Demonology is a hot topic in Fortean circles currently. With the advent of paranormal investigation becoming pop culture and the flurry of 'deomonologists' associated with them making a mark in paranormal media, the focus on demons would seem inevitable and logical. There is also the disturbing research of author Nick Redfernin his wonderful work 'Final Events'; which focuses on a possible Government cover up of demonic UFO activity for decades. In almost all areas of unexplained phenomena, investigators are linkingFortean topics to diabolic ethereal forces.
There are various theories by various experts with varied world views.
That tends to make it very confusing.
I'd like to make an attempt to look at the topic historically, theologically and practically in a series of posts at the Examiner.
First, I think we need to look at the etymology of the word 'Demon' to give us a historical perspective on the meaning of the word. It is like many things an evolution and convolution of ideas philosophical and theological.
First, let look at the Hellenistic Etymology of the word.
The original meaning of δαίμων 'daimon' or demon in antiquity was far different than the meaning as we understand it today. Its overall meaning, according to its first use in the Homeric Epics is “a power that accompanies men and dispenses destiny”. Homer sees it as an impersonal power or one of a divinity that distributes incidents in the individuals’ life.
The term then becomes personified as Hesiod includes demons in his classification of rational beings, in which he categorizes them as men who have passed on into an immortal afterlife.
Plato’s student Xenocrates and others expanded these concepts even further by suggesting that there were three classes of demons: those that were eternally disembodied spirits, the disembodied souls of the dead and the soul or sentient force that abides in man. Within this framework the demon was also given human emotions and motivations as well as the moral distinction that some of these beings were good, while others were evil.
By the 4th century the word became associated with primarily evil or unlucky events, and the demon became a kind of scapegoat for the gods. Demons became the source of trouble and woe to the human race and eventually they were regarded as evil entities, even though the idea of both good and evil demons still remained in the philosophical debate.
Plutarch and Apuleius further developed demonology by determining that the individual was constantly surrounded by these unseen forces and they affected them on a daily basis. They developed the demonology of the early Christian Era, and Plutach postulated that the gods of the polytheists were in fact demonic spirits (Moralia361C; 415A-419A). Judiasm in the Pre-Christian era had already adopted this philosophy that demons were evil intermediate beings, and the Apostle Paul in his first letter to the Corinthian Church also attests that pagan gods are in fact demonic entities (1 Corinthians 10:10)
The belief in demon possession became widespread, leading to exorcism by pagans(Lucian, Lover of Lies 16; Philostratus, Life ofAppollonius IV.20), Jews(Josephus, Antiquities VIII.ii.5[46-49], and Christians(Acts of Peter II; Justin, Apology II,5).
In the evolution of the concept of demons and demonology, it is interesting to see how analogous the original and primary concept of the term is with our modern notion of ‘spirit’. Being an ethereal but manifest force is of course the primary characteristic of demons as we view them today. However it is very interesting to see that the ancients talked about an animating force that was both outside of them as divine and internally as a guiding presence. According to The New International Dictionary of New Testament Theology,Empedocles believed that “daimon was a separate spiritual being, not the psyche which accompanied a man from birth” (Brown, 1979, Vol.1 p.450). This discussion itself shows that some may have thought that demons were also internal beings that also dwelt within men, perhaps producing unexplained feelings or emotions. This if true could be the basis for the concept of demon possession.
It is also fascinating to see that Plato’s students classified some demons as the disembodied spirits of the dead. Many Christians believe that ‘ghosts’ if real are demonic entities, and this would support that theory. However demon in our historical cultural context does denote evil primarily, and as we have seen ancient Greco-Roman culture did not adhere to that view exclusively. Therefore the theory cannot be substantiated by this historical anecdote. In our present philosophical understanding the 3 categories of demons proposed by Xenocrates and others can be distinguished as different and distinct phenomena. The soul “in” us is a different thing than a permanently disincarnate being; while they are both spiritual and ethereal in nature, it would seem theologically that they are distinct in substance. Also while Scripture does not specifically define what exactly a demon and a ‘ghost’ are in substance, it would seem by reference that they are also distinct from one another.Otherwise while during the storm on Galilee when the disciples though that Jesus was a ghost (Matt 14:22-32; Mark 6:45-52), would they not have tried to expel it from the area? After all they were trained and anointed to exorcise demons as they ministered in the area in the previous chapters (Matt 10; Mark 6:7-13). Thus this incident would imply that demons and ghosts are two distinct phenomena.
So we see that the term 'demon' has undergone quite an evolution in concept over its course in history. However, since the Christian Era in Western civilization the meaning has changed little. It is rather the theory of their origin and order that has changed greatly over the past 2,000 years as church Theologians and Rabbinical Kabbalistshave tried to unravel the mystery of these ethereal entities.
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