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The findings in the study Christian Pastors and (Alleged) Child Witches in Kinshasa, DRC, by Robert J. Priest, Abel Ngolo, and Timothy Stabell (2020), highlight the vulnerability of African children, many of them orphans and step-children, to accusations of witchcraft. However, a fundamental problem highlighted in the study is a poor Christian doctrine of salvation in an African context where an enchanted worldview reigns supremely. Therefore, my response to the study by Priest et al. will dwell on the soteriological problems arising from pastors’ endorsement of accusations of witchcraft made against the children. I dwell on the issues of salvation because I believe that our soteriological framework will shape our response and attitude towards the children accused of witchcraft and how we engage with the reality called witchcraft. The question that emerges from reading the study is: Soteriologically, how can the endorsement of witchcraft allegations against children witches by some charismatic/Pentecostal (revivalist churches) pastors be evaluated? In other words, in terms of Christian salvation, what does it mean for the concerned pastors to endorse the allegations of witchcraft against children brought before them and implement an array of deliverance mechanisms such as forcing the accused children to fast and inducing them to vomit? This will be the focus of my response to the above named study.

3. A Soteriological Response to the Congolese Pastors' Engagement with Children Accused of Being Witches