Christian missionaries often employed demonization tactics when converting pagans. This process reinterpreted polytheistic deities as evil, lying demons by other religions. The term has since been expanded to refer to any characterization of individuals, groups, or political bodies as evil. From a secular viewpoint, demonization can be used to denigrate an opposed individual or group. It makes adherents to one's own religion less inclined to do business with them and more inclined to fight against them. If foreigners are evil and corrupted by demonic influence, then any means of self-defense is easily portrayed as legitimate. The portrayal of almost all pagans in the Middle East as Baal worshippers in the Hebrew Bible serves as a clear example. Exodus 34:13 commands believers to destroy altars and burn graven images of gods. Joshua 6:21 describes how armies utterly destroyed everything in a city, both man and woman, young and old. Some would argue this later transferred to Christianity after Constantine I's ascension. His rule oversaw the suppression of Roman paganism. Some of the most known of these demonizations include Lucifer, Beelzebub and Baphomet. They became synonymous with the devil or Satan of Abrahamic religions. Later, the language of demonization was invoked with the rise in Antisemitism in Iberia. This led to the Expulsion of Jews from Spain including the Moriscos.
Biblical Translation Debates
Psalms 96:5 offers a striking case study in textual divergence across ancient languages. For all the Gods of the gentiles are nothing appears in one translation. Another version reads for all the Gods of the gentiles are devils. A third rendering states that all the gods of the peoples are idols. The Greek Septuagint translation used by the early Christian Church preferred the devils version. Sir Lancelot Charles Lee Brenton translated the Greek Septuagint into English in 1851. Jerome followed the Greek text rather than the Hebrew when he translated the Latin Vulgate edition of the Bible. The devils epithet still appeared in Bibles up until the end of the 20th century. Modern translations eventually reverted to the original Hebrew text as consensus shifted. This shift demonstrates how theological interpretation can change over centuries based on source material choices. Early Judaism treated foreign deities as devils while later Judaism treated them as nonexistent. This view is not universal across all religious traditions or historical periods. The variation highlights the fluidity of scriptural authority and its impact on cultural perception.