I recently came across a video by a pastor on Facebook in which he claims that Labubu is demonic. In his vlog, he presents several arguments and even references Scripture to support his position. You can view the two part video in the links at the end of this article.
His argument that Labubu, a whimsical collectible art toy, is “demonic” rests on flawed reasoning and reflects a misunderstanding of art, mythology, and creativity. Labubu is, first and foremost, a work of art, created as a fictional character by an artist. While it is true that the creator of Labubu was inspired by Norse mythology, this does not automatically make the toy evil or spiritually harmful. Inspiration does not equate to intent or inherent moral value. To conclude that Labubu is demonic solely because of its resemblance to mythological elements is to commit a logical fallacy, specifically the Post Hoc Ergo Propter Hoc fallacy. This fallacy occurs when someone assumes that because two things are associated, one must cause or influence the other. Just because a work of art draws from mythological themes does not mean it embodies or promotes those beliefs, let alone anything malicious or demonic.
The Bible urges Christians to exercise discernment when evaluating cultural expressions. In 1 Thessalonians 5:21-22 (ESV) the Apostle Paul writes: “But test everything; hold fast what is good. Abstain from every form of evil.”
This verse reminds us to carefully examine art, ideas, or cultural elements, separating what is good from what is truly harmful. To reject Labubu outright without proper discernment is hasty and does not align with this biblical command.
Artistic inspiration comes from a wide range of sources, including history, mythology, folklore, and culture. For example, C.S. Lewis, the author of The Chronicles of Narnia, and J.R.R. Tolkien, the mind behind The Lord of the Rings and The Hobbit, were both Christians who drew heavily from Norse mythology and other pagan folklore. Despite this, their works are celebrated for their strong Christian undertones, moral themes, and redemptive narratives. Lewis and Tolkien demonstrate that mythology can be used as a tool to create imaginative worlds that point to deeper truths, including Christian principles. Philippians 4:8 (ESV) gives us guidance on where to focus our attention:
“Finally, brothers, whatever is true, whatever is honorable, whatever is just, whatever is pure, whatever is lovely, whatever is commendable, if there is any excellence, if there is anything worthy of praise, think about these things.”
If storytelling or works of art like Labubu, reflects creativity, beauty, or wonder without promoting evil, we can appreciate it as a reflection of human imagination.
Further, labeling Labubu as “demonic” reveals an overly legalistic approach to art and culture, something that Francis Schaeffer, a renowned Reformed Christian apologist and theologian, strongly warned against. Schaeffer argued that art and human creativity are expressions of the Imago Dei, the fact that humans are created in the image of God. He wrote in his 1973 booklet “Art and the Bible”:
“A Christian should use these arts to the glory of God, not just as tracts, mind you, but as things of beauty to the praise of God. An art work can be a doxology in itself . . . The arts, cultural endeavors, enjoyment of the beauty of both God’s creation and of man’s creativity these creative gifts have in our day been relegated to the bottom drawer of Christian consciousness, despised outright as unspiritual or unchristian. This deficiency has been the cause of many unnecessary guilt feelings and much bitter fruit, taking us out of touch with the world God has made, with the culture in which we live, and making us ineffectual in that culture . . . If Christianity is really true, then it involves the whole man, including his intellect and creativeness. Christianity is not just ‘dogmatically’ true or ‘doctrinally’ true. Rather, it is true to what is there, true in the whole area of the whole man in all of life.”
Schaeffer’s words highlight how dismissing art and culture as inherently unspiritual blinds Christians to the beauty of God’s creation and humanity’s creative gifts. Exodus 35:35 (ESV) affirms that artistic skill is a God-given gift:
“He has filled them with skill to do every sort of work done by an engraver or by a designer or by an embroiderer in blue and purple and scarlet yarns and fine twined linen, or by a weaver by any sort of workman or skilled designer.”
Art, including playful and imaginative works like Labubu, should be appreciated for what it is, a celebration of creativity, unless there is clear and explicit evidence of malicious or satanic intent.
Furthermore, Reformed theology brings a rich perspective to the appreciation of art and culture through its doctrine of common grace, which affirms that God grants gifts to all humanity, such as the ability to create and appreciate art. This understanding encourages Christians not to retreat from the world but to engage thoughtfully with it, recognizing that certain aspects of truth, whether how fragmented it is can be found in all cultures. Such engagement involves discerning the values and truths reflected in cultural expressions like mythology, which can serve as bridges to a deeper understanding of both the divine and human nature. Historically, many Christian artists and theologians (other than Tolkien and Lewis as I have discussed above) have utilized elements of mythology to enrich their work, understanding that cultural artifacts must be viewed within their historical context and evaluated through the lens of Scripture. This approach does not mean uncritically accepting all cultural outputs but rather sifting through them to identify what aligns with biblical truths and what does not.
