The Devil (Greek: diabolos = 'slanderer' or 'accuser') is believed in certain religions and cultures to be a powerful, supernatural entity that is the personification of evil and the enemy of God and humankind. The Devil is commonly associated with heretics, infidels, and other unbelievers. The Abrahamic religions have variously regarded the Devil as a rebellious fallen angel or demon that tempts humans to sin or commit evil deeds. Others regard the Devil as an allegory that represents a crisis of faith, individualism, free will, wisdom and enlightenment. In mainstream Christianity, God and the Devil are usually portrayed as fighting over the souls of humans, with the Devil seeking to lure people away from God and into Hell. The Devil commands a force of evil angels, commonly known as demons. The Hebrew Bible (or Old Testament) describes the Adversary (Ha-satan) as an angel who instigates tests upon humankind. Many other religions have a trickster or tempter figure that is similar to the Devil. Modern conceptions of the Devil include the concept that it symbolizes humans' own lower nature or sinfulness.
People put the concept of the Devil to use in social and political conflicts, claiming that their opponents are influenced by the Devil or even willingly supporting the Devil. The Devil has also been used to explain why others hold beliefs that are considered to be false and ungodly.
In mainstream Judaism there is no concept of a devil like in mainstream Christianity or Islam. In Hebrew, the biblical word ha-satan (השָׂטָן) means "the adversary" or the obstacle, or even "the prosecutor" (recognizing that God is viewed as the ultimate Judge).
The 2nd Book of Enoch, also called the Slavonic Book of Enoch, contains references to a Watcher Grigori called Satanael. It is a pseudepigraphic text of an uncertain date and unknown authorship. The text describes Satanael as being the prince of the Grigori who was cast out of heaven and an evil spirit who knew the difference between what was "righteous" and "sinful". A similar story is found in the book of 1 Enoch; however, in that book, the leader of the Grigori is called Semjâzâ.
For the Chasidic Jews of the eighteenth century, Ha-satan was Baal Davar. The Book of Enoch contains references to Satariel, thought also to be Sataniel and Satan'el (etymology dating back to Babylonian origins). The similar spellings mirror that of his angelic brethren Michael, Raphael, Uriel and Gabriel, previous to his expulsion from Heaven.
In mainstream Christianity the Devil is known as Satan and sometimes as Lucifer, although most scholars recognize the reference in Isaiah 14:12 to Lucifer, or the Morning Star, to be a reference to the Babylonian king. Many modern Christians consider the Devil to be an angel who, along with one-third of the angelic host (the demons) rebelled against God and has consequently been condemned to the Lake of Fire. He is described as hating all humanity, or more accurately creation, opposing God, spreading lies and wreaking havoc on the souls of mankind. Other Christians consider the devil in the Bible to refer figuratively to human sin and temptation and to any human system in opposition to God.
Satan is often identified as the serpent who convinced Eve to eat the forbidden fruit; thus, Satan has often been depicted as a serpent. Though this identification is not present in the Adam and Eve narrative, this interpretation goes back at least as far as the time of the writing of the Book of Revelation, which specifically identifies Satan as being the serpent (Rev. 20:2).
In the Bible, the devil is identified with the "The dragon" and "the old serpent" in the Book of Revelation 12:9, 20:2 have also been identified with Satan, as have "the prince of this world" in the Book of John 12:31, 14:30; "the prince of the power of the air" also called Meririm, and "the spirit that now worketh in the children of disobedience" in Ephesians 2:2; and "the god of this world" in Corinthians 4:4. He is also identified as the dragon in the Book of Revelation, and the tempter of the Gospels.
Beelzebub is originally the name of a Philistine god (more specifically a certain type of Baal, from Ba‘al Zebûb, lit. "Lord of Flies") but is also used in the New Testament as a synonym for Satan. A corrupted version, "Belzeboub," appears in The Divine Comedy.
In other, non-mainstream, Christian beliefs (e.g. the beliefs of the Christadelphians) the word "satan" in the Bible is not regarded as referring to a supernatural, personal being but to any 'adversary' and figuratively refers to human sin and temptation.
In Islam the Devil is referred to as Iblis (Arabic: Shaitan, a word referring to evil devil-like beings). According to the Qur'an, God created Iblis out of "smokeless fire" (along with all of the other jinn) and created man out of clay. The primary characteristic of the Devil, besides hubris, is that he has no power other than the power to cast evil suggestions into the heart of men and women.
