Satan and the beasts condemned to eternal torment.
The emergence of Satan as a definite supernatural personality, the head or prince of the world of evil spirits, is entirely a phenomenon of post-exilian Judaism.
They believed in the existence of two gods, a good (whose son was Christ) and an evil (whose son was Satan); matter is the creation of the evil principle, and therefore essentially evil, and the greatest of all sins is sexual intercourse, even in marriage; sinful also is the possession of material goods, and the eating of flesh meat, and many other things.
If his evil works outweigh his good, he falls finally under the power of Satan, Vand the pains of hell are his portion for ever.
Among the former those most inculcated are renunciation of Satan, adoration of Ormazd, purity of soul and body, and care of the cow.
Satan himself, " the venomous Beast," will be restored to his angelic nature.
The Key of Truth teaches that after the fall Adam and Eve and their children were slaves of Satan until the advent of the newly created Adam, Jesus Christ.
The unbelieving Jews are "a synagogue of Satan" (ii.
But in Judaism monotheistic conceptions reigned supreme, and the Satan of Jewish belief as opposed to God stops short of the dualism of Persian religion.
1), were interpreted by the Christian Fathers as referring to the passage in Isaiah; whence, in Christian theology, Lucifer came to be regarded as the name of Satan before his fill.
At the end of this time Satan is to be let loose again for a short season; he will prepare a new onslaught, but God will miraculously destroy him and his hosts.
At his appearing all nature rejoices (Yasht, 13, 93); he enters into conflict with the demons and rids the earth of their presence (Yasht, 17,19); Satan approaches him as tempter to make him renounce his faith (Vendidad, 19, 6).
By a true confession of faith, by every good deed, word and thought, by continually keeping pure his body and his soul, he impairs the power of Satan and strengthens the might of goodness, and establishes a claim for reward upon Ormazd; by a false confession, by every evil deed, word and thought and defilement, he increases the evil and renders service to Satan.
(iv.) The Book of Adam and Eve, also called the Conflict of Adam and Eve with Satan, translated from the Ethiopic (1882) by Malan.
Similarly the Armenian writer Gregory Magistros (c. 1040) accuses the Thonraki of teaching that "Moses saw not God, but the devil," and infers thence that they held Satan to be creator of heaven and earth, as well as of mankind.
The monkish garb was revealed by Satan to Peter at the baptism, when it was the devil, the ruler of this world, who, so costumed, leaned forward and said, This is my beloved son.
They made the most of Paul's antithesis between law and grace, bondage to Satan and freedom of the Spirit.
So Gregory of Narck upbraids the Thonraki for their "anthropolatrous apostasy, their selfconf erred contemptible priesthood which is a likening of themselves to Satan" (= Christ in Thonraki parlance).
In the cave the saint held his famous colloquy with the devil, in which Satan was worsted and contemptuously dismissed.
His extraordinary thinness is commemorated, among other things, by the very poor but well-known epigram attributed to Young, and identifying him at once with "Satan, Death and Sin."
The dualism of the earlier Zoroastrians, which may be compared with the Christian doctrine of God and Satan, gradually tended in la.
This principle, which shows itself clearly at first in the conception that the various nations are under angelic rulers, who are in a greater or less degree in rebellion against God, as in Daniel and Enoch, grows in strength with each succeeding age, till at last Satan is conceived as "the ruler of this world" (John xii.
When once it had taught men that the next world was God's world, though it did so at the cost of relinquishing the present to Satan, it had achieved its real task, and the time had come for it to quit the stage of history, when Christianity appeared as the heir of this true spiritual achievement.
The Genesis fragments have less of the heroic tone, except in the splendid passage describing the rebellion of Satan and his host.
It is noteworthy that the poet, like Milton, sees in Satan no mere personification of evil, but the fallen archangel, whose awful guilt could not obliterate all traces of his native majesty.
The high priest Joshua is accused before Yahweh by Satan, but is acquitted and given rule in Yahweh's house and courts, with the right of access to Yahweh in priestly intercession.
Noteworthy is the affinity between some notions evidently not first framed by the prophet himself and the prologue to Job - the heavenly hosts that wander through the earth and bring back their report to Yahweh's throne, the figure of Satan, the idea that suffering and calamity are evidences of guilt and of accusations presented before God.
