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On Knowing Humanity Journal exists to foster knowledge informed by both anthropology and Christian theology. Perhaps no topic more clearly invites such an interdisciplinary conversation than the topic of Christian engagements with witchcraft accusations in the contemporary world. This is both because of the gravity of what is at stake in human lives, and because of the complexity of the issues and dynamics involved. Thus this journal publishes here a major research report and analysis (Priest, Ngolo, and Stabell, 2020) intended to foster such an interdisciplinary conversation. In addition, it has extended an invitation to selected Christian scholars understood to have knowledge or expertise on the topic—an invitation to first read the lead essay and then to write their own brief response articles—focusing selectively on whichever issues or dynamics they choose. Rev. Abel Ngolo, as the leader of EPED, has also written an additional brief report in his own words of the ministry of EPED. These additional articles are included in this theme issue, along with this final article intended to summarize and engage some of the issues raised— towards the goal of helping focus an on-going project of conversation, research, analysis, and engagement. In short, this final article is not intended as a final word on the subject, but simply as an additional contribution to help to move the conversation forwards towards greater clarity in focusing questions, identifying what is at stake, carrying out follow-up research, and formulating proposals for the future. It is a testament to the gravity and importance of our topic that nearly every person invited to write a response to the lead article, not only agreed to do so but actually completed their articles under rather tight time constraints. Contributers include anthropologists (Adeney, Gibbs, Jindra, McKee, McKinney, Ntarangwi, Rynkiewich, Zehner), a linguist—and theologian (Anguandia-Alo), a sociologist (Mtika), historians (Minkema & Davis), world Christianity scholars (Gifford, Gitau), missiologists (Lumeya, Chinyere Priest, Rasmussen, Sanou), an Old Testament scholar (Cookey Ekpo), theologians (Banda, Madueme, Mlenga, Mombo, Mpindi, Ngong, Nyasulu, Onyinah), and activists in combatting child-witch accusations (Howe & Stockley, Ngolo, Obot). Over half of the authors are African (from Cameroon, the DRC, Ghana, Kenya, Malawi, Nigeria, Zimbabwe), with most of the rest having studied or served in Africa for years, or in other regions of the world where witch accusations are currently an issue (such as New Guinea). We should all be grateful to these many contributors who took their time to help us think through the issues and move the conversation forward. It will not be possible to fully do justice to the rich and complex insights and arguments articulated in the above articles—which of course need to be read firsthand to fully appreciate. But in hopes of keeping the conversation moving forward, I will provide in this final review a summary of, and response to, some of the core critiques, suggestions, and elaborations found in the preceding responses.

30. Summary of, and Response to, Critiques and Commentaries of Other Scholars on the Subject of Witch Accusations and the Church