Every corner of the Church global - from Asia to Europe, South America to Africa - is faced with a dilemma. Regardless of geographical location, our interpretation of demonic entities aligns more with cultural viewpoints than biblical teachings. It’s logical that we derive our childhood perceptions of demons from our cultural foundation. However, neglecting to address this issue can sow the seeds of discord and turmoil in our local congregations. Recognizing the intertwining of our cultural backgrounds and our understanding of demonic entities is crucial. Grasping these links allows Scripture to refine our perspective on demonology.

Examining the Link Between Demonology and Culture

How conscious are we of our own cultural biases? City-dwelling Africans, American farmers, coastal Asians, and all other humans share one common perception of culture: we all cherish our own way of life, despite the occasional nuisances. While culture shapes us subconsciously, we should strive to reveal its obvious impact.

Culture can be defined thus, as Kato puts it, “Culture is the complete system of living set by what a society knows and does.” Kevin Vanhoozer offers a similar definition, stating that culture pertains to beliefs, values, and practices that typify human community in a specific place and time. Meanwhile, Kathryn Tanner delves deeper by suggesting that every culture encompasses conflicting groups beneath its scope. She argues:

Culture lays the groundwork for conflict, just as it establishes common beliefs and feelings. Regardless of culture serving as a common point of agreement, it unites people in a shared focus for engagement. The struggle over culture, irrespective of whether it fosters genuine conformity of beliefs or sentiments, assumes culture as common stakes: all factions agree at least on the significance of the cultural items that they vie to define and relate to each other.

Despite acknowledging these complexities, our analysis will stress on the unity within cultures, rather than their internal inconsistencies. Therefore, when referring to cultural differences, we are discussing external diversity rather than internal variations.

Almost every culture identifies unseen spirits and demonic entities. Sidestepping the anti-supernaturalistic views of the modern West, Keith Ferdinando contends:

The majority of societies, throughout history, have believed in spirits, witchcraft, and sorcery. A research project at The Ohio State University revealed that approximately 74% of 488 societies studied worldwide held beliefs in possession, including 81% of 11 African societies studied... Although truth isn't determined by majority, the general consensus of most of humanity through time suggests that it may be modern skepticism that is unusual, and the onus of proof should be on those who deny the existence of such phenomena.

Even in a supposedly advanced (Westernized) era, humans view spirits as a reality. Indeed, “the belief in spirits is widespread in both ancient and modern world.” This acceptance of malevolent supernatural beings puts the onus on those who dismiss the likelihood of their existence. Similarly, to the challenge of justifying atheism, the demand to amass enough evidence to refute the existence of demons should naturally provoke skepticism.

This near-universal point of view is expressed in our cultures. Whether it's Kato's Jaba culture, with faith in Kuno (a figure akin to Satan), or another culture that shies away from a reputed “haunted house,” our cultural perspectives shape our beliefs about the spiritual world. Yet, it seems that some minds are more receptive to this topic. For instance, Africa's Akan people acknowledge a distinct type of spiritual entity. Kwame Bediako describes these fiends:

Mmoatia are thought to be enigmatic beings possessing superhuman powers, who reside deep in the forest; they are supposedly tiny, with backward facing feet, and hang from trees, awaiting an unsuspecting hunter in the dark night. At their helm is Sasabonsam with flaming eyes. His name has been appropriated into the Akan Christian lexicon to denote the devil.

My name is Cesar and I'm A Voice In The Desert

www.avoiceinthedesert.net

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