God and His revealed word (Proverbs 3:5–6; Psalm 119:105; Colossians 2:8–10).

So then, what is witchcraft or divination? Here below I have a definition for you.

Witchcraft or divination — seeking hidden knowledge or guidance through forbidden spiritual methods. Its practitioners use tools such as Tarot cards, Ouija boards, and astrology to obtain information that promises an advantage in daily life or insight into what lies ahead. These tools and the techniques for using them are occult because, in forbidden attempts to get information from the spiritual realm, they facilitate (1) the entry of demons into the lives of people that use them, (2) possession of the body or parts of the body used in the practices, and (3) deceptions aimed at (i) distracting people from trusting Jesus and (ii) destroying lives (Acts 16:16-18; 1 Corinthians 10:20-21; John 10:10).

2.1.3 Soothsaying and Omen Interpretation

Hebrew: מְעוֹנֵן, meʿonen (soothsaying); מְנַחֵשׁ, menaḥesh (omen interpretation)

Description: These related practices seek hidden information or guidance through occult observation and the interpretation of signs. Soothsaying claims to discern hidden information or future events (Leviticus 19:26; 2 Kings 21:6; Isaiah 2:6; Micah 5:12). Omen interpretation reads events or signs as supernatural indications of hidden realities or future outcomes (Genesis 44:5, 15; Leviticus 19:26; 2 Kings 17:17). The terms are considered together here because their functions overlap.

Both soothsaying (claiming the ability discern hidden information or future events) and omen interpretation (treating events or signs as supernatural messages) seek knowledge that promises an advantage in daily life or insight into what lies ahead. These practices are occult because they pursue spiritual guidance through means God has forbidden. The information obtained through these occult practices may be accurate, but the sources are not good. Their practitioners direct people to trust predictions and signs rather than Jesus and His revealed word.

Contemporary examples: Consider someone paying for a psychic forecast and arranging important decisions around its predictions. Another example is treating the appearance of a bird or a repeated number as a supernatural instruction to accept an offer or end a relationship. In both cases, the person treats the prediction or sign as a source of hidden knowledge and gives it authority to direct a decision.

2.1.4 Sorcery and Spell Conjuring

Hebrew: מְכַשֵּׁף, mekhashshef (sorcerer); חֹבֵר חָבֶר, ḥover ḥaver (spell conjurer)

Description: These related practices seek to produce effects or influence people and circumstances through magical arts. A sorcerer practices such arts to obtain supernatural results (Exodus 7:11; 22:18; 2 Chronicles 33:6; Malachi 3:5). An example of sorcery is seen in the conflict between Team Moses and Team Pharoah. God gives Aaron, the brother and speaker for Moses, the miracle of turning an ordinary wooden rod into a serpent. The power to make this happen came from the Lord. In the conflict between Team Moses and Team Pharoah, the magicians show that they can do the same thing. Through their enchantments their rods became serpents on the ground.

8 Then the Lord spoke to Moses and Aaron, saying, 9 “When Pharaoh speaks to you, saying, ‘Show a miracle for yourselves,’ then you shall say to Aaron, ‘Take your rod and cast it before Pharaoh, and let it become a serpent.’ ” 10 So Moses and Aaron went in to Pharaoh, and they did so, just as the Lord commanded. And Aaron cast down his rod before Pharaoh and before his servants, and it became a serpent. 11 But Pharaoh also called the wise men and the sorcerers; so the magicians of Egypt, they also did in like manner with their enchantments. Exodus 7:8–11 (NKJV)

The work of Aaron was a miracle (Exodus 7:10); the power to do this supernatural work came from God and was approved. When the seemingly identical work is done by the magicians, the reader is beholding sorcery. The transformation of their rods into serpents was also supernatural. But it was accomplished through means (enchantments) not approved by God (Exodus 7:11).

A spell conjurer casts spells or employs enchantments intended to exert magical influence (Psalm 58:4–5; Isaiah 47:9, 12). The terms sorcerer and spell conjurer are considered together here because spell casting is closely related to the broader practice of sorcery, while retaining the distinction between the two Hebrew expressions.

Sorcery and Spell Conjuring — manipulation of people and things to achieve otherwise unlikely or supernatural outcomes. These practices are occult because they achieve their ends using power and processes that have not been approved by God to gain or keep controlling influence (2 Thessalonians 2:9-10; Revelation 16:13-14; 19:20).

