Page:Catholic Encyclopedia, volume 4.djvu/848

 DEVIL

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DEVIL

laied by Sir Stephen E. de Vere (London); Arnold, Recol- lections of Aubrey de Vere (London); Ward, Memoir of Au- brey de Vere (London).

Helen Grace Smith.

Devil (Greek 5id/3oXos; Lat. diabolus). — The name commonly given to the fallen angels, who are also known as demons (see Demon ; Demonology). With the article (6) it denotes Lucifer, their chief, as in Matthew, xxv, 41, "the Devil and his angels". It may be said of this name, as St. Gregory says of the word angel, "nomen est officii, non naturae" — the designation of an office, not of a nature. For the Greek word (from SiajSdXXeii', ''to traduce") means a slanderer, or accuser, and in this sense it is applied to him of whom it is written " the accuser [6 KaT'^7opos] of our brethren is east forth, who accused them before our God day and night" (Apoc, xii, 10). It thus answers to the Hebrew name Satan (]C^) which signi- fies an adversaiy, or an accuser.

Mention is made of the Devil in many passages of the Old and New Testaments, but there is no full account given in any one place, and the Scripture teaching on this topic can only be ascertained by com- bining a number of scattered notices from Genesis to Apocalypse, and reading them in the light of patristic and theological tradition. The authoritative teach- ing of the Church on this topic is set forth in the de- crees of the Fourth Lateran Council (cap. i, " Firmiter crcdimus"), wherein, after saying that God in the be- ginning had created together two creatures, the spir- itual and the corporeal, that is to say the angelic and the earthly, and lastly man, who was made of both spirit and body, the council continues: "Diabolus enim et alii dajmones a Deo cjuidem natura creati sunt boni, sed ipsi per se facti sunt mali". Here it is clearly taught that the Devil and the other demons are spiritual or angelic creatures created by God in a state of innocence, and that they became evil by their own act. It is adtled that man sinned by the sugges- tion of the Devil, and that in the next world the wicked shall suffer perpetual punishment with the Devil. The tloctrine which may thus be set forth in a few words has furnished a fruitful theme for theological speculation forthe Fathers and Schoolmen, as well as later theolog- ians, some of whom, Suarez for example, have treated it very fully. On the other hand it has also been the subject of many heretical or erroneous opinions, some of which owe their origin to pre-Christian systems of demonolgy (see Demonology). In later years Ra- tionalist writers have rejected the doctrine altogether, and seek to show that it has been borrowed by Juda- ism and Christianity from external systems of religion wherein it was a natural development of primitive Animism (q. v.).

As may be gathered from the language of the Lat- eran definition, the Devil and the other demons are but a part of the angelic creation, and their natural powers do not differ from those of the angels who re- mained faithful (see Angel). Like the other angels, they are pure spiritual beings without any body, and in their original state they are endowed with super- natural grace and placed in a condition of probation. It was only by their fall that they became devils. This was before the sin of our first parents, since this sin itself is ascribed to the instigation of the Devil: "By the envy of the Devil, death came into the world" (Wisdom, ii, 24). Yet it is remarkable that for an ac- count of the fall of the angels we must turn to the last Book of the Bible. For as such we may regard the vision in the Apocalypse, albeit the picture of the past is blended with prophecies of what shall be in the future: "And there was a great battle in heaven, Michael and his angels fought with the dragon, and the dragon fought and his angels: and they prevailed not, neither was their place found any more in heaven. And that great dragon was cast out, that old serpent, who is called the devil and Satan, who seduceth the

whole world; and he was cast unto the eartli, and his angels were thrown down with him" (Apocal3'pse, xii, 7-9). To this may be added the words of St. Jude: "And the angels who kept not their principality, but forsook their own habitation, he hath reserved under darkness in everlasting chains, imto the judgment of the great day" (Jude, i, 6; ef. II Peter, ii, 4). In the Old Testament we have a brief reference to the Fall in Job, iv, 18: "In his angels he found wickedness". But to this must be added the two classic texts in the prophets: "How art thou fallen from heaven, O Luci- fer, who didst rise in the morning? how art thou fallen to the earth, that didst wound the nations? And thou saidst in thy heart: I will ascend into heaven, I will exalt my throne above the stars of God, I will sit in the mountain of the covenant, in the sides of the north. I will ascend above the height of the clouds, I will be like the most High. But yet thou shalt be brought down to hell, into the depth of the pit" (Isaias, xiv, 12-15). This parable of the prophet is expressly directed against the King of Babylon, but both the early Fathers and later Catholic commenta- tors agree in understanding it as applying with deeper significance to the fall of the rebel angel. And the older commentators generally consider that this inter- pretation is confirmed by the words of Our Lord to His disciples: " I saw Satan like lightning falling from heaven" (Luke, x, 18). For the.se words were re- garded as a rebuke to the disciples, who were thus warned of the danger of pride by being remindeil of the fall of Lucifer. But modern commentators take this text in a different sense, and refer it not to the original fall of Satan, but his overthrow by the faitli of the disciples, who cast out devils in the name of their Master. And this new interpretation, as Schanz ob- serves, is more in keeping with the context.

The parallel prophetic passage is Ezechiel's lamen- tation upon the king of Tyre: "Thou wast the seal of resemblance, full of wisdom, and perfect in beauty. Thou wast in the pleasures of the paradise of God; every precious stone was thy covering; the sardius, the topaz, and the jasper, the chrysolite, and the onyx, and the beryl, the sapphire, and the carbuncle, and the emerald; gold the work of thy beauty: and thy pipes were prepared in the day that thou wast created. Thou a cherulj stretched out, and protecting, and I set thee in the holy mountain of God, thou hast walked in the midst of the stones of fire. Thou wast perfect in thy ways from the day of creation, until iniquity was foimd in thee" (Ezechiel, xxviii, 12-15). There is much in the context that can only be imder- stood literally of an earthly king concerning whom the words are professedly spoken, but it is clear that in any case the king is likened to an angel in Paradise who is ruined by his own iniquity.

Even for those who in no wise doubt or dispute it, the doctrine set forth in these texts and patristic in- terpretations may well suggest a multitude of ques- tions, and theologians have not been loth to ask and answer them. And in the first place, what was the nature of the sin of the rebel angels? In any case this was a point presenting considerable difficulty, espe- cially for theologians, who had formed a high estimate of the powers and possibilities of angelic knowledge, a subject which had a peculiar attraction for many of the great masters of scholastic speculation. For if sin be, as it surely is, the height of folly, the choice of darkness for light, of evil for good, it would seem that it can only be accounted for by some ignorance, or in- advertence, or weakness, or the influence of some overmastering passion. But most of these explana- tions seem to be precluded by the powers and perfec- tions of the angelic nature. The weakness of the flesh, which accoimts for such a mass of human wick- edness, was altogether absent from the angels. There could be no place for carnal sin without the corpus df.licti. And even some sins that are purely spiritual