7/30/2023 0 Comments Pdf book of demons and their signs![]() ![]() We will then examine how these concepts may be (mis)understood and/or situationalized due to the influence of a local Tonga construal of the various personal and impersonal forces that impinge upon their daily world. The focus of attention will center upon Paul’s notion of spiritual potency as he develops it in three key sections of his epistle (1:19-23, 3:14-21, and 6:10-20) with special reference to the implicit pagan socio-religious setting that prevailed in Asia Minor. How do ‘average’ lay Christians read/hear this letter in the light of their indigenous thought-world and in the context of their everyday life experience? The basis for our comparative analysis is provided by an overview of the various ‘power’-related terms in Ephesians (reflecting the work of C E Arnold) and their importance in the discourse as a whole. The present study investigates the general semantic field of ‘power’ (nguzu/bwaanga) as it is presented in the Ephesian epistle from an African point of view, specifically that of the Tonga people of southern Zambia. One’s perspective is also greatly influenced by his/her religious ‘worldview’ and value system, whether indigenous or alien. The specific nature of this ‘power’ varies, however, according to the sociocultural setting in which it is perceived, described, analyzed, and/or evaluated. The concept of ‘power’ and what constitutes it is vitally important in all human societies. Christians are planted on the sure ground of the Scriptures, prepared for the spiritual realities of the world in which we live. A biblical, Evangelical demonology also rises to modern challenges, including skepticism and speculation. Through this study of the demonic, the assertion that “demonology matters” is presented, as the doctrine of the demonic relates to the reliability of the Bible and the quality of our salvation. Demonic activity throughout the Bible is surveyed, and the argument is offered that demons do act as malevolent personal beings intent on instigating evil in the created order. ![]() After highlighting particular contributions from Kato, criteria are outlined for the project before launching into the primary content. Then an Evangelical demonology itself is constructed. Since Kato views the world outside of Christ as the dominion of Satan and the demonic, he advocates that one must turn to Christ for redemption. After discerning some of the major themes of Kato’s soteriology, his exclusivism (and how it relates to demonology) is specifically discussed. Furthermore, Kato’s writings on the demonic are inherently linked to soteriology. ![]() Kato’s demonology gravitates to the biblical material, and thus it delivers both challenges and affirmations to every party. Human perceptions concerning the demonic are often inseparable from prevailing cultural attitudes, and the temptation to exalt one’s own culture must be avoided, especially due to the new norm of multicultural churches, para-church organizations, and seminaries. In an increasingly intermingled world, with many backgrounds being represented in multicultural Christian communities, Kato’s demonology is a superior model. Overall, Kato’s work presents timely contributions for our demonological goals, especially considering the multicultural context. His demonological efforts are headlined by a booklet on the spirits, and throughout the rest of Kato’s theological output, Satan and his wicked comrades are frequently mentioned. To begin the process, Byang Kato’s background and demonology is examined, since Kato himself has a unique relationship to demonic practices by virtue of his upbringing. What composes an Evangelical demonology? This dissertation aims to provide a fresh Evangelical demonology, reflecting and systematizing the biblical material on the demonic. ![]()
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