Contemporary examples: Consider someone purchasing a ritual service advertised as able to compel affection, harm a rival, or secure prosperity through supernatural power. Another example is repeating an incantation over a charm, believing the spoken formula will bind another person or provide supernatural protection. Both involve trusting magical practices to influence people or circumstances.

2.1.5 Medium, Spiritist, and Caller of the Dead

These three related terms describe seeking counsel through claimed communication with spirits. Their meanings overlap, but each highlights an aspect of the practice.

• Medium: A person who claims to act as an intermediary between people and spirits. The Hebrew phrase שֹׁאֵל אוֹב, shoʾel ʾov, emphasizes consulting a spirit or medium for information or assistance (Leviticus 19:31; 20:6; 1 Samuel 28:7–8; 1 Chronicles 10:13–14).
• Spiritist: A practitioner associated with a spirit or with claimed supernatural knowledge. The Hebrew term יִדְּעֹנִי, yiddeʿoni, is closely associated with mediumship; its precise distinction from “medium” is uncertain (Leviticus 19:31; 20:27; 2 Kings 23:24; Isaiah 8:19).
• Caller of the Dead: One who seeks information or assistance from the dead—a necromancer. The Hebrew expression דֹרֵשׁ אֶל־הַמֵּתִים, doresh ʾel-hammetim, identifies the dead as those being consulted (1 Samuel 28:8–19; Isaiah 8:19; 1 Chronicles 10:13–14).

To get an idea of what a medium is we should consider an example from Scripture. The story that serves is from an episode in the life of Israel’s first human monarch – King Saul. The king is going into battle with a nation called the Philistines and is feeling unsure of his chances. In fact, when Saul saw the Philistine army, he was afraid. The LORD did not answer his inquiries, so Saul sought a medium; previously he had expelled mediums and spiritists from the land. Disguising himself, he asked the woman at En Dor to bring up someone he would name (1 Samuel 28:5–8).

5 When Saul saw the army of the Philistines, he was afraid, and his heart trembled greatly. 6 And when Saul inquired of the Lord, the Lord did not answer him, either by dreams or by Urim or by the prophets. 7 Then Saul said to his servants, “Find me a woman who is a medium, that I may go to her and inquire of her.” And his servants said to him, “In fact, there is a woman who is a medium at En Dor.” 8 So Saul disguised himself and put on other clothes, and he went, and two men with him; and they came to the woman by night. And he said, “Please conduct a séance for me, and bring up for me the one I shall name to you.” 1 Samuel 28:5–8

This passage illustrates a medium’s claimed role as an intermediary between the living and the dead. Saul’s request also exposes the temptation behind consulting one: fear and the desire for guidance can move a person to seek through forbidden spiritual sources what God has chosen not to disclose.

Medium, Spiritist, Caller of the Dead — getting counsel through communication with beings that are (1) allegedly people that have previously passed away, (2) angels that want to provide helpful insights, or (3) other types of spirits. The medium, spiritist, or caller of the dead works in league with lying entities that promise intel that can be used for human endeavors (1 Kings 22:21–23; John 8:44; 2 Corinthians 11:14–15; 1 Timothy 4:1).

The passages in this definition address lying spirits, Satan’s character as a liar, his disguise as an angel of light, and deceiving spirits, respectively.

Contemporary examples: Consider someone consulting a channeler who claims to receive instructions from a spirit guide. The client asks the spirit, through the practitioner, for direction about family, work, or the future. Another example is seeking a practitioner who claims that a familiar spirit supplies otherwise inaccessible information.

The Familiar Spirit
John MacArthur connects mediumship and occult information with demonic activity. The familiar spirit, in his sermon, is what we would call a familiar spirit (MacArthur, 1973).

Got Questions Ministries directly defines familiar spirits as spirits associated with occult practitioners and identifies them with deceptive demonic guides (Got Questions Ministries, 2026).

Both involve turning to claimed spirit communication for knowledge or guidance.

Consider someone attending a séance or using a Ouija board to ask a deceased relative for advice. The defining feature is the attempt to obtain communication or assistance from the dead.

These contemporary examples are illustrative scenarios. Some practices overlap; the central question is whether a person seeks spiritual knowledge, power, protection, or contact through means God forbids.

