Editing Devil (section)

== Christianity ==
{{Main|Devil in Christianity}}
{{See also|Satan#Christianity|War in Heaven}}
[[File:Alexandre_Cabanel_-_Fallen_Angel.jpg|thumb|''[[The Fallen Angel (painting)|The Fallen Angel]]'' (1847) by [[Alexandre Cabanel]]]]
In [[Christianity]], the devil or [[Satan]] is a fallen angel who is the primary opponent of [[God in Christianity|God]].<ref name=":0">{{Cite book|url=https://archive.org/details/oxfordcompaniont0000leem|url-access=registration|title=The Oxford Companion to World Mythology|last=Leeming|first=David|year= 2005|publisher=Oxford University Press (US)|isbn=978-0-19-515669-0|language=en}}</ref><ref>Jeffrey Burton Russell, ''The Devil: Perceptions of Evil from Antiquity to Primitive Christianity'', Cornell University Press 1987 {{ISBN|978-0-801-49409-3}}, p. 174</ref> Some Christians also considered the [[List of Roman deities|Roman]] and [[Greek primordial deities|Greek deities]] to be devils.<ref name="Arp, Robert 2014" /><ref name="ReferenceD" />

Christianity describes Satan as a [[fallen angel]] who terrorizes the world through evil,<ref name=":0" /> is opposed to [[truth]],<ref>{{Cite web|url=http://www.merriam-webster.com/dictionary/devil|title=Definition of DEVIL|website=www.merriam-webster.com|access-date=12 June 2016}}</ref> and shall be condemned, together with the fallen angels who follow him, to eternal fire at the [[Last Judgment]].<ref name=":0" />

=== Christian Bible ===
[[File:Backer Judgment (detail).JPG|thumb|Horns of a [[goat]] and a [[Sheep|ram]], goat's fur and ears, nose and canines of a [[pig]]; a typical depiction of the devil in [[Christian art]]. The goat, ram and pig are consistently associated with the devil.<ref>{{cite book| last = Fritscher| first = Jack| title = Popular Witchcraft: Straight from the Witch's Mouth| year = 2004| publisher = Popular Press| isbn = 0-299-20304-2| page = 23| quote = The pig, goat, ram—all of these creatures are consistently associated with the Devil. }}</ref> Detail of a 16th-century painting by [[Jacob de Backer]] in the [[National Museum, Warsaw|National Museum]] in [[Warsaw]].]]
==== Old Testament ====
The Devil is identified with several figures in the Bible including the [[Serpents in the Bible#Eden|serpent in the Garden of Eden]], [[Lucifer]], [[Satan]], the [[Temptation of Christ|tempter of the Gospels]], [[Leviathan]], and the [[Serpents in the Bible#Ancient serpent|dragon]] in the [[Book of Revelation]]. Some parts of the Bible, which do not refer to an evil spirit or Satan at the time of the composition of the texts, are interpreted as references to the Devil in Christian tradition.{{sfn|Kelly|2006|page=13}} [[Book of Genesis|Genesis 3]] mentions the [[Serpents in the Bible#Eden|serpent in the Garden of Eden]], which tempts [[Adam and Eve]] into eating the forbidden fruit from the [[tree of the knowledge of good and evil]], thus causing their [[The Fall of Man|expulsion from the Garden]]. The Babylonian myth of a rising star, as the embodiment of a heavenly being who is thrown down for his attempt to ascend into the higher planes of the gods, is also found in the Bible and interpreted as a fallen angel (Isaiah 14:12–15).<ref>{{Bibleverse|Isaiah|14:12–15}}</ref>{{sfn|Theißen|2009|p=251}} 

[[Ezekiel's cherub in Eden]] is thought to be a description of the major characteristic of the Devil, that he was created good, as a high ranking angel and lived in Eden, later turning evil on his own accord:<ref>''The Bible Knowledge Commentary: Old Testament'', p. 1283 John F. Walvoord, Walter L. Baker, Roy B. Zuck. 1985 "This 'king' had appeared in the [[Garden of Eden]] (v. 13), had been a guardian [[cherub]] (v. 14a), had possessed free access ... The best explanation is that Ezekiel was describing Satan who was the true 'king' of Tyre, the one motivating."</ref>