According to Muslim theology, Iblis was expelled from the grace of God when he disobeyed God by choosing not to pay homage to Adam, the father of all mankind. He claimed to be superior to Adam, on the grounds that man was created of earth unlike himself. As for the angels, they prostrated before Adam to show their homage and obedience to God. However, Iblis, adamant in his view that man is inferior, and unlike angels was given the ability to choose, made a choice of not obeying God. This caused him to be expelled by God, a fact that Iblis blamed on humanity. Initially, the Devil was successful in deceiving Adam, but once his intentions became clear, Adam and Eve repented to God and were freed from their misdeeds and forgiven. God gave them a strong warning about Iblis and the fires of Hell and asked them and their children (humankind) to stay away from the deceptions of their senses caused by the Devil.
According to the verses of the Qur'an, the Devil's mission until the Qiyamah or Resurrection Day (yaum-ul-qiyama) is to deceive Adam's children (mankind). After that, he will be put into the fires of Hell along with those whom he has deceived. The Devil is also referred to as one of the jinns, as they are all created from the smokeless fire. The Qur'an does not depict Iblis as the enemy of God, as God is supreme over all his creations and Iblis is just one of his creations. Iblis's single enemy is humanity. He intends to discourage humans from obeying God. Thus, humankind is warned to struggle (jihad) against the mischiefs of the Satan and temptations he puts them in. The ones who succeed in this are rewarded with Paradise (jannath ul firdaus), attainable only by righteous conduct.
In the Bahá'í Faith there is no existence of a malevolent superhuman entity such as the devil. Human beings are seen to have free will, and thus are seen to be able to either turn towards God and develop spiritual qualities, or instead be immersed in their own desires and thus commit wrongs; if people are immersed in their own desires, the Bahá'í writings sometimes use a metaphorical usage of satanic to describe their actions. The writings of Bahá'í Faith also state that the devil is also a metaphor for the "insistent self" or "lower self" which is a self-serving inclination within each individual. This tendency is often referred to in the Bahá'í writings as "the Evil One".
An alternate name for the main deity in the tentatively Indo-European pantheon of the Yazidi, Malek Taus, is Shaitan. Rather than Satanic, however, Yazidism is better understood as a remnant of a pre-Islamic Middle Eastern religion, and/or a ghulat Sufi movement founded by Shaykh Adi. The connection with Satan, originally made by Muslim outsiders, attracted the interest of 19th-century European travelers and esoteric writers.
Christian tradition has frequently identified pagan religions and witchcraft with the influence of Satan. In the Early Modern Period, the Church accused alleged witches of consorting and conspiring with Satan. Several modern conservative Christian writers, such as Jack Chick and James Dobson, have depicted today's neopagan and witchcraft religions as explicitly Satanic.
Few neopagan reconstructionist traditions recognize Satan or the Devil outright. However, many neopagan groups worship some sort of Horned God, for example as a consort of the Great Goddess in Wicca. These gods usually reflect mythological figures such as Cernunnos or Pan, and any similarity they may have to the Christian Devil seems to date back only to the 19th century, when a Christian reaction to Pan's growing importance in literature and art resulted in his image being translated to that of the Devil.
New Age movement
Participants in the New Age movement have widely varied views about Satan, the Devil, and so forth. In some forms of Esoteric Christianity Satan remains as a being of evil, or at least a metaphor for sin and materialism, but the most widespread tendency is to deny his existence altogether. Lucifer, on the other hand, in the original Latin sense of "light-bringer", occasionally appears in the literature of certain groups as a metaphorical figure quite distinct from Satan, and without any implications of evil. For example, Theosophy founder Madame Blavatsky named her journal Lucifer since she intended it to be a "bringer of light". Many New Age schools of thought follow a nondualistic philosophy that does not recognize a primal force for evil. Even when a dualistic model is followed, this is more often akin to the Chinese system of yin and yang, in which good and evil are explicitly not a complementary duality. Schools of thought that do stress a spiritual war between good and evil or light and darkness include the philosophy of Rudolf Steiner, Agni Yoga, and the Church Universal and Triumphant.