The person that does these things becomes an abomination himself (Deuteronomy 18:12; Matthew 16:23; Mark 8:33). Let that sink in. Continued practice of activities that God detests causes the actor to become detestable. On account of the practice of things that disgust God, the people in the land were being driven out and replaced by Israel. These detestable activities are the occult. Both then and now they are ways of trying to win in life by leveraging the spiritual realm without God’s approval.

2.2 The Guidance God Provides (Deuteronomy 18:15-20)

15 “The Lord your God will raise up for you a Prophet like me from your midst, from your brethren. Him you shall hear, 16 according to all you desired of the Lord your God in Horeb in the day of the assembly, saying, ‘Let me not hear again the voice of the Lord my God, nor let me see this great fire anymore, lest I die.’ 17 “And the Lord said to me: ‘What they have spoken is good. 18 I will raise up for them a Prophet like you from among their brethren, and will put My words in His mouth, and He shall speak to them all that I command Him. 19 And it shall be that whoever will not hear My words, which He speaks in My name, I will require it of him. 20 But the prophet who presumes to speak a word in My name, which I have not commanded him to speak, or who speaks in the name of other gods, that prophet shall die.’

2.2.1 The Prophet Like Moses (Deuteronomy 18:15)

When it comes to bringing God’s will to the people, Moses introduced something new. What did he introduce? Face-to-face revelation. No riddles or dark sayings were used when God talked with Moses (Numbers 12:8). But, was it really new? The composer of Moses’ epitaph says as much: Moses was the prophet of (1) face-to-face learning and (2) through whom God performed both wonders and signs (Deuteronomy 34:10–11). (Merril, 1994, p. 273). With these things in mind, Jesus is to be seen as the Prophet like Moses.^[2]

Table 4: Scripture Supporting Jesus’ Revelation and Authority

But Jesus does not merely bring a word from God. He is the Word (John 1:1-3). Truth that would be sought through the occult is brought through the Prophet. But he is not just bringing truth. He is the Truth (John 14:6).

In Christ the need for the occult is cut off. Rather than using unapproved ways of getting the truth for succeeding in life, in Christ I have it all: the Way, the Truth, and the Life.

2.2.2 Easier to Hear (Deuteronomy 18:16-18)

Israel’s need for a mediator became clear at Horeb (Sinai), where the people, terrified by God’s voice and the mountain burning with fire, pleaded with Moses to approach God on their behalf and bring His word to them (Deuteronomy 5:22–31; Exodus 20:18–21). Thompson (1974, p. 234) explains that this incident helps define the prophet’s role in Israel, while Merrill (1994, p. 273) emphasizes their need for someone who could approach God and communicate His revelation to them. This need finds its fullest answer in Jesus Christ, the one Mediator between God and humanity, who gave Himself to secure our redemption (1 Timothy 2:5–6; Hebrews 9:15). Having shared our humanity and suffered temptation, Jesus became a merciful and faithful High Priest who understands our weaknesses and helps those who are tempted; through Him, we may therefore approach God’s throne with confidence to receive mercy and grace (Hebrews 2:14–18; 4:14–16).

The occult counterfeits what I have in Christ. In Christ the need for mediums and familiar spirits is eliminated. We have in Him the Mediator who brings us to the Father of spirits, and we have the Spirit of God who guides us in His truth. We no longer need anyone to call up the dead for counsel: our risen Savior lives to intercede for us, and through Him we may approach God directly for mercy, grace, and help (John 16:13–14; 1 Timothy 2:5; Hebrews 4:14–16; 7:25).

God defined the prophetic role as receiving His words and faithfully communicating them to His people. The prophet like Moses would speak what God entrusted to him, rather than a message of his own invention (Merrill, 1994, p. 273). Jesus perfectly fulfilled this role: His teaching came from the Father, who directed both what He should say and how He should speak.

Table 5: Jesus’ Teaching from the Father and Life of Prayer

2.2.3 Test Spiritual Claims by the Truth About Christ

1 John 4:1–6. Explain false prophets and the Christ-centered test. Avoid reducing discernment to intuition or unusual feelings.

2.2.4 Seek God Rather Than the Dead

Isaiah 8:19–22. Explain the spiritual crisis, the appeal of mediums, and the summons to measure guidance by God’s revealed instruction. Isaiah 8:19–20 provides a particularly strong organizing question: Why seek the dead when God invites His people to seek Him?

2.2.5 A Sign Does Not Establish God’s Approval

Deuteronomy 13:1–5. Explain why an impressive sign cannot authorize departure from allegiance to God. Distinguish Israel’s covenant penalties from the church’s response today.