{{blockquote|You were in Eden, the garden of God; every precious stone adorned you: ruby, topaz, emerald, chrysolite, onyx, jasper, sapphire, turquoise, and beryl. Gold work of tambourines and of pipes was in you. In the day that you were created they were prepared. You were the anointed cherub who covers: and I set you, so that you were on the holy mountain of God; you have walked up and down in the midst of the stones of fire. You were perfect in your ways from the day that you were created, until unrighteousness was found in you.|source=Ezekiel 28:13–15<ref>{{bibleverse|Ezekiel|28:13–15}}</ref>}}

The [[Hebrew]] term {{transliteration|he|śāṭān}} ({{langx|he|שָּׂטָן}}) was originally a common noun meaning "accuser" or "adversary" and derived from a verb meaning primarily "to obstruct, oppose".<ref>ed. [[George Arthur Buttrick|Buttrick, George Arthur]]; ''The Interpreter's Dictionary of the Bible, An illustrated Encyclopedia''</ref>{{Sfn|Farrar|2014|p=10}} Satan is conceptualized as a heavenly being hostile to humans and a personification of evil 18 times in Job 1–2 and Zechariah 3.{{sfn|Farrar|2014|p=7}} In the [[Book of Job]], [[Job (biblical figure)|Job]] is a righteous man favored by God.{{sfn|Kelly|2006|page=21}} Job 1:6–8<ref>{{bibleverse|Job|1:6–8|HE}}</ref> describes the "[[sons of God]]" ({{transliteration|he|bənê hā'ĕlōhîm}}) presenting themselves before God.{{sfn|Kelly|2006|page=21}} Satan thinks Job only loves God because he has been blessed, so he requests that God tests the sincerity of Job's love for God through suffering, expecting Job to abandon his faith.{{sfn|Kelly|2006|pages=21–22}} God consents; Satan destroys Job's family, health, servants and flocks, yet Job refuses to condemn God.{{sfn|Kelly|2006|pages=21–22}} 

==== New Testament ====
The Devil figures much more prominently in the [[New Testament]] and in [[Christianity|Christian]] [[theology]] than in the Old Testament.<ref>Caldwell, William. "The Doctrine of Satan: III. In the New Testament." The Biblical World 41.3 (1913): 167–172. page 167</ref> The Devil is a unique entity throughout the New Testament, neither identical to the demons nor the fallen angels,{{sfn|Kelly|2004|p=17}}<ref>H. A. Kelly (30 January 2004). The Devil, Demonology, and Witchcraft: Christian Beliefs in Evil Spirits. Wipf and Stock Publishers. ISBN 9781592445318. p. 104</ref> the tempter and perhaps rules over the kingdoms of earth.<ref>{{cite journal |last1=Mango |first1=Cyril |title=Diabolus Byzantinus |journal=Dumbarton Oaks Papers |date=1992 |volume=46 |pages=215–223 |doi=10.2307/1291654 |jstor=1291654 }}</ref> In the [[temptation of Christ]] (Matthew 4:8–9 and Luke 4:6–7),<ref>{{bibleverse|Matthew|4:8–9}}; {{bibleverse|Luke|4:6–7}}</ref> the devil offers all kingdoms of the earth to Jesus, implying they belong to him.{{sfn|Kelly|2006|page=95}} Since Jesus does not dispute this offer, it may indicate that the authors of those gospels believed this to be true.{{sfn|Kelly|2006|page=95}} This event is described in all three [[synoptic gospel]]s, (Matthew 4:1–11,<ref>{{bibleverse|Matthew|4:1–11|NIV}}</ref> Mark 1:12–13<ref>{{bibleverse|Mark|1:12–13|NIV}}</ref> and Luke 4:1–13).<ref>{{bibleverse|Luke|4:1–13|NIV}}</ref> Some Church Fathers, such as [[Irenaeus]], reject that the Devil holds such power, arguing that, since the devil was a liar since the beginning, he also lied here and that all kingdoms belong to God, referring to Proverbs 21.<ref>{{bibleverse|Proverbs|21}}</ref>{{sfn|Grant|2006|p=130}}

