![]() ![]() On general principles, it seems far more likely that the category of demons was already familiar, and that connection with polytheism brought about an extension of its application. (2) The interpretation of heathen deities as demons by no means indicates that polytheism is the source of Biblical demonology. It is, at least, unsafe to construct a theory on the basis of so insecure a connection. It looks as if animism and polytheism had a different raison d'être, origin and development. More serious still, polytheism and animism have coexisted without close combination or real assimilation (see Sayce, Babylonia and Assyria, 232 Rogers, Religion of Babylonia and Assyria, 75 f) for a long course of history. It is difficult to trace the process by which spirits unnamed and with characteristics of the vaguest become deities - especially is it difficult to understand how certain spirits only are advanced to the standing of deities. ![]() It belongs to the category of primitive philosophy rather than of religion. In fact, the specific religious character of animism is altogether problematical. (1) The genetic connection between animism and polytheism is not clear. The objections to this ingenious theory are too many and too serious to be overcome. They are not denied all objective reality, but are denied the dignity and prerogatives of deity. The Hebrews were brought into contact with surrounding nations, especially during the Persian, Babylonian and Greek periods, and monotheism made room for heathenism by reducing its deities to the dimension of demons. (3) Biblical demonology is supposed to be due to the solvent of monotheism upon contemporary polytheism. The vaguely conceived spirits of the earlier conception are advanced to the position of deities with names, fixed characters and specific functions, organized into a pantheon. (2) Polytheism is supposed to be the outcome of animism. , I, 89 f) and that all natural processes are due to the operation of living wills. (1) Animism, which is one branch of that general primitive view of things which is designated as spiritism, is theory that all Nature is alive (see Ladd, Phil. The Origin of Biblical DemonologyĪn interesting scheme of development has been suggested (by Baudissin and others) in which Biblical demonism is brought through polytheism into connection with primitive animism.Ī simple criticism of this theory, which is now the ascendant, will serve fittingly to introduce what should be said specifically concerning Biblical demonology. ![]() The second of these meanings, which involves a general reference to vaguely conceived personal beings akin to men and yet belonging to the unseen realm, leads to the application of the term to the peculiar and restricted class of beings designated "demons" in the New Testament. In the former sense the term occurs in the Septuagint translation of Deuteronomy 32:17 Psalm 106:37 Acts 17:18. The word daimōn or daimonion seems originally to have had two closely related meanings a deity, and a spirit, superhuman but not supernatural. ![]()
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