2.3 The Takeaway Questions and Actions

Table 6: Takeaway Questions and Actions

3 Why does God forbid involvement (1 Corinthians 10:14-22)

This chapter will equip the reader to understand why God forbids involvement in occult practices and how allegiance to Christ determines when we can and cannot participate in cultural practices. Through an examination of 1 Corinthians 10:14–33, we will learn why participation in idolatrous worship is incompatible with fellowship with Christ and distinguish that participation from ordinary contact with our neighbors.

We will also consider what it means to walk as children of light and apply biblical principles of conscience, Christian liberty, and love to decisions about Halloween. The questions guiding this part of our learning will be: Does this activity involve something God forbids? Does it please the Lord? And how will my participation affect my conscience, other people, and my witness for Christ?

Chapter Objectives

• Examine 1 Corinthians 10:14–33 to explain why idolatrous participation conflicts with allegiance to Christ.
• Apply Ephesians 5:8–17 to discern what pleases the Lord and refuse fellowship with works of darkness.
• Use Romans 14:1–6, 13–23 to evaluate Halloween activities with conscience and love, distinguishing disputable matters from practices Scripture expressly forbids.

14 Therefore, my beloved, flee from idolatry. 15 I speak as to wise men; judge for yourselves what I say. 16 The cup of blessing which we bless, is it not the communion of the blood of Christ? The bread which we break, is it not the communion of the body of Christ? 17 For we, though many, are one bread and one body; for we all partake of that one bread. 18 Observe Israel after the flesh: Are not those who eat of the sacrifices partakers of the altar? 19 What am I saying then? That an idol is anything, or what is offered to idols is anything? 20 Rather, that the things which the Gentiles sacrifice they sacrifice to demons and not to God, and I do not want you to have fellowship with demons. 21 You cannot drink the cup of the Lord and the cup of demons; you cannot partake of the Lord’s table and of the table of demons. 22 Or do we provoke the Lord to jealousy? Are we stronger than He? 23 All things are lawful for me, but not all things are helpful; all things are lawful for me, but not all things edify. 24 Let no one seek his own, but each one the other’s well-being. 25 Eat whatever is sold in the meat market, asking no questions for conscience’ sake; 26 for “the earth is the Lord’s, and all its fullness.” 27 If any of those who do not believe invites you to dinner, and you desire to go, eat whatever is set before you, asking no question for conscience’ sake. 28 But if anyone says to you, “This was offered to idols,” do not eat it for the sake of the one who told you, and for conscience’ sake; for “the earth is the Lord’s, and all its fullness.” 29 “Conscience,” I say, not your own, but that of the other. For why is my liberty judged by another man’s conscience? 30 But if I partake with thanks, why am I evil spoken of for the food over which I give thanks? 31 Therefore, whether you eat or drink, or whatever you do, do all to the glory of God. 32 Give no offense, either to the Jews or to the Greeks or to the church of God, 33 just as I also please all men in all things, not seeking my own profit, but the profit of many, that they may be saved.

Table 7: Teaching Plan for Understanding God’s Prohibition

3.1 Participation Expresses Fellowship and Allegiance

3.1.1 The Lord’s Table

The Lord’s Table is a sacred gathering of believers to remember and be stirred up to live effectively in His service. Jesus Himself is present in this gathering in a special way to help in the goal of being reminded of God’s amazing grace toward sinners through Christ (Luke 22:19–20; 1 Corinthians 10:16), renewed in devotion to doing the will of the Son (2 Corinthians 5:14–15), and preaching the gospel daily among ourselves (1 Corinthians 11:26; Hebrews 3:13). This supper cannot be treated as a mere ritual or means to a meal; treating it this way brings judgment upon the believer. A self-examination is to be done before the elements are taken so that unconfessed sin or unresolved matters can be handled first (1 Corinthians 11:27–32; cf. Matthew 5:23–24; 1 John 1:9).

Paul distinguishes participation in idolatrous worship from ordinary association with unbelievers. He prohibits sharing in an idolatrous sacrificial meal (1 Corinthians 10:14–22), yet permits eating at an unbeliever’s home, subject to considerations of conscience and what the meal communicates (10:27–29). Likewise, separating from idolaters does not require withdrawing from everyone who practices idolatry (5:9–10).