Some religions worship the Devil. This can be in a polytheistic sense where "God", Satan, and others are all deities with Satan as the preferred patron; or it can be from a more monotheistic viewpoint, where God is regarded as a true god, but is nevertheless defied.
Some variants deny the existence of God and the Devil altogether, but still call themselves Satanists, such as Anton LaVey's Church Of Satan which sees Satan as a representation of the primal and natural state of mankind.
Much "Satanic" lore does not originate from actual Satanists, but from Christians. Best-known would be the medieval folklore and theology surrounding demons and witches. A more recent example is the Satanic ritual abuse scare of the 1980s – beginning with the memoir Michelle Remembers – which depicts Satanism as a vast (and unsubstantiated) conspiracy of elites with a predilection for child abuse and human sacrifice. This genre regularly describes Satan as actually appearing in person in order to receive worship.
Similar concepts in other religions
In the Gathas, the oldest texts of the Zoroastrian Avesta, believed to have been composed by Zoroaster himself, the poet does not mention a manifest adversary. Ahura Mazda's Creation is "truth", asha. The "lie" (druj) is manifest only as decay or chaos, not an entity.
Today, the Parsis of India largely accept the 19th century interpretation that Angra Mainyu is the 'Destructive Emanation' of Ahura Mazda. Instead of struggling against Mazda himself, Angra Mainyu battles Spenta Mainyu, Mazda's 'Creative Emanation.'
In contrast to Christianity, Islam, and Zoroastrianism, Hinduism does not recognize any central evil force or entity such as the Devil opposing God. Hinduism does recognize that different beings (e.g., asuras) and entities can perform evil acts, under the temporary dominance of the guna of tamas, and cause wordly sufferings. The Rajasic and Tamasic Gunas of Maya are considered especially close to the Abrahamic concept, the hellish parts of the Ultimate Delusion called "Prakriti". An embodiment of this is the concept of Advaita (non-dualism) where there is no good or evil but simply different levels of realization.
On the other hand, in Hinduism, which provides plenty of room for counterpoint, there is also the notion of dvaita (dualism) where there is interplay between good and evil tendencies. A prominent asura is Rahu whose characteristics are similar to those of the Devil. However, Hindus, and Vaishnavites in particular, believe that an avatar of Vishnu incarnates to defeat evil when evil reaches its greatest strength. The concept of Guna and Karma also explain evil to a degree, rather than the influence of a devil.
To be more specific, Hindu philosophy defines that the only existing thing (Truth) is the Almighty God. So, all the asuric tendencies are inferior and mostly exist as illusions in the mind. Asuras are also different people in whom bad motivations and intentions (tamas) have temporarily outweighed the good ones (Sattva). Different beings like siddha, gandharva, yaksha etc. are considered beings unlike mankind, and in some ways superior to men.
In Ayyavazhi, officially an offshoot of Hinduism prominent in Tamil Nadu (a southern state in India with Dravidian heritage), followers, unlike most other branches of Hinduism, believes in a Satan-like figure, Kroni. Kroni, according to Ayyavazhi is the primordial manifestation of evil and manifests in various forms of evil, i.e., Ravana, Duryodhana, etc., in different ages or yugas. In response to such manifestation of evil, believers, in Ayya-Vazhi religion believe that God, as Vishnu manifests in His avatars such as Rama and Krishna to defeat evil. Eventually, the Ekam with the spirit (the spirit taken by Narayana only for incarnating in the world) of Narayana incarnates in the world as Ayya Vaikundar to destroy the final manifestaion of Kroni, Kaliyan.
Kroni, the spirit of Kali Yuga is said to be omnipresent in this age and that is one of the reasons why followers of Ayya Vazhi, like most Hindus, believe that the current yuga, Kali Yuga is so degraded.
A devil-like figure in Buddhism is Mara. He is a tempter, who also tempted Gautama Buddha by trying to seduce him with the vision of beautiful women who, in various legends, are often said to be Mara's daughters. Mara personifies unskillfulness, the "death" of the spiritual life. He tries to distract humans from practicing the spiritual life by making the mundane alluring or the negative seem positive. Another interpretation of Mara is that he is the desires that are present in ones own mind preventing the person from seeing the truth. So in a sense Mara is not an independent being but a part of one's own being that has to be defeated. In daily life of the Buddha the role of devil has been given to Devadatta.
