Devil in Christianity

<h2 id="old-testament">Old Testament</h2>
<h3>Satan in the Old Testament</h3>

The <a href="/facts/Hebrew/hqKCSy9d">Hebrew</a> term śāṭān (<a href="/facts/Hebrew_language/hqKCSy9d">Hebrew</a>: שָּׂטָן) was originally a common noun meaning "accuser" or "adversary" that was applicable to both human and heavenly adversaries.<a class="footnote-ref" id="fnref:5" href="#fn:5">5</a><a class="footnote-ref" id="fnref:6" href="#fn:6">6</a> The term is derived from a verb meaning primarily "to obstruct, oppose".<a class="footnote-ref" id="fnref:7" href="#fn:7">7</a><a class="footnote-ref" id="fnref:8" href="#fn:8">8</a> Throughout the <a href="/facts/Hebrew_Bible/y8yblF9f">Hebrew Bible</a>, it refers most frequently to ordinary human adversaries.<a class="footnote-ref" id="fnref:9" href="#fn:9">9</a><a class="footnote-ref" id="fnref:10" href="#fn:10">10</a><a class="footnote-ref" id="fnref:11" href="#fn:11">11</a> Such verses include 1 Samuel 29:4; 2 Samuel 19:22; 1 Kings 5:4; 1 Kings 11:14, 23, 25; and Psalms 109:6. However, Numbers 22:22 and 32 use the same term to refer to the angel of the Lord. This concept of a heavenly being as an adversary to humans evolved into the personified evil of "a being with agency" called the Satan 18 times in Job 1–2 and Zechariah 3.<a class="footnote-ref" id="fnref:12" href="#fn:12">12</a>
Both Hebrew and Greek have definite articles that are used to differentiate between common and proper nouns, but they are used in opposite ways: in Hebrew, the article designates a common noun, whereas in Greek, the article signals an individual's name (a proper noun).<a class="footnote-ref" id="fnref:13" href="#fn:13">13</a> For example, in the Hebrew book of Job, one of the angels is referred to as a satan, "an adversary", but in the Greek <a href="/facts/Septuagint/jGpbyr2n">Septuagint</a>, which was used by the early Christians, whenever "the Satan" (Ha-Satan) appears with a <a href="/facts/Article_(grammar)/dLXmIPh1">definite article</a>, it specifically refers to the individual known as the heavenly accuser whose personal name is Satan.<a class="footnote-ref" id="fnref:14" href="#fn:14">14</a> In some cases it is unclear which is intended.<a class="footnote-ref" id="fnref:15" href="#fn:15">15</a>
<a href="/facts/Henry_A._Kelly/pLx930lU">Henry A. Kelly</a> says that "almost all modern translators and interpreters" of 1 Chronicles 21:1 (in which satan occurs without the definite article) agree the verse contains "the proper name of a specific being appointed to the office of adversary".<a class="footnote-ref" id="fnref:16" href="#fn:16">16</a><a class="footnote-ref" id="fnref:17" href="#fn:17">17</a> Thomas Farrar writes that "In all three cases, satan was translated in the Septuagint as diabolos, and in the case of Job and Zechariah, with ho diabolos (the accuser; the slanderer). In all three of these passages there is general agreement among Old Testament scholars that the referent of the word satan is an angelic being".<a class="footnote-ref" id="fnref:18" href="#fn:18">18</a><a class="footnote-ref" id="fnref:19" href="#fn:19">19</a>
In the early rabbinic literature, Satan is never referred to as "the Evil one, the Enemy, belial, Mastema or Beelzebul".<a class="footnote-ref" id="fnref:20" href="#fn:20">20</a> No Talmudic source depicts Satan as a rebel against God or as a fallen angel or predicts his end.<a class="footnote-ref" id="fnref:21" href="#fn:21">21</a> Ancient Jewish text depicts Satan as an agent of God, a spy, a stool-pigeon, a prosecutor of mankind and even a hangman. He descends to earth to test men's virtue and lead them astray, then rises to Heaven to accuse them.<a class="footnote-ref" id="fnref:22" href="#fn:22">22</a>

In the <a href="/facts/Book_of_Job/vpHNU5Ek">Book of Job</a>, <a href="/facts/Job_(biblical_figure)/AFM4Ms66">Job</a> is a righteous man favored by God.<a class="footnote-ref" id="fnref:23" href="#fn:23">23</a> Job 1:6–8<a class="footnote-ref" id="fnref:24" href="#fn:24">24</a> describes the "<a href="/facts/Sons_of_God/oTwv99VN">sons of God</a>" (bənê hā'ĕlōhîm) presenting themselves before God:<a class="footnote-ref" id="fnref:25" href="#fn:25">25</a> <blockquote>"Sons of God" is a description of 'angels' as supernatural heavenly beings, "ministers of Yahweh, able under His direction to intervene in the affairs of men, enjoying a closer union with Yahweh than is the lot of men. They appear in the earliest books of the Old Testament as well as in the later... They appear in prophetical and sapiential literature as well as in the historical books; they appear in the primitive history and in the most recent history... they usually appear in the Old Testament in the capacity of God's agents to men; otherwise they appear as the heavenly court of Yahweh. They are sent to men to communicate God's message, to destroy, to save, to help, to punish. ...The angels are in complete submission to the will of God... Whenever they appear among men, it is to execute the will of Yahweh."<a class="footnote-ref" id="fnref:26" href="#fn:26">26</a> </blockquote>
God asks one of them where he has been. Satan replies that he has been roaming around the earth.<a class="footnote-ref" id="fnref:27" href="#fn:27">27</a> God asks, "Have you considered My servant Job?"<a class="footnote-ref" id="fnref:28" href="#fn:28">28</a> Satan thinks Job only loves God because he has been blessed, so he requests that God test the sincerity of Job's love for God through suffering, expecting Job to abandon his faith.<a class="footnote-ref" id="fnref:29" href="#fn:29">29</a> God consents; Satan destroys Job's family, health, servants and flocks, yet Job refuses to condemn God.<a class="footnote-ref" id="fnref:30" href="#fn:30">30</a> At the end, God returned to Job twice what he had lost. This is one of the two Old Testament passages, along with <a href="/facts/Book_of_Zechariah/YFb3Ep65">Zechariah</a> 3, where the Hebrew ha-Satan (the Adversary) becomes the <a href="/facts/Ancient_Greek_language/LIK7NlUh">Greek</a> ho diabolos (the Slanderer) in the Greek Septuagint used by the early Christian church.<a class="footnote-ref" id="fnref:31" href="#fn:31">31</a>
A satan is involved in King <a href="/facts/David/DLGI6Tl2">David</a>'s census and Christian teachings about this satan varies, just as the pre-exilic account of 2 Samuel and the later account of 1 <a href="/facts/Books_of_Chronicles/8A9f9fUq">Chronicles</a> present differing perspectives:

<blockquote>And again the anger of the LORD was kindled against Israel, and He moved David against them, saying: 'Go, number Israel and Judah.'— 2 Samuel 24:1<a class="footnote-ref" id="fnref:32" href="#fn:32">32</a></blockquote>
<blockquote>However, Satan rose up against Israel, and moved David to number Israel.— 1 Chronicles 21:1<a class="footnote-ref" id="fnref:33" href="#fn:33">33</a></blockquote>
According to some teachings, this term refers to a human being, who bears the title satan while others argue that it indeed refers to a heavenly supernatural agent, an angel.<a class="footnote-ref" id="fnref:34" href="#fn:34">34</a> Since the satan is sent by the will of God, his function resembles less the devilish enemy of God. Even if it is accepted that this satan refers to a supernatural agent, it is not necessarily implied this is the Satan. However, since the role of the figure is identical to that of the devil, viz. leading David into sin, most commentators and translators agree that David's satan is to be identified with Satan and the Devil.<a class="footnote-ref" id="fnref:35" href="#fn:35">35</a>
<a href="/facts/Zechariah_(Hebrew_prophet)/uDgpoocx">Zechariah</a>'s vision of recently deceased <a href="/facts/Joshua_the_High_Priest/hNyq5ygD">Joshua the High Priest</a> depicts a dispute in the heavenly throne room between Satan and the <a href="/facts/Angel_of_the_Lord/N0c71Bso">Angel of the Lord</a> (Zechariah 3:1–2).<a class="footnote-ref" id="fnref:36" href="#fn:36">36</a> The scene describes Joshua the High Priest dressed in filthy rags, representing the nation of Judah and its sins,<a class="footnote-ref" id="fnref:37" href="#fn:37">37</a> on trial with God as the judge and Satan standing as the <a href="/facts/Prosecutor/3kHvlXkC">prosecutor</a>.<a class="footnote-ref" id="fnref:38" href="#fn:38">38</a> Yahweh rebukes Satan<a class="footnote-ref" id="fnref:39" href="#fn:39">39</a> and orders that Joshua be given clean clothes, representing God's forgiveness of Judah's sins.<a class="footnote-ref" id="fnref:40" href="#fn:40">40</a> Goulder (1998) views the vision as related to opposition from <a href="/facts/Sanballat_the_Horonite/yr1VeCBh">Sanballat the Horonite</a>.<a class="footnote-ref" id="fnref:41" href="#fn:41">41</a> Again, Satan acts in accordance with God's will. The text implies he functions both as God's accuser and as his executioner.<a class="footnote-ref" id="fnref:42" href="#fn:42">42</a>

<h3>Identified with the Devil</h3>
Some parts of the Bible, which do not originally refer to an evil spirit or Satan, have been retroactively interpreted as references to the devil.<a class="footnote-ref" id="fnref:43" href="#fn:43">43</a>

<h4>The serpent</h4>

<a href="/facts/Book_of_Genesis/uFEgtYrb">Genesis 3</a> mentions the <a href="/facts/Serpents_in_the_Bible/fg5usKpy">serpent in the Garden of Eden</a>, which tempts <a href="/facts/Adam_and_Eve/PBKg3IDE">Adam and Eve</a> into eating the forbidden fruit from the <a href="/facts/Tree_of_the_knowledge_of_good_and_evil/fMqs2t1m">tree of the knowledge of good and evil</a>, thus causing their <a href="/facts/The_Fall_of_Man/Qv22lRMx">expulsion from the Garden</a>. God rebukes the serpent, stating: "I will put enmity between you and the woman, and between your offspring and hers; he will strike your head, and you will strike his heel" (Genesis 3:14–15).<a class="footnote-ref" id="fnref:44" href="#fn:44">44</a> Although the Book of Genesis never mentions Satan,<a class="footnote-ref" id="fnref:45" href="#fn:45">45</a> Christians have traditionally interpreted the serpent in the <a href="/facts/Garden_of_Eden/G52p2uaP">Garden of Eden</a> as the devil due to Revelation 12:9,<a class="footnote-ref" id="fnref:46" href="#fn:46">46</a> which describes the devil as "that ancient serpent called the Devil, or Satan, the one deceiving the whole world; was thrown down to the earth with all his angels."<a class="footnote-ref" id="fnref:47" href="#fn:47">47</a><a class="footnote-ref" id="fnref:48" href="#fn:48">48</a> This chapter is used not only to explain the fall of mankind but also to remind the reader of the enmity between Satan and humanity. It is further interpreted as a prophecy regarding Jesus' victory over the devil, with reference to the child of a woman, striking the head of the serpent.<a class="footnote-ref" id="fnref:49" href="#fn:49">49</a>

<h4>Lucifer</h4>

The idea of fallen angels was familiar in pre-Christian Hebrew thought from the <a href="/facts/Book_of_the_Watchers/zHh9YBhR">Book of the Watchers</a>, according to which angels who impregnated human women were cast out of heaven. The Babylonian/Hebrew 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, (Isaiah 14:12–15)<a class="footnote-ref" id="fnref:50" href="#fn:50">50</a> was accepted by early Christians, and interpreted as a fallen angel.<a class="footnote-ref" id="fnref:51" href="#fn:51">51</a>
<a href="/facts/Aquila_of_Sinope/JmftvYuT">Aquila of Sinope</a> derives the word hêlêl, the Hebrew name for the <a href="/facts/Venus_in_culture/e78jurpq">morning star</a>, from the verb yalal (to lament). This derivation was adopted as a proper name for an angel who laments the loss of his former beauty.<a class="footnote-ref" id="fnref:52" href="#fn:52">52</a> The Christian church fathers—for example <a href="/facts/Saint_Jerome/4j8B8gSQ">Saint Jerome</a>, in his <a href="/facts/Vulgate/RCVJAlJE">Vulgate</a>—translated this as Lucifer. The equation of Lucifer with the fallen angel probably occurred in 1st-century Palestinian Judaism.<a class="footnote-ref" id="fnref:53" href="#fn:53">53</a> The church fathers brought the fallen lightbringer Lucifer into connection with the devil on the basis of a saying of Jesus in the Gospel of Luke (10.18 EU): "I saw Satan fall from heaven like lightning."<a class="footnote-ref" id="fnref:54" href="#fn:54">54</a>
In his work De principiis Proemium and in a homily on Book XII, the Christian scholar <a href="/facts/Origen/4o9sw2RQ">Origen</a> compared the morning star Eosphorus-Lucifer with the devil. According to Origen, Helal-Eosphorus-Lucifer fell into the abyss as a heavenly spirit after he tried to equate himself with God. Cyprian c. 400, <a href="/facts/Jerome/0qVqVA73">Jerome</a> c. 345–420),<a class="footnote-ref" id="fnref:55" href="#fn:55">55</a> Ambrosius c. 340–397, and a few other church fathers essentially subscribed to this view. They viewed this earthly overthrow of a pagan king of Babylon as a clear indication of the heavenly overthrow of Satan.<a class="footnote-ref" id="fnref:56" href="#fn:56">56</a> In contrast, the church fathers Hieronymus, Cyrillus of Alexandria (412–444), and Eusebius c. 260–340 saw in Isaiah's prophecy only the mystifying end of a Babylonian king.

<h4>Cherub in Eden</h4>
Some scholars use <a href="/facts/Ezekiel%2527s_cherub_in_Eden/yxRzb2e2">Ezekiel's cherub in Eden</a> to support the Christian doctrine of the devil:<a class="footnote-ref" id="fnref:57" href="#fn:57">57</a>

<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.— Ezekiel 28:13–15<a class="footnote-ref" id="fnref:58" href="#fn:58">58</a></blockquote>
This description is used to establish major characteristics of the devil: that he was created good as a high ranking angel, that he lived in Eden, and that he turned evil on his own accord. The Church Fathers argued that, therefore, God is not to be blamed for evil but rather the devil's abuse of free will.<a class="footnote-ref" id="fnref:59" href="#fn:59">59</a>

<h3>Belial</h3>
In the Old Testament, the term belial (בְלִיַּעַל, bĕli-yaal), with the broader meaning of worthlessness<a class="footnote-ref" id="fnref:60" href="#fn:60">60</a> denotes those who work against God or at least against God's order.<a class="footnote-ref" id="fnref:61" href="#fn:61">61</a> In <a href="/facts/Deuteronomy/z2DwjhJp">Deuteronomy</a> 13:14 those who tempt people into worshiping something other than <a href="/facts/Yahweh/kIUcSQFb">Yahweh</a> are related to belial. In 1 Samuel 2:12, the sons of <a href="/facts/Eli_(biblical_figure)/LcsDhRGg">Eli</a> are called belial for not recognizing Yahweh and violating <a href="/facts/Korban/mXHksntQ">sacrifice rituals</a>.<a class="footnote-ref" id="fnref:62" href="#fn:62">62</a> In <a href="/facts/Psalm_18/4k08GNaV">Psalm 18:4</a> and <a href="/facts/Psalm_41/maja4DFj">Psalm 41:8</a>, belial appears in the context of death and disease. In the Old Testament, both Satan and belial make it difficult for men to live in harmony with God's will.<a class="footnote-ref" id="fnref:63" href="#fn:63">63</a> Belial is thus another template for the later conception of the devil.<a class="footnote-ref" id="fnref:64" href="#fn:64">64</a> On the one hand, both Satan and belial cause hardship for humans, but while belial opposes God, represents chaos and death, and stands outside of God's <a href="/facts/Cosmos/VTPCNeNQ">cosmos</a>, Satan, on the other hand, accuses what opposes God. Satan punishes what belial stands for.<a class="footnote-ref" id="fnref:65" href="#fn:65">65</a> Unlike Satan, belial is not an independent entity, but an <a href="/facts/Abstract_and_concrete/uNshak6S">abstraction</a>.<a class="footnote-ref" id="fnref:66" href="#fn:66">66</a>

<h2 id="intertestamental-texts">Intertestamental texts</h2>
Although not part of the canonical Bible, <a href="/facts/Intertestamental_period/KYcQjzkp">intertestamental writings</a> shaped the early Christian worldview and influenced the interpretation of the Biblical texts. Until the third century, Christians still referred to these stories to explain the origin of evil in the world.<a class="footnote-ref" id="fnref:67" href="#fn:67">67</a> Accordingly, evil entered the world by <a href="/facts/Fallen_angel/noNYEMK8">apostate angels</a>, who lusted after women and taught sin to mankind. The <a href="/facts/Book_of_Enoch/zHh9YBhR">Book of Enoch</a> and the <a href="/facts/Book_of_Jubilees/MBbXLowz">Book of Jubilees</a> are still accepted as canonical by the <a href="/facts/Ethiopian_Orthodox_Tewahedo_Church/l46wvlRq">Ethiopian Church</a>.<a class="footnote-ref" id="fnref:68" href="#fn:68">68</a> Many <a href="/facts/Church_Father/U2aPanJQ">Church Fathers</a> accepted their views about fallen angels, though they excluded Satan from these angels. Satan instead, fell after tempting Eve in the <a href="/facts/Garden_of_Eden/G52p2uaP">Garden of Eden</a>.<a class="footnote-ref" id="fnref:69" href="#fn:69">69</a> Satan was being used as a proper name in the apocryphal Jewish writings such as the Book of Jubilees 10:11; 23:29; 50:5, the Testament of Job, and The Assumption of Moses which are contemporary to the writing of the New Testament.<a class="footnote-ref" id="fnref:70" href="#fn:70">70</a>

<h3>Book of Enoch</h3>
The <a href="/facts/Book_of_Enoch/zHh9YBhR">Book of Enoch</a>, estimated to date from about 300–200 BC, to 100 BC,<a class="footnote-ref" id="fnref:71" href="#fn:71">71</a> tells of a group of angels called the <a href="/facts/Watcher_(angel)/84YyjzVd">Watchers</a>. The Watchers fell in love with human women and descended to earth to have intercourse with them, resulting in <a href="/facts/Nephilim/C46e8WMm">giant offspring</a>.<a class="footnote-ref" id="fnref:72" href="#fn:72">72</a> On earth, these <a href="/facts/Fallen_angel/noNYEMK8">fallen angels</a> further teach the secrets of heaven like warcraft, blacksmithing, and sorcery.<a class="footnote-ref" id="fnref:73" href="#fn:73">73</a> There is no specific devilish leader, as the fallen angels act independently after they descend to earth, but eminent among these angels are <a href="/facts/Shemyaza/th2wPCHA">Shemyaza</a> and <a href="/facts/Azazel/3kjPTpbR">Azazel</a>.<a class="footnote-ref" id="fnref:74" href="#fn:74">74</a> Only Azazel is rebuked by the prophet <a href="/facts/Enoch_(ancestor_of_Noah)/Djc4uW8T">Enoch</a> himself for instructing illicit arts, as stated in 1 Enoch 13:1.<a class="footnote-ref" id="fnref:75" href="#fn:75">75</a> According to 1 Enoch 10:6, God sent the archangel <a href="/facts/Raphael_(archangel)/uA3vqYUC">Raphael</a> to chain Azazel in the desert <a href="/facts/Dudael/0pyu4C26">Dudael</a> as punishment.
Satan, on the other hand, appears as a leader of a class of angels. Satan is not among the fallen angels but rather a tormentor for both sinful men and sinful angels. The fallen angels are described as "having followed the way of Satan", implying that Satan led them into their sinful ways, but Satan and his angels are clearly in the service of God, akin to Satan in the Book of Job. Satan and his lesser satans act as God's executioners: they tempt into sin, accuse sinners for their misdeeds, and finally execute divine judgment as <a href="/facts/Destroying_angel_(Bible)/PN7PJQzR">angels of punishment</a>.<a class="footnote-ref" id="fnref:76" href="#fn:76">76</a>

<h3>Book of Jubilees</h3>
The <a href="/facts/Book_of_Jubilees/MBbXLowz">Book of Jubilees</a> also identifies the <a href="/facts/Bene_Elohim/oTwv99VN">Bene Elohim</a> ("sons of God") in <a href="/facts/Genesis_6/lKIpxPeo">Genesis 6</a> with the offspring of fallen angels, adhering to the Watcher myth known from the Book of Enoch. Throughout the book, another wicked angel called <a href="/facts/Mastema/lh2Q8KAq">Mastema</a> is prominent. Mastema asks God to spare a tenth of the demons and assign them under his domain so that he might prove humanity to be sinful and unworthy. Mastema is the first figure who unites the concept Satan and Belial. Morally questionable actions ascribed to God in the Old Testament, like environmental disasters and tempting Abraham, are ascribed to Mastema instead, establishing a satanic character distant from the will of God in contrast to early Judaism. Still, the text implies that Mastema is a creature of God, although contravening his will. In the end times, he will be extinguished.<a class="footnote-ref" id="fnref:77" href="#fn:77">77</a>

<h2 id="new-testament">New Testament</h2>
"Father of Lies" redirects here. For other uses, see <a href="/facts/Father_of_Lies_(disambiguation)/59FB7Cct">Father of Lies (disambiguation)</a>.
<h3>Gospels</h3>

The devil figures much more prominently in the <a href="/facts/New_Testament/k066sDIn">New Testament</a> and in <a href="/facts/Christianity/nKyJHlqq">Christian</a> <a href="/facts/Theology/N71Fyw2M">theology</a> than in the Old Testament and <a href="/facts/Judaism/tjQ5Tgs6">Judaism</a>. Religion scholar William Caldwell writes that "In the Old Testament we have seen that the figure of Satan is vague. ... In reaching the New Testament we are struck by the unitariness, clearness, and definiteness of the outline of Satan."<a class="footnote-ref" id="fnref:78" href="#fn:78">78</a> The New Testament Greek word for the devil, satanas, which occurs 38 times in 36 verses, is not actually a Greek word: it is transliterated from Aramaic, but is ultimately derived from Hebrew.<a class="footnote-ref" id="fnref:79" href="#fn:79">79</a> Scholars agree that "Satan" is always a proper name in the New Testament.<a class="footnote-ref" id="fnref:80" href="#fn:80">80</a> In Mark 1:13 "ho Satanas" is a proper name that identifies a particular being with a distinct personality:<a class="footnote-ref" id="fnref:81" href="#fn:81">81</a><blockquote>The figure whom Mark designates as the perpetrator of Jesus' Wilderness temptation, whether called Satan or one of a host of other names, was not an 'unknown quantity'. On the contrary, in Mark's time and in the thought world which Mark and his audience shared, Satan's identity and the activities characteristic of him were both well-defined and widely known.<a class="footnote-ref" id="fnref:82" href="#fn:82">82</a></blockquote>
Although in <a href="/facts/Christian_theology/sLefEsAd">later Christian theology</a>, the devil and his fellow fallen angels are often merged into one category of demonic spirits, the devil is a unique entity throughout the New Testament.<a class="footnote-ref" id="fnref:83" href="#fn:83">83</a> The devil is not only a tempter but perhaps rules over the kingdoms of earth.<a class="footnote-ref" id="fnref:84" href="#fn:84">84</a> In the <a href="/facts/Temptation_of_Christ/sJaeR2eJ">temptation of Christ</a> (Matthew 4:8–9 and Luke 4:6–7),<a class="footnote-ref" id="fnref:85" href="#fn:85">85</a> the devil offers all kingdoms of the earth to Jesus, implying they belong to him.<a class="footnote-ref" id="fnref:86" href="#fn:86">86</a> Since Jesus does not dispute this offer, it may indicate that the authors of those gospels believed this to be true.<a class="footnote-ref" id="fnref:87" href="#fn:87">87</a> This interpretation is, however, not shared by all, as <a href="/facts/Irenaeus/VSKUJw0X">Irenaeus</a> 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.<a class="footnote-ref" id="fnref:88" href="#fn:88">88</a><a class="footnote-ref" id="fnref:89" href="#fn:89">89</a> This event is described in all three <a href="/facts/Synoptic_gospel/kjrRqb02">synoptic gospels</a>, (Matthew 4:1–11,<a class="footnote-ref" id="fnref:90" href="#fn:90">90</a> Mark 1:12–13<a class="footnote-ref" id="fnref:91" href="#fn:91">91</a> and Luke 4:1–13).<a class="footnote-ref" id="fnref:92" href="#fn:92">92</a>
Other adversaries of Jesus are ordinary humans although influence by the devil is suggested. John 8:40<a class="footnote-ref" id="fnref:93" href="#fn:93">93</a> speaks about the <a href="/facts/Pharisees/1TlRFXWI">Pharisees</a> as the "offspring of the devil". John 13:2<a class="footnote-ref" id="fnref:94" href="#fn:94">94</a> states that the devil entered <a href="/facts/Judas_Iscariot/oJHk5uW7">Judas Iscariot</a> <a href="/facts/The_kiss_of_Judas/69DjKRtM">before Judas' betrayal</a> (Luke 22:3).<a class="footnote-ref" id="fnref:95" href="#fn:95">95</a><a class="footnote-ref" id="fnref:96" href="#fn:96">96</a> In all three <a href="/facts/Synoptic_gospel/kjrRqb02">synoptic gospels</a> (Matthew 9:22–29,<a class="footnote-ref" id="fnref:97" href="#fn:97">97</a> Mark 3:22–30<a class="footnote-ref" id="fnref:98" href="#fn:98">98</a> and Luke 11:14–20),<a class="footnote-ref" id="fnref:99" href="#fn:99">99</a> Jesus' critics accuse him of gaining his power to cast out demons from <a href="/facts/Beelzebub/RlYlBrU0">Beelzebub</a>, 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.<a class="footnote-ref" id="fnref:100" href="#fn:100">100</a>