3.1.2 Pagan Sacrificial Meals

Satan and his demons intentionally counterfeit the work of Christ (2 Corinthians 11:13–15). Just as there is a special meal shared by Jesus and His followers, there were rituals in Old Testament times through which people offered sacrifices to the demons they served (Deuteronomy 32:16–17; Psalm 106:37–38). In New Testament times, believers sometimes faced invitations or pressure to join pagan sacrificial meals, in which food was offered in idolatrous worship. Scripture identifies these sacrifices as offerings to demons and forbids believers from participating in their worship (1 Corinthians 8:10; 10:19–22; Revelation 2:14, 20).

3.1.3 Paul’s Warning

Those who ate of Israel’s sacrifices participated in the altar (1 Corinthians 10:18). Paul appeals to this familiar practice to explain that eating a sacrificial meal establishes fellowship with the worship it represents. In the same way, those who participate in meals offered to demons enter into fellowship with demons (1 Corinthians 10:19–20). This cannot be. The believer belongs to a holy priesthood that offers spiritual sacrifices acceptable to God through Jesus Christ (1 Peter 2:5, 9); the same person must not participate in the worship of demons. We cannot partake of the Lord’s table and the table of demons (1 Corinthians 10:21–22).

When I eat what was offered in the ritual that I attended I am acting as a priest. In principle, when I attend events where people practice the occult I am committing two crimes: (1) endorsement – by my presence I promote the practice of what God prohibits and (2) engagement – by eating at a table of demon worship I am engaged in demon-honoring activity.

3.2 Walk as Children of Light

Ephesians 5:8–17. Explain conduct consistent with belonging to Christ, discerning what pleases Him, and refusing fellowship with works of darkness.

3.2.1 Conduct Consistent for Christ Followers (Ephesians 5:8-9)

Both Paul and Peter say that life prior to Christ was a life of darkness or disobedience (Ephesians 2:1–3; 5:8; 1 Peter 1:14; 2:9). We now belong to God as His children and have received a new nature through His work in us (John 1:12–13; Ephesians 4:24; 2 Peter 1:4); our walk should reflect that new nature (Ephesians 4:22–24; 5:8). This inward change should become apparent in our conduct; it involved new birth (1 Peter 1:3, 23), washing (1 Corinthians 6:11), and regeneration (Titus 3:5). If I am born of the Holy Spirit (John 3:5–8), who produces righteousness in us (Romans 8:4–13) and is the Spirit of truth (John 16:13), I should begin to bear resemblance to that same Spirit in a life of goodness, righteousness, and truth (Ephesians 5:8–9).

How is that going to happen?

3.2.2 Determine What Pleases God (Ephesians 5:10, 17)

We are often found reaching for a rule to regulate us, a law to help us remain legal, and a clearly stated commandment to control our conduct. But that is not what God is wanting from us. Look at what Paul says in Ephesians and notice that the verbs about discovering God’s will are participles (VR). They describe an ongoing activity that goes with what I do. As the situations change the word of God, which is living and active (VR), is being used by the Spirit to help me in the ongoing work of figuring out what to do (Ephesians 2:10, 17) and how to teach it to others (Ezra 7:10).

3.2.3 Refusing Fellowship with Works of Darkness (Ephesians 5:11)

Some offers of fellowship, based on the activities involved, must be refused (Ephesians 5:7–11; 1 Corinthians 10:20–22). In refusing, we are not assuming responsibility for judging those outside the church. Paul asks what business he has judging outsiders and explains that God judges them (1 Corinthians 5:12–13). At the same time, there can be no justification for becoming conformed to the world (Romans 12:2). Occult practices cannot be common ground between believers and unbelievers; they belong to the works of the devil that Jesus came to destroy (Deuteronomy 18:10–12; 1 John 3:8). Our new life in Christ should be evident in transformed thinking, holy conduct, and love expressed through good works (Ephesians 4:22–24; 1 Peter 1:14–16; John 13:34–35; Titus 2:11–14).

3.3 Handling Halloween With Conscience and Love

Romans 14:1–6, 13–23. Explain disputable matters, personal accountability, and concern for another believer. Explain why this passage cannot authorize practices Scripture expressly forbids.