Newton and Dr Samuel Clarke is laid open, 1732; Glory or Gravity, 1733; The Religion of Satan, or Antichrist Delineated, 1736.
The future of the saints is assured: what can avail against Him that hath" glory and dominion for ever and ever "the wild attacks of Rome and even of Satan and his hosts ?
3, points forward to Rome, which is regarded as a temporary incarnation of Satan, xiii.
Thus 7-12, which is really a Jewish fragment recounting the victory of Michael over Satan, has to a certain degree been adapted to a Christian environment by the insertion of the b - I 1.
Then comes an account of the casting down of Satan from heaven.
The insertion of the alien matter 7-12 between 1-5 and 13-17 may be due to our author's wish to show that the expulsion of Satan from heaven after Christ's birth and ascension to heaven was owing in some measure to Christ, although he has allowed Michael's name to remain in the borrowed passage, 7-12 - a fact which shows how dependent the writer was on tradition.
- The millennium, or the period between the first and final judgments, when Christ, with His chosen, reigns and Satan is imprisoned.
Rome has been overthrown, but, as Rome is only the last secular manifestation of Satan, there is yet the final struggle with Satan and his adherents.
Satan is bound 1 and cast into the abyss, and the kingdom of Christ and of the martyrs and faithful confessors established for a thousand years.
- Release of Satan and final assault on the city of God by the hosts of Gog and Magog at the instance of Satan.
5) Paul refers to a formal meeting of the Corinthian church at which the incestuous person is "delivered unto Satan for the destruction of the flesh that the spirit may be saved in the day of the Lord Jesus."
20 ("Hymenaeus and Alexander whom I delivered unto Satan that they might be taught not to blaspheme") seems to refer to an excommunication, but it does not appear whether the apostle had acted as representing a church, nor is there anything to explain the exact consequences or limits of the deliverance to Satan.
Excommunicated, shut out from the communion of the faithful, debar thee from privileges, and deliver thee unto Satan for the destruction of thy flesh, that thy spirit may be saved in the day of the Lord Jesus."
Somewhat later, in the visions of Zechariah, angels play a great part; they are sometimes spoken of as " men," sometimes as mal'akh, and the Mal'akh Yahweh seems to hold a certain primacy among them.21 Satan also appears to prosecute (so to speak) the High Priest before the divine tribunal.
22 Similarly in Job the bne Elohim, sons of God, appear as attendants of God, and amongst them Satan, still in his role of public prosecutor, the defendant being Job.
In the canonical Old Testament angels may inflict suffering as ministers of God, and Satan may act as accuser or tempter; but they appear as subordinate to God, fulfilling His will; and not as morally evil.
The distinction of good and bad angels is recognized; we have names, Gabriel 4, and the evil angels Abaddon or Apollyon', Beelzebub 6, and Satan'; ranks are implied, archangels 8, principalities and powers9, thrones and dominions 10.
Adam, like Satan in Ecclus.
Satan, disobeying, was cast out of heaven; hence his ill-will towards Adam (Life of Adam and Eve, ï¿½ï¿½ 13 -17; cp. Koran, xvii.
109), 1 held, inter alia, that Christ paid a ransom to Satan to induce him to release men from his power.
He could not, like Marlowe's Mephistophilis or Milton's Satan, regretfully paint the glories of the height from which he has been hurled; for he denies the distinction between high and low, since "everything that comes into being deserves to be destroyed."
Only he is saved who on the one hand is forgiven at baptism and so released from the power of Satan, and then goes on to live in obedience to the divine law; and on the other hand receives in baptism the germ of a new spiritual nature and is progressively transformed by feeding upon the body and blood of the divine Christ in the eucharist.
Z) is able to inform us that in the primeval strife of Satan against the light-world, seven hostile powers were captured and set as constellations in the heavens, where they are guarded by good star-powers and prevented from doing harm.
Satan with his demons was born from the kingdom of darkness.
Then Satan began to rage, and made an incursion into the kingdom of light, into the earth of light.
And although the God of light himself now took to the field, and with the help of new aeons (the spirit of life, &c.) inflicted total defeat upon Satan, and set the ' A is spoken of in the formula of abjuration, and an Epistola ad virginem Menoch by Augustine.
The first man, Adam, was engendered by Satan in conjunction with "sin," "cupidity," "desire."
II, instead of Paul's usual term "Satan"); "his holy apostles and prophets" (iii.