<h3>Acts and epistles</h3>
The <a href="/facts/Epistle_of_Jude/J3wu21xN">Epistle of Jude</a> makes reference to an incident where the <a href="/facts/Archangel_Michael/tJWtDcGy">Archangel Michael</a> argued with the devil over the body of <a href="/facts/Moses/D0pp5HMQ">Moses</a> (Jude 1:9).<a class="footnote-ref" id="fnref:101" href="#fn:101">101</a> According to the <a href="/facts/First_Epistle_of_Peter/yTVGkCGx">First Epistle of Peter</a>, "Like a roaring lion your adversary the devil prowls around, looking for someone to devour" (1 Peter 5:8).<a class="footnote-ref" id="fnref:102" href="#fn:102">102</a> The <a href="/facts/Authorship_of_the_Petrine_epistles/hhHk2X4R">authors</a> of the <a href="/facts/Second_Epistle_of_Peter/A9SKtMGL">Second Epistle of Peter</a> and the <a href="/facts/Epistle_of_Jude/J3wu21xN">Epistle of Jude</a> believe that God prepares judgment for the devil and his fellow fallen angels, who are bound in darkness until the <a href="/facts/Divine_retribution/wdrjXgPr">Divine retribution</a>.<a class="footnote-ref" id="fnref:103" href="#fn:103">103</a>
In the <a href="/facts/Epistle_to_the_Romans/gm3JaADQ">Epistle to the Romans</a>, the inspirer of sin is also implied to be the author of death.<a class="footnote-ref" id="fnref:104" href="#fn:104">104</a> The <a href="/facts/Epistle_to_the_Hebrews/6a97slWy">Epistle to the Hebrews</a> speaks of the devil as the one who has the power of death but is defeated through the <a href="/facts/Death_of_Jesus/6BmdyCNg">death of Jesus</a> (Hebrews 2:14).<a class="footnote-ref" id="fnref:105" href="#fn:105">105</a><a class="footnote-ref" id="fnref:106" href="#fn:106">106</a> In the <a href="/facts/Second_Epistle_to_the_Corinthians/VIfEzUea">Second Epistle to the Corinthians</a>, <a href="/facts/Paul_the_Apostle/mIAFgUw7">Paul the Apostle</a> warns that Satan is often disguised as an angel of light.<a class="footnote-ref" id="fnref:107" href="#fn:107">107</a>

<h3>Revelation</h3>

The <a href="/facts/Book_of_Revelation/6M2joE25">Book of Revelation</a> describes <a href="/facts/War_in_Heaven/zRllAsEl">a battle in heaven</a> (Revelation 12:7–10)<a class="footnote-ref" id="fnref:108" href="#fn:108">108</a> between <a href="/facts/Serpents_in_the_Bible/fg5usKpy">a dragon/serpent</a> "called the devil, or Satan" and the <a href="/facts/Michael_(archangel)/tJWtDcGy">archangel Michael</a> resulting in the dragon's fall. Here, the devil is described with features similar to <a href="/facts/Chaos_(cosmogony)/54jIl8oM">primordial chaos</a> <a href="/facts/Chaos_gods/3RfwmLYh">monsters</a>, like the <a href="/facts/Leviathan/Sp367ak8">Leviathan</a> in the Old Testament.<a class="footnote-ref" id="fnref:109" href="#fn:109">109</a> The identification of this serpent as Satan supports identification of the serpent in Genesis with the devil.<a class="footnote-ref" id="fnref:110" href="#fn:110">110</a> <a href="/facts/Thomas_Aquinas/h2vN2VkX">Thomas Aquinas</a>, <a href="/facts/Rupert_of_Deutz/TSX0yeG9">Rupert of Deutz</a> and <a href="/facts/Gregory_the_Great/tXPh1gce">Gregory the Great</a> (among others) interpreted this battle as occurring after the devil sinned by aspiring to be independent of God. In consequence, Satan and the evil angels are hurled down from heaven by the good angels under leadership of Michael.<a class="footnote-ref" id="fnref:111" href="#fn:111">111</a>
Before Satan was cast down from heaven, he was accusing humans for their sins (Revelation 12:10).<a class="footnote-ref" id="fnref:112" href="#fn:112">112</a><a class="footnote-ref" id="fnref:113" href="#fn:113">113</a> After 1,000 years, the devil would rise again, just to be defeated and cast into the <a href="/facts/Lake_of_Fire/Je7IWXAe">Lake of Fire</a> (Revelation 20:10).<a class="footnote-ref" id="fnref:114" href="#fn:114">114</a><a class="footnote-ref" id="fnref:115" href="#fn:115">115</a> An angel of the abyss called <a href="/facts/Abaddon/4BPuWfnz">Abaddon</a>, mentioned in Revelation 9:11,<a class="footnote-ref" id="fnref:116" href="#fn:116">116</a> is described as its ruler and is often thought of as the originator of sin and an instrument of punishment. For these reasons, Abaddon is also identified with the devil.<a class="footnote-ref" id="fnref:117" href="#fn:117">117</a>

<h2 id="christian-teachings">Christian teachings</h2>
The concept of fallen angels is of pre-Christian origin. Fallen angels appear in writings such as the <a href="/facts/Book_of_Enoch/zHh9YBhR">Book of Enoch</a>, the <a href="/facts/Book_of_Jubilees/MBbXLowz">Book of Jubilees</a> and arguably in <a href="/facts/Book_of_Genesis/uFEgtYrb">Genesis</a> 6:1–4. Christian tradition and theology interpreted the myth about a rising star, thrown into the underworld, originally told about a Babylonian king (Isaiah 14:12) as also referring to a fallen angel.<a class="footnote-ref" id="fnref:118" href="#fn:118">118</a> The devil is generally identified with Satan, the accuser in the <a href="/facts/Book_of_Job/vpHNU5Ek">Book of Job</a>.<a class="footnote-ref" id="fnref:119" href="#fn:119">119</a> Only rarely are Satan and the devil depicted as separate entities.<a class="footnote-ref" id="fnref:120" href="#fn:120">120</a>
Much of the lore of the devil is not biblical. It stems from post-medieval Christian expansions on the scriptures influenced by medieval and pre-medieval popular mythology.<a class="footnote-ref" id="fnref:121" href="#fn:121">121</a> In the Middle Ages there was a great deal of adaptation of biblical material, in the vernacular languages, that often employed additional literary forms like drama to convey important ideas to an audience unable to read the Latin for themselves.<a class="footnote-ref" id="fnref:122" href="#fn:122">122</a> They sometimes expanded the biblical text with additions, explanatory developments or omissions.<a class="footnote-ref" id="fnref:123" href="#fn:123">123</a> The Bible has silences: questions it does not address. For example, in the Bible, the fruit Adam and Eve ate is not defined; the apple is part of folklore.<a class="footnote-ref" id="fnref:124" href="#fn:124">124</a> Medieval Europe was well equipped to explain the silences of the Bible.<a class="footnote-ref" id="fnref:125" href="#fn:125">125</a> In addition to the use of world history and the expansion of Biblical books, additional vehicles for the adornment of Biblical tales were popular sagas, legends, and fairy tales. These provided elaborate views of a dualistic creation where the Devil vies with God, and creates disagreeable imitations of God's creatures like lice, apes, and women.<a class="footnote-ref" id="fnref:126" href="#fn:126">126</a> The Devil in certain Russian tales had to intrigue his way on board the Ark in order to keep from drowning.<a class="footnote-ref" id="fnref:127" href="#fn:127">127</a> The ability of the Devil, in folk-tale, to appear in any animal form, to change form, or to become invisible, all such powers while nowhere mentioned in the Bible itself, have been assigned to the devil by medieval ecclesiasticism without dispute.<a class="footnote-ref" id="fnref:128" href="#fn:128">128</a>
<a href="/facts/Maximus_the_Confessor/doJClSLD">Maximus the Confessor</a> argued that the purpose of the devil is to teach humans how to distinguish between virtue and sin. Since, according to Christian teachings, the devil was cast out of the heavenly presence (unlike the Jewish Satan, who still functions as an accuser angel at service of God), Maximus explained how the devil could still talk to God, as told in the Book of Job, despite being banished. He argues that, as God is omnipresent within the cosmos, Satan was in God's presence when he uttered his accusation towards Job without being in the heavens. Only after the Day of Judgement, when the rest of the cosmos reunites with God, the devil, his demons, and all whose who cling to evil and unreality will exclude themselves eternally from God and suffer from this separation.<a class="footnote-ref" id="fnref:129" href="#fn:129">129</a>
Christians have understood the devil as the personification of evil, the author of lies and the promoter of <a href="/facts/Evil/hentrls5">evil</a>, and as a metaphor of human evil. However, the devil can go no further than God, or human freedom, allows, resulting in the <a href="/facts/Problem_of_evil/NuzJgI1S">problem of evil</a>. Christian scholars have offered three main <a href="/facts/Theodicy/p0hb2BaU">theodicies</a> of why a good God might need to allow evil in the world. These are based on the free will of humankind,<a class="footnote-ref" id="fnref:130" href="#fn:130">130</a> a self-limiting God,<a class="footnote-ref" id="fnref:131" href="#fn:131">131</a> and the observation that suffering has "soul-making" value.<a class="footnote-ref" id="fnref:132" href="#fn:132">132</a> Christian theologians do not blame evil solely on the devil, as this creates a kind of <a href="/facts/Manichean/fUWQUj6q">Manichean</a> dualism that, nevertheless, still has popular support.<a class="footnote-ref" id="fnref:133" href="#fn:133">133</a>

<h3>Origen</h3>
<a href="/facts/Origen/4o9sw2RQ">Origen</a> was probably the first author to use Lucifer as a proper name for the devil. In his work De principiis Proemium and in a homily on Book XII, he compared the morning star Eosphorus-Lucifer—probably based on the <a href="/facts/Life_of_Adam_and_Eve/Mc9TrR89">Life of Adam and Eve</a>—with the devil or Satan. Origen took the view that Helal-Eosphorus-Lucifer, originally mistaken for <a href="/facts/Phaethon_(son_of_Eos)/KrAXfDKy">Phaeton</a>, fell into the abyss as a heavenly spirit after he tried to equate himself with God. Cyprian (around 400), Ambrosius (around 340–397) and a few other church fathers essentially subscribed to this view which was borrowed from a <a href="/facts/Hellenism_(religion)/nxNAqEJQ">Hellenistic myth</a>.<a class="footnote-ref" id="fnref:134" href="#fn:134">134</a>
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,<a class="footnote-ref" id="fnref:135" href="#fn:135">135</a> and the material world is a result of their choices.<a class="footnote-ref" id="fnref:136" href="#fn:136">136</a><a class="footnote-ref" id="fnref:137" href="#fn:137">137</a> The world, also inhabited by the devil and his angels, manifests all kinds of destruction and suffering too. Origen opposed the <a href="/facts/Valentinus_(Gnostic)/udKGue35">Valentinian view</a> that suffering in the world is beyond God's grasp, and the devil is an independent actor. Therefore, the devil is only able to pursue evil as long as God allows. Evil has no <a href="/facts/Ontology/QJKTsEIJ">ontological</a> reality, but is defined by deficits or a lack of existence, in Origen's cosmology. 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.<a class="footnote-ref" id="fnref:138" href="#fn:138">138</a>
Origen has been accused by Christians of teaching salvation for the devil. However, in defense of Origen, scholars have argued <a href="/facts/Apocatastasis/Cg0RlVup">apocatastasis</a> for the devil is based on a misinterpretation of his <a href="/facts/Universalism/KWh6A8Cl">universalism</a>. Accordingly, it is not the devil, as the principle of evil, the personification of death and sin, but the angel, who introduced them in the first place, who will be restored after this angel abandons his evil will.<a class="footnote-ref" id="fnref:139" href="#fn:139">139</a>

<h3>Augustine</h3>
<a href="/facts/Augustine_of_Hippo/RJI1otNA">Augustine of Hippo</a>'s work, <a href="/facts/Civitas_Dei/xE9WHvwF">Civitas Dei</a> (5th century), and his subsequent work On Free Will became major influences in Western demonology into the Middle Ages and even into the Reformation era, influencing notable Reformation theologians such as <a href="/facts/John_Calvin/CrUIG3p3">John Calvin</a> and <a href="/facts/Martin_Luther/7nwEeL0L">Martin Luther</a>.<a class="footnote-ref" id="fnref:140" href="#fn:140">140</a><a class="footnote-ref" id="fnref:141" href="#fn:141">141</a> For Augustine, the rebellion of Satan was the first and final cause of evil; thus, he rejected earlier teachings about Satan having fallen when the world was already created.<a class="footnote-ref" id="fnref:142" href="#fn:142">142</a><a class="footnote-ref" id="fnref:143" href="#fn:143">143</a> In his Civitas Dei, he describes two cities (Civitates) distinct from and opposed to each other like light and darkness.<a class="footnote-ref" id="fnref:144" href="#fn:144">144</a> The earthly city is influenced by the sin of the devil and is inhabited by wicked men and demons (fallen angels) who are led by the devil. On the other hand, the heavenly city is inhabited by righteous men and the angels led by God.<a class="footnote-ref" id="fnref:145" href="#fn:145">145</a> Although his <a href="/facts/Ontology/QJKTsEIJ">ontological</a> division into two different kingdoms shows a resemblance to <a href="/facts/Manichaeism/fUWQUj6q">Manichean</a> <a href="/facts/Dualism_(philosophy)/IbrW6R7C">dualism</a>, Augustine differs in regard to the origin and power of evil. He argues that evil came first into existence by the <a href="/facts/Free_will_in_theology/1SDfTBER">free will</a> of the devil<a class="footnote-ref" id="fnref:146" href="#fn:146">146</a> and has no independent ontological existence. Augustine always emphasized the sovereignty of God over the devil<a class="footnote-ref" id="fnref:147" href="#fn:147">147</a> who can only operate within his God-given framework.<a class="footnote-ref" id="fnref:148" href="#fn:148">148</a>
Augustine wrote that angels sinned under differing circumstances than humans did, resulting in different consequences for their actions. Human sins are the result of circumstances an individual may or may not be responsible for, such as original sin. The person is responsible for their decisions, but not the environment or conditions in which their decisions are made. The angels who became demons had lived in Heaven; their environment was grounded and surrounded by the divine; they should have loved God more than themselves, but they delighted in their own power, and loved themselves more, sinning "spontaneously". Because they sinned "through their own initiative, without being tempted or persuaded by anyone else, they cannot repent and be saved through the intervention of another. Hence they are eternally fixed in their self-love (De lib. arb. 3.10.29–31)".<a class="footnote-ref" id="fnref:149" href="#fn:149">149</a><a class="footnote-ref" id="fnref:150" href="#fn:150">150</a> Since the sin of the devil is intrinsic to his nature, Augustine argues that the devil must have turned evil immediately after his creation.<a class="footnote-ref" id="fnref:151" href="#fn:151">151</a> Thus the devil's attempt to take God's throne is not an assault on the gates of heaven, but a turn to <a href="/facts/Solipsism/pjG8cu08">solipsism</a> in which the devil becomes God in his world.<a class="footnote-ref" id="fnref:152" href="#fn:152">152</a>
Further, Augustine rejects the idea that <a href="/facts/Envy/ABzyw8oT">envy</a> could have been the first sin (as some <a href="/facts/Proto-orthodox_Christianity/zBbKLPcY">early Christians believed</a>, evident from sources like <a href="/facts/Cave_of_Treasures/wIS66hdD">Cave of Treasures</a> in which Satan has fallen because he envies humans and refused to prostrate himself before Adam), since pride ("loving yourself more than others and God") must precede envy ("hatred for the happiness of others").<a class="footnote-ref" id="fnref:153" href="#fn:153">153</a> Such sins are described as removal from God's presence. The devil's sin does not give evil a positive value, since evil is, according to <a href="/facts/Augustinian_theodicy/QeY81mCp">Augustinian theodicy</a>, merely a byproduct of creation. The spirits have all been created in the love of God, but the devil valued himself more, thereby abandoning his position for a lower good. Less clear is Augustine about the reason for the devil's choosing to abandon God's love. In some works, he argued that it is <a href="/facts/Grace_in_Christianity/V3PRcq9a">God's grace</a> that gives the angels a deeper understanding of God's nature and the order of the cosmos. Illuminated by God-given grace, they became incapable of feeling any desire for sin. The other angels, however, are not blessed with grace and act sinfully.<a class="footnote-ref" id="fnref:154" href="#fn:154">154</a>

<h3>Anselm of Canterbury</h3>
<a href="/facts/Anselm_of_Canterbury/nqHCYwMl">Anselm of Canterbury</a> describes the reason for the devil's fall in his De Casu Diaboli ("On the Devil's Fall"). Breaking with Augustine's diabology, he absolved God from <a href="/facts/Theological_determinism/v5h1jhnw">pre-determinism</a> and causing the devil to sin. Like earlier theologians, Anselm explained evil as nothingness, or something people can merely ascribe to something to negate its existence that has no <a href="/facts/Substance_theory/KI4rGFH6">substance</a> in itself. God gave the devil free will, but has not caused the devil to sin by creating the condition to abuse this gift. Anselm invokes the idea of <a href="/facts/Grace_in_Christianity/V3PRcq9a">grace</a>, bestowed upon the angels.<a class="footnote-ref" id="fnref:155" href="#fn:155">155</a> According to Anselm, grace was also offered to Lucifer, but the devil willingly refused to receive the gift from God. Anselm argues further that all rational creatures strive for good, since it is the definition of good to be desired by rational creatures, so Lucifer's wish to become equal to God is actually in accordance with God's plan.<a class="footnote-ref" id="fnref:156" href="#fn:156">156</a><a class="footnote-ref" id="fnref:157" href="#fn:157">157</a> The devil deviates from God's plans when he wishes to become equal to God by his own efforts without relying on God's grace.<a class="footnote-ref" id="fnref:158" href="#fn:158">158</a>
Anselm also played an important role in shifting Christian theology further away from the <a href="/facts/Ransom_theory_of_atonement/bFIfLtJJ">ransom theory of atonement</a>, the belief that Jesus' crucifixion was a ransom paid to Satan, in favor of the satisfaction theory.<a class="footnote-ref" id="fnref:159" href="#fn:159">159</a> According to this view, humanity sinned by violating the cosmic harmony God created. To restore this harmony, humanity needed to pay something they did not owe to God. But since humans could not pay the price, God had to send Jesus, who is both God and human, to sacrifice himself.<a class="footnote-ref" id="fnref:160" href="#fn:160">160</a> The devil does not play an important role in this <a href="/facts/Salvation_in_Christianity/8mfcqQQe">theory of atonement</a> any longer. In Anselm's theology, the devil features more as an example of the abuse of free will than as a significant actor in the cosmos.<a class="footnote-ref" id="fnref:161" href="#fn:161">161</a> He is not necessary to explain either the fall or the salvation of humanity.<a class="footnote-ref" id="fnref:162" href="#fn:162">162</a>

<h2 id="history">History</h2>
<h3>Early Christianity</h3>

The notion of fallen angels already existed, but had no unified narrative in Pre-Christian times. In <a href="/facts/1_Enoch/zHh9YBhR">1 Enoch</a>, <a href="/facts/Azazel/3kjPTpbR">Azazel</a> and his host of angels came to earth in human shape and taught forbidden arts resulting in sin. In the <a href="/facts/Apocalypse_of_Abraham/498maKH3">Apocalypse of Abraham</a>, Azazel is described with his own Kavod (Magnificence), a term usually used for the Divine in apocalyptic literature, already indicating the devil as anti-thesis of God, with the devil's kingdom on earth and God's kingdom in heaven.<a class="footnote-ref" id="fnref:163" href="#fn:163">163</a> In the Life of Adam and Eve, Satan was cast out of heaven for his refusal to prostrate himself before man, likely the most common explanation for Satan's fall in <a href="/facts/Proto-orthodox_Christianity/zBbKLPcY">Proto-orthodox Christianity</a>.<a class="footnote-ref" id="fnref:164" href="#fn:164">164</a>
Christianity, however, depicted the fall of angels as an event prior to the creation of humans. The devil becomes considered a rebel against God, by claiming divinity for himself; he is allowed to have temporary power over the world. Thus, in prior depictions of the fallen angels, the evil angel's misdemeanor is directed downwards (to man on earth) while, with Christianity, the devil's sin is directed upwards (to God).<a class="footnote-ref" id="fnref:165" href="#fn:165">165</a> Although the devil is considered to be inherently evil, influential Christian scholars, like Augustine and Anselm of Canterbury, agree that the devil had been created good but, at some point, had freely chosen evil, resulting in his fall.
In early Christianity, some <a href="/facts/Heresy/1eHqC2km">movements</a> postulated a distinction between the God of Law, <a href="/facts/Demiurge/58wdPJuK">creator of the world</a> and the God of Jesus Christ. Such positions were held by <a href="/facts/Marcion/aVGIDKpa">Marcion</a>, <a href="/facts/Valentinus_(Gnostic)/udKGue35">Valentinus</a>, <a href="/facts/Basilides/r8j8A7MV">Basilides</a> and <a href="/facts/Ophites/oyYpakKX">Ophites</a>, who denied the Old Testamental deity to be the true God, arguing that the descriptions of the <a href="/facts/God_in_Judaism/ED9TEs27">Jewish deity</a> are blasphemous for God. They were opposed by those like <a href="/facts/Irenaeus/VSKUJw0X">Irenaeus</a>, <a href="/facts/Tertullian/w7hxz5Yt">Tertullian</a> and <a href="/facts/Origen/4o9sw2RQ">Origen</a> who argued that the deity presented by Jesus and the God of Jews are the same, and who, in turn, accused such movements as blaspheming against God by asserting a power higher than the Creator. As evident from Origen's <a href="/facts/On_the_First_Principles/GzmME9K3">On the First Principles</a>, those who denied the Old Testamental deity to be the true God argued that God can only be good and cannot be subject to inferior emotions like anger and jealousy. Instead, they accused him of self-deification, thus identifying him with Lucifer (Hêlêl), the opponent of Jesus and ruler of the world.<a class="footnote-ref" id="fnref:166" href="#fn:166">166</a>
However, not all dualistic movements equated the Creator with the devil. In <a href="/facts/Valentinianism/DXvnQpxT">Valentinianism</a>, the Creator is merely ignorant, but not evil, trying to fashion the world as good as he can, but lacking the proper power to maintain its goodness.<a class="footnote-ref" id="fnref:167" href="#fn:167">167</a> Irenaeus writes in <a href="/facts/Against_Heresies_(Irenaeus)/kFNLhhyg">Against Heresies</a> that, according to the Valentinian cosmological system, Satan was the left-hand ruler,<a class="footnote-ref" id="fnref:168" href="#fn:168">168</a> but actually superior to the Creator, because he would consist of spirit, while the Creator of inferior matter.<a class="footnote-ref" id="fnref:169" href="#fn:169">169</a><a class="footnote-ref" id="fnref:170" href="#fn:170">170</a>