3.3.1 Discussing the Disputable

Some things that I could do are not expressly prohibited or promoted by God. It is a judgement call for someone who has learned to look at things through the light of the Scriptures (Acts 10:17; Ephesians 2:10, 17). One person may be convinced that they cannot do such things; they regard it as sin. What should I do when I find myself in fellowship with someone who cannot take part in something because they believe it to be occult or otherwise immoral… when it isn’t? Welcome them into your community so they can be converted to your way of thinking? No! Receiving a fellow believer in order to reform them is wrong.

3.3.2 Harmless Costumes and Concern for Others

Scripture does not directly address witch costumes, but when dressing as a witch celebrates or presents occult practice as harmless, these three biblical principles support calling it an endorsement:

1. Celebration – It celebrates an identity associated with practices God condemns. God expressly forbids witchcraft, sorcery, and consulting the dead (Deuteronomy 18:10–12). Presenting those practices as attractive or desirable conflicts with the command to abhor evil and cling to good (Romans 12:9).
2. Normalization – It can normalize what believers are called to expose. Paul commands believers to have no fellowship with the unfruitful works of darkness, but instead to expose them (Ephesians 5:8–11). Making witchcraft an appealing form of entertainment can communicate acceptance and obscure its spiritual seriousness.
3. Encouragement – It can encourage others to become involved. Our example can embolden others to participate in practices their consciences recognize as wrong (1 Corinthians 8:9–13). A believer’s costume may communicate that occult involvement is compatible with following Christ, despite Paul’s prohibition against fellowship with demons (1 Corinthians 10:20–22).

Here below are reasons why I may refrain from an activity that is not sin for me.

1. Love places another believer’s spiritual welfare above my freedom. Having the right to do something does not mean exercising that right will build others up. Mature believers seek their neighbor’s good and willingly limit their liberty when its exercise could harm someone else (1 Corinthians 8:1, 9; 10:23–24).
2. My example can encourage someone to violate his conscience. Paul warns that a believer’s apparent freedom can embolden another person to participate despite believing the activity is wrong. Leading someone into that kind of sin wounds a brother for whom Christ died and sins against Christ Himself (1 Corinthians 8:10–12; Romans 14:23).
3. Pursuing peace and spiritual growth is more important than exercising a personal right. Paul urges believers to avoid placing stumbling blocks before one another and to pursue what builds others up. He willingly forgoes otherwise permissible activities when they cause a brother to stumble (Romans 14:13, 19–21; 1 Corinthians 8:13).

3.4 The Takeaway Questions and Actions

Table 6: Takeaway Questions and Actions

Between-session assignment: Read Acts 19:11–20. Write a private response to: Where am I tempted to seek certainty, comfort, or control apart from God? No public disclosure of past involvement is required.

4 Following Christ and Engaging Our Neighbors

4.1 How should a Jesus follower respond? (Acts 19:11-20)

11 Now God worked unusual miracles by the hands of Paul, 12 so that even handkerchiefs or aprons were brought from his body to the sick, and the diseases left them and the evil spirits went out of them. 13 Then some of the itinerant Jewish exorcists took it upon themselves to call the name of the Lord Jesus over those who had evil spirits, saying, “We exorcise you by the Jesus whom Paul preaches.” 14 Also there were seven sons of Sceva, a Jewish chief priest, who did so. 15 And the evil spirit answered and said, “Jesus I know, and Paul I know; but who are you?” 16 Then the man in whom the evil spirit was leaped on them, overpowered them, and prevailed against them, so that they fled out of that house naked and wounded. 17 This became known both to all Jews and Greeks dwelling in Ephesus; and fear fell on them all, and the name of the Lord Jesus was magnified. 18 And many who had believed came confessing and telling their deeds. 19 Also, many of those who had practiced magic brought their books together and burned them in the sight of all. And they counted up the value of them, and it totaled fifty thousand pieces of silver. 20 So the word of the Lord grew mightily and prevailed.

Primary teaching passage: Acts 19:11–20. Focus: Christ’s authority and changed practices. Other passages in this block serve as supporting references.

Table 8: Teaching Plan for Responding to Occult Involvement

4.1.1 Jesus’ Name Is Not an Incantation

Acts 19:11–17. Distinguish God’s extraordinary work through Paul from the exorcists’ attempt to employ Jesus’ name as a technique.

4.1.2 Repentance Produces Costly Separation

Acts 19:18–20. Explain confession, destruction of magical books, the financial cost, and the growth of the Lord’s word.

4.1.3 Stand in the Victory of Christ

Colossians 2:13–15; Ephesians 6:10–18. Explain Christ’s triumph and dependence on Him through truth, righteousness, faith, salvation, Scripture, and prayer.