Emphasizing discernment and respect for cultural diversity, Reformed thought guides believers to acknowledge the dignity and worth found in diverse cultural expressions, thereby fostering a more profound engagement with the world that respects and honors both our common humanity and individual cultural identities. This is supported by several key Scriptures: Matthew 5:45, which speaks of God’s grace extended to both the righteous and the unrighteous; Psalm 145:9, which affirms that the Lord is good to all and shows mercy over all creation; Acts 14:17, which highlights God’s goodness in providing for all through natural blessings; Genesis 1:27, which reminds us that humanity was created in God’s image, endowed with creativity; Colossians 1:16-17, which declares that all things, including our creative abilities, were made through and for Christ; and Romans 1:20, which teaches that God’s invisible attributes are clearly seen in creation, revealing His divine nature. These verses reinforce the understanding that art, culture, and human creativity are all part of God’s general grace to humanity, reflecting His goodness and creativity in the world.
Additionally, the argument that Labubu is ‘demonic’ overlooks the cultural roots and historical significance of mythology. Legends, myths, and folklore while shaped by the fall are not inherently evil; rather, they are expressions of a society’s imagination, values, and understanding of the world. In the case of Filipino culture, precolonial terms like ‘Amihan,’ ‘Habagat,’ ‘Kanlaon,’ and ‘Bakunawa’ have mythological origins tied to Visayan gods and spirits. Yet, these terms are deeply embedded in Filipino identity and language. Rejecting them outright because of their mythological associations would be unreasonable and culturally insensitive. Similarly, dismissing a modern work like Labubu, inspired by Norse mythology, ignores the fact that mythology is a cultural and literary resource that has been used throughout history, even by Christian artists and writers.
Of course, these cultural expressions must be evaluated through the lens of Christian thought, worldview, and Scripture to ensure they do not promote idolatry or distract from the worship of our sovereign God. While they are not inherently evil, such expressions must be carefully discerned, recognizing that they can reflect both truth and error. However, if these cultural expressions, when rightly understood, enhance our doxology and deepen our praise and worship of God, then they undoubtedly have a place within the Christian tradition. After all, culture, in all its forms, can represent the fullest expression of our humanity in worship when it serves to magnify the glory of God.
This same principle applies to the argument against Labubu being ‘demonic.’ Much like the diverse mythologies across cultures, Labubu, as a creative work, is a product of imagination, and not inherently linked to evil or idolatry. In fact, many cultures and even pop culture (as we see in literature, movies etc.) have embraced figures rooted in mythology such as Bathala in Filipino culture, Zeus and Apollo in Greek mythology, or Thor and Odin in Norse mythology, not as objects of worship but as symbols and narratives that can teach moral lessons or explore human nature. These mythological elements have long been a part of human storytelling, and when viewed through a biblical lens, can serve to point toward deeper truths or reflections of God’s creation. Just as C.S. Lewis and J.R.R. Tolkien drew from ancient myths to communicate Christian truths, so too can Labubu be viewed as a creative work that holds cultural and artistic value without promoting evil.
Labeling Labubu as ‘demonic’ based solely on its mythological inspiration misses the broader context of cultural expression, imagination, and artistic intention. Like all works of art, it should be evaluated carefully and discerned with a Christian worldview, not dismissed outright based on its mythological elements. When rightly understood, Labubu can be appreciated for its creativity and playfulness, without fear that it inherently promotes idolatry or evil. If anything, art like Labubu, when rightly engaged with, has the potential to deepen our worship and reflect the beauty of God’s creation in the world around us.
Lastly, to label Labubu as “demonic” without any clear or explicit evidence is to make an unjustified claim. Such a conclusion requires solid proof, such as the artist explicitly stating that they drew inspiration from Satan or intentionally incorporating overt satanic symbols to encourage Satanic worship. Jesus reminds us in John 7:24 (ESV) “Do not judge by appearances, but judge with right judgment.” Without explicit incontrovertible evidence of intent, jumping to such a conclusion based solely on appearances reflects superficial reasoning.
As Christians, we must approach art and culture with both discernment and appreciation. Paul reminds in 1 Corinthians 10:31 (ESV) “So, whether you eat or drink, or whatever you do, do all to the glory of God.” Creativity, whether it takes the form of stories, paintings, sculptures, or toys, can glorify God when it reflects beauty, imagination, and the human capacity to create. Instead of withdrawing from or condemning culture unnecessarily, we are called to engage thoughtfully, understanding that all creativity points back to the Creator. Labubu, like other artistic works, is a product of human imagination and cultural inspiration. Unless there is clear evidence to suggest otherwise, it is nothing more than a playful and whimsical expression of art, deserving of appreciation rather than condemnation.
Note: Here are the links to the videos that this article is responding to
Part 1 – https://www.facebook.com/PastorCjDavid/videos/1076820917262639
Part 2 – https://www.facebook.com/PastorCjDavid/videos/1324449458995357
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