In the Ausarian drama we find that Ausar (Greek: Osiris) is chopped into thirteen pieces by Set. Auset (Isis) collects all of his pieces save his phallus. Horus, son of Ausar and Auset sets out to avenge the death and dismemberment of his father by confronting Set. Horus is victorious over Set and Ausar, being brought back from the dead becomes lord of the underworld. It is this drama that gives us the cosmic conflict between good and evil, evil being embodied by Set. This is not to say that Set was always seen as an evil character in Ancient Egyptian theology. There are many times in Ancient Egyptian history where conflicts between different "houses" lead to the depreciation of one god relative to another.
As in most polytheistic faiths, the characters involved differentiate themselves from the Western tradition of a devil in that all the gods are closely related. In this case, numerous historic texts suggest that Set is the Uncle or Brother of Horus and in the "defeat" of Set, we see another separation from the norm in the devouring/assimilation of Set into Horus with the result of Horus having depictions of both the falcon head and the (unknown animal) head of Set. This (like Buddhism) represents a dissolution of dichotomy.
In the Western Christian tradition, the Devil has entered popular folklore, particularly in his role as a trickster figure. As such, he is found as a character in a wide number of traditional folktales and legends from Ireland,Canada, Italy and England, where he often attempts to trick or outwit other characters. In some of these tales, the Devil is portrayed as more of a folk villain than as the personification of evil. The Devil also features prominently in a number of hagiographical tales, or tales of the saints such as the popular tale of St. Dunstan, many of which may fall outside the authorized religious canon. The Devil is also a recurring feature in tales explaining the etymology of geographical names, lending his name to natural formations such as The Devil's Chimney.
In some religions and traditions, these titles are separate demons; others identify these names as guises of The Devil. Even when thought of as individual demons, some are often thought of being under the Devil's direct control. This identifies only those thought of as the Devil.
- Azazel, Asael (Hebrew): King of Devils
- Baphomet, a demon supposedly worshiped by the Knights Templar
- Beelzebub, ba'al zevuv בעל זבוב (Hebrew): Master of the flies or Lord of the Flies ( )
- Belial, Beliar, Bheliar (Hebrew): without master, despicableness of the earth, Lord of Pride ( )
- Mastema, a devil in the Book of Jubilees
- Sammael, Samiel, Sammael (Hebrew): "Poison of God"
These are titles that almost always refer to the Devil.
- 666 or 616, the Number of the Beast
- Angra Mainyu, Ahriman: "malign spirit", "unholy spirit"
- Antichrist, the coming of the Devil to the mortal world in Christianity
- Der Leibhaftige (German): "He Himself"
- Diabolus, Diavolus (Greek): "downward flowing"
- Iblis, the devil in Islam
- Lord of the underworld / Lord of Hell / Lord of this World
- Lucifer / The Morning Star (Greek and Roman): bringer of light, illuminator; the planet Venus, often portrayed as Satan's name before he fell
- Mephistopheles, Mephisto (Greek): that, which avoids the light
- Old Scratch, The Stranger, Old Nick: a colloquialism for the devil, as indicated by the name of the character in the story The Devil and Tom Walker
- Old Hob
- Prince of Darkness / Air
- Satan / The Adversary, Accuser, Prosecutor
- (The ancient/old/crooked/coiling) Serpent
- Shaitan, an Arabic name for Satan
- Kölski (Iceland)
- Voland (medieval France)
God as the Devil
Several religious authors throughout history have advanced the notion that the god of the Abrahamic Bible and its sequels is consistent in character with the Devil. They make the case that the Biblical God is a divine force that wreaks suffering, death, and destruction and that tempts or commands humanity into committing mayhem and genocide.
These writings refer to the Biblical God variously as "a demiurgus", "an evil angel", "the devil god", "the Prince of Darkness", "the source of all evil", "a demon", "a cruel, wrathful, warlike tyrant", "Satan", "the devil", and "the first beast of the book of Revelation".
Many of the authors criticize only Jehovah, the God of the Abrahamic scriptures (Tanakh), in contrast with the "true god" of the New Testament. However, other authors apply their condemnation to the entire godhead of Judaism, Christianity, and Islam.
The authors assert their claims by reference to a number of passages in Biblical scripture describing actions of God that they say are evil or Devil-like. Many of the authors have been severely chastised for their writings, and their followers killed.