4.1.4 Correct Others With Gentleness

2 Timothy 2:24–26. Explain the Lord’s servant’s conduct, God’s granting of repentance, and hope of release from deception.

Acts 19 supplies a useful narrative center: Jesus’ name is not an incantation, and turning to Him changes people’s practices. The account culminates in the growth of the Lord’s word. Bible Gateway

Pastoral guardrails to teach:

• Treat people with dignity; speak with gentleness rather than ridicule.
• Avoid demonstrations of occult practices and sensational accounts.
• Do not assume every unusual experience, illness, or emotional struggle is demonic.
• Direct distressed participants toward appropriate pastoral care; medical or mental-health concerns also deserve qualified care.
• Keep the focus on following Christ rather than developing a fascination with evil.

5 Dealing with Cultural Practices

5.1 Halloween Decision

1. Participation: Does this involve divination, spirit contact, spells, or religious devotion contrary to Christ?
2. Message: What does the activity celebrate, normalize, or invite me to enjoy?
3. Conscience: Can I participate with a clear conscience before God?
4. Influence: How might this affect my children, another believer, or my Christian witness?
5. Neighbor-love: How can I show kindness while maintaining faithful boundaries?

Teach clearly that Romans 14 concerns disputable matters; it does not turn explicitly forbidden practices into personal preferences. Families may reach different conclusions about ordinary costumes, candy, and neighborhood gatherings while sharing the same refusal to participate in occult practices.

5.2 Dia De Los Muertos

6 Assessment Tools and Resources

6.1 Assessment Plan

Use short questions that measure understanding and application.

Table 10: Assessments and Suggested Questions

Suggested scoring: An 80% target on scored quizzes, with retries and explanatory feedback tied to Scripture. Use multiple-choice, matching, and scenario questions. Keep personal reflection questions ungraded and private.

6.2 Resources Participants Take Home

Provide a compact participant packet containing:

Table 11: Resources for Participants

Core Scripture references

• God’s prohibition and guidance: Deuteronomy 18:9–15; Leviticus 19:31; Isaiah 8:19–20.
• Testing spiritual claims: Deuteronomy 13:1–4; 1 John 4:1–3.
• Christ’s authority and changed allegiance: Colossians 2:13–15; Acts 19:11–20.
• Standing firm: Ephesians 6:10–18; James 4:7–8.
• Conduct and witness: 1 Corinthians 10:14–33; Ephesians 5:8–11; 2 Timothy 2:24–26.
• Conscience and consideration: Romans 14:1–6, 13–23.

6.3 Suggested books

• John Harker, Ouija Board Nightmares: The Complete Collection. This book does much to explain the origins of this device and the consequences of using it. The book does much to show that Ouija Boards are not toys and cause users to become prey to evil entities. Shadow Hills Publishing
• David Powlison, Safe and Sound: Standing Firm in Spiritual Battles. My first choice for participant reading, with its pastoral emphasis on standing firm in Christ.
• Chip Ingram, The Invisible War. A supplementary resource on Satan, demons, and spiritual warfare; his ministry also provides a related teaching series.

Review supplementary resources against Compass’s teaching before assigning selections; the Bible should remain the class’s governing authority.

7 Glossary

8 Appendices

8.1 Open Promoters of the Occult

8.1.1 Laurie Cabot (Witchcraft Teacher and Author)

8.1.2 Fiona Horne (Singer and Author)

8.1.3 Gabriela Herstik (Author and Lifestyle Writer)

8.1.4 Silver RavenWolf (Wiccan Author)

8.1.5 Damien Echols (Author and Ceremonial Magic Teacher)

8.1.6 Rachel True (Actress and Tarot Author)

8.1.7 Princess Nokia (Rapper and Singer)

8.1.8 Azealia Banks (Rapper and Singer)

8.1.9 Sully Erna (Godsmack Lead Singer)

8.1.10 Kirk White (Vermont State Representative and Wiccan Author)

8.1.11 Ricky Williams (Former NFL Running Back and Astrologer)

8.2 The Occult in Music

8.2.1 Brujas (Princess Nokia, 1992 Deluxe)

8.2.2 Witch’s Rune (S. J. Tucker, Blessings)

8.2.3 Wytches (Inkubus Sukkubus, Wytches)

8.2.4 I Am a Witch (Twin Temple, Satan’s a Woman / I Am a Witch — Single)

8.2.5 Satan’s a Woman (Twin Temple, Satan’s a Woman / I Am a Witch — Single)

8.2.6 Let’s Have a Satanic Orgy (Twin Temple, Let’s Have a Satanic Orgy — Single)

8.2.7 Year Zero (Ghost, Infestissumam)

8.2.8 Ritual (Ghost, Opus Eponymous)

8.2.9 Voodoo (Godsmack, Godsmack)

8.2.10 The Ballad of the Witches (Agatha All Along – Cast, Agatha All Along: Vol. 1 (Episodes 1–5) [Original Soundtrack])