<h3>Byzantium</h3>

<a href="/facts/Byzantine_Empire/njEELXWF">Byzantine</a> understanding of the devil derived mostly from the church fathers of the first five centuries. Due to the focus on monasticism, mysticism and <a href="/facts/Negative_theology/PPkzozrC">negative theology</a>, which were more unifying than Western traditions, the devil played only a marginal role in Byzantine theology.<a class="footnote-ref" id="fnref:171" href="#fn:171">171</a> Within such <a href="/facts/Monism/eskX5hbg">monistic cosmology</a>, evil was considered as a deficiency having no real ontological existence. Thus the devil became the entity most remote from God, as described by <a href="/facts/Pseudo-Dionysius_the_Areopagite/D1hlqUAz">Pseudo-Dionysius the Areopagite</a>.<a class="footnote-ref" id="fnref:172" href="#fn:172">172</a>
<a href="/facts/John_Climacus/tSe1N9vC">John Climacus</a> detailed the traps of the devil in his monastic treatise <a href="/facts/The_Ladder_of_Divine_Ascent/8HJzL18I">The Ladder of Paradise</a>. The first trap of the devil and his demons is to prevent people from performing good actions. In the second, one performs good but not in accordance with God's will. In the third, one becomes proud of one's good actions. Only by recognizing that all the good that one can perform comes from God can the last and most dangerous trap be avoided.<a class="footnote-ref" id="fnref:173" href="#fn:173">173</a>
<a href="/facts/John_of_Damascus/PtPyfYq1">John of Damascus</a>, whose works also affected Western scholastic traditions, provided a rebuttal to <a href="/facts/Dualistic_cosmology/J26Lz2G1">Dualistic cosmology</a>. Against dualistic religions like Manichaeism, he argued that, if the devil was a principle independent from God and there are two principles, they must be in complete opposition. But if they exist, according to John, they both share the trait of existence, resulting in only one principle (of existence) again.<a class="footnote-ref" id="fnref:174" href="#fn:174">174</a> Influenced by <a href="/facts/John_the_Evangelist/kqBBEGyk">John the Evangelist</a>, he further emphasized the metaphors of light for good and darkness for evil.<a class="footnote-ref" id="fnref:175" href="#fn:175">175</a> Like darkness, deprivation of good results in one's becoming non-existent and darker.<a class="footnote-ref" id="fnref:176" href="#fn:176">176</a>
Byzantine theology does not consider the devil as redeemable. Since the devil is a <a href="/facts/Spirit_(animating_force)/58PeK6Ia">spirit</a>, the devil and his angels cannot have a change in their will, just as humans turned into <a href="/facts/Ghost/U2zPJ81t">spirits</a> after death are not able to change their attitude either.<a class="footnote-ref" id="fnref:177" href="#fn:177">177</a>

<h3>Early Middle Ages</h3>

Although the teachings of Augustine, who rejected the Enochian writings and associated the devil with pride instead of envy, are usually considered to be the most fundamental depictions of the devil in medieval Christianity, some concepts like regarding evil as the mere absence of good, were far too subtle to be embraced by most theologians during the <a href="/facts/Early_Middle_Ages/9FrTq3rt">Early Middle Ages</a>. They sought a more concrete image of evil to represent spiritual struggle and pain, so the devil became more of a concrete entity. From the 4th through the 12th centuries, Christian ideas combined with <a href="/facts/Norse_mythology/hEKfeQql">European pagan beliefs</a>, creating a vivid folklore about the devil and introducing new elements. Although theologians usually conflated demons, satans and the devil, medieval demonology fairly consistently distinguished between Lucifer, the fallen angel fixed in hell, and the mobile Satan executing his will.<a class="footnote-ref" id="fnref:178" href="#fn:178">178</a>
<a href="/facts/List_of_Germanic_deities/qtye9fxo">Teutonic gods</a> were often considered demons or even the devil. In the <a href="/facts/Flateyjarb%25C3%25B3k/zDjB4Up4">Flateyjarbók</a>, <a href="/facts/Odin/4XHsn2RF">Odin</a> is explicitly described as another form of the devil, whom the pagans worshiped and to whom they sacrificed.<a class="footnote-ref" id="fnref:179" href="#fn:179">179</a> Everything sacred to pagans or the foreign deities was usually perceived as sacred for the devil and feared by Christians.<a class="footnote-ref" id="fnref:180" href="#fn:180">180</a> Many pagan nature spirits like <a href="/facts/Dwarf_(folklore)/jUqa7xD1">dwarfs</a> and <a href="/facts/Elf/7GB9V6qp">elves</a> became seen as demons, although a difference remained between <a href="/facts/Monster/EKFI1f1Q">monsters</a> and demons. The monsters, regarded as distorted humans, probably without souls, were created so that people might be grateful to God that they did not suffer in such a state; they ranked above demons in existence and still claimed a small degree of beauty and goodness as they had not turned away from God.<a class="footnote-ref" id="fnref:181" href="#fn:181">181</a>
It was widely accepted that people could make a <a href="/facts/Deal_with_the_devil/jYWaQRKT">deal with the devil</a><a class="footnote-ref" id="fnref:182" href="#fn:182">182</a> by which the devil would attempt to catch the soul of a human. Often, the human would have to renounce faith in Christ. But the devil could easily be tricked by courage and common sense and therefore often remained as a <a href="/facts/Comic_relief/f6rcrKB0">comic relief character</a> in folkloric stories.<a class="footnote-ref" id="fnref:183" href="#fn:183">183</a> In many German folktales, the devil replaces the role of a deceived <a href="/facts/J%25C3%25B6tunn/B1DenNuW">giant</a>, known from pagan tales.<a class="footnote-ref" id="fnref:184" href="#fn:184">184</a> For example, the devil builds a bridge in exchange for the first passing being's soul, then people let a dog pass the bridge first and the devil is cheated.<a class="footnote-ref" id="fnref:185" href="#fn:185">185</a>
<a href="/facts/Gregory_the_Great/tXPh1gce">Pope Gregory the Great</a>'s doctrines about the devil became widely accepted during the Medieval period and, combined with Augustine's view, became the standard account of the devil. Gregory described the devil as the first creation of God. He was a cherub and leader of the angels (contrary to the Byzantine writer <a href="/facts/Pseudo-Dionysius/D1hlqUAz">Pseudo-Dionysius</a>, who did not place the devil among the angelic hierarchy).<a class="footnote-ref" id="fnref:186" href="#fn:186">186</a> Gregory and Augustine agreed with the idea that the devil fell because of his own will; nevertheless, God held ultimate control over the cosmos. To support his argument, Gregory paraphrases parts of the Old Testament according to which God sends an evil spirit. However, the devils' will is indeed unjust; God merely diverts the evil deeds to justice.<a class="footnote-ref" id="fnref:187" href="#fn:187">187</a> For Gregory, the devil is thus also the tempter. The tempter incites, but it is the human will that consents to sin. The devil is only responsible for the first stage of sinning.<a class="footnote-ref" id="fnref:188" href="#fn:188">188</a>

<h3>Cathars and Bogomiles</h3>

The revival of dualism in the 12th century by <a href="/facts/Catharism/8UAIth4y">Catharism</a> deeply influenced Christian perceptions on the devil.<a class="footnote-ref" id="fnref:189" href="#fn:189">189</a> What is known of the Cathars largely comes in what is preserved by the critics in the Catholic Church which later destroyed them in the <a href="/facts/Albigensian_Crusade/0AsjBvBI">Albigensian Crusade</a>. <a href="/facts/Alain_de_Lille/YTr8fu9Q">Alain de Lille</a>, c. 1195, accused the Cathars of believing in two gods, one of light and one of darkness.<a class="footnote-ref" id="fnref:190" href="#fn:190">190</a> Durand de Huesca, responding to a Cathar tract c. 1220 indicates that they regarded the physical world as the creation of Satan.<a class="footnote-ref" id="fnref:191" href="#fn:191">191</a> A former Italian Cathar turned <a href="/facts/Dominican_Order/n9l5y8Yk">Dominican</a>, Sacchoni in 1250 testified to the <a href="/facts/Inquisition/7gTstCEz">Inquisition</a> that his former co-religionists believed that the devil made the world and everything in it.<a class="footnote-ref" id="fnref:192" href="#fn:192">192</a>
Catharism probably roots in <a href="/facts/Bogomilism/3q6D5fPd">Bogomilism</a>, founded by <a href="/facts/Bogomil_(priest)/Sc29lKAX">Theophilos</a> in the 10th century, who in turn owed many ideas to the earlier <a href="/facts/Paulicians/2G6zbNTV">Paulicians</a> in <a href="/facts/Armenia/t3GQx9sU">Armenia</a> and the Near East and had strong impact on the history of the <a href="/facts/Balkans/5Hy8ly0d">Balkans</a>. Their true origin probably lies within earlier sects such as <a href="/facts/Nestorianism/CbfTthu6">Nestorianism</a>, <a href="/facts/Marcionism/IIsoMT7X">Marcionism</a> and <a href="/facts/Borborites/fSWeemr1">Borboritism</a>, who all share the notion of a <a href="/facts/Docetism/Uj6K1tu4">docetic Jesus</a>. Like these earlier movements, Bogomilites agree upon a dualism between body and soul, matter and spirit, and a struggle between good and evil. Rejecting most of the Old Testament, they opposed the established Catholic Church whose deity they considered to be the devil. Among the Cathars, there have been both an absolute dualism (shared with Bogomilites and early Christian Gnosticism) and mitigated dualism as part of their own interpretation.<a class="footnote-ref" id="fnref:193" href="#fn:193">193</a>
Mitigated dualists are closer to Christianity, regarding Lucifer as an angel created (through emanation, since by rejecting the Old Testament, they rejected <a href="/facts/Creatio_ex_nihilo/JuAQXSq9">creation ex nihilo</a>) by God, with Lucifer falling because of his own will. On the other hand, absolute dualists regard Lucifer as the eternal principle of evil, not part of God's creation. Lucifer forced the good souls into bodily shape, and imprisoned them in his kingdom. Following the absolute dualism, neither the souls of the heavenly realm nor the devil and his demons have <a href="/facts/Free_will_in_theology/1SDfTBER">free will</a> but merely follow their nature, thus rejecting the Christian notion of sin.<a class="footnote-ref" id="fnref:194" href="#fn:194">194</a>
The Catholic church reacted to spreading dualism in the <a href="/facts/Fourth_Council_of_the_Lateran/mP622V3R">Fourth Council of the Lateran</a> (1215), by affirming that God created everything from nothing; that the devil and his demons were created good, but turned evil by their own will; that humans yielded to the devil's temptations, thus falling into sin; and that, after <a href="/facts/Resurrection/XQCQqA0M">Resurrection</a>, the damned will suffer along with the devil, while the saved enjoy eternity with Christ.<a class="footnote-ref" id="fnref:195" href="#fn:195">195</a> Only a few theologians from the <a href="/facts/University_of_Paris/yXAx8nlG">University of Paris</a>, in 1241, proposed the contrary assertion, that God created the devil evil and without his own decision.<a class="footnote-ref" id="fnref:196" href="#fn:196">196</a>
After the collapse of the <a href="/facts/Ottoman_Empire/6QvfTRsg">Ottoman Empire</a>, parts of Bogomil Dualism remained in <a href="/facts/Balkan/5Hy8ly0d">Balkan</a> <a href="/facts/Folklore/hcBN8qcd">folklore</a> concerning creation: before God created the world, he meets a goose on the eternal ocean. The name of the Goose is reportedly Satanael and it claims to be a god. When God asks Satanael who he is, the devil answers "the god of gods". God requests that the devil then dive to the bottom of the sea to carry some mud, and from this mud, they fashioned the world. God created his angels, and the devil created his demons. Later, the devil tries to assault god but is thrown into the abyss. He remains lurking on the creation of God and planning another attack on heaven.<a class="footnote-ref" id="fnref:197" href="#fn:197">197</a> This myth shares some resemblance with <a href="/facts/Turkic_mythology/SuMNIcQk">Pre-Islamic Turkic creation myths</a> as well as Bogomilite thoughts.<a class="footnote-ref" id="fnref:198" href="#fn:198">198</a>

<h3>The Reformation</h3>

From the beginning of the <a href="/facts/Early_modern_period/hhpHM721">early modern period</a> (around the 1400s), Christians started to imagine the devil as an increasingly powerful entity, constantly leading people into falsehood. <a href="/facts/Medieval_antisemitism/C0dIz7b3">Jews</a>, <a href="/facts/Witch-hunt/CBdyUdD2">witches</a>, <a href="/facts/Heresy_in_Christianity/BzrI9laX">heretics</a> and people affected by <a href="/facts/Leprosy/FSjTpMEB">leprosy</a> were often associated with the devil.<a class="footnote-ref" id="fnref:199" href="#fn:199">199</a> The <a href="/facts/Malleus_Maleficarum/RvMa3u8P">Malleus Maleficarum</a>, a popular and extensive work on witch-hunting, was written in 1486. <a href="/facts/Protestantism/NXja4K3g">Protestants</a> and the Catholic Church began to accuse each other of <a href="/facts/Heresy/1eHqC2km">teaching false doctrines</a> and unwittingly falling for the traps of the devil. Both Catholics and Protestants reformed Christian society by shifting their major ethical concerns from avoiding the <a href="/facts/Seven_deadly_sins/kz4AWLx0">seven deadly sins</a> to observing the <a href="/facts/Ten_Commandments/ITBbgDuP">Ten Commandments</a>.<a class="footnote-ref" id="fnref:200" href="#fn:200">200</a> Thus disloyalty to God, which was seen as disloyalty to the church, and idolatry became the greatest sins, making the devil increasingly dangerous. Some reform movements and <a href="/facts/Humanism/lM8R0wLs">early humanists</a> often rejected the concept of a personal devil. For example, <a href="/facts/Voltaire/h2pyULrC">Voltaire</a> dismissed belief in the devil as <a href="/facts/Superstition/XB63u3qt">superstition</a>.<a class="footnote-ref" id="fnref:201" href="#fn:201">201</a>

<h4>Early Protestant thought</h4>

<a href="/facts/Martin_Luther/7nwEeL0L">Martin Luther</a> taught that the devil was real, personal and powerful.<a class="footnote-ref" id="fnref:202" href="#fn:202">202</a> Evil was not a deficit of good, but the presumptuous will against God, his word and his creation.<a class="footnote-ref" id="fnref:203" href="#fn:203">203</a> He also affirmed the reality of <a href="/facts/Witchcraft/kdbQwmBD">witchcraft</a> caused by the devil. However, he denied the reality of witches' flight and <a href="/facts/Shapeshifting/SzHHgtzD">metamorphoses</a>, regarded as imagination instead.<a class="footnote-ref" id="fnref:204" href="#fn:204">204</a> The devil could also <a href="/facts/Demonic_possession/HKnvsL4t">possess</a> someone. He opined that the possessed might feel the devil in himself, as a believer feels the <a href="/facts/Holy_Spirit/lWKSWK3w">Holy Spirit</a> in his body.<a class="footnote-ref" id="fnref:205" href="#fn:205">205</a> In his Theatrum Diabolorum, Luther lists several hosts of greater and lesser devils. Greater devils would incite to greater sins, like unbelief and <a href="/facts/Heresy/1eHqC2km">heresy</a>, while lesser devils to minor sins like <a href="/facts/Greed/FyCYB3wf">greed</a> and <a href="/facts/Fornication/49rmfpzv">fornication</a>. Among these devils also appears <a href="/facts/Asmodeus/hU3wN68l">Asmodeus</a> known from the <a href="/facts/Book_of_Tobit/VpT2lxSe">Book of Tobit</a>.<a class="footnote-ref" id="fnref:206" href="#fn:206">206</a> These anthropomorphic devils are used as <a href="/facts/Stylistic_device/Rof7JBvN">stylistic devices</a> for his audience, although Luther regards them as different manifestations of one spirit (i.e. the devil).<a class="footnote-ref" id="fnref:207" href="#fn:207">207</a>
<a href="/facts/John_Calvin/CrUIG3p3">Calvin</a> taught the traditional view of the devil as a fallen angel. Calvin repeats the simile of <a href="/facts/Saint_Augustine/RJI1otNA">Saint Augustine</a>: "Man is like a horse, with either God or the Devil as rider."<a class="footnote-ref" id="fnref:208" href="#fn:208">208</a> In interrogation of <a href="/facts/Servetus/qHM2MzoJ">Servetus</a> who had said that all creation was part of God, Calvin asked: "what of the Devil?" Servetus responded that "all things are a part and portion of God".<a class="footnote-ref" id="fnref:209" href="#fn:209">209</a>
Protestants regarded the teachings of the Catholic Church as undermined by Satan's agency, since they were seen as having replaced the teachings of the Bible with invented customs. Unlike heretics and witches, Protestants saw Catholics as following Satan unconsciously.<a class="footnote-ref" id="fnref:210" href="#fn:210">210</a> By abandoning the ceremonial rituals and intercession upheld by the Catholic Church, reformers emphasized individual resistance against the temptations of the devil.<a class="footnote-ref" id="fnref:211" href="#fn:211">211</a> Among Luther's teachings to ward off the devil was a recommendation of music since "the Devil cannot stand gaiety."<a class="footnote-ref" id="fnref:212" href="#fn:212">212</a>

<h4>Anabaptists and Dissenters</h4>
<a href="/facts/David_Joris/zDlfUqob">David Joris</a> was the first of the <a href="/facts/Anabaptists/hznb5ped">Anabaptists</a> to suggest the devil was only an allegory (c. 1540); this view found a small but persistent following in the Netherlands.<a class="footnote-ref" id="fnref:213" href="#fn:213">213</a> The devil as a <a href="/facts/Fallen_angel/noNYEMK8">fallen angel</a> symbolized <a href="/facts/Fall_of_man/Qv22lRMx">Adam's fall from God's grace</a> and Satan represented a power within man.<a class="footnote-ref" id="fnref:214" href="#fn:214">214</a>
<a href="/facts/Thomas_Hobbes/VUGt3jNW">Thomas Hobbes</a> (1588–1679) used the devil as a <a href="/facts/Metaphor/xwsLaqJI">metaphor</a>. The devil, Satan and similar figures mentioned throughout the Bible, refer in his work <a href="/facts/Leviathan_(Hobbes_book)/yQg5CHvV">Leviathan</a> to offices or qualities but not individual beings.<a class="footnote-ref" id="fnref:215" href="#fn:215">215</a>
However, these views remained very much a minority view at this time. <a href="/facts/Daniel_Defoe/6FXvo1Rh">Daniel Defoe</a> in his The Political History of the Devil (1726) describes such views as a form of "practical <a href="/facts/Atheism/patUWN1f">atheism</a>". Defoe wrote "those who believe there is a God, [...] acknowledge the debt of homage which mankind owes [...] to nature, and to believe the existence of the Devil is a like debt to reason".<a class="footnote-ref" id="fnref:216" href="#fn:216">216</a>

<h3>In the Modern Era</h3>
With the increasing influence of <a href="/facts/Positivism/on887AuJ">positivism</a>, <a href="/facts/Scientism/Sc4s9Tbb">scientism</a> and <a href="/facts/Nihilism/qETgtSKu">nihilism</a> in the modern era, both the concept of God and the devil have become less relevant for many.<a class="footnote-ref" id="fnref:217" href="#fn:217">217</a> However, Gallup has reported that "Regardless of political belief, religious inclination, education, or region, most Americans believe that the devil exists."<a class="footnote-ref" id="fnref:218" href="#fn:218">218</a>
Many Christian theologians have interpreted the devil as being within its original cultural context a symbol of psychological forces. Many dropped the concept of the devil as an unnecessary assumption: they say that the devil does not add much to solving the <a href="/facts/Problem_of_evil/NuzJgI1S">problem of evil</a> since, whether or not the angels sinned before men, the question remains how evil entered the world in the first place.<a class="footnote-ref" id="fnref:219" href="#fn:219">219</a>
<a href="/facts/Rudolf_Bultmann/tStXv03h">Rudolf Bultmann</a> taught that Christians need to reject belief in a literal devil as part of formulating an authentic faith in today's world.<a class="footnote-ref" id="fnref:220" href="#fn:220">220</a>
In contrast, the works of writers like <a href="/facts/Jeffrey_Burton_Russell/q1oyNQA6">Jeffrey Burton Russell</a> retain the belief in a literal personal fallen being of some kind.<a class="footnote-ref" id="fnref:221" href="#fn:221">221</a> Russell argues that theologians who reject a literal devil (like Bultmann) overlook the fact that the devil is part and parcel of the New Testament from its origins.<a class="footnote-ref" id="fnref:222" href="#fn:222">222</a>
Christian theologian <a href="/facts/Karl_Barth/qvUWcuFc">Karl Barth</a> describes the devil neither as a person nor as a merely psychological force but as nature opposing good. He includes the devil in his threefold cosmology: there is God, God's creation, and nothingness. Nothingness is not absence of existence, but a plane of existence in which God withdraws his creative power. It is depicted as chaos opposing real being, distorting the structure of the cosmos and gaining influence over humanity. In contrast to dualism, Barth argued that opposition to reality entails reality, so that the existence of the devil depends on the existence of God and is not an independent principle.<a class="footnote-ref" id="fnref:223" href="#fn:223">223</a>

<h3>Contemporary views</h3>
<h4>Catholic Church</h4>
While the Catholic Church has not paid much attention to the devil in the modern period, some contemporary Catholic teachings have begun to re-emphasize the devil.<a class="footnote-ref" id="fnref:224" href="#fn:224">224</a>
<a href="/facts/Pope_Paul_VI/4Dbb8sHs">Pope Paul VI</a> expressed concern about the influence of the devil in 1972, stating that: "Satan's smoke has made its way into the Temple of God through some crack".<a class="footnote-ref" id="fnref:225" href="#fn:225">225</a> However, John Paul II viewed the defeat of Satan as inevitable.<a class="footnote-ref" id="fnref:226" href="#fn:226">226</a>
<a href="/facts/Pope_Francis/F2uNhKC9">Pope Francis</a> brought renewed focus on the devil in the early 2010s, stating, among many other pronouncements, that "The devil is intelligent, he knows more theology than all the theologians together."<a class="footnote-ref" id="fnref:227" href="#fn:227">227</a> Journalist Cindy Wooden commented on the pervasiveness of the devil in Pope Francis' teachings, noting that Francis believes that the devil is real.<a class="footnote-ref" id="fnref:228" href="#fn:228">228</a> During a morning <a href="/facts/Homily/XdsFMS4x">homily</a> in the chapel of the <a href="/facts/Domus_Sanctae_Marthae/p0pG8KpG">Domus Sanctae Marthae</a>, in 2013, the pontiff said:

<blockquote>The Devil is not a myth, but a real person. One must react to the Devil, as did Jesus, who replied with the word of God. With the prince of this world one cannot dialogue. Dialogue is necessary among us, it is necessary for peace [...] Dialogue is born from charity, from love. But with that prince one cannot dialogue; one can only respond with the word of God that defends us.<a class="footnote-ref" id="fnref:229" href="#fn:229">229</a></blockquote>
In 2019, <a href="/facts/Arturo_Sosa/Nd7c1sAI">Arturo Sosa</a>, superior general of the <a href="/facts/Society_of_Jesus/n0PeYBB8">Society of Jesus</a>, said that Satan is a symbol, the personification of evil, but not a person and not a "personal reality"; four months later, he said that the devil is real, and his power is a malevolent force.<a class="footnote-ref" id="fnref:230" href="#fn:230">230</a>

<h4>Unitarians and Christadelphians</h4>
<a href="/facts/Liberal_Christianity/ByFnGYMp">Liberal Christianity</a> often views the devil metaphorically and <a href="/facts/Literal_and_figurative_language/kGmDkVal">figuratively</a>. The devil is seen as representing human sin and temptation, and any human system in opposition to God.<a class="footnote-ref" id="fnref:231" href="#fn:231">231</a> Early <a href="/facts/Unitarianism/34Ix8PPh">Unitarians</a> and <a href="/facts/Dissenters/m1e4b0pd">Dissenters</a> like <a href="/facts/Nathaniel_Lardner/Y57yRErA">Nathaniel Lardner</a>, <a href="/facts/Richard_Mead/uEVkI2vP">Richard Mead</a>, <a href="/facts/Hugh_Farmer/g50b2dcb">Hugh Farmer</a>, <a href="/facts/William_Ashdowne/Ip8Hef0t">William Ashdowne</a> and <a href="/facts/John_Simpson_(Unitarian)/QjceUQ8V">John Simpson</a>, and <a href="/facts/John_Epps/Ru91lEBW">John Epps</a> taught that the miraculous healings of the Bible were real, but that the devil was an <a href="/facts/Allegory/RKXvafFK">allegory</a>, and demons just the medical language of the day. Such views are taught today by <a href="/facts/Christadelphians/eNGBnmbv">Christadelphians</a><a class="footnote-ref" id="fnref:232" href="#fn:232">232</a> and the <a href="/facts/Church_of_the_Blessed_Hope/XRssrXQF">Church of the Blessed Hope</a>. Unitarians and Christadelphians who reject the Trinity, immortality of the soul and the divinity of Christ, also reject belief in a personified evil.<a class="footnote-ref" id="fnref:233" href="#fn:233">233</a>

<h4>Charismatic movements</h4>
<a href="/facts/Charismatic_movement/jfwDlp6I">Charismatic movements</a> regard the devil as a personal and real character, rejecting the increasingly metaphorical and historical reinterpretation of the devil in the modern period as unbiblical and contrary to the life of <a href="/facts/Jesus/Hcd9hEzI">Jesus</a>. People who surrender to the kingdom of the devil are in danger of becoming <a href="/facts/Demonic_possession/HKnvsL4t">possessed by his demons</a>.<a class="footnote-ref" id="fnref:234" href="#fn:234">234</a>

<h2 id="by-denomination">By denomination</h2>
<h3>Catholicism</h3>

The <a href="/facts/Catechism_of_the_Catholic_Church/kIHalw0e">Catechism of the Catholic Church</a> states that the Church regards the Devil as being created as a good angel by God, and by his and his fellow fallen angels' <a href="/facts/Free_will_in_theology/1SDfTBER">free will</a>, fell out of God's grace.<a class="footnote-ref" id="fnref:235" href="#fn:235">235</a> Satan is not an infinitely powerful being. Although he is an angel, and thus pure spirit, he is considered a creature nonetheless. Satan's actions are permitted by <a href="/facts/Divine_providence/r862Y9Xq">divine providence</a>.<a class="footnote-ref" id="fnref:236" href="#fn:236">236</a> Catholicism rejects <a href="/facts/Apocatastasis/Cg0RlVup">apocatastasis</a>, the reconciliation with God suggested by the Church Father Origen.<a class="footnote-ref" id="fnref:237" href="#fn:237">237</a>
A number of prayers and practices against the Devil exist within <a href="/facts/Catholic_Church/rJ4F4gqH">Catholic Church</a> tradition.<a class="footnote-ref" id="fnref:238" href="#fn:238">238</a><a class="footnote-ref" id="fnref:239" href="#fn:239">239</a> The <a href="/facts/Lord%2527s_Prayer/xhha7eyQ">Lord's Prayer</a> includes a petition for being delivered "from the evil one", but a number of other specific prayers also exist.
The <a href="/facts/Prayer_to_Saint_Michael/8Vv7cmR9">Prayer to Saint Michael</a> specifically asks for Catholics to be defended "against the wickedness and snares of the Devil." Given that some of the messages from <a href="/facts/Our_Lady_of_Fatima/3X6aXulm">Our Lady of Fatima</a> have been linked by the <a href="/facts/Holy_See/7tK8AceC">Holy See</a> to the "end times",<a class="footnote-ref" id="fnref:240" href="#fn:240">240</a> some Catholic authors have concluded that the angel referred to within the Fatima messages is Michael the Archangel, who defeats the Devil in the <a href="/facts/War_in_Heaven/zRllAsEl">War in Heaven</a>.<a class="footnote-ref" id="fnref:241" href="#fn:241">241</a><a class="footnote-ref" id="fnref:242" href="#fn:242">242</a> Timothy Tindal-Robertson takes the position that the <a href="/facts/Consecration_of_Russia/Xn93CJHh">Consecration of Russia</a> was a step in the eventual defeat of Satan by the Archangel Michael.<a class="footnote-ref" id="fnref:243" href="#fn:243">243</a>
The process of <a href="/facts/Exorcism_in_the_Catholic_Church/eu5WnKP9">exorcism</a> is used within the Catholic Church against the Devil and <a href="/facts/Demonic_possession/HKnvsL4t">demonic possession</a>. According to <a href="/facts/The_Catechism_of_the_Catholic_Church/kIHalw0e">The Catechism of the Catholic Church</a>, "Jesus performed exorcisms and from him the Church has received the power and office of exorcising".<a class="footnote-ref" id="fnref:244" href="#fn:244">244</a> <a href="/facts/Gabriele_Amorth/HDnSsuS2">Gabriele Amorth</a>, who was until his death in 2016 the chief <a href="/facts/Exorcist/gpMuFgt7">exorcist</a> of the <a href="/facts/Diocese_of_Rome/l6Qwj9S4">Diocese of Rome</a>, warned against ignoring Satan, saying, "Whoever denies Satan also denies sin and no longer understands the actions of Christ".<a class="footnote-ref" id="fnref:245" href="#fn:245">245</a>
The Catholic Church views the battle against the Devil as ongoing. During a 24 May 1987 visit to the <a href="/facts/Sanctuary_of_Saint_Michael_the_Archangel/Kq9FzfkM">Sanctuary of Saint Michael the Archangel</a>, <a href="/facts/Pope_John_Paul_II/Md3PoDuj">Pope John Paul II</a> said:<a class="footnote-ref" id="fnref:246" href="#fn:246">246</a>

<blockquote>The battle against the Devil, which is the principal task of Saint Michael the archangel, is still being fought today, because the Devil is still alive and active in the world. The evil that surrounds us today, the disorders that plague our society, man's inconsistency and brokenness, are not only the results of original sin, but also the result of Satan's pervasive and dark action.</blockquote>
<h3>Eastern Orthodox views</h3>

In <a href="/facts/Eastern_Orthodox_Church/5n20Akh5">Eastern Orthodoxy</a>, the devil is an integral part of Christian cosmology. The existence of the devil is taken seriously and is not subject to question.<a class="footnote-ref" id="fnref:247" href="#fn:247">247</a> According to Eastern Orthodox Christian tradition, there are three enemies of humanity: Death, sin and Satan.<a class="footnote-ref" id="fnref:248" href="#fn:248">248</a> In contrast to Western Christianity, sin is not viewed as a deliberate choice but as a universal and inescapable weakness.<a class="footnote-ref" id="fnref:249" href="#fn:249">249</a> Sin is turning from God towards oneself, a form of egoism and ungratefulness, leading away from God towards death and nothingness.<a class="footnote-ref" id="fnref:250" href="#fn:250">250</a> Lucifer invented sin, resulting in death, and introduced it first to the angels, who have been created before the material world, and then to humanity. Lucifer, considered a former radiant archangel, lost his light after his fall and became the dark Satan (the enemy).<a class="footnote-ref" id="fnref:251" href="#fn:251">251</a>
Eastern Orthodoxy maintains that God did not create death, but that it was forged by the devil through deviance from the righteous way (a love of God and gratitude).<a class="footnote-ref" id="fnref:252" href="#fn:252">252</a> In a sense, it was a place where God was not, for he could not die, yet it was an inescapable prison for all humanity until the Christ. Before Christ's resurrection, it could be said that humanity had a reason to fear the devil, as he was a creature that could separate mankind from God and source of life — for God could not enter hell, and humanity could not escape it.
Once in Hades, the Orthodox hold that Christ — being good and just — granted life and resurrection to all who wanted to follow him. As a result, the devil has been overthrown and is no longer able to hold humanity. With the prison despoiled, the devil only has power over whose who freely choose him and sin.<a class="footnote-ref" id="fnref:253" href="#fn:253">253</a>

<h3>Evangelical Protestants</h3>
<a href="/facts/Evangelicalism/64I65VDK">Evangelical Protestants</a> agree that Satan is a real, created being entirely given over to evil and that evil is whatever opposes God or is not willed by God. Evangelicals emphasize the power and involvement of Satan in history in varying degrees; some virtually ignore Satan and others revel in speculation about <a href="/facts/Spiritual_warfare/345woNUq">spiritual warfare</a> against that personal power of darkness.<a class="footnote-ref" id="fnref:254" href="#fn:254">254</a> According to Soergel, Martin Luther avoided "an extensive treatment of the angels' place in heavenly hierarchy or in Christian theology."<a class="footnote-ref" id="fnref:255" href="#fn:255">255</a> Modern Protestants continue in a similar way, since it is thought as neither useful nor necessary to know.<a class="footnote-ref" id="fnref:256" href="#fn:256">256</a>

<h3>Jehovah's Witnesses</h3>
See also: <a href="/facts/Jehovah%2527s_Witnesses_beliefs/5JHRDKrA">Jehovah's Witnesses beliefs</a> and <a href="/facts/Eschatology_of_Jehovah%2527s_Witnesses/tFcJKcKl">Eschatology of Jehovah's Witnesses</a>
<a href="/facts/Jehovah%2527s_Witnesses/MCSKHs8S">Jehovah's Witnesses</a> believe that Satan was originally a perfect angel who developed feelings of self-importance and craved worship that belonged to God. Satan persuaded Adam and Eve to obey him rather than God, raising the issue—often referred to as a "controversy"—of whether people, having been granted <a href="/facts/Free_will/LwkImELQ">free will</a>, would obey God under both temptation and persecution. The issue is said to be whether God can rightfully claim to be sovereign of the universe.<a class="footnote-ref" id="fnref:257" href="#fn:257">257</a><a class="footnote-ref" id="fnref:258" href="#fn:258">258</a> Instead of destroying Satan, God decided to test the loyalty of the rest of humankind and to prove to the rest of creation that Satan was a liar.<a class="footnote-ref" id="fnref:259" href="#fn:259">259</a><a class="footnote-ref" id="fnref:260" href="#fn:260">260</a> Jehovah's Witnesses believe that Satan is God's chief adversary<a class="footnote-ref" id="fnref:261" href="#fn:261">261</a> and the invisible ruler of the world.<a class="footnote-ref" id="fnref:262" href="#fn:262">262</a><a class="footnote-ref" id="fnref:263" href="#fn:263">263</a> They believe that demons were originally angels who rebelled against God and took Satan's side in the controversy.<a class="footnote-ref" id="fnref:264" href="#fn:264">264</a>
Jehovah's Witnesses do not believe that Satan lives in <a href="/facts/Hell/2nIkoYTB">Hell</a> or that he has been given responsibility to punish the wicked. Satan and his demons are said to have been cast down from Heaven to Earth in 1914, marking the beginning of the "<a href="/facts/Eschatology/yRyvUt8B">last days</a>".<a class="footnote-ref" id="fnref:265" href="#fn:265">265</a><a class="footnote-ref" id="fnref:266" href="#fn:266">266</a> Witnesses believe that Satan and his demons influence individuals, organizations and nations, and that they are the cause of human suffering. At <a href="/facts/Armageddon/zw5HrJDY">Armageddon</a>, Satan is to be bound for 1,000 years, and then given a brief opportunity to mislead perfect humanity before being destroyed.<a class="footnote-ref" id="fnref:267" href="#fn:267">267</a>

<h3>Latter Day Saints</h3>
See also: <a href="/facts/Latter_Day_Saint_movement/RI3Vm3ze">Latter Day Saint movement</a>
In <a href="/facts/Mormonism/79tBTq3q">Mormonism</a>, the devil is a real being, a literal <a href="/facts/Mormon_cosmology/vEy0dysK">spirit son</a> of God who once had angelic authority, but rebelled and fell prior to the creation of the Earth in a <a href="/facts/Pre-existence/zyG2MerX">pre-mortal life</a>. At that time, he persuaded a third part of the spirit children of God to rebel with him. This was in opposition to the <a href="/facts/Plan_of_salvation_(Latter_Day_Saints)/gIdThCpA">plan of salvation</a> championed by <a href="/facts/God_in_Mormonism/9r3duoDu">Jehovah</a> (Jesus Christ). Now the devil tries to persuade mankind into doing evil (Doctrine and Covenants 76:24–29). Mankind can overcome this through faith in Jesus Christ and obedience to the Gospel.<a class="footnote-ref" id="fnref:268" href="#fn:268">268</a>
Latter-Day Saints traditionally regard <a href="/facts/Lucifer/JokALLUD">Lucifer</a> as the <a href="/facts/Mormon_cosmology/vEy0dysK">pre-mortal</a> name of the devil. <a href="/facts/Beliefs_and_practices_of_The_Church_of_Jesus_Christ_of_Latter-day_Saints/Kl4Ja3ew">Mormon theology</a> teaches that in a <a href="/facts/Mormon_cosmology/vEy0dysK">heavenly council</a>, Lucifer rebelled against the plan of <a href="/facts/God_in_Mormonism/9r3duoDu">God the Father</a> and was subsequently cast out.<a class="footnote-ref" id="fnref:269" href="#fn:269">269</a> Mormon scripture reads:

<blockquote>And this we saw also, and bear record, that an angel of God who was in authority in the presence of God, who rebelled against the Only Begotten Son whom the Father loved and who was in the bosom of the Father, was thrust down from the presence of God and the Son, and was called Perdition, for the heavens wept over him—he was Lucifer, a son of the morning. And we beheld, and lo, he is fallen! is fallen, even a son of the morning! And while we were yet in the Spirit, the Lord commanded us that we should write the vision; for we beheld Satan, that Old Serpent, even the devil, who rebelled against God, and sought to take the kingdom of our God and his Christ—Wherefore, he maketh war with the saints of God, and encompasseth them round about (Doctrine and Covenants 76:25–29)</blockquote>
After becoming Satan by his fall, Lucifer "goeth up and down, to and fro in the earth, seeking to destroy the souls of men" (Doctrine and Covenants 10:27). Mormons consider Isaiah 14:12 to be referring to both the king of the Babylonians and the devil.<a class="footnote-ref" id="fnref:270" href="#fn:270">270</a><a class="footnote-ref" id="fnref:271" href="#fn:271">271</a>

<h2 id="theological-disputes">Theological disputes</h2>
<h3>Angelic hierarchy</h3>
See also: <a href="/facts/Hierarchy_of_angels/cgySbJpT">Hierarchy of angels § Christianity</a>
The devil might either be a <a href="/facts/Cherub/SM9EDDl3">cherub</a> or a <a href="/facts/Seraph/2CY1R6d7">seraph</a>. Christian writers were often undecided from which <a href="/facts/Christian_angelology/jjqJuEaJ">order of the angels</a> the devil fell. While the devil is identified with the cherub in Ezekiel 28:13–15,<a class="footnote-ref" id="fnref:272" href="#fn:272">272</a> this conflicts with the view that the devil was among the highest angels, who are, according to <a href="/facts/Pseudo-Dionysius/D1hlqUAz">Pseudo-Dionysius</a>, the seraphim.<a class="footnote-ref" id="fnref:273" href="#fn:273">273</a> <a href="/facts/Thomas_Aquinas/h2vN2VkX">Thomas Aquinas</a> quotes <a href="/facts/Gregory_the_Great/tXPh1gce">Gregory the Great</a> who stated that Satan "surpassed [the angels] all in glory".<a class="footnote-ref" id="fnref:274" href="#fn:274">274</a> Arguing that the higher an angel stood the more likely he was to become guilty of pride,<a class="footnote-ref" id="fnref:275" href="#fn:275">275</a><a class="footnote-ref" id="fnref:276" href="#fn:276">276</a> the devil would be a seraph. But Aquinas held sin incompatible with the fiery love characteristic of a seraph, but possible for a cherub, whose primary characteristic is fallible knowledge. He concludes, in line with Ezekiel, that the devil was the most knowledgeable of the angels, a cherub.<a class="footnote-ref" id="fnref:277" href="#fn:277">277</a>

<h3>Hell</h3>

Christianity is undecided whether the devil fell immediately into hell or if he is given respite until the Day of Judgment.<a class="footnote-ref" id="fnref:278" href="#fn:278">278</a> Several Christian authors, among them <a href="/facts/Dante_Alighieri/rXX7fIg0">Dante Alighieri</a> and <a href="/facts/John_Milton/VCDqX83S">John Milton</a>, have depicted the devil as resident in Hell. This is in contrast to parts of the Bible that describe the devil as traveling about the earth, like Job 1:6–7<a class="footnote-ref" id="fnref:279" href="#fn:279">279</a> and 1 Peter 5:8,<a class="footnote-ref" id="fnref:280" href="#fn:280">280</a> discussed above. On the other hand, 2 Peter 2:4<a class="footnote-ref" id="fnref:281" href="#fn:281">281</a> speaks of sinning angels chained in hell.<a class="footnote-ref" id="fnref:282" href="#fn:282">282</a> At least according to Revelation 20:10,<a class="footnote-ref" id="fnref:283" href="#fn:283">283</a> the devil is thrown into the <a href="/facts/Lake_of_Fire/Je7IWXAe">Lake of Fire</a> and Sulfur. Theologians disagree whether the devil roams the air of the earth or fell underground into hell,<a class="footnote-ref" id="fnref:284" href="#fn:284">284</a> yet both views agree that the devil will be in hell after Judgment Day.
If the devil is bound in hell, the question arises how he can still appear to people on earth. In some literature, the devil only sends his lesser demons or Satan to execute his will, while he remains chained in hell.<a class="footnote-ref" id="fnref:285" href="#fn:285">285</a><a class="footnote-ref" id="fnref:286" href="#fn:286">286</a> Others assert that the devil is chained but takes his chains with him when he rises to the surface of the earth.<a class="footnote-ref" id="fnref:287" href="#fn:287">287</a> Gregory the Great tried to resolve this conflict by stating that, no matter where the devil dwells spatially, separation from God itself is a state of hell.<a class="footnote-ref" id="fnref:288" href="#fn:288">288</a> <a href="/facts/Bede/BDQugzAn">Bede</a> states in his Commentary on the Epistle of James (3.6), no matter where the devil and his angels move, they carry the tormenting flames of hell with them, like a person with fever.<a class="footnote-ref" id="fnref:289" href="#fn:289">289</a>

<h3>Sinfulness of angels</h3>
Some theologians believe that angels cannot sin because sin brings death and angels cannot die.<a class="footnote-ref" id="fnref:290" href="#fn:290">290</a>
Supporting the idea that an angel may sin, <a href="/facts/Thomas_Aquinas/h2vN2VkX">Thomas Aquinas</a>, in his <a href="/facts/Summa_Theologica/gNHdIwSK">Summa Theologiae</a> Question 63 article 1, wrote:

<blockquote>An angel or any other rational creature considered in his own nature, can sin; and to whatever creature it belongs not to sin, such creature has it as a gift of grace, and not from the condition of nature. The reason of this is, because sinning is nothing else than a deviation from that rectitude which an act ought to have; whether we speak of sin in nature, art, or morals. That act alone, the rule of which is the very virtue of the agent, can never fall short of rectitude. Were the craftsman's hand the rule itself engraving, he could not engrave the wood otherwise than rightly; but if the rightness of engraving be judged by another rule, then the engraving may be right or faulty.</blockquote>
He further divides angelic orders, as distinguished by Pseudo-Dionysius, into fallible and infallible based whether the Bible mentions them in relation to the demonic or not. He concludes that because seraphim (the highest order) and <a href="/facts/Throne_(angel)/Yek0DNIt">thrones</a> (the third-highest) are never mentioned as devils, they are unable to sin. On the contrary, the Bible speaks about <a href="/facts/Cherub/SM9EDDl3">cherubim</a> (the second-highest order) and <a href="/facts/Christian_angelology/jjqJuEaJ">powers</a> (the sixth-highest) in relation to the devil. He concludes that attributes represented by the infallible angels, like charity, can only be good, while attributes represented by cherubim and powers can be both good and bad.<a class="footnote-ref" id="fnref:291" href="#fn:291">291</a>
Aquinas concludes that while angels cannot succumb to bodily desires, as intellectual creatures they can sin as result of their mind-based will.<a class="footnote-ref" id="fnref:292" href="#fn:292">292</a> The sins attributed to the devil include pride, envy, and even lust, for Lucifer loved himself more than everything else. Initially, after the angels realized their existence, they decided for or against dependence on God, and the good and evil angels were separated from each other after a short delay following their creation.<a class="footnote-ref" id="fnref:293" href="#fn:293">293</a> Similarly, <a href="/facts/Peter_Lombard/BdsdcnMv">Peter Lombard</a> writes in his <a href="/facts/Sentences/lpbNFPag">Sentences</a>, angels were all created as good spirits, had a short interval of free-decision and some choose love and have thus been rewarded with grace by God, while others choose sin (pride or envy) and became demons.<a class="footnote-ref" id="fnref:294" href="#fn:294">294</a>

<h2 id="iconography-and-literature">Iconography and literature</h2>
<h3>Images</h3>

The earliest representation of the devil might be a mosaic in <a href="/facts/Basilica_of_Sant%2527Apollinare_Nuovo/AU0kkwqc">Basilica of Sant'Apollinare Nuovo</a> in <a href="/facts/Ravenna/qTQGdKhn">Ravenna</a> from the 6th century, in the form of a blue angel.<a class="footnote-ref" id="fnref:295" href="#fn:295">295</a> Blue and violet were common colors for the devil in the early Middle Ages, reflecting his body composed of the air below the heavens, considered to consist of thicker material than the ethereal fire of heavens the good angels are made from and thus colored red. The devil's first appearance as black rather than blue was in the 9th century.<a class="footnote-ref" id="fnref:296" href="#fn:296">296</a><a class="footnote-ref" id="fnref:297" href="#fn:297">297</a> Only later did the devil became associated with the color red to reflect blood or the fires of hell.<a class="footnote-ref" id="fnref:298" href="#fn:298">298</a>
Before the 11th century, the devil was often shown in art as either a human or a black imp. The humanoid devil often wore white robes and feathered bird-like wings or appeared as an old man in a tunic.<a class="footnote-ref" id="fnref:299" href="#fn:299">299</a> The imps were depicted as tiny misshapen creatures. When humanoid features were combined with monstrous ones during the 11th century, the imp's monstrosity gradually developed into the grotesque.<a class="footnote-ref" id="fnref:300" href="#fn:300">300</a> Horns became a common motif starting in the 11th century. The devil was often depicted as naked wearing only loincloths, symbolizing sexuality and wildness.<a class="footnote-ref" id="fnref:301" href="#fn:301">301</a>
Particularly in the medieval period, the devil was often shown as having horns and a goat's hindquarters and with a tail. He was also depicted as carrying a <a href="/facts/Pitchfork/9TTCT8br">pitchfork</a>,<a class="footnote-ref" id="fnref:302" href="#fn:302">302</a> the implement used in Hell to torment the damned, which derives in part from the <a href="/facts/Trident/XAoER14f">trident</a> of <a href="/facts/Poseidon/kTYc88aD">Poseidon</a>.<a class="footnote-ref" id="fnref:303" href="#fn:303">303</a> Goat-like images resemble the <a href="/facts/Greek_mythology/M7k4FvW8">Ancient Greek Deity</a> <a href="/facts/Pan_(god)/sVpk5MrJ">Pan</a>.<a class="footnote-ref" id="fnref:304" href="#fn:304">304</a> Pan in particular looks very much like the European devil in the late Middle Ages. It is unknown if these features are directly taken from Pan or whether Christians coincidentally devised an image similar to Pan.<a class="footnote-ref" id="fnref:305" href="#fn:305">305</a> Depiction of the devil as a <a href="/facts/Satyr/V3KceFLc">satyr-like creature</a> is attested since the 11th century.<a class="footnote-ref" id="fnref:306" href="#fn:306">306</a>
Poets such as <a href="/facts/Geoffrey_Chaucer/HR7rHQng">Geoffrey Chaucer</a> associated the color <a href="/facts/Green/gFTac7St">green</a> with the Devil, although in modern times the color is <a href="/facts/Red/gLnFAVx4">red</a>.<a class="footnote-ref" id="fnref:307" href="#fn:307">307</a>