Adversaries of Jesus are suggested to be under the influence of the Devil. {{bibleverse|John|8:40}} speaks about the [[Pharisees]] as the "offspring of the devil". John 13:2<ref>{{bibleverse|John|13:2}}</ref> states that the Devil entered [[Judas Iscariot]] [[Kiss of Judas|before Judas's betrayal]] (Luke 22:3).<ref>{{bibleverse|Luke|22:3|NIV}}</ref><ref>{{cite journal |last1=Pagels |first1=Elaine |title=The Social History of Satan, Part II: Satan in the New Testament Gospels |journal=Journal of the American Academy of Religion |date=1994 |volume=62 |issue=1 |pages=17–58 |doi=10.1093/jaarel/LXII.1.17 |jstor=1465555 }}</ref> In all three [[synoptic gospel]]s (Matthew 9:22–29,<ref>{{bibleverse|Matthew|9:22–29}}</ref> Mark 3:22–30<ref>{{bibleverse|Mark|3:22–30}}</ref> and Luke 11:14–20),<ref>{{bibleverse|Luke|11:14–20}}</ref> Jesus himself is also accused of serving the Devil. Jesus's adversaries claim that he receives the power to  cast out demons from [[Beelzebub]], the Devil. In response, Jesus says that a house divided against itself will fall, and that there would be no reason for the devil to allow one to defeat the devil's works with his own power.{{sfn|Kelly|2006|pp=82–83}}

According to the [[First Epistle of Peter]], "Like a roaring lion your adversary the devil prowls around, looking for someone to devour" (1 Peter 5:8).<ref>{{Bibleverse|1 Peter|5:8|NRSV}}</ref> The [[Authorship of the Petrine epistles|authors]] of the [[Second Epistle of Peter]] and the [[Epistle of Jude]] believe that God prepares judgment for the devil and his fellow fallen angels, who are bound in darkness until the [[Divine retribution]].<ref name="Conybeare1896">{{cite journal |last1=Conybeare |first1=F. C. |title=The Demonology of the New Testament. I |journal=The Jewish Quarterly Review |date=1896 |volume=8 |issue=4 |pages=576–608 |doi=10.2307/1450195 |jstor=1450195 }}</ref> In the [[Epistle to the Romans]], the inspirer of sin is also implied to be the author of death.<ref name="Conybeare1896" /> The [[Epistle to the Hebrews]] speaks of the devil as the one who has the power of death but is defeated through the [[death of Jesus]] (Hebrews 2:14).<ref>{{Bibleverse|Hebrews|2:14|NRSV}}</ref>{{sfn|Kelly|2006|p=30}} In the [[Second Epistle to the Corinthians]], [[Paul the Apostle]] warns that Satan is often disguised as an angel of light.<ref name="Conybeare1896" />

In the [[Book of Revelation]], a [[Serpents in the Bible|dragon/serpent]] "called the devil, or Satan" [[War in Heaven|wages war]] against the [[Michael (archangel)|archangel Michael]] resulting in the dragon's fall. The devil is described with features similar to [[Chaos (cosmogony)|primordial chaos]] [[Chaos gods|monsters]], like the [[Leviathan]] in the Old Testament.{{sfn|Kelly|2004|p=17}} The identification of this serpent as Satan supports identification of the serpent in Genesis with the devil.{{sfn|Tyneh|2003|p=48}}

=== Theology ===
In [[Christian theology]] the Devil is the [[personification]] of [[evil]], traditionally held to have [[War in Heaven|rebelled]] against [[God in Christianity|God]] in an attempt to become equal to God himself.{{efn|"By desiring to be equal to God in his arrogance, Lucifer abolishes the difference between God and the angels created by him and thus calls the entire system of order into question (if he were instead to replace God, the system itself would only be preserved with reversed positions)".{{sfn|Geisenhanslüke|Mein|Overthun|2015|p=217}}}} He is said to be a [[fallen angel]], who was expelled from [[Heaven in Christianity|Heaven]] at the beginning of time, before God created the material world, and is in constant opposition to God.<ref>{{cite journal |last1=McCurry |first1=Jeffrey |title=Why the Devil Fell: A Lesson in Spiritual Theology From Aquinas's 'Summa Theologiae' |journal=New Blackfriars |date=2006 |volume=87 |issue=1010 |pages=380–395 |doi=10.1111/j.0028-4289.2006.00155.x |jstor=43251053 |doi-access=free }}</ref>{{sfn|Goetz|2016|p=221}}