8.3 The Occult in Literature for Children and Youth

8.3.1 Teen Witch: Wicca for a New Generation (Silver RavenWolf)

8.3.2 Teen Magick (Fiona Horne)

8.3.3 The Teen Spell Book: Magick for Young Witches (Jamie Wood)

8.3.4 Elements of Witchcraft: Natural Magick for Teens (Ellen Dugan)

8.3.5 The Teen Witches’ Guide to Spells (Xanna Eve Chown)

8.3.6 The Teen Witches’ Guide to Spells & Charms (Claire Philip)

8.3.7 The Teen Witches’ Guide to Divination (Claire Philip)

8.3.8 The Teen Witches’ Guide to Tarot (Claire Philip)

8.3.9 The Teen Witches’ Guide to Palm Reading (Xanna Eve Chown)

8.3.10 The Teen Witches’ Guide to Astrology (Xanna Eve Chown and Marion Williamson)

8.3.11 How to Be a Witch (Gabrielle Balkan and Shana Gozansky)

Ages 3–6. Introduces children to contemporary witch identity and seeks to dispel stereotypes about real witches. www.penguinrandomhouse.com

8.3.12 Diary of an Accidental Witch (Perdita Cargill and Honor Cargill)

Ages 6–9. Fictional adventures presenting witch school and learning magic as humorous and appealing. PenguinRandomHouse.com: Books

8.3.13 Clever Little Witch (Muon Thi Van)

Ages 4–6. A fantasy picture book featuring a young witch attempting to transform her baby brother through spellcasting. Simon & Schuster

8.3.14 Heidi Heckelbeck Might Be Afraid of the Dark (Wanda Coven)

Ages 5–9. Features a sympathetic young witch facing an ordinary childhood fear; it is fiction, rather than instruction in occult practice.

9 References

Fountain, M. (2025, August 13). Elyse Pahler murder case: Here’s a timeline of the 1995 satanic killing in SLO County. The Tribune. https://www.sanluisobispo.com/news/local/crime/article252167488.html

Got Questions Ministries. (2026, January 22). What are familiar spirits? GotQuestions.org. https://www.gotquestions.org/familiar-spirits.html

LeBus, M., & Harry, B. (2026, August 19). Chad Doerman says he killed his 3 sons ‘for God’ in newly released Clermont County sheriff’s video. FOX19 NOW. https://www.fox19.com/2026/08/19/ohio-father-says-he-killed-his-3-sons-god-newly-released-video/

MacArthur, J. (1973, January 14). Demons and Magic [Sermon]. Grace to You. https://www.gty.org/sermons/1218/demons-and-magic

Merrill, E. H. (1994). Deuteronomy. Broadman & Holman Publishers.

Naranjo, C. (n.d.). Claudio Naranjo—Seeker after Truth [Interview by Iain McNay; transcript]. Conscious TV. https://conscious.tv/text/49.htm

Ng, K. (2023, July 25). Raven Symone claims she can see ‘psychic’ visions like her Disney character. The Independent. https://www.the-independent.com/life-style/raven-symone-psychic-visions-disney-b2381292.html

Office of the Director of Public Prosecutions. (2017, October 6). Rwalinda v Uganda [Criminal Appeal No. 03 of 2015). TIPMAP Uganda. https://www.tipmap.ug/uganda-law-library/tag/Ritual%2Bkilling

Thompson, J. A. (1974). Deuteronomy: An Introduction and Commentary. InterVarsity Press.

Wandera, D. (2026, September 11). Kiboga witchdoctor Madina Nakyeyune convicted of human sacrifice. Daily Monitor. https://www.monitor.co.ug/uganda/news/national/kiboga-witchdoctor-madina-nakyeyune-convicted-of-human-sacrifice-5591332