<h3>Dante's Inferno</h3>

The portrayal of the <a href="/facts/Dante%2527s_Satan/BRA10pHJ">devil</a> in <a href="/facts/Dante_Alighieri/rXX7fIg0">Dante Alighieri</a>'s <a href="/facts/Inferno_(Dante)/RqqJKrrf">Inferno</a> reflects early Christian Neo-Platonic thought. Dante structures his cosmology morally; God is beyond heaven and the devil at the bottom of hell beneath the earth. Imprisoned in the middle of the earth, the devil becomes the center of the material and sinful world to which all sinfulness is drawn. In opposition to God, who is portrayed by Dante as a love and light, Lucifer is frozen and isolated in the last circle of hell. Almost motionless, more pathetic, foolish, and repulsive than terrifying, the devil represents evil<a class="footnote-ref" id="fnref:308" href="#fn:308">308</a> in the sense of lacking substance. In accordance with Platonic/Christian tradition, his gigantic appearance indicates a lack of power, as pure matter was considered the farthest from God and closest to non-being.<a class="footnote-ref" id="fnref:309" href="#fn:309">309</a>
The devil is described as a huge fiend, whose buttocks are frozen in ice. He has three faces, chewing on the three traitors Judas, Cassius and Brutus. Lucifer himself is also accused of treason for turning against his Creator. Below each of his faces, Lucifer has a pair of bat-wings, another symbol of darkness.<a class="footnote-ref" id="fnref:310" href="#fn:310">310</a>

<h3>John Milton in Paradise Lost</h3>

In <a href="/facts/John_Milton/VCDqX83S">John Milton</a>'s <a href="/facts/Renaissance/4D9Bc6KU">Renaissance</a> epic poem <a href="/facts/Paradise_Lost/wDw6Bwuv">Paradise Lost</a>, Satan is one of the main characters, perhaps an <a href="/facts/Anti-hero/GMgF4uRa">anti-hero</a>.<a class="footnote-ref" id="fnref:311" href="#fn:311">311</a> In line with Christian theology, Satan rebelled against God and was subsequently banished from heaven along with his fellow angels. Milton breaks with previous authors who portray Satan as a grotesque figure;<a class="footnote-ref" id="fnref:312" href="#fn:312">312</a> instead, he becomes a persuasive and charismatic leader who, even in hell, convinced the other fallen angels to establish their own kingdom. It is unclear whether Satan is a hero turning against an unjust ruler (God) or a fool who leads himself and his followers into damnation in a futile attempt to become equal to God. Milton uses several pagan images to depict the demons, and Satan himself arguably resembles the ancient legendary hero <a href="/facts/Aeneas/TvWwJQEL">Aeneas</a>.<a class="footnote-ref" id="fnref:313" href="#fn:313">313</a> Satan is less the devil as known from Christian theology than a morally ambivalent character with strengths and weaknesses, inspired by the Christian devil.<a class="footnote-ref" id="fnref:314" href="#fn:314">314</a>

<h2 id="see-also">See also</h2>
<ul><li><a href="/facts/Angra_Mainyu/7yN1ehDw">Angra Mainyu</a></li>
<li><a href="/facts/Chernobog/6gR1HPGE">Chernobog</a></li>
<li><a href="/facts/Devil_in_popular_culture/Xxt6mMrh">Devil in popular culture</a> – includes references to <a href="/facts/John_Milton/VCDqX83S">Milton</a>'s <a href="/facts/Paradise_Lost/wDw6Bwuv">Paradise Lost</a>, <a href="/facts/Goethe/k5hW4Tw5">Goethe</a>'s <a href="/facts/Goethe%2527s_Faust/zCqtADGP">Faust</a>, <a href="/facts/C._S._Lewis/hELtVT9R">C. S. Lewis</a>'s <a href="/facts/The_Screwtape_Letters/TFjvvNpD">The Screwtape Letters</a>, etc.</li>
<li><a href="/facts/Dystheism/oPvSH4Ur">Dystheism</a></li>
<li><a href="/facts/Evil_demon/Apsc7XL4">Evil demon</a></li>
<li><a href="/facts/Exorcism_in_Christianity/FWGFblYC">Exorcism in Christianity</a></li>
<li><a href="/facts/Iblis/fBFXCV6H">Iblis</a></li>
<li><a href="/facts/Misotheism/Xt5PHGdf">Misotheism</a></li>
<li><a href="/facts/Mara_(demon)/XpSk0ylf">Mara (demon)</a></li>
<li><a href="/facts/Prayer_to_Saint_Michael/8Vv7cmR9">Prayer to Saint Michael</a></li>
<li><a href="/facts/Shaitan/L7jcxSmY">Shaitan</a></li>
<li><a href="/facts/Spirit_world_(Spiritualism)/dHjReFS3">Spirit world</a></li>
<li><a href="/facts/The_Devil%2527s_Farmhouse/yxF1sLWP">The Devil's Farmhouse</a></li></ul>
<h2 id="notes">Notes</h2>

<h2 id="sources">Sources</h2>
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<li>Wink, Walter (1984). Naming the Powers: The Language of Power in the New Testament. Fortress Press. <a href="/facts/ISBN_(identifier)/15AdSPa9">ISBN</a> 978-1-4514-1997-9.</li></ul>