- ↑ "devil", Encyclopædia Britannica. 2007. Encyclopædia Britannica Online. 29 June 2007 <http://www.britannica.com/eb/article-9030155>.
- ↑ For example in and and other places, the word "adversary" appears in the translation, which in the original Hebrew is "ha-satan".
- ↑ "But by the envy of the devil, death came into the world" - Book of Wisdom II. 24
- ↑ 2 Enoch 18:3
- ↑ "And I threw him out from the height with his angels, and he was flying in the air continuously above the bottomless" - 2 Enoch 29:4
- ↑ "The devil is the evil spirit of the lower places, as a fugitive he made Sotona from the heavens as his name was Satanail, thus he became different from the angels, but his nature did not change his intelligence as far as his understanding of righteous and sinful things" - 2 Enoch 31:4
- ↑ Martyrdom of Isaiah, 2:2; Vita Adæ et Evæ, 16)
- ↑ Book of Jubilees, xvii. 18
- ↑ The Dictionary of Angels" by Gustav Davidson, © 1967
- ↑ See, for example, the entries in Nave's Topical Bible, the Holman Bible Dictionary and the Adam Clarke Commentary.
- ↑ Rev. 12:9
- ↑ Mat. 4:1
- ↑ "Do you Believe in a Devil? He is a saint.". http://www.christadelphia.org/pamphlet/devil.htm. Retrieved 2007-05-29.
- ↑ 18.0 18.1 Smith, Peter (2000). "satan". A concise encyclopedia of the Bahá'í Faith. Oxford: Oneworld Publications. pp. 304. ISBN 1-85168-184-1.
- ↑ Bahá'u'lláh (1994) [1873-92]. "Tablet of the World". Tablets of Bahá'u'lláh Revealed After the Kitáb-i-Aqdas. Wilmette, Illinois, USA: Bahá'í Publishing Trust. pp. 87. ISBN 0877431744. http://reference.bahai.org/en/t/b/TB/tb-8.html#pg87.
- ↑ Shoghi Effendi quoted in Compilations (1983). Hornby, Helen (Ed.). ed. Lights of Guidance: A Bahá'í Reference File. Bahá'í Publishing Trust, New Delhi, India. pp. 513. ISBN 8185091463. http://bahai-library.com/index.php5?file=hornby_lights_guidance_2.html&chapter=4#n1738.
- ↑ Drower, E.S. The Peacock Angel. Being Some Account of Votaries of a Secret Cult and their Sanctuaries. London: John Murray, 1941.
- ↑ Hutton, Ronald (1999). Triumph of the Moon. Oxford: Oxford University Press. pp. 46. ISBN.
- ↑ Church of Satan official statement of beliefs
- ↑ Hindu Concept of God
- ↑ http://visindavefur.hi.is
- The Origin of Satan, by Elaine Pagels (Vintage Books, New York 1995) explores the development, the "demonization" of the character of Satan against the background of the bitter struggle between the early Church and the Synagogue to be the legitimate heir of ancient Hebrew religious tradition. She discusses how Satan becomes a figure that reflects our own hatreds and prejudices, and the struggle between our loving selves and our fearful, combative selves.
- The Old Enemy: Satan and the Combat Myth, by Neil Forsyth (Princeton, New Jersey, 1987) seeks to show how Satan emerged from ancient mythological traditions and is best understood not as a principle of evil, but as a narrative character in the context of "the Combat Myth". Forsyth tells the Devil's story from the Epic of Gilgamesh through to the writings of St. Augustine.
- The Devil: Perceptions of Evil from Antiquity to Primitive Christianity, by Jeffrey Burton Russell (Meridian, New York 1977) is "a history of the personification of evil" which, to make things clear, he calls "the Devil". Accessible and engaging, full of photographs illustrating the text, this is the first of a four volume series on the history of the concept of the Devil. The following volumes are, Satan: The Early Christian Tradition, Lucifer: The Devil in the Middle Ages, and Mephistopheles: The Devil in the Modern World.
- The Devil in Legend and Literature, by Maximilian Rudwin, Open Court, La Salle, Illinois, 1931, 1959) is a compendium of "the secular and sacred adventures of Satan." Engaging, wide-ranging and good-humored.
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