In conclusion, we have noted that there are several features of(“demon” and “demon-possession”) as used in Mark's gospel that resonate with African beliefs in malicious spirits. The story of the Gerasene demoniac is the most poignant example of this. The stories of demon-possession which we read about in Mark's gospel find an approximative expression in everyday life of the Ewe. Supernatural powers and beings and their violent attacks on human life are a living reality in the life of the Ewe. Even if the resonances are only that, resonances and not one-toone correspondences, something close to biblical concept of demonpossession exists in Ewe culture. The Vernacularization of Scripture gives space to the basic concerns of the Ewe about the life-destroying powers of the unseen world, but at the same time promises the possibility of deliverance, transformation, and restoration by a force more powerful. The question which Zogbo (1990: 194) asks for the Godie culture, is relevant for us Ewe too, namely, “If the miraculous stories concerning Jesus' life are not the most convincing evidence of Christianity, then what is?”
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