<h2 id="references">References</h2>

<ol>
<li id="fn:1">"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)".[1] <a href="#fnref:1" class="footnote-back-ref">↩</a></li>
<li id="fn:2">McCurry, Jeffrey (2006). "Why the Devil Fell: A Lesson in Spiritual Theology From Aquinas's 'Summa Theologiae'". New Blackfriars. 87 (1010): 380–395. doi:10.1111/j.0028-4289.2006.00155.x. JSTOR 43251053. <a href="https://doi.org/10.1111%2Fj.0028-4289.2006.00155.x" target="_blank">https://doi.org/10.1111%2Fj.0028-4289.2006.00155.x</a> <a href="#fnref:2" class="footnote-back-ref">↩</a></li>
<li id="fn:3">Goetz 2016, p. 221. - Goetz, Hans-Werner (2016). Gott und die Welt. Religiöse Vorstellungen des frühen und hohen Mittelalters. Teil I, Band 3: IV. Die Geschöpfe: Engel, Teufel, Menschen [God and the world. Religious Concepts of the Early and High Middle Ages. Part I, Volume 3: IV. The Creatures: Angels, Devils, Humans] (in German). Vandenhoeck & Ruprecht. ISBN 978-3-8470-0581-0. <a href="#fnref:3" class="footnote-back-ref">↩</a></li>
<li id="fn:4">Russell 1986, pp. 94–95. - Russell, Jeffrey Burton (1986). Lucifer: The Devil in the Middle Ages. Cornell University Press. ISBN 978-0-8014-9429-1. <a href="#fnref:4" class="footnote-back-ref">↩</a></li>
<li id="fn:5">Kelly 2006, pp. 1–13. - Kelly, Henry Ansgar (2006). Satan: A Biography. Cambridge University Press. ISBN 978-0-521-84339-3. <a href="#fnref:5" class="footnote-back-ref">↩</a></li>
<li id="fn:6">Campo 2009, p. 603. - Campo, Juan Eduardo (2009). Encyclopedia of Islam. Facts On File. ISBN 978-1-438-12696-8. <a href="#fnref:6" class="footnote-back-ref">↩</a></li>
<li id="fn:7">ed. Buttrick, George Arthur; The Interpreter's Dictionary of the Bible, An illustrated Encyclopedia <a href="/wiki/George_Arthur_Buttrick" target="_blank">/wiki/George_Arthur_Buttrick</a> <a href="#fnref:7" class="footnote-back-ref">↩</a></li>
<li id="fn:8">Farrar 2014, p. 10. - Farrar, Thomas J. (2014). "Satan in early Gentile Christian communities: An exegetical study in Mark and 2 Corinthians" (PDF). dianoigo. Retrieved 15 April 2022. <a href="http://www.dianoigo.com/publications/Satan_in_early_Gentile_Christian_Communities_2014.pdf" target="_blank">http://www.dianoigo.com/publications/Satan_in_early_Gentile_Christian_Communities_2014.pdf</a> <a href="#fnref:8" class="footnote-back-ref">↩</a></li>
<li id="fn:9">Farrar 2014, p. 7. - Farrar, Thomas J. (2014). "Satan in early Gentile Christian communities: An exegetical study in Mark and 2 Corinthians" (PDF). dianoigo. Retrieved 15 April 2022. <a href="http://www.dianoigo.com/publications/Satan_in_early_Gentile_Christian_Communities_2014.pdf" target="_blank">http://www.dianoigo.com/publications/Satan_in_early_Gentile_Christian_Communities_2014.pdf</a> <a href="#fnref:9" class="footnote-back-ref">↩</a></li>
<li id="fn:10">Kelly 2006, pp. 1–13, 28–29. - Kelly, Henry Ansgar (2006). Satan: A Biography. Cambridge University Press. ISBN 978-0-521-84339-3. <a href="#fnref:10" class="footnote-back-ref">↩</a></li>
<li id="fn:11">Campo 2009, p. 603. - Campo, Juan Eduardo (2009). Encyclopedia of Islam. Facts On File. ISBN 978-1-438-12696-8. <a href="#fnref:11" class="footnote-back-ref">↩</a></li>
<li id="fn:12">Farrar 2014, p. 7. - Farrar, Thomas J. (2014). "Satan in early Gentile Christian communities: An exegetical study in Mark and 2 Corinthians" (PDF). dianoigo. Retrieved 15 April 2022. <a href="http://www.dianoigo.com/publications/Satan_in_early_Gentile_Christian_Communities_2014.pdf" target="_blank">http://www.dianoigo.com/publications/Satan_in_early_Gentile_Christian_Communities_2014.pdf</a> <a href="#fnref:12" class="footnote-back-ref">↩</a></li>
<li id="fn:13">Kelly 2006, p. 3. - Kelly, Henry Ansgar (2006). Satan: A Biography. Cambridge University Press. ISBN 978-0-521-84339-3. <a href="#fnref:13" class="footnote-back-ref">↩</a></li>
<li id="fn:14">Kelly 2006, pp. 1–13, 28–29. - Kelly, Henry Ansgar (2006). Satan: A Biography. Cambridge University Press. ISBN 978-0-521-84339-3. <a href="#fnref:14" class="footnote-back-ref">↩</a></li>
<li id="fn:15">Kelly 2006, p. 3. - Kelly, Henry Ansgar (2006). Satan: A Biography. Cambridge University Press. ISBN 978-0-521-84339-3. <a href="#fnref:15" class="footnote-back-ref">↩</a></li>
<li id="fn:16">Farrar 2014, p. 8. - Farrar, Thomas J. (2014). "Satan in early Gentile Christian communities: An exegetical study in Mark and 2 Corinthians" (PDF). dianoigo. Retrieved 15 April 2022. <a href="http://www.dianoigo.com/publications/Satan_in_early_Gentile_Christian_Communities_2014.pdf" target="_blank">http://www.dianoigo.com/publications/Satan_in_early_Gentile_Christian_Communities_2014.pdf</a> <a href="#fnref:16" class="footnote-back-ref">↩</a></li>
<li id="fn:17">Kelly 2006, p. 29. - Kelly, Henry Ansgar (2006). Satan: A Biography. Cambridge University Press. ISBN 978-0-521-84339-3. <a href="#fnref:17" class="footnote-back-ref">↩</a></li>
<li id="fn:18">Kelly 2006, pp. 1–13, 28–29. - Kelly, Henry Ansgar (2006). Satan: A Biography. Cambridge University Press. ISBN 978-0-521-84339-3. <a href="#fnref:18" class="footnote-back-ref">↩</a></li>
<li id="fn:19">Campo 2009, p. 603. - Campo, Juan Eduardo (2009). Encyclopedia of Islam. Facts On File. ISBN 978-1-438-12696-8. <a href="#fnref:19" class="footnote-back-ref">↩</a></li>
<li id="fn:20">Bamberger, Bernard J. (2010). Fallen Angels: Soldiers of Satan's Realm. Jewish Publication Society. p. 94. ISBN 978-0-8276-1047-7. <a href="978-0-8276-1047-7" target="_blank">978-0-8276-1047-7</a> <a href="#fnref:20" class="footnote-back-ref">↩</a></li>
<li id="fn:21">Bamberger, Bernard J. (2010). Fallen Angels: Soldiers of Satan's Realm. Jewish Publication Society. p. 94. ISBN 978-0-8276-1047-7. <a href="978-0-8276-1047-7" target="_blank">978-0-8276-1047-7</a> <a href="#fnref:21" class="footnote-back-ref">↩</a></li>
<li id="fn:22">Bamberger, Bernard J. (2010). Fallen Angels: Soldiers of Satan's Realm. Jewish Publication Society. p. 94. ISBN 978-0-8276-1047-7. <a href="978-0-8276-1047-7" target="_blank">978-0-8276-1047-7</a> <a href="#fnref:22" class="footnote-back-ref">↩</a></li>
<li id="fn:23">Kelly 2006, p. 21. - Kelly, Henry Ansgar (2006). Satan: A Biography. Cambridge University Press. ISBN 978-0-521-84339-3. <a href="#fnref:23" class="footnote-back-ref">↩</a></li>
<li id="fn:24">Job 1:6–8 <a href="https://mechon-mamre.org/p/pt/pt2701.htm#6" target="_blank">https://mechon-mamre.org/p/pt/pt2701.htm#6</a> <a href="#fnref:24" class="footnote-back-ref">↩</a></li>
<li id="fn:25">Kelly 2006, p. 21. - Kelly, Henry Ansgar (2006). Satan: A Biography. Cambridge University Press. ISBN 978-0-521-84339-3. <a href="#fnref:25" class="footnote-back-ref">↩</a></li>
<li id="fn:26">McKenzie, John L. "THE DIVINE SONSHIP OF THE ANGELS" The Catholic Biblical Quarterly, vol. 5, no. 3, 1943, pp. 293–300, http://www.jstor.org/stable/43719713. Accessed 15 Apr. 2022.pages 297–299 <a href="http://www.jstor.org/stable/43719713" target="_blank">http://www.jstor.org/stable/43719713</a> <a href="#fnref:26" class="footnote-back-ref">↩</a></li>
<li id="fn:27">Kelly 2006, p. 21. - Kelly, Henry Ansgar (2006). Satan: A Biography. Cambridge University Press. ISBN 978-0-521-84339-3. <a href="#fnref:27" class="footnote-back-ref">↩</a></li>
<li id="fn:28">Kelly 2006, p. 21. - Kelly, Henry Ansgar (2006). Satan: A Biography. Cambridge University Press. ISBN 978-0-521-84339-3. <a href="#fnref:28" class="footnote-back-ref">↩</a></li>
<li id="fn:29">Kelly 2006, pp. 21–22. - Kelly, Henry Ansgar (2006). Satan: A Biography. Cambridge University Press. ISBN 978-0-521-84339-3. <a href="#fnref:29" class="footnote-back-ref">↩</a></li>
<li id="fn:30">Kelly 2006, pp. 21–22. - Kelly, Henry Ansgar (2006). Satan: A Biography. Cambridge University Press. ISBN 978-0-521-84339-3. <a href="#fnref:30" class="footnote-back-ref">↩</a></li>
<li id="fn:31">Kelly 2004, p. 323. - Kelly, Henry Ansgar (2004). The Devil, demonology, and witchcraft: the development of Christian beliefs in evil spirits. Wipf and Stock Publishers. ISBN 978-1-59244-531-8. OCLC 56727898. <a href="https://search.worldcat.org/oclc/56727898" target="_blank">https://search.worldcat.org/oclc/56727898</a> <a href="#fnref:31" class="footnote-back-ref">↩</a></li>
<li id="fn:32">2 Samuel 24:1 <a href="https://mechon-mamre.org/p/pt/pt08b24.htm#1" target="_blank">https://mechon-mamre.org/p/pt/pt08b24.htm#1</a> <a href="#fnref:32" class="footnote-back-ref">↩</a></li>
<li id="fn:33">1 Chronicles 21:1 <a href="https://mechon-mamre.org/p/pt/pt25a21.htm#1" target="_blank">https://mechon-mamre.org/p/pt/pt25a21.htm#1</a> <a href="#fnref:33" class="footnote-back-ref">↩</a></li>
<li id="fn:34">Stokes, Ryan E. (2009). "The Devil Made David Do It... or 'Did' He? The Nature, Identity, and Literary Origins of the 'Satan' in 1 Chronicles 21:1". Journal of Biblical Literature. 128 (1): 98–99. doi:10.2307/25610168. JSTOR 25610168. ProQuest 214610671. <a href="/wiki/Doi_(identifier)" target="_blank">/wiki/Doi_(identifier)</a> <a href="#fnref:34" class="footnote-back-ref">↩</a></li>
<li id="fn:35">Stokes, Ryan E. (2009). "The Devil Made David Do It... or 'Did' He? The Nature, Identity, and Literary Origins of the 'Satan' in 1 Chronicles 21:1". Journal of Biblical Literature. 128 (1): 91–106. doi:10.2307/25610168. JSTOR 25610168. ProQuest 214610671. <a href="/wiki/Doi_(identifier)" target="_blank">/wiki/Doi_(identifier)</a> <a href="#fnref:35" class="footnote-back-ref">↩</a></li>
<li id="fn:36">Zechariah 3:1–2 <a href="https://bible.oremus.org/?passage=Zechariah%203:1–2&version=nrsv" target="_blank">https://bible.oremus.org/?passage=Zechariah%203:1–2&version=nrsv</a> <a href="#fnref:36" class="footnote-back-ref">↩</a></li>
<li id="fn:37">Kelly 2006, p. 24. - Kelly, Henry Ansgar (2006). Satan: A Biography. Cambridge University Press. ISBN 978-0-521-84339-3. <a href="#fnref:37" class="footnote-back-ref">↩</a></li>
<li id="fn:38">Kelly 2006, p. 24. - Kelly, Henry Ansgar (2006). Satan: A Biography. Cambridge University Press. ISBN 978-0-521-84339-3. <a href="#fnref:38" class="footnote-back-ref">↩</a></li>
<li id="fn:39">Kelly 2006, p. 24. - Kelly, Henry Ansgar (2006). Satan: A Biography. Cambridge University Press. ISBN 978-0-521-84339-3. <a href="#fnref:39" class="footnote-back-ref">↩</a></li>
<li id="fn:40">Kelly 2006, p. 24. - Kelly, Henry Ansgar (2006). Satan: A Biography. Cambridge University Press. ISBN 978-0-521-84339-3. <a href="#fnref:40" class="footnote-back-ref">↩</a></li>
<li id="fn:41">Goulder 1998, p. 197. - Goulder, Michael D. (1998). The Psalms of the Return (Book V, Psalms 107-150): Studies in the Psalter, IV. A&C Black. ISBN 978-0-567-38896-4. <a href="#fnref:41" class="footnote-back-ref">↩</a></li>
<li id="fn:42">Stokes, Ryan E. (2014). "Satan, YHWH's Executioner". Journal of Biblical Literature. 133 (2): 251–270. doi:10.15699/jbibllite.133.2.251. JSTOR 10.15699/jbibllite.133.2.251. Project MUSE 547143 ProQuest 1636846672. <a href="/wiki/Doi_(identifier)" target="_blank">/wiki/Doi_(identifier)</a> <a href="#fnref:42" class="footnote-back-ref">↩</a></li>
<li id="fn:43">Kelly 2006, p. 13. - Kelly, Henry Ansgar (2006). Satan: A Biography. Cambridge University Press. ISBN 978-0-521-84339-3. <a href="#fnref:43" class="footnote-back-ref">↩</a></li>
<li id="fn:44">Genesis 3:14–15 <a href="https://bible.oremus.org/?passage=Genesis%203:14–15&version=nrsv" target="_blank">https://bible.oremus.org/?passage=Genesis%203:14–15&version=nrsv</a> <a href="#fnref:44" class="footnote-back-ref">↩</a></li>
<li id="fn:45">Kelly 2006, p. 14. - Kelly, Henry Ansgar (2006). Satan: A Biography. Cambridge University Press. ISBN 978-0-521-84339-3. <a href="#fnref:45" class="footnote-back-ref">↩</a></li>
<li id="fn:46">Revelation 12:9 <a href="https://bible.oremus.org/?passage=Revelation%2012:9&version=nrsv" target="_blank">https://bible.oremus.org/?passage=Revelation%2012:9&version=nrsv</a> <a href="#fnref:46" class="footnote-back-ref">↩</a></li>
<li id="fn:47">Kelly 2006, p. 152. - Kelly, Henry Ansgar (2006). Satan: A Biography. Cambridge University Press. ISBN 978-0-521-84339-3. <a href="#fnref:47" class="footnote-back-ref">↩</a></li>
<li id="fn:48">Campo 2009, p. 603. - Campo, Juan Eduardo (2009). Encyclopedia of Islam. Facts On File. ISBN 978-1-438-12696-8. <a href="#fnref:48" class="footnote-back-ref">↩</a></li>
<li id="fn:49">Wifall, Walter (1974). "Gen 3: 15—A Protevangelium?". The Catholic Biblical Quarterly. 36 (3): 361–365. JSTOR 43713761. <a href="/wiki/JSTOR_(identifier)" target="_blank">/wiki/JSTOR_(identifier)</a> <a href="#fnref:49" class="footnote-back-ref">↩</a></li>
<li id="fn:50">Isaiah 14:12–15 <a href="https://bible.oremus.org/?passage=Isaiah%2014:12–15&version=nrsv" target="_blank">https://bible.oremus.org/?passage=Isaiah%2014:12–15&version=nrsv</a> <a href="#fnref:50" class="footnote-back-ref">↩</a></li>
<li id="fn:51">Theißen 2009, p. 251. - Theißen, Gerd (2009). Erleben und Verhalten der ersten Christen: Eine Psychologie des Urchristentums [Experience and Behavior of the First Christians: A Psychology of Early Christianity] (in German). Gütersloher Verlagshaus. ISBN 978-3-641-02817-6. <a href="#fnref:51" class="footnote-back-ref">↩</a></li>
<li id="fn:52">Bonnetain 2015, p. 263. - Bonnetain, Yvonne S (2015). Loki: Beweger der Geschichten [Loki: Movers of the stories] (in German). Roter Drache. ISBN 978-3-939459-68-2. OCLC 935942344. <a href="https://search.worldcat.org/oclc/935942344" target="_blank">https://search.worldcat.org/oclc/935942344</a> <a href="#fnref:52" class="footnote-back-ref">↩</a></li>
<li id="fn:53">"LUCIFER - JewishEncyclopedia.com". www.jewishencyclopedia.com. Archived from the original on 5 February 2022. <a href="https://www.jewishencyclopedia.com/articles/10177-lucifer" target="_blank">https://www.jewishencyclopedia.com/articles/10177-lucifer</a> <a href="#fnref:53" class="footnote-back-ref">↩</a></li>
<li id="fn:54">Theißen 2009, p. 251. - Theißen, Gerd (2009). Erleben und Verhalten der ersten Christen: Eine Psychologie des Urchristentums [Experience and Behavior of the First Christians: A Psychology of Early Christianity] (in German). Gütersloher Verlagshaus. ISBN 978-3-641-02817-6. <a href="#fnref:54" class="footnote-back-ref">↩</a></li>
<li id="fn:55">Jerome. "Letter 22: To Eustochium". New Advent. Archived from the original on 5 February 2022. <a href="https://www.newadvent.org/fathers/3001022.htm" target="_blank">https://www.newadvent.org/fathers/3001022.htm</a> <a href="#fnref:55" class="footnote-back-ref">↩</a></li>
<li id="fn:56">Frick 2006, p. 193. - Frick, Karl R. H. (2006). Satan und die Satanisten: Satanismus und Freimaurerei - ihre Geschichte bis zur Gegenwart: Das Reich Satans [Satan and the Satanists: Satanism and Freemasonry - Their History to the Present: The Kingdom of Satan] (in German). Vol. 1. Marixverl. ISBN 978-3-86539-069-1. <a href="#fnref:56" class="footnote-back-ref">↩</a></li>
<li id="fn:57">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." <a href="/wiki/Garden_of_Eden" target="_blank">/wiki/Garden_of_Eden</a> <a href="#fnref:57" class="footnote-back-ref">↩</a></li>
<li id="fn:58">Ezekiel 28:13–15 <a href="https://bible.oremus.org/?passage=Ezekiel%2028:13–15&version=nrsv" target="_blank">https://bible.oremus.org/?passage=Ezekiel%2028:13–15&version=nrsv</a> <a href="#fnref:58" class="footnote-back-ref">↩</a></li>
<li id="fn:59">Patmore 2012, pp. 41–53. - Patmore, Hector M. (2012). Adam, Satan, and the King of Tyre: The Interpretation of Ezekiel 28:11-19 in Late Antiquity. BRILL. ISBN 978-90-04-20722-6. <a href="#fnref:59" class="footnote-back-ref">↩</a></li>
<li id="fn:60">Metzger, Bruce M.; Coogan, Michael David, eds. (14 October 1993). "Belial". The Oxford Companion to the Bible. Oxford University Press. p. 77. ISBN 978-0-19-974391-9. <a href="978-0-19-974391-9" target="_blank">978-0-19-974391-9</a> <a href="#fnref:60" class="footnote-back-ref">↩</a></li>
<li id="fn:61">Theobald 2015, p. 35. - Theobald, Florian (2015). Teufel, Tod und Trauer: Der Satan im Johannesevangelium und seine Vorgeschichte [Devil, death and mourning: Satan in the Gospel of John and his prehistory] (in German). Vandenhoeck & Ruprecht. ISBN 978-3-647-59367-8. <a href="#fnref:61" class="footnote-back-ref">↩</a></li>
<li id="fn:62">Theobald 2015, p. 33. - Theobald, Florian (2015). Teufel, Tod und Trauer: Der Satan im Johannesevangelium und seine Vorgeschichte [Devil, death and mourning: Satan in the Gospel of John and his prehistory] (in German). Vandenhoeck & Ruprecht. ISBN 978-3-647-59367-8. <a href="#fnref:62" class="footnote-back-ref">↩</a></li>
<li id="fn:63">Theobald 2015, p. 32. - Theobald, Florian (2015). Teufel, Tod und Trauer: Der Satan im Johannesevangelium und seine Vorgeschichte [Devil, death and mourning: Satan in the Gospel of John and his prehistory] (in German). Vandenhoeck & Ruprecht. ISBN 978-3-647-59367-8. <a href="#fnref:63" class="footnote-back-ref">↩</a></li>
<li id="fn:64">Theobald 2015, p. 34. - Theobald, Florian (2015). Teufel, Tod und Trauer: Der Satan im Johannesevangelium und seine Vorgeschichte [Devil, death and mourning: Satan in the Gospel of John and his prehistory] (in German). Vandenhoeck & Ruprecht. ISBN 978-3-647-59367-8. <a href="#fnref:64" class="footnote-back-ref">↩</a></li>
<li id="fn:65">Theobald 2015, p. 34. - Theobald, Florian (2015). Teufel, Tod und Trauer: Der Satan im Johannesevangelium und seine Vorgeschichte [Devil, death and mourning: Satan in the Gospel of John and his prehistory] (in German). Vandenhoeck & Ruprecht. ISBN 978-3-647-59367-8. <a href="#fnref:65" class="footnote-back-ref">↩</a></li>
<li id="fn:66">Theobald 2015, pp. 32–35. - Theobald, Florian (2015). Teufel, Tod und Trauer: Der Satan im Johannesevangelium und seine Vorgeschichte [Devil, death and mourning: Satan in the Gospel of John and his prehistory] (in German). Vandenhoeck & Ruprecht. ISBN 978-3-647-59367-8. <a href="#fnref:66" class="footnote-back-ref">↩</a></li>
<li id="fn:67">Patricia Crone. The Book of Watchers in the Qurān, p. 4 <a href="#fnref:67" class="footnote-back-ref">↩</a></li>
<li id="fn:68">Stuckenbruck & Boccaccini 2016, p. 133. - Stuckenbruck, Loren T.; Boccaccini, Gabriele (2016). Enoch and the Synoptic Gospels: Reminiscences, Allusions, Intertextuality. SBL Press. ISBN 978-0-88414-118-1. <a href="#fnref:68" class="footnote-back-ref">↩</a></li>
<li id="fn:69">Kelly 2004, p. 324. - Kelly, Henry Ansgar (2004). The Devil, demonology, and witchcraft: the development of Christian beliefs in evil spirits. Wipf and Stock Publishers. ISBN 978-1-59244-531-8. OCLC 56727898. <a href="https://search.worldcat.org/oclc/56727898" target="_blank">https://search.worldcat.org/oclc/56727898</a> <a href="#fnref:69" class="footnote-back-ref">↩</a></li>
<li id="fn:70">Farrar 2014, p. 11. - Farrar, Thomas J. (2014). "Satan in early Gentile Christian communities: An exegetical study in Mark and 2 Corinthians" (PDF). dianoigo. Retrieved 15 April 2022. <a href="http://www.dianoigo.com/publications/Satan_in_early_Gentile_Christian_Communities_2014.pdf" target="_blank">http://www.dianoigo.com/publications/Satan_in_early_Gentile_Christian_Communities_2014.pdf</a> <a href="#fnref:70" class="footnote-back-ref">↩</a></li>
<li id="fn:71">Charlesworth, James H. (2005). "Pseudepigrapha". The Encyclopedia of Christianity. Wm. B. Eerdmans Publishing. pp. 410–421. doi:10.1163/2211-2685_eco_P.172. ISBN 978-90-04-14595-5. <a href="978-90-04-14595-5" target="_blank">978-90-04-14595-5</a> <a href="#fnref:71" class="footnote-back-ref">↩</a></li>
<li id="fn:72">Laurence, Richard (1883). "The Book of Enoch the Prophet". Archived from the original on 5 February 2022. <a href="http://www.sacred-texts.com/bib/bep/bep02.htm" target="_blank">http://www.sacred-texts.com/bib/bep/bep02.htm</a> <a href="#fnref:72" class="footnote-back-ref">↩</a></li>
<li id="fn:73">Laurence, Richard (1883). "The Book of Enoch the Prophet". Archived from the original on 5 February 2022. <a href="http://www.sacred-texts.com/bib/bep/bep02.htm" target="_blank">http://www.sacred-texts.com/bib/bep/bep02.htm</a> <a href="#fnref:73" class="footnote-back-ref">↩</a></li>
<li id="fn:74">Theobald 2015, p. 35. - Theobald, Florian (2015). Teufel, Tod und Trauer: Der Satan im Johannesevangelium und seine Vorgeschichte [Devil, death and mourning: Satan in the Gospel of John and his prehistory] (in German). Vandenhoeck & Ruprecht. ISBN 978-3-647-59367-8. <a href="#fnref:74" class="footnote-back-ref">↩</a></li>
<li id="fn:75">Boustan & Reed 2004, p. 60. - Boustan, Ra'anan S.; Reed, Annette Yoshiko (2004). Heavenly Realms and Earthly Realities in Late Antique Religions. Cambridge University Press. ISBN 978-1-139-45398-1. <a href="#fnref:75" class="footnote-back-ref">↩</a></li>
<li id="fn:76">Caldwell, William (1913). "The Doctrine of Satan: II. Satan in Extra-Biblical Apocalyptical Literature". The Biblical World. 41 (2): 98–102. doi:10.1086/474708. JSTOR 3142425. S2CID 144698491. <a href="https://doi.org/10.1086%2F474708" target="_blank">https://doi.org/10.1086%2F474708</a> <a href="#fnref:76" class="footnote-back-ref">↩</a></li>
<li id="fn:77">Theobald 2015, pp. 37–39. - Theobald, Florian (2015). Teufel, Tod und Trauer: Der Satan im Johannesevangelium und seine Vorgeschichte [Devil, death and mourning: Satan in the Gospel of John and his prehistory] (in German). Vandenhoeck & Ruprecht. ISBN 978-3-647-59367-8. <a href="#fnref:77" class="footnote-back-ref">↩</a></li>
<li id="fn:78">Caldwell, William. "The Doctrine of Satan: III. In the New Testament." The Biblical World 41.3 (1913): 167–172. page 167 <a href="#fnref:78" class="footnote-back-ref">↩</a></li>
<li id="fn:79">Farrar 2014, p. 11. - Farrar, Thomas J. (2014). "Satan in early Gentile Christian communities: An exegetical study in Mark and 2 Corinthians" (PDF). dianoigo. Retrieved 15 April 2022. <a href="http://www.dianoigo.com/publications/Satan_in_early_Gentile_Christian_Communities_2014.pdf" target="_blank">http://www.dianoigo.com/publications/Satan_in_early_Gentile_Christian_Communities_2014.pdf</a> <a href="#fnref:79" class="footnote-back-ref">↩</a></li>
<li id="fn:80">Farrar 2014, p. 11. - Farrar, Thomas J. (2014). "Satan in early Gentile Christian communities: An exegetical study in Mark and 2 Corinthians" (PDF). dianoigo. Retrieved 15 April 2022. <a href="http://www.dianoigo.com/publications/Satan_in_early_Gentile_Christian_Communities_2014.pdf" target="_blank">http://www.dianoigo.com/publications/Satan_in_early_Gentile_Christian_Communities_2014.pdf</a> <a href="#fnref:80" class="footnote-back-ref">↩</a></li>
<li id="fn:81">Farrar 2014, p. 13. - Farrar, Thomas J. (2014). "Satan in early Gentile Christian communities: An exegetical study in Mark and 2 Corinthians" (PDF). dianoigo. Retrieved 15 April 2022. <a href="http://www.dianoigo.com/publications/Satan_in_early_Gentile_Christian_Communities_2014.pdf" target="_blank">http://www.dianoigo.com/publications/Satan_in_early_Gentile_Christian_Communities_2014.pdf</a> <a href="#fnref:81" class="footnote-back-ref">↩</a></li>
<li id="fn:82">Gibson 2004, p. 58. - Gibson, Jeffrey (2004). Temptations of Jesus in Early Christianity (reprint ed.). A&C Black. ISBN 978-0-567-08336-4. <a href="#fnref:82" class="footnote-back-ref">↩</a></li>
<li id="fn:83">Kelly 2004, p. 17. - Kelly, Henry Ansgar (2004). The Devil, demonology, and witchcraft: the development of Christian beliefs in evil spirits. Wipf and Stock Publishers. ISBN 978-1-59244-531-8. OCLC 56727898. <a href="https://search.worldcat.org/oclc/56727898" target="_blank">https://search.worldcat.org/oclc/56727898</a> <a href="#fnref:83" class="footnote-back-ref">↩</a></li>
<li id="fn:84">Mango, Cyril (1992). "Diabolus Byzantinus". Dumbarton Oaks Papers. 46: 215–223. doi:10.2307/1291654. JSTOR 1291654. <a href="/wiki/Doi_(identifier)" target="_blank">/wiki/Doi_(identifier)</a> <a href="#fnref:84" class="footnote-back-ref">↩</a></li>
<li id="fn:85">Matthew 4:8–9; Luke 4:6–7 <a href="https://bible.oremus.org/?passage=Matthew%204:8–9&version=nrsv" target="_blank">https://bible.oremus.org/?passage=Matthew%204:8–9&version=nrsv</a> <a href="#fnref:85" class="footnote-back-ref">↩</a></li>