Many scholars explain the Devil's fall from God's grace in [[Neoplatonism|Neoplatonic fashion]]. According to [[Origen]], God created rational creatures first then the material world. The rational creatures are divided into angels and humans, both endowed with free will,<ref>{{cite journal |last1=Ramelli |first1=Ilaria L. E. |title=Origen, Greek Philosophy, and the Birth of the Trinitarian Meaning of 'Hypostasis' |journal=The Harvard Theological Review |date=2012 |volume=105 |issue=3 |pages=302–350 |doi=10.1017/S0017816012000120 |jstor=23327679 |s2cid=170203381 }}</ref> and the material world is a result of their evil choices.{{sfn|Koskenniemi|Fröhlich|2013|p=182}}{{sfn|Tzamalikos|2007|p=78}} Therefore, the Devil is considered most remote from the presence of God, and those who adhere to the Devil's will follow the Devil's removal from God's presence.{{sfn|Russell|1987|pp=130–133}} Similar, [[Pseudo-Dionysius the Areopagite]] considers evil as a deficiency having no real ontological existence. Thus the Devil is conceptualized as the entity most remote from God.{{sfn|Russell|1986|p=36}} [[Dante Alighieri]]'s ''[[Inferno (Dante)|Inferno]]'' follows a similar portrayal of the [[Dante's Satan|Devil]] by placing him at the bottom of hell where he becomes the center of the material and sinful world to which all sinfulness is drawn.{{sfn|Russell|1986|pp=94–95}}

From the beginning of the [[early modern period]] (around the 1400s), Christians started to imagine the Devil as an increasingly powerful entity, actively leading people into falsehood. For [[Martin Luther]] the Devil was not a deficit of good, but a real, personal and powerful entity, with a presumptuous will against God, his word and his creation.{{sfn|Kolb|Dingel|Batka|2014|p=249}}{{sfn|Oberman|2006|p=104}} Luther lists several hosts of ''greater'' and ''lesser'' devils. Greater devils would incite to greater sins, like unbelief and [[heresy]], while lesser devils to minor sins like [[greed]] and [[fornication]]. Among these devils also appears [[Asmodeus]] known from the [[Book of Tobit]].{{efn|"The reformer interprets the book of Tobit as a drama in which Asmodeus is up to mischief as a house devil."{{sfn|Brüggemann|2010|p=165}}}} These anthropomorphic devils are used as [[stylistic device]]s for his audience, although Luther regards them as different manifestations of one spirit (i.e. the Devil).{{efn|"Thus Luther's use of individual specific devils is explained by the need to present his thoughts in a manner that is reasonable and understandable for the masses of his contemporaries."{{sfn|Brüggemann|2010|p=166}}}}

Others rejected that the Devil has any independent reality on his own. [[David Joris]] was the first of the [[Anabaptists]] to suggest the Devil was only an allegory ({{c.|1540}}); this view found a small but persistent following in the Netherlands.<ref name="Waite1995">{{cite journal |last1=Waite |first1=Gary K. |title='Man is a Devil to Himself': David Joris and the Rise of a Sceptical Tradition towards the Devil in the Early Modern Netherlands, 1540–1600 |journal=Nederlands Archief voor Kerkgeschiedenis |date=1995 |volume=75 |issue=1 |pages=1–30 |doi=10.1163/002820395X00010 |id={{ProQuest|1301893880}} |jstor=24009006 }}</ref> The Devil as a [[fallen angel]] symbolized [[Fall of man|Adam's fall from God's grace]] and Satan represented a power within man.<ref name="Waite1995" /> [[Rudolf Bultmann]] taught that Christians need to reject belief in a literal devil as part of formulating an authentic faith in today's world.<ref>Edwards, Linda. A Brief Guide to Beliefs: Ideas, Theologies, Mysteries, and Movements. Vereinigtes Königreich, Westminster John Knox Press, 2001. p. 57</ref>