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Occultwiki (talk | contribs) (Created page with "350px|thumb|The Devil on Horseback from the Nuremberg Chronicle '''The Devil''' in Christianity is a deity who became a tempter and a decei...") |
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'''The Devil''' in [[Christianity]] is a deity who became a tempter and a deceiver of mankind after he rebelled against the [[Yahweh|God of Abraham]] in an attempt to become equal to God himself. He is depicted as a [[fallen angel]], who was expelled from Heaven at the beginning of time, before God created the material world, and is in constant opposition to God. The devil is identified with several figures in the [[Bible]] including the serpent in the Garden of Eden, [[Lucifer]], [[Satan]], the tempter of the Gospels, [[Leviathan]], and the dragon in the [[Book of Revelation]]. | '''The Devil''' in [[Christianity]] is a deity who became a tempter and a deceiver of mankind after he rebelled against the [[Yahweh|God of Abraham]] in an attempt to become equal to God himself. He is depicted as a [[fallen angel]], who was expelled from Heaven at the beginning of time, before God created the material world, and is in constant opposition to God. The devil is identified with several figures in the [[Bible]] including the serpent in the Garden of Eden, [[Lucifer]], [[Satan]], the tempter of the Gospels, [[Leviathan]], and the dragon in the [[Book of Revelation]]. | ||
Early scholars discussed the role of the devil. Scholars influenced by neoplatonic cosmology, like Origen and Pseudo-Dionysius, portrayed the devil as representing deficiency and emptiness, the entity most remote from the divine. According to Augustine of Hippo the realm of the devil is not nothingness, but an inferior realm standing in opposition to God. The standard Medieval depiction of the devil was set up by Gregory the Great. He integrated the devil, as the first creation of God, into the [[Hierarchy of angels|Christian angelic hierarchy]] as the highest of the angels (either a cherub or a seraph). But as high as he stood in heaven, so far he fell into the depths of [[Hell]] and became the leader of [[ | Early scholars discussed the role of the devil. Scholars influenced by neoplatonic cosmology, like Origen and Pseudo-Dionysius, portrayed the devil as representing deficiency and emptiness, the entity most remote from the divine. According to Augustine of Hippo the realm of the devil is not nothingness, but an inferior realm standing in opposition to God. The standard Medieval depiction of the devil was set up by Gregory the Great. He integrated the devil, as the first creation of God, into the [[Hierarchy of angels|Christian angelic hierarchy]] as the highest of the angels (either a cherub or a seraph). But as high as he stood in heaven, so far he fell into the depths of [[Hell]] and became the leader of [[demon]]s. | ||
Since the early reformation period, the devil was imagined as an increasingly powerful entity, with not only a lack of goodness but also a conscious will against God, his word, and his creation. Simultaneously, some reformists interpreted the devil as a mere metaphor for human's inclination to sin and so downgraded the importance of the devil. While the devil played for most scholars no significant role in the Modern Era, he became more important in contemporary Christianity again. | Since the early reformation period, the devil was imagined as an increasingly powerful entity, with not only a lack of goodness but also a conscious will against God, his word, and his creation. Simultaneously, some reformists interpreted the devil as a mere metaphor for human's inclination to sin and so downgraded the importance of the devil. While the devil played for most scholars no significant role in the Modern Era, he became more important in contemporary Christianity again. | ||
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Although in later Christian theology, the devil and his fellow [[fallen angel]]s are often merged into one category of [[demon|demonic spirits]], the devil is a unique entity throughout the New Testament. The devil is not only a tempter but perhaps rules over the kingdoms of earth. In the temptation of Christ (Matthew 4:8–9 and Luke 4:6–7) the devil offers all kingdoms of the earth to Jesus, implying they belong to him. Since Jesus does not dispute this offer, it may indicate that the authors of those gospels believed this to be true. This interpretation is, however, not shared by all, as Irenaeus argued that, since the devil was a liar since the beginning, he also lied here and that all kingdoms in fact belong to God, referring to Proverbs 21. This event is described in all three synoptic gospels, (Matthew 4:1–11, Mark 1:12–13, and Luke 4:1–13). | Although in later Christian theology, the devil and his fellow [[fallen angel]]s are often merged into one category of [[demon|demonic spirits]], the devil is a unique entity throughout the New Testament. The devil is not only a tempter but perhaps rules over the kingdoms of earth. In the temptation of Christ (Matthew 4:8–9 and Luke 4:6–7) the devil offers all kingdoms of the earth to Jesus, implying they belong to him. Since Jesus does not dispute this offer, it may indicate that the authors of those gospels believed this to be true. This interpretation is, however, not shared by all, as Irenaeus argued that, since the devil was a liar since the beginning, he also lied here and that all kingdoms in fact belong to God, referring to Proverbs 21. This event is described in all three synoptic gospels, (Matthew 4:1–11, Mark 1:12–13, and Luke 4:1–13). | ||
Other adversaries of Jesus are ordinary humans although influence by the devil is suggested. John 8:40 speaks about the Pharisees as the "offspring of the devil". John 13:2 states that the devil entered Judas Iscariot before Judas' betrayal. (Luke 22:3) In all three synoptic gospels (Matthew 9:22–29, Mark 3:22–30, and Luke 11:14–20), Jesus' critics accuse him of gaining his power to cast out | Other adversaries of Jesus are ordinary humans although influence by the devil is suggested. John 8:40 speaks about the Pharisees as the "offspring of the devil". John 13:2 states that the devil entered Judas Iscariot before Judas' betrayal. (Luke 22:3) In all three synoptic gospels (Matthew 9:22–29, Mark 3:22–30, and Luke 11:14–20), Jesus' critics accuse him of gaining his power to cast out [[demon]]s from [[Beelzebub]], the devil. In response, Jesus says that a house divided against itself will fall, so, logically speaking, why would the devil allow one to defeat the devil's works with his own power? | ||
==Christian teachings about the Devil== | ==Christian teachings about the Devil== | ||