<li id="fn:86">Kelly 2006, p. 95. - Kelly, Henry Ansgar (2006). Satan: A Biography. Cambridge University Press. ISBN 978-0-521-84339-3. <a href="#fnref:86" class="footnote-back-ref">↩</a></li>
<li id="fn:87">Kelly 2006, p. 95. - Kelly, Henry Ansgar (2006). Satan: A Biography. Cambridge University Press. ISBN 978-0-521-84339-3. <a href="#fnref:87" class="footnote-back-ref">↩</a></li>
<li id="fn:88">Proverbs 21 <a href="https://bible.oremus.org/?passage=Proverbs%2021&version=nrsv" target="_blank">https://bible.oremus.org/?passage=Proverbs%2021&version=nrsv</a> <a href="#fnref:88" class="footnote-back-ref">↩</a></li>
<li id="fn:89">Grant 2006, p. 130. - Grant, Robert M. (2006). Irenaeus of Lyons. Routledge. ISBN 978-1-134-81518-0. <a href="#fnref:89" class="footnote-back-ref">↩</a></li>
<li id="fn:90">Matthew 4:1–11 <a href="https://www.biblica.com/bible/?osis=niv:Matthew%204:1–11" target="_blank">https://www.biblica.com/bible/?osis=niv:Matthew%204:1–11</a> <a href="#fnref:90" class="footnote-back-ref">↩</a></li>
<li id="fn:91">Mark 1:12–13 <a href="https://www.biblica.com/bible/?osis=niv:Mark%201:12–13" target="_blank">https://www.biblica.com/bible/?osis=niv:Mark%201:12–13</a> <a href="#fnref:91" class="footnote-back-ref">↩</a></li>
<li id="fn:92">Luke 4:1–13 <a href="https://www.biblica.com/bible/?osis=niv:Luke%204:1–13" target="_blank">https://www.biblica.com/bible/?osis=niv:Luke%204:1–13</a> <a href="#fnref:92" class="footnote-back-ref">↩</a></li>
<li id="fn:93">John 8:40 <a href="https://bible.oremus.org/?passage=John%208:40&version=nrsv" target="_blank">https://bible.oremus.org/?passage=John%208:40&version=nrsv</a> <a href="#fnref:93" class="footnote-back-ref">↩</a></li>
<li id="fn:94">John 13:2 <a href="https://bible.oremus.org/?passage=John%2013:2&version=nrsv" target="_blank">https://bible.oremus.org/?passage=John%2013:2&version=nrsv</a> <a href="#fnref:94" class="footnote-back-ref">↩</a></li>
<li id="fn:95">Luke 22:3 <a href="https://www.biblica.com/bible/?osis=niv:Luke%2022:3" target="_blank">https://www.biblica.com/bible/?osis=niv:Luke%2022:3</a> <a href="#fnref:95" class="footnote-back-ref">↩</a></li>
<li id="fn:96">Pagels, Elaine (1994). "The Social History of Satan, Part II: Satan in the New Testament Gospels". Journal of the American Academy of Religion. 62 (1): 17–58. doi:10.1093/jaarel/LXII.1.17. JSTOR 1465555. <a href="/wiki/Doi_(identifier)" target="_blank">/wiki/Doi_(identifier)</a> <a href="#fnref:96" class="footnote-back-ref">↩</a></li>
<li id="fn:97">Matthew 9:22–29 <a href="https://bible.oremus.org/?passage=Matthew%209:22–29&version=nrsv" target="_blank">https://bible.oremus.org/?passage=Matthew%209:22–29&version=nrsv</a> <a href="#fnref:97" class="footnote-back-ref">↩</a></li>
<li id="fn:98">Mark 3:22–30 <a href="https://bible.oremus.org/?passage=Mark%203:22–30&version=nrsv" target="_blank">https://bible.oremus.org/?passage=Mark%203:22–30&version=nrsv</a> <a href="#fnref:98" class="footnote-back-ref">↩</a></li>
<li id="fn:99">Luke 11:14–20 <a href="https://bible.oremus.org/?passage=Luke%2011:14–20&version=nrsv" target="_blank">https://bible.oremus.org/?passage=Luke%2011:14–20&version=nrsv</a> <a href="#fnref:99" class="footnote-back-ref">↩</a></li>
<li id="fn:100">Kelly 2006, pp. 82–83. - Kelly, Henry Ansgar (2006). Satan: A Biography. Cambridge University Press. ISBN 978-0-521-84339-3. <a href="#fnref:100" class="footnote-back-ref">↩</a></li>
<li id="fn:101">Jude 1:9 <a href="https://bible.oremus.org/?passage=Jude%201:9&version=nrsv" target="_blank">https://bible.oremus.org/?passage=Jude%201:9&version=nrsv</a> <a href="#fnref:101" class="footnote-back-ref">↩</a></li>
<li id="fn:102">1 Peter 5:8 <a href="https://bible.oremus.org/?passage=1%20Peter%205:8&version=nrsv" target="_blank">https://bible.oremus.org/?passage=1%20Peter%205:8&version=nrsv</a> <a href="#fnref:102" class="footnote-back-ref">↩</a></li>
<li id="fn:103">Conybeare, F. C. (1896). "The Demonology of the New Testament. I". The Jewish Quarterly Review. 8 (4): 576–608. doi:10.2307/1450195. JSTOR 1450195. <a href="/wiki/Doi_(identifier)" target="_blank">/wiki/Doi_(identifier)</a> <a href="#fnref:103" class="footnote-back-ref">↩</a></li>
<li id="fn:104">Conybeare, F. C. (1896). "The Demonology of the New Testament. I". The Jewish Quarterly Review. 8 (4): 576–608. doi:10.2307/1450195. JSTOR 1450195. <a href="/wiki/Doi_(identifier)" target="_blank">/wiki/Doi_(identifier)</a> <a href="#fnref:104" class="footnote-back-ref">↩</a></li>
<li id="fn:105">Hebrews 2:14 <a href="https://bible.oremus.org/?passage=Hebrews%202:14&version=nrsv" target="_blank">https://bible.oremus.org/?passage=Hebrews%202:14&version=nrsv</a> <a href="#fnref:105" class="footnote-back-ref">↩</a></li>
<li id="fn:106">Kelly 2006, p. 30. - Kelly, Henry Ansgar (2006). Satan: A Biography. Cambridge University Press. ISBN 978-0-521-84339-3. <a href="#fnref:106" class="footnote-back-ref">↩</a></li>
<li id="fn:107">Conybeare, F. C. (1896). "The Demonology of the New Testament. I". The Jewish Quarterly Review. 8 (4): 576–608. doi:10.2307/1450195. JSTOR 1450195. <a href="/wiki/Doi_(identifier)" target="_blank">/wiki/Doi_(identifier)</a> <a href="#fnref:107" class="footnote-back-ref">↩</a></li>
<li id="fn:108">Revelation 12:7–10 <a href="https://bible.oremus.org/?passage=Revelation%2012:7–10&version=nrsv" target="_blank">https://bible.oremus.org/?passage=Revelation%2012:7–10&version=nrsv</a> <a href="#fnref:108" class="footnote-back-ref">↩</a></li>
<li id="fn:109">Kelly 2004, p. 17. - Kelly, Henry Ansgar (2004). The Devil, demonology, and witchcraft: the development of Christian beliefs in evil spirits. Wipf and Stock Publishers. ISBN 978-1-59244-531-8. OCLC 56727898. <a href="https://search.worldcat.org/oclc/56727898" target="_blank">https://search.worldcat.org/oclc/56727898</a> <a href="#fnref:109" class="footnote-back-ref">↩</a></li>
<li id="fn:110">Tyneh 2003, p. 48. - Tyneh, Carl S. (2003). Orthodox Christianity: Overview and Bibliography. Nova Publishers. ISBN 978-1-59033-466-9. <a href="#fnref:110" class="footnote-back-ref">↩</a></li>
<li id="fn:111">Russell 1986, pp. 201–202. - Russell, Jeffrey Burton (1986). Lucifer: The Devil in the Middle Ages. Cornell University Press. ISBN 978-0-8014-9429-1. <a href="#fnref:111" class="footnote-back-ref">↩</a></li>
<li id="fn:112">Revelation 12:10 <a href="https://bible.oremus.org/?passage=Revelation%2012:10&version=nrsv" target="_blank">https://bible.oremus.org/?passage=Revelation%2012:10&version=nrsv</a> <a href="#fnref:112" class="footnote-back-ref">↩</a></li>
<li id="fn:113">Kelly 2004, p. 17. - Kelly, Henry Ansgar (2004). The Devil, demonology, and witchcraft: the development of Christian beliefs in evil spirits. Wipf and Stock Publishers. ISBN 978-1-59244-531-8. OCLC 56727898. <a href="https://search.worldcat.org/oclc/56727898" target="_blank">https://search.worldcat.org/oclc/56727898</a> <a href="#fnref:113" class="footnote-back-ref">↩</a></li>
<li id="fn:114">Revelation 20:10 <a href="https://bible.oremus.org/?passage=Revelation%2020:10&version=nrsv" target="_blank">https://bible.oremus.org/?passage=Revelation%2020:10&version=nrsv</a> <a href="#fnref:114" class="footnote-back-ref">↩</a></li>
<li id="fn:115">Kelly 2004, p. 16. - Kelly, Henry Ansgar (2004). The Devil, demonology, and witchcraft: the development of Christian beliefs in evil spirits. Wipf and Stock Publishers. ISBN 978-1-59244-531-8. OCLC 56727898. <a href="https://search.worldcat.org/oclc/56727898" target="_blank">https://search.worldcat.org/oclc/56727898</a> <a href="#fnref:115" class="footnote-back-ref">↩</a></li>
<li id="fn:116">Revelation 9:11 <a href="https://bible.oremus.org/?passage=Revelation%209:11&version=nrsv" target="_blank">https://bible.oremus.org/?passage=Revelation%209:11&version=nrsv</a> <a href="#fnref:116" class="footnote-back-ref">↩</a></li>
<li id="fn:117">Bonnetain 2015, p. 378. - Bonnetain, Yvonne S (2015). Loki: Beweger der Geschichten [Loki: Movers of the stories] (in German). Roter Drache. ISBN 978-3-939459-68-2. OCLC 935942344. <a href="https://search.worldcat.org/oclc/935942344" target="_blank">https://search.worldcat.org/oclc/935942344</a> <a href="#fnref:117" class="footnote-back-ref">↩</a></li>
<li id="fn:118">Lester L. Grabbe, An Introduction to First Century Judaism: Jewish Religion and History in the Second Temple Period (Continuum International Publishing Group 1996 ISBN 978-0-567-08506-1), p. 101 <a href="https://books.google.com/books?id=DO6kT5RPuxgC&q=full-blown+story&pg=PA101" target="_blank">https://books.google.com/books?id=DO6kT5RPuxgC&q=full-blown+story&pg=PA101</a> <a href="#fnref:118" class="footnote-back-ref">↩</a></li>
<li id="fn:119">Russell 2000, p. 33. - Russell, Jeffrey Burton (2000). Biographie des Teufels: das radikal Böse und die Macht des Guten in der Welt [Biography of the devil: the radical evil and the power of good in the world] (in German). Böhlau Verlag Wien. ISBN 978-3-205-99131-1. <a href="#fnref:119" class="footnote-back-ref">↩</a></li>
<li id="fn:120">Russell 1986, p. 11. - Russell, Jeffrey Burton (1986). Lucifer: The Devil in the Middle Ages. Cornell University Press. ISBN 978-0-8014-9429-1. <a href="#fnref:120" class="footnote-back-ref">↩</a></li>
<li id="fn:121">Rudwin 1970, p. 385. - Rudwin, Maximilian Josef (1970). The devil in legend and literature. Open Court Pub Co. ISBN 978-0-87548-248-4. <a href="#fnref:121" class="footnote-back-ref">↩</a></li>
<li id="fn:122">Murdoch 2003, p. 3. - Murdoch, Brian (2003). The Medieval Popular Bible: Expansions of Genesis in the Middle Ages. DS Brewer. ISBN 978-0-85991-776-6. <a href="#fnref:122" class="footnote-back-ref">↩</a></li>
<li id="fn:123">Murdoch 2003, p. 4. - Murdoch, Brian (2003). The Medieval Popular Bible: Expansions of Genesis in the Middle Ages. DS Brewer. ISBN 978-0-85991-776-6. <a href="#fnref:123" class="footnote-back-ref">↩</a></li>
<li id="fn:124">Utley 1945, p. 11. - Utley, Francis Lee (1945). "The Bible of the Folk". California Folklore Quarterly. 4 (1): 1–17. doi:10.2307/1495452. JSTOR 1495452. <a href="https://doi.org/10.2307%2F1495452" target="_blank">https://doi.org/10.2307%2F1495452</a> <a href="#fnref:124" class="footnote-back-ref">↩</a></li>
<li id="fn:125">Utley 1945, p. 10. - Utley, Francis Lee (1945). "The Bible of the Folk". California Folklore Quarterly. 4 (1): 1–17. doi:10.2307/1495452. JSTOR 1495452. <a href="https://doi.org/10.2307%2F1495452" target="_blank">https://doi.org/10.2307%2F1495452</a> <a href="#fnref:125" class="footnote-back-ref">↩</a></li>
<li id="fn:126">Utley 1945, p. 12. - Utley, Francis Lee (1945). "The Bible of the Folk". California Folklore Quarterly. 4 (1): 1–17. doi:10.2307/1495452. JSTOR 1495452. <a href="https://doi.org/10.2307%2F1495452" target="_blank">https://doi.org/10.2307%2F1495452</a> <a href="#fnref:126" class="footnote-back-ref">↩</a></li>
<li id="fn:127">Utley 1945, p. 16. - Utley, Francis Lee (1945). "The Bible of the Folk". California Folklore Quarterly. 4 (1): 1–17. doi:10.2307/1495452. JSTOR 1495452. <a href="https://doi.org/10.2307%2F1495452" target="_blank">https://doi.org/10.2307%2F1495452</a> <a href="#fnref:127" class="footnote-back-ref">↩</a></li>
<li id="fn:128">Rudwin 1970, p. 391-392. - Rudwin, Maximilian Josef (1970). The devil in legend and literature. Open Court Pub Co. ISBN 978-0-87548-248-4. <a href="#fnref:128" class="footnote-back-ref">↩</a></li>
<li id="fn:129">Russell 1986, p. 37. - Russell, Jeffrey Burton (1986). Lucifer: The Devil in the Middle Ages. Cornell University Press. ISBN 978-0-8014-9429-1. <a href="#fnref:129" class="footnote-back-ref">↩</a></li>
<li id="fn:130">Plantinga, Alvin (1978). The Nature of Necessity. Clarendon Press. ISBN 9780191037177.p.189 <a href="#fnref:130" class="footnote-back-ref">↩</a></li>
<li id="fn:131">Scott, Mark. S. M. (2015). Pathways in Theodicy: An Introduction to the Problem of Evil (illustrated, reprint ed.). Augsburg Fortress Publishers. ISBN 9781451464702.p.143 <a href="#fnref:131" class="footnote-back-ref">↩</a></li>
<li id="fn:132">Svendsen, Lars Fr. H. (2010). A Philosophy of Evil. Dalkey Archive Press. p. 51. ISBN 9781564785718. <a href="#fnref:132" class="footnote-back-ref">↩</a></li>
<li id="fn:133">Robin Briggs (2004) The twenty‐second Katharine Briggs memorial lecture, November 2003, Folklore, 115:3, 259–272, DOI: 10.1080/0015587042000284257 p.259 <a href="#fnref:133" class="footnote-back-ref">↩</a></li>
<li id="fn:134">Theißen 2009, p. 251. - Theißen, Gerd (2009). Erleben und Verhalten der ersten Christen: Eine Psychologie des Urchristentums [Experience and Behavior of the First Christians: A Psychology of Early Christianity] (in German). Gütersloher Verlagshaus. ISBN 978-3-641-02817-6. <a href="#fnref:134" class="footnote-back-ref">↩</a></li>
<li id="fn:135">Ramelli, Ilaria L. E. (2012). "Origen, Greek Philosophy, and the Birth of the Trinitarian Meaning of 'Hypostasis'". The Harvard Theological Review. 105 (3): 302–350. doi:10.1017/S0017816012000120. JSTOR 23327679. S2CID 170203381. <a href="/wiki/Doi_(identifier)" target="_blank">/wiki/Doi_(identifier)</a> <a href="#fnref:135" class="footnote-back-ref">↩</a></li>
<li id="fn:136">Koskenniemi & Fröhlich 2013, p. 182. - Koskenniemi, Erkki; Fröhlich, Ida (2013). Evil and the Devil. A&C Black. ISBN 978-0-567-60738-6. <a href="#fnref:136" class="footnote-back-ref">↩</a></li>
<li id="fn:137">Tzamalikos 2007, p. 78. - Tzamalikos, Panayiotis (2007). Origen: Philosophy of History & Eschatology. BRILL. ISBN 978-90-474-2869-5. <a href="#fnref:137" class="footnote-back-ref">↩</a></li>
<li id="fn:138">Russell 1987, pp. 130–133. - Russell, Jeffrey Burton (1987). Satan: The Early Christian Tradition. Cornell University Press. ISBN 978-0-8014-9413-0. <a href="#fnref:138" class="footnote-back-ref">↩</a></li>
<li id="fn:139">Ramelli, Ilaria L. E. (1 January 2013). "Origen in Augustine: A Paradoxical Reception". Numen. 60 (2–3): 280–307. doi:10.1163/15685276-12341266. <a href="/wiki/Doi_(identifier)" target="_blank">/wiki/Doi_(identifier)</a> <a href="#fnref:139" class="footnote-back-ref">↩</a></li>
<li id="fn:140">Bradnick 2017, pp. 39, 43. - Bradnick, David L. (2017). Evil, Spirits, and Possession: An Emergentist Theology of the Demonic. BRILL. ISBN 978-90-04-35061-8. <a href="#fnref:140" class="footnote-back-ref">↩</a></li>
<li id="fn:141">Burns, J. Patout (1988). "Augustine on the Origin and Progress of Evil". The Journal of Religious Ethics. 16 (1): 17–18. JSTOR 40015076. <a href="/wiki/JSTOR_(identifier)" target="_blank">/wiki/JSTOR_(identifier)</a> <a href="#fnref:141" class="footnote-back-ref">↩</a></li>
<li id="fn:142">Schreckenberg & Schubert 1992, p. 253. - Schreckenberg, Heinz; Schubert, Kurt (1992). Jewish Historiography and Iconography in Early and Medieval Christianity. Augsburg Fortress, Publishers. ISBN 978-0-8006-2519-1. <a href="#fnref:142" class="footnote-back-ref">↩</a></li>
<li id="fn:143">Bradnick 2017, p. 42. - Bradnick, David L. (2017). Evil, Spirits, and Possession: An Emergentist Theology of the Demonic. BRILL. ISBN 978-90-04-35061-8. <a href="#fnref:143" class="footnote-back-ref">↩</a></li>
<li id="fn:144">Horn 2010, p. 158. - Horn, Christoph (2010). Augustinus, De civitate dei [Augustine, On the City of God] (in German). Oldenbourg Verlag. ISBN 978-3-05-005040-9. <a href="#fnref:144" class="footnote-back-ref">↩</a></li>
<li id="fn:145">Horn 2010, p. 158. - Horn, Christoph (2010). Augustinus, De civitate dei [Augustine, On the City of God] (in German). Oldenbourg Verlag. ISBN 978-3-05-005040-9. <a href="#fnref:145" class="footnote-back-ref">↩</a></li>
<li id="fn:146">Babcock, William S. (1988). "Augustine on Sin and Moral Agency". The Journal of Religious Ethics. 16 (1): 28–55. JSTOR 40015077. <a href="/wiki/JSTOR_(identifier)" target="_blank">/wiki/JSTOR_(identifier)</a> <a href="#fnref:146" class="footnote-back-ref">↩</a></li>
<li id="fn:147">Forsyth 1989, p. 405. - Forsyth, Neil (1989). The Old Enemy: Satan and the Combat Myth. Princeton University Press. ISBN 978-0-691-01474-6. <a href="#fnref:147" class="footnote-back-ref">↩</a></li>
<li id="fn:148">Bradnick 2017, p. 42. - Bradnick, David L. (2017). Evil, Spirits, and Possession: An Emergentist Theology of the Demonic. BRILL. ISBN 978-90-04-35061-8. <a href="#fnref:148" class="footnote-back-ref">↩</a></li>
<li id="fn:149">Raymond 2010, p. 72. - Raymond, Joad (2010). Milton's Angels: The Early-Modern Imagination. OUP Oxford. ISBN 978-0-19-956050-9. <a href="#fnref:149" class="footnote-back-ref">↩</a></li>
<li id="fn:150">Bradnick 2017, p. 44. - Bradnick, David L. (2017). Evil, Spirits, and Possession: An Emergentist Theology of the Demonic. BRILL. ISBN 978-90-04-35061-8. <a href="#fnref:150" class="footnote-back-ref">↩</a></li>
<li id="fn:151">Couenhoven, Jesse (2007). "Augustine's Rejection of the Free-Will Defence: An Overview of the Late Augustine's Theodicy". Religious Studies. 43 (3): 279–298. doi:10.1017/S0034412507009018. JSTOR 20006375. S2CID 170332160. <a href="/wiki/Doi_(identifier)" target="_blank">/wiki/Doi_(identifier)</a> <a href="#fnref:151" class="footnote-back-ref">↩</a></li>
<li id="fn:152">Aiello, Thomas (28 September 2010). "The Man Plague: Disco, the Lucifer Myth, and the Theology of 'It's Raining Men': The Man Plague". The Journal of Popular Culture. 43 (5): 926–941. doi:10.1111/j.1540-5931.2010.00780.x. PMID 21140934. <a href="https://doi.org/10.1111%2Fj.1540-5931.2010.00780.x" target="_blank">https://doi.org/10.1111%2Fj.1540-5931.2010.00780.x</a> <a href="#fnref:152" class="footnote-back-ref">↩</a></li>
<li id="fn:153">Burns, J. Patout (1988). "Augustine on the Origin and Progress of Evil". The Journal of Religious Ethics. 16 (1): 9–27. JSTOR 40015076. <a href="/wiki/JSTOR_(identifier)" target="_blank">/wiki/JSTOR_(identifier)</a> <a href="#fnref:153" class="footnote-back-ref">↩</a></li>
<li id="fn:154">Russell 1987, p. 211. - Russell, Jeffrey Burton (1987). Satan: The Early Christian Tradition. Cornell University Press. ISBN 978-0-8014-9413-0. <a href="#fnref:154" class="footnote-back-ref">↩</a></li>
<li id="fn:155">Russell 1986, p. 164. - Russell, Jeffrey Burton (1986). Lucifer: The Devil in the Middle Ages. Cornell University Press. ISBN 978-0-8014-9429-1. <a href="#fnref:155" class="footnote-back-ref">↩</a></li>
<li id="fn:156">Russell 1986, p. 165. - Russell, Jeffrey Burton (1986). Lucifer: The Devil in the Middle Ages. Cornell University Press. ISBN 978-0-8014-9429-1. <a href="#fnref:156" class="footnote-back-ref">↩</a></li>
<li id="fn:157">"The striving of the rational creatures for equality with God corresponds entirely to the divine will to create if it is pursued because it corresponds to the will of God. This is exactly where the 'disorder' of the will of Lucifer lies: He equates himself with God because he does it of his own Will (propria voluntas), which was not subordinate to anyone, wanted."[127] <a href="#fnref:157" class="footnote-back-ref">↩</a></li>
<li id="fn:158">Russell 1986, p. 165. - Russell, Jeffrey Burton (1986). Lucifer: The Devil in the Middle Ages. Cornell University Press. ISBN 978-0-8014-9429-1. <a href="#fnref:158" class="footnote-back-ref">↩</a></li>
<li id="fn:159">Russell 1986, p. 186. - Russell, Jeffrey Burton (1986). Lucifer: The Devil in the Middle Ages. Cornell University Press. ISBN 978-0-8014-9429-1. <a href="#fnref:159" class="footnote-back-ref">↩</a></li>
<li id="fn:160">Russell 1986, p. 171. - Russell, Jeffrey Burton (1986). Lucifer: The Devil in the Middle Ages. Cornell University Press. ISBN 978-0-8014-9429-1. <a href="#fnref:160" class="footnote-back-ref">↩</a></li>
<li id="fn:161">Russell 1986, p. 167. - Russell, Jeffrey Burton (1986). Lucifer: The Devil in the Middle Ages. Cornell University Press. ISBN 978-0-8014-9429-1. <a href="#fnref:161" class="footnote-back-ref">↩</a></li>
<li id="fn:162">Russell 1986, p. 172. - Russell, Jeffrey Burton (1986). Lucifer: The Devil in the Middle Ages. Cornell University Press. ISBN 978-0-8014-9429-1. <a href="#fnref:162" class="footnote-back-ref">↩</a></li>
<li id="fn:163">Orlov 2013, p. 75. - Orlov, Andrei A. (2013). Heavenly Priesthood in the Apocalypse of Abraham. Cambridge University Press. ISBN 978-1-107-47099-6. <a href="#fnref:163" class="footnote-back-ref">↩</a></li>
<li id="fn:164">Houtman et al. 2016, p. 66. - Houtman, Alberdina; Kadari, Tamar; Poorthuis, Marcel; Tohar, Vered (2016). Religious Stories in Transformation: Conflict, Revision and Reception. BRILL. ISBN 978-90-04-33481-6. <a href="#fnref:164" class="footnote-back-ref">↩</a></li>
<li id="fn:165">Theißen 2009, p. 251. - Theißen, Gerd (2009). Erleben und Verhalten der ersten Christen: Eine Psychologie des Urchristentums [Experience and Behavior of the First Christians: A Psychology of Early Christianity] (in German). Gütersloher Verlagshaus. ISBN 978-3-641-02817-6. <a href="#fnref:165" class="footnote-back-ref">↩</a></li>
<li id="fn:166">Litwa 2016, pp. 47–48. - Litwa, M. David (2016). Desiring Divinity: Self-deification in Early Jewish and Christian Mythmaking. Oxford University Press. ISBN 978-0-19-046717-3. <a href="#fnref:166" class="footnote-back-ref">↩</a></li>
<li id="fn:167">Esler 2000, p. 194. - Esler, Philip Francis (2000). The Early Christian World. Taylor & Francis. ISBN 978-0-415-16497-9. <a href="#fnref:167" class="footnote-back-ref">↩</a></li>
<li id="fn:168">Logan 1996, p. 163. - Logan, A. H. B. (1996). Gnostic Truth and Christian Heresy: A Study in the History of Gnosticism. A&C Black. ISBN 978-0-567-09733-0. <a href="#fnref:168" class="footnote-back-ref">↩</a></li>
<li id="fn:169">Holsinger-Friesen 2009, p. 83. - Holsinger-Friesen, Thomas (2009). Irenaeus and Genesis: A Study of Competition in Early Christian Hermeneutics. Penn State Press. ISBN 978-1-57506-630-1. <a href="#fnref:169" class="footnote-back-ref">↩</a></li>
<li id="fn:170">Esler 2000, p. 194. - Esler, Philip Francis (2000). The Early Christian World. Taylor & Francis. ISBN 978-0-415-16497-9. <a href="#fnref:170" class="footnote-back-ref">↩</a></li>
<li id="fn:171">Russell 1986, p. 31. - Russell, Jeffrey Burton (1986). Lucifer: The Devil in the Middle Ages. Cornell University Press. ISBN 978-0-8014-9429-1. <a href="#fnref:171" class="footnote-back-ref">↩</a></li>
<li id="fn:172">Russell 1986, p. 36. - Russell, Jeffrey Burton (1986). Lucifer: The Devil in the Middle Ages. Cornell University Press. ISBN 978-0-8014-9429-1. <a href="#fnref:172" class="footnote-back-ref">↩</a></li>
<li id="fn:173">Russell 1986, p. 37. - Russell, Jeffrey Burton (1986). Lucifer: The Devil in the Middle Ages. Cornell University Press. ISBN 978-0-8014-9429-1. <a href="#fnref:173" class="footnote-back-ref">↩</a></li>
<li id="fn:174">Russell 1986, p. 38. - Russell, Jeffrey Burton (1986). Lucifer: The Devil in the Middle Ages. Cornell University Press. ISBN 978-0-8014-9429-1. <a href="#fnref:174" class="footnote-back-ref">↩</a></li>
<li id="fn:175">Russell 1986, pp. 37–38. - Russell, Jeffrey Burton (1986). Lucifer: The Devil in the Middle Ages. Cornell University Press. ISBN 978-0-8014-9429-1. <a href="#fnref:175" class="footnote-back-ref">↩</a></li>
<li id="fn:176">Russell 1986, p. 38. - Russell, Jeffrey Burton (1986). Lucifer: The Devil in the Middle Ages. Cornell University Press. ISBN 978-0-8014-9429-1. <a href="#fnref:176" class="footnote-back-ref">↩</a></li>
<li id="fn:177">Russell 1986, p. 40. - Russell, Jeffrey Burton (1986). Lucifer: The Devil in the Middle Ages. Cornell University Press. ISBN 978-0-8014-9429-1. <a href="#fnref:177" class="footnote-back-ref">↩</a></li>
<li id="fn:178">Dendle 2001, p. 10. - Dendle, Peter (2001). Satan Unbound: The Devil in Old English Narrative Literature. University of Toronto Press. ISBN 978-0-8020-8369-2. <a href="#fnref:178" class="footnote-back-ref">↩</a></li>
<li id="fn:179">Bonnetain 2015, p. 306. - Bonnetain, Yvonne S (2015). Loki: Beweger der Geschichten [Loki: Movers of the stories] (in German). Roter Drache. ISBN 978-3-939459-68-2. OCLC 935942344. <a href="https://search.worldcat.org/oclc/935942344" target="_blank">https://search.worldcat.org/oclc/935942344</a> <a href="#fnref:179" class="footnote-back-ref">↩</a></li>
