Greek] δαιμόνιον (daimonion), [Latin] diabolus, [Latin] spiritus: demon, spirit, god, malevolent force, supernatural being, devil; 60 scriptural references
St. Paul delivering the Aeropagus Sermon in Athens: painting by Raphael (1515). The Areopagus was considered the cultural center of the learned people of the Greek world. Paul was using this venue to spread the Gospel message.
Background information:
Greek Hellenism: This term means god, deity, supernatural power, divinity, and fate. These beings can be an unknown superhuman, a controller of fate, a protective entity, a divine element in man, and a conscience. Philosophy, in its attempt to dispel or support myths, views these entities as intermediary beings. These intermediary beings are messengers between gods and men. Heroes are set alongside demons.
Demons: Demons are spatial creatures in the domains of the earth and air. These intermediary beings are closest to animism (magic and incantations), associated with misfortune and distress, and involved with possession. Demons’ evil character is more closely associated with matter rather than with divinity. Demons are also fundamentally spirits of the departed. Demons (shades) manifest in all kinds of places (and times) and in the most diverse situations. Demons are seen as capricious and unpredictable. In some situations, man attains supernatural abilities from demons. In the Greek Hellenistic viewpoint, the demonic is brought into conjunction with the divine. There is no absolute separation between these domains.
Plato’s Apology 27c states “But if I believe in spiritual beings, it is quite inevitable that I believe also in spirits. It is, but we do not think the spirits are gods or children of gods.” Sophocles’ Oedipus at Tyrannus 828 states “Then would he who judged these things to be sent down by some cruel divinity not be right about Oedipus?” Pindar’s Olympian Odes 13 states “For now I am hopeful, although a god controls the outcome.” Plato’s Republic 617c states “No divinity shall cast lots for you, but you shall choose your own deity.”
Old Testament: This term means false god, good for nothing (worthless), Gad (Babylon of god of misfortune), desert dweller, malignant demon, and hairy goat. There are many traces of a belief similar to the Greek belief in spirits. Conjuring of the dead was strongly condemned. Therefore, the sphere of demons only appears in the periphery of the Old Testament culture. The Old Testament culture develops the notion of a messenger (angelos) which can mean messenger of peace, herald, prophet, angel, messenger of death, and interpreter. These messengers have a dualism (spirit or matter). True spirits can take on an evil or positive nature influencing man. Demons become associated with the gods of the heathens.
They shall no longer sacrifice their sacrifices to the goat demons (Lev.17:7). Inquire of mediums and fortune-tellers should not a people inquire of their gods (Isa.8:19). They offered sacrifice to demons, to “no-gods’, to gods whom they had not known before (Deu.32:17). But when the angel stretched forth his hand toward to destroy it, the Lord regretted the calamity (2Sam.24:16). The spirit of the Lord had departed from Saul, and he was tormented by an evil spirit sent by the Lord (1Sam.16:14).
New Testament: This term means demon, demons, and strange deities. The New Testament continues to illustrate the Old Testament understanding of demons. Scriptural examples primarily involve demonic possession. There is no strict reference to messengers (intermediaries). Two kingdoms (Kingdom of God) and the kingdom of Satan (prince of the world) are set frequently set against each other. The demons, having limited autonomy, are generally under the control of Satan. Faith in God ultimately conquers and overcomes the fear of the demons.
Scripture:
“And demons also came out from many, shouting, ‘You are the Son of God.’ But He rebuked them and did not allow them to speak because they knew that He was the Messiah.” Lk.4:41
The demons had already known and feared the authority of Jesus.
“No, I mean that what they sacrifice, [they sacrifice] to demons, not to God, and I do not want you to become participants with demons.” 1Cor.10:20
Jesus denied divinity of pagan idols. The powers behind the idols consist of demonic powers hostile to God.
“Even some of the Epicurean and Stoic philosophers engaged him in discussion. Some asked, ‘What is this scavenger trying to say?’ Others said, ‘He sounds like a promoter of foreign deities’ because he was preaching about ‘Jesus’ and ‘Resurrection.’” Acts 17:18
When Paul was in Athens, he grew exasperated at the sight of the city full of idols. These philosophers thought that Paul was a promoter of new deities. This speaks to the ignorance of these philosophers. Paul sees this situation as an opportunity to appeal to the religiosity of these Athenians.
Conclusion:
Demon, demonic, spirit, diabolical
In the Greek Hellenistic era, this term primarily refers to intercessory beings. It is interesting to see that these beings influenced the fate of men. In other times, a divine sense would be invoked in a person. Demons are spatial creatures whose evil qualities are associated with matter.
In the Old Testament, this term essentially pertains to all elements outside of God’s domain. This culture introduces the notion of angels (good and evil). Demons are associated with the gods and idols. It is interesting to note that demons are associated with hairy goats in Lev.17:7.
In the New Testament, demons are primarily associated with possession. Even demons fear the authority of Jesus. Paul sees that Athens is filled with idols.
In more recent times, indigenous Amazonians were seen worshipping and prostrating themselves before Pachamama fertility statues at the recent Vatican Synod on the Amazon in Rome. Not surprisingly, people rightly criticized that this ceremony (promoting pagan deities) was permitted at this Vatican synod. People celebrated the fact that these statues were later thrown in the Tiber River. Rather than apologizing for this Pachamama idolatrous spectacle, the Vatican apologized to those who were offended by the statues being thrown in the river. I think this is a clear example of lack of doctrinal priorities. Yet it was the Vatican who allowed this ceremony to occur. Yet it was the German cardinals and bishops who initiated this Synod (rather than the South American cardinals and bishops). The German leadership was spearheading this Synod to promote their agenda for married priests.
Interestingly, in his encyclical Redemptoris Missio, St. John Paul II likened the modern media to the New Areopagus (global village of social media). It is very important to acknowledge that the younger generations are growing up conditioned by the mass media. It is not enough to use the media to spread the Christian message and Church’s authentic teaching. It is also necessary to integrate that Christian message in the new culture created by modern communications. Pope Paul IV stated “The split between the Gospel and culture is undoubtedly the tragedy of our time.” (From the encyclical Evangelii Nuntiandi)
Like Paul, we also can be unsettled by these strange foreign (and recognizable) ‘gods’.