<li id="fn:180">Russell 1986, p. 71. - Russell, Jeffrey Burton (1986). Lucifer: The Devil in the Middle Ages. Cornell University Press. ISBN 978-0-8014-9429-1. <a href="#fnref:180" class="footnote-back-ref">↩</a></li>
<li id="fn:181">Russell 1986, p. 79. - Russell, Jeffrey Burton (1986). Lucifer: The Devil in the Middle Ages. Cornell University Press. ISBN 978-0-8014-9429-1. <a href="#fnref:181" class="footnote-back-ref">↩</a></li>
<li id="fn:182">Russell 1986, p. 82. - Russell, Jeffrey Burton (1986). Lucifer: The Devil in the Middle Ages. Cornell University Press. ISBN 978-0-8014-9429-1. <a href="#fnref:182" class="footnote-back-ref">↩</a></li>
<li id="fn:183">Russell 1986, p. 63. - Russell, Jeffrey Burton (1986). Lucifer: The Devil in the Middle Ages. Cornell University Press. ISBN 978-0-8014-9429-1. <a href="#fnref:183" class="footnote-back-ref">↩</a></li>
<li id="fn:184">Röhrich, Lutz (1970). "German Devil Tales and Devil Legends". Journal of the Folklore Institute. 7 (1): 21–35. doi:10.2307/3814229. JSTOR 3814229. ProQuest 1308430355. <a href="/wiki/Doi_(identifier)" target="_blank">/wiki/Doi_(identifier)</a> <a href="#fnref:184" class="footnote-back-ref">↩</a></li>
<li id="fn:185">Russell 1986, p. 74. - Russell, Jeffrey Burton (1986). Lucifer: The Devil in the Middle Ages. Cornell University Press. ISBN 978-0-8014-9429-1. <a href="#fnref:185" class="footnote-back-ref">↩</a></li>
<li id="fn:186">Russell 1986, p. 94. - Russell, Jeffrey Burton (1986). Lucifer: The Devil in the Middle Ages. Cornell University Press. ISBN 978-0-8014-9429-1. <a href="#fnref:186" class="footnote-back-ref">↩</a></li>
<li id="fn:187">Russell 1986, p. 101. - Russell, Jeffrey Burton (1986). Lucifer: The Devil in the Middle Ages. Cornell University Press. ISBN 978-0-8014-9429-1. <a href="#fnref:187" class="footnote-back-ref">↩</a></li>
<li id="fn:188">Dendle 2001, p. 27. - Dendle, Peter (2001). Satan Unbound: The Devil in Old English Narrative Literature. University of Toronto Press. ISBN 978-0-8020-8369-2. <a href="#fnref:188" class="footnote-back-ref">↩</a></li>
<li id="fn:189">Russell 1986, p. 185. - Russell, Jeffrey Burton (1986). Lucifer: The Devil in the Middle Ages. Cornell University Press. ISBN 978-0-8014-9429-1. <a href="#fnref:189" class="footnote-back-ref">↩</a></li>
<li id="fn:190">Costen 1997, p. 61. - Costen, M. D. (1997). The Cathars and the Albigensian Crusade. Manchester University Press. ISBN 978-0-7190-4332-1. <a href="#fnref:190" class="footnote-back-ref">↩</a></li>
<li id="fn:191">Lambert 1998, p. 162. - Lambert, Malcolm D. (1998). The Cathars. Wiley. ISBN 978-0-631-20959-1. <a href="#fnref:191" class="footnote-back-ref">↩</a></li>
<li id="fn:192">Peters 2009, p. 175. - Peters, F. E. (2009). The Monotheists: Jews, Christians, and Muslims in Conflict and Competition, Volume I: The Peoples of God. Princeton University Press. ISBN 978-1-4008-2570-7. <a href="#fnref:192" class="footnote-back-ref">↩</a></li>
<li id="fn:193">Barnstone & Meyer 2009, pp. 752. - Barnstone, Willis; Meyer, Marvin (2009). The Gnostic Bible: Revised and Expanded Edition. Shambhala Publications. ISBN 978-0-8348-2414-0. <a href="#fnref:193" class="footnote-back-ref">↩</a></li>
<li id="fn:194">Barnstone & Meyer 2009, pp. 749–759. - Barnstone, Willis; Meyer, Marvin (2009). The Gnostic Bible: Revised and Expanded Edition. Shambhala Publications. ISBN 978-0-8348-2414-0. <a href="#fnref:194" class="footnote-back-ref">↩</a></li>
<li id="fn:195">Russell 1986, p. 189. - Russell, Jeffrey Burton (1986). Lucifer: The Devil in the Middle Ages. Cornell University Press. ISBN 978-0-8014-9429-1. <a href="#fnref:195" class="footnote-back-ref">↩</a></li>
<li id="fn:196">Boureau 2006, p. 97. - Boureau, Alain (2006). Satan the Heretic: The Birth of Demonology in the Medieval West. University of Chicago Press. ISBN 978-0-226-06748-3. <a href="#fnref:196" class="footnote-back-ref">↩</a></li>
<li id="fn:197">Orlov 2011, pp. 98–99. - Orlov, Andrei A. (2011). Dark Mirrors: Azazel and Satanael in Early Jewish Demonology. SUNY Press. ISBN 978-1-4384-3953-2. <a href="#fnref:197" class="footnote-back-ref">↩</a></li>
<li id="fn:198">Stoyanov, Yuri (2001). "Islamic and Christian Heterodox Water Cosmogonies from the Ottoman Period: Parallels and Contrasts" (PDF). Bulletin of the School of Oriental and African Studies, University of London. 64 (1): 19–33. doi:10.1017/S0041977X01000027. JSTOR 3657539. S2CID 162583636. INIST 1157309 ProQuest 214039469. <a href="https://eprints.soas.ac.uk/39765/1/Islamic%20%26%20Christian%20Heterodox%20Cosmogonies_Ottoman%20Period_YuriStoyanov.pdf" target="_blank">https://eprints.soas.ac.uk/39765/1/Islamic%20%26%20Christian%20Heterodox%20Cosmogonies_Ottoman%20Period_YuriStoyanov.pdf</a> <a href="#fnref:198" class="footnote-back-ref">↩</a></li>
<li id="fn:199">Waite, Gary K. (1995). "'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". Nederlands Archief voor Kerkgeschiedenis. 75 (1): 1–30. doi:10.1163/002820395X00010. JSTOR 24009006. ProQuest 1301893880. <a href="/wiki/Doi_(identifier)" target="_blank">/wiki/Doi_(identifier)</a> <a href="#fnref:199" class="footnote-back-ref">↩</a></li>
<li id="fn:200">Armstrong, Sean (2014). "The Devil, Superstition, and the Fragmentation of Magic". Renaissance and Reformation. 37 (2): 49–80. doi:10.33137/rr.v37i2.21810. JSTOR 43446538. <a href="https://doi.org/10.33137%2Frr.v37i2.21810" target="_blank">https://doi.org/10.33137%2Frr.v37i2.21810</a> <a href="#fnref:200" class="footnote-back-ref">↩</a></li>
<li id="fn:201">Russell 1990, p. 136. - Russell, Jeffrey Burton (1990). Mephistopheles: The Devil in the Modern World. Cornell University Press. ISBN 978-0-8014-9718-6. <a href="#fnref:201" class="footnote-back-ref">↩</a></li>
<li id="fn:202">Oberman 2006, p. 104. - Oberman, Heiko Augustinus (2006). Luther: Man Between God and the Devil. Yale University Press. ISBN 978-0-300-10313-7. <a href="#fnref:202" class="footnote-back-ref">↩</a></li>
<li id="fn:203">Kolb, Dingel & Batka 2014, p. 249. - Kolb, Robert; Dingel, Irene; Batka, Lubomir, eds. (2014). The Oxford Handbook of Martin Luther's Theology. Oxford University Press. ISBN 978-0-19-960470-8. <a href="#fnref:203" class="footnote-back-ref">↩</a></li>
<li id="fn:204">"However, the reformer rejects the reality of witches' flight or the transformation and metamorphosis of people into other forms and ascribed such ideas not to the devil, but to human imagination."[170] <a href="#fnref:204" class="footnote-back-ref">↩</a></li>
<li id="fn:205">"The reformer thinks of the possession of the devil as a possibility and he feels how he fills the human body, similar to how he feels the divine spirit for himself and thus regards himself as an instrument of God."[170] <a href="#fnref:205" class="footnote-back-ref">↩</a></li>
<li id="fn:206">"The reformer interprets the book of Tobit as a drama in which Asmodeus is up to mischief as a house devil."[170] <a href="#fnref:206" class="footnote-back-ref">↩</a></li>
<li id="fn:207">"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."[171] <a href="#fnref:207" class="footnote-back-ref">↩</a></li>
<li id="fn:208">Parker 1995, p. 56. - Parker, Thomas Henry Louis (1995). Calvin: An Introduction to His Thought. Westminster John Knox Press. ISBN 978-0-664-25602-9. <a href="#fnref:208" class="footnote-back-ref">↩</a></li>
<li id="fn:209">Cottret 2003, p. 224. - Cottret, Bernard (2003). Calvin, A Biography. A&C Black. ISBN 978-0-567-53035-6. <a href="#fnref:209" class="footnote-back-ref">↩</a></li>
<li id="fn:210">Johnstone, Nathan (2004). "The Protestant Devil: The Experience of Temptation in Early Modern England". Journal of British Studies. 43 (2): 173–205. doi:10.1086/380949. JSTOR 10.1086/380949. <a href="/wiki/Doi_(identifier)" target="_blank">/wiki/Doi_(identifier)</a> <a href="#fnref:210" class="footnote-back-ref">↩</a></li>
<li id="fn:211">Johnstone, Nathan (2004). "The Protestant Devil: The Experience of Temptation in Early Modern England". Journal of British Studies. 43 (2): 173–205. doi:10.1086/380949. JSTOR 10.1086/380949. <a href="/wiki/Doi_(identifier)" target="_blank">/wiki/Doi_(identifier)</a> <a href="#fnref:211" class="footnote-back-ref">↩</a></li>
<li id="fn:212">Bainton 2013, p. 377. - Bainton, Roland H. (2013). Here I Stand: A Life of Martin Luther. Abingdon Press. ISBN 978-1-4267-7596-3. <a href="#fnref:212" class="footnote-back-ref">↩</a></li>
<li id="fn:213">Waite, Gary K. (1995). "'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". Nederlands Archief voor Kerkgeschiedenis. 75 (1): 1–30. doi:10.1163/002820395X00010. JSTOR 24009006. ProQuest 1301893880. <a href="/wiki/Doi_(identifier)" target="_blank">/wiki/Doi_(identifier)</a> <a href="#fnref:213" class="footnote-back-ref">↩</a></li>
<li id="fn:214">Waite, Gary K. (1995). "'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". Nederlands Archief voor Kerkgeschiedenis. 75 (1): 1–30. doi:10.1163/002820395X00010. JSTOR 24009006. ProQuest 1301893880. <a href="/wiki/Doi_(identifier)" target="_blank">/wiki/Doi_(identifier)</a> <a href="#fnref:214" class="footnote-back-ref">↩</a></li>
<li id="fn:215">Lemetti, J. (2012). Historical Dictionary of Hobbes's Philosophy. Ukraine: Scarecrow Press. p. 107 <a href="#fnref:215" class="footnote-back-ref">↩</a></li>
<li id="fn:216">Defoe 2016, p. 26. - Defoe, Daniel (2016). The Political History of the Devil. Courier Dover Publications. ISBN 978-0-486-80237-4. <a href="#fnref:216" class="footnote-back-ref">↩</a></li>
<li id="fn:217">Russell 1990, p. 215. - Russell, Jeffrey Burton (1990). Mephistopheles: The Devil in the Modern World. Cornell University Press. ISBN 978-0-8014-9718-6. <a href="#fnref:217" class="footnote-back-ref">↩</a></li>
<li id="fn:218">Robison, Jennifer (25 February 2003). "The Devil and the Demographic Details". Gallup News. Gallup. Retrieved 16 April 2022. <a href="https://news.gallup.com/poll/7858/devil-demographic-details.aspx" target="_blank">https://news.gallup.com/poll/7858/devil-demographic-details.aspx</a> <a href="#fnref:218" class="footnote-back-ref">↩</a></li>
<li id="fn:219">Russell 1990, pp. 260–261. - Russell, Jeffrey Burton (1990). Mephistopheles: The Devil in the Modern World. Cornell University Press. ISBN 978-0-8014-9718-6. <a href="#fnref:219" class="footnote-back-ref">↩</a></li>
<li id="fn:220">Edwards, Linda. A Brief Guide to Beliefs: Ideas, Theologies, Mysteries, and Movements. Vereinigtes Königreich, Westminster John Knox Press, 2001. p. 57 <a href="#fnref:220" class="footnote-back-ref">↩</a></li>
<li id="fn:221">Russell 1986, p. 302. - Russell, Jeffrey Burton (1986). Lucifer: The Devil in the Middle Ages. Cornell University Press. ISBN 978-0-8014-9429-1. <a href="#fnref:221" class="footnote-back-ref">↩</a></li>
<li id="fn:222">Russell 1986, p. 303. - Russell, Jeffrey Burton (1986). Lucifer: The Devil in the Middle Ages. Cornell University Press. ISBN 978-0-8014-9429-1. <a href="#fnref:222" class="footnote-back-ref">↩</a></li>
<li id="fn:223">Russell 1990, pp. 265–266. - Russell, Jeffrey Burton (1990). Mephistopheles: The Devil in the Modern World. Cornell University Press. ISBN 978-0-8014-9718-6. <a href="#fnref:223" class="footnote-back-ref">↩</a></li>
<li id="fn:224">"The success of fundamentalist groups on the fringes of the Catholic Church is just as much a part of the success story of the "resurrected" evil, as is its position in non-Catholic sects and free churches."[185] <a href="#fnref:224" class="footnote-back-ref">↩</a></li>
<li id="fn:225">Cuneo 1999, pp. i–iii. - Cuneo, Michael W. (1999). The Smoke of Satan: Conservative and Traditionalist Dissent in Contemporary American Catholicism. JHU Press. ISBN 978-0-8018-6265-6. <a href="#fnref:225" class="footnote-back-ref">↩</a></li>
<li id="fn:226">"Christ's Victory Conquers Evil". Vatican Website. 20 August 1986. Archived from the original on 19 October 2014. Retrieved 16 May 2014. <a href="https://web.archive.org/web/20141019013220/https://www.vatican.va/holy_father/john_paul_ii/audiences/alpha/data/aud19860820en.html" target="_blank">https://web.archive.org/web/20141019013220/https://www.vatican.va/holy_father/john_paul_ii/audiences/alpha/data/aud19860820en.html</a> <a href="#fnref:226" class="footnote-back-ref">↩</a></li>
<li id="fn:227">Rosica, Thomas (20 July 2015). "Why is Pope Francis so obsessed with the devil?". CNN. <a href="https://www.cnn.com/2015/07/20/living/pope-francis-devil/index.html" target="_blank">https://www.cnn.com/2015/07/20/living/pope-francis-devil/index.html</a> <a href="#fnref:227" class="footnote-back-ref">↩</a></li>
<li id="fn:228">Wooden, Cindy (18 April 2013). "Battle with the devil: Pope Francis frames the fight in Jesuit terms". National Catholic Reporter. Archived from the original on 21 April 2013. <a href="https://www.ncronline.org/news/vatican/battle-devil-pope-francis-frames-fight-jesuit-terms" target="_blank">https://www.ncronline.org/news/vatican/battle-devil-pope-francis-frames-fight-jesuit-terms</a> <a href="#fnref:228" class="footnote-back-ref">↩</a></li>
<li id="fn:229">Mills, David (13 May 2013). "Remember the Devil, say Francis and Lewis". First Things. Archived from the original on 4 April 2014. Retrieved 12 July 2019. <a href="https://www.firstthings.com/blogs/firstthoughts/2013/05/remember-the-devil-say-francis-and-lewis" target="_blank">https://www.firstthings.com/blogs/firstthoughts/2013/05/remember-the-devil-say-francis-and-lewis</a> <a href="#fnref:229" class="footnote-back-ref">↩</a></li>
<li id="fn:230">"Jesuit superior general: Satan is real, and wants us to reject God". Catholic News Agency. Archived from the original on 5 February 2022. Retrieved 10 January 2021. <a href="https://www.catholicnewsagency.com/news/43015/jesuit-superior-general-satan-is-real-and-wants-us-to-reject-god" target="_blank">https://www.catholicnewsagency.com/news/43015/jesuit-superior-general-satan-is-real-and-wants-us-to-reject-god</a> <a href="#fnref:230" class="footnote-back-ref">↩</a></li>
<li id="fn:231">Farrar 2014, p. 2, 23–28. - Farrar, Thomas J. (2014). "Satan in early Gentile Christian communities: An exegetical study in Mark and 2 Corinthians" (PDF). dianoigo. Retrieved 15 April 2022. <a href="http://www.dianoigo.com/publications/Satan_in_early_Gentile_Christian_Communities_2014.pdf" target="_blank">http://www.dianoigo.com/publications/Satan_in_early_Gentile_Christian_Communities_2014.pdf</a> <a href="#fnref:231" class="footnote-back-ref">↩</a></li>
<li id="fn:232">'Do you believe in a Devil?' (CMPA) <a href="http://www.christadelphia.org/pamphlet/devil.htm" target="_blank">http://www.christadelphia.org/pamphlet/devil.htm</a> <a href="#fnref:232" class="footnote-back-ref">↩</a></li>
<li id="fn:233">Robinson, B.A. "About the Christadelphians: 1848 to now". Individual Christian denominations, from the Amish to The Way. Archived from the original on 5 February 2022. <a href="http://www.religioustolerance.org/chr_delp.htm" target="_blank">http://www.religioustolerance.org/chr_delp.htm</a> <a href="#fnref:233" class="footnote-back-ref">↩</a></li>
<li id="fn:234">Leimgruber 2004, pp. 14–16. - Leimgruber, Ute (2004). Kein Abschied vom Teufel: Eine Untersuchung zur gegenwärtigen Rede vom Teufel im Volk Gottes [No Farewell to the Devil: An Inquiry into the Present Discussion of the Devil in God's People] (in German). Münster: LIT Verlag. ISBN 978-3-8258-7197-0. OCLC 723386359. <a href="https://search.worldcat.org/oclc/723386359" target="_blank">https://search.worldcat.org/oclc/723386359</a> <a href="#fnref:234" class="footnote-back-ref">↩</a></li>
<li id="fn:235">"The Fall". Catechism of the Catholic Church. Vatican.va. Archived from the original on 4 September 2012. Retrieved 16 May 2014. <a href="https://www.vatican.va/archive/ENG0015/__P1C.HTM" target="_blank">https://www.vatican.va/archive/ENG0015/__P1C.HTM</a> <a href="#fnref:235" class="footnote-back-ref">↩</a></li>
<li id="fn:236">"The Fall". Catechism of the Catholic Church. Vatican.va. Archived from the original on 4 September 2012. Retrieved 16 May 2014. <a href="https://www.vatican.va/archive/ENG0015/__P1C.HTM" target="_blank">https://www.vatican.va/archive/ENG0015/__P1C.HTM</a> <a href="#fnref:236" class="footnote-back-ref">↩</a></li>
<li id="fn:237">Flinn 2007, p. 226. - Flinn, Frank K. (2007). Encyclopedia of Catholicism. Infobase Publishing. ISBN 978-0-8160-7565-2. <a href="#fnref:237" class="footnote-back-ref">↩</a></li>
<li id="fn:238">Geddes & Griffiths 2002, p. 57. - Geddes, Gordon; Griffiths, Jane (2002). Christian Belief and Practice: The Roman Catholic Tradition. Heinemann. ISBN 978-0-435-30691-5. <a href="#fnref:238" class="footnote-back-ref">↩</a></li>
<li id="fn:239">"But Deliver us from Evil". Catechism of the Catholic Church. Libreria Editrice Vaticana. Archived from the original on 5 February 2022. <a href="https://www.vatican.va/archive/ENG0015/__PAC.HTM" target="_blank">https://www.vatican.va/archive/ENG0015/__PAC.HTM</a> <a href="#fnref:239" class="footnote-back-ref">↩</a></li>
<li id="fn:240">"Cardinal Ratzinger's Interview on Fatima". Fatima.org. Archived from the original on 1 July 2014. Retrieved 16 May 2014. <a href="https://web.archive.org/web/20140701164853/http://www.fatima.org/thirdsecret/ratzinger.asp" target="_blank">https://web.archive.org/web/20140701164853/http://www.fatima.org/thirdsecret/ratzinger.asp</a> <a href="#fnref:240" class="footnote-back-ref">↩</a></li>
<li id="fn:241">Petrisko 1998, p. 4. - Petrisko, Thomas W. (1998). The Fatima Prophecies: At the Doorstep of the World. St. Andrews Productions. ISBN 978-1-891903-30-4. <a href="#fnref:241" class="footnote-back-ref">↩</a></li>
<li id="fn:242">Petrisko 2001, p. 79. - Petrisko, Thomas W. (2001). Fatima's Third Secret Explained. St. Andrews Productions. ISBN 978-1-891903-26-7. <a href="#fnref:242" class="footnote-back-ref">↩</a></li>
<li id="fn:243">Tindal-Robertson 1998, p. 118. - Tindal-Robertson, Timothy (1998). Fatima, Russia and Pope John Paul II: How Mary Intervened to Deliver Russia from Marxist Atheism May 13, 1981 – December 25, 1991. Gracewing Publishing. ISBN 978-0-85244-384-2. <a href="#fnref:243" class="footnote-back-ref">↩</a></li>
<li id="fn:244">Catechism of the Catholic Church, paragraph 1673 <a href="#fnref:244" class="footnote-back-ref">↩</a></li>
<li id="fn:245">"Ignatius Insight". Ignatius Insight. 24 May 1987. Archived from the original on 5 February 2022. Retrieved 16 May 2014. <a href="http://www.ignatiusinsight.com/features/framorth_excerpt1_aug04.asp" target="_blank">http://www.ignatiusinsight.com/features/framorth_excerpt1_aug04.asp</a> <a href="#fnref:245" class="footnote-back-ref">↩</a></li>
<li id="fn:246">"Ignatius Insight". Ignatius Insight. 24 May 1987. Archived from the original on 5 February 2022. Retrieved 16 May 2014. <a href="http://www.ignatiusinsight.com/features/framorth_excerpt1_aug04.asp" target="_blank">http://www.ignatiusinsight.com/features/framorth_excerpt1_aug04.asp</a> <a href="#fnref:246" class="footnote-back-ref">↩</a></li>
<li id="fn:247">Russell 1990, p. 253. - Russell, Jeffrey Burton (1990). Mephistopheles: The Devil in the Modern World. Cornell University Press. ISBN 978-0-8014-9718-6. <a href="#fnref:247" class="footnote-back-ref">↩</a></li>
<li id="fn:248">Nash 2008, p. 342. - Nash, John F. (2008). Christianity: the One, the Many: What Christianity Might Have Been and Could Still Become Volume 1. Xlibris Corporation. ISBN 978-1-4628-2571-4. <a href="#fnref:248" class="footnote-back-ref">↩</a></li>
<li id="fn:249">Nash 2008, p. 342. - Nash, John F. (2008). Christianity: the One, the Many: What Christianity Might Have Been and Could Still Become Volume 1. Xlibris Corporation. ISBN 978-1-4628-2571-4. <a href="#fnref:249" class="footnote-back-ref">↩</a></li>
<li id="fn:250">Tyneh 2003, p. 49. - Tyneh, Carl S. (2003). Orthodox Christianity: Overview and Bibliography. Nova Publishers. ISBN 978-1-59033-466-9. <a href="#fnref:250" class="footnote-back-ref">↩</a></li>
<li id="fn:251">"The Church's Teaching Concerning Angels". orthodoxinfo.com. Archived from the original on 5 February 2022. Retrieved 17 May 2021. <a href="http://orthodoxinfo.com/death/angels2.aspx" target="_blank">http://orthodoxinfo.com/death/angels2.aspx</a> <a href="#fnref:251" class="footnote-back-ref">↩</a></li>
<li id="fn:252">"The Orthodox Faith – Volume IV – Spirituality – Sickness, Suffering, and Death – Death". www.oca.org. Archived from the original on 5 February 2022. Retrieved 17 May 2021. <a href="https://www.oca.org/orthodoxy/the-orthodox-faith/spirituality/sickness-suffering-and-death/death" target="_blank">https://www.oca.org/orthodoxy/the-orthodox-faith/spirituality/sickness-suffering-and-death/death</a> <a href="#fnref:252" class="footnote-back-ref">↩</a></li>
<li id="fn:253">Jerome (2010). "Homily 7 On Psalm 67 (68)". The Homilies of Saint Jerome, Volume 1 (1–59 on the Psalms). The Catholic University of America Press. p. 51. ISBN 978-0-8132-1148-0. <a href="978-0-8132-1148-0" target="_blank">978-0-8132-1148-0</a> <a href="#fnref:253" class="footnote-back-ref">↩</a></li>
<li id="fn:254">Olson, Roger E. (2004). "Evil". The Westminster Handbook to Evangelical Theology. Westminster John Knox Press. pp. 178–180. ISBN 978-0-664-22464-6. <a href="978-0-664-22464-6" target="_blank">978-0-664-22464-6</a> <a href="#fnref:254" class="footnote-back-ref">↩</a></li>
<li id="fn:255">Soergel, Philip M. (2006). "Luther on the angels". In Marshall, Peter; Walsham, Alexandra (eds.). Angels in the Early Modern World. Cambridge University Press. pp. 64–82. ISBN 978-0-521-84332-4. <a href="978-0-521-84332-4" target="_blank">978-0-521-84332-4</a> <a href="#fnref:255" class="footnote-back-ref">↩</a></li>
<li id="fn:256">Raymond 2010, p. 7. - Raymond, Joad (2010). Milton's Angels: The Early-Modern Imagination. OUP Oxford. ISBN 978-0-19-956050-9. <a href="#fnref:256" class="footnote-back-ref">↩</a></li>
<li id="fn:257">Jehovah's Witnesses: Proclaimers of God's Kingdom. Watch Tower Bible & Tract Society. 1993. pp. 144–145. ISBN 978-1-62497-269-0. <a href="978-1-62497-269-0" target="_blank">978-1-62497-269-0</a> <a href="#fnref:257" class="footnote-back-ref">↩</a></li>
<li id="fn:258">What does the Bible really teach?. Watchtower Bible and Tract Society. 2005. p. 32. ISBN 978-1-62497-283-6. OCLC 1036920629. <a href="978-1-62497-283-6" target="_blank">978-1-62497-283-6</a> <a href="#fnref:258" class="footnote-back-ref">↩</a></li>
<li id="fn:259">Holden 2012, p. 24. - Holden, Andrew (2012). Jehovah's Witnesses Portrait of a Contemporary Religious Movement. Taylor & Francis. ISBN 978-1-134-50151-9. <a href="#fnref:259" class="footnote-back-ref">↩</a></li>
<li id="fn:260">"Declaration and resolution", The Watchtower, 1 December 1973, p. 724. <a href="/wiki/The_Watchtower" target="_blank">/wiki/The_Watchtower</a> <a href="#fnref:260" class="footnote-back-ref">↩</a></li>
<li id="fn:261">"Declaration and resolution", The Watchtower, 1 December 1973, p. 724. <a href="/wiki/The_Watchtower" target="_blank">/wiki/The_Watchtower</a> <a href="#fnref:261" class="footnote-back-ref">↩</a></li>
<li id="fn:262">Jehovah's Witnesses: Proclaimers of God's Kingdom. Watch Tower Bible & Tract Society. 1993. pp. 144–145. ISBN 978-1-62497-269-0. <a href="978-1-62497-269-0" target="_blank">978-1-62497-269-0</a> <a href="#fnref:262" class="footnote-back-ref">↩</a></li>
<li id="fn:263">What does the Bible really teach?. Watchtower Bible and Tract Society. 2005. p. 32. ISBN 978-1-62497-283-6. OCLC 1036920629. <a href="978-1-62497-283-6" target="_blank">978-1-62497-283-6</a> <a href="#fnref:263" class="footnote-back-ref">↩</a></li>
<li id="fn:264">"Angels—How They Affect Us". The Watchtower. Watch Tower Bible & Tract Society: 4–7. 15 January 2006. <a href="https://wol.jw.org/en/wol/d/r1/lp-e/2006041" target="_blank">https://wol.jw.org/en/wol/d/r1/lp-e/2006041</a> <a href="#fnref:264" class="footnote-back-ref">↩</a></li>
<li id="fn:265">Jehovah's Witnesses: Proclaimers of God's Kingdom. Watch Tower Bible & Tract Society. 1993. pp. 144–145. ISBN 978-1-62497-269-0. <a href="978-1-62497-269-0" target="_blank">978-1-62497-269-0</a> <a href="#fnref:265" class="footnote-back-ref">↩</a></li>
<li id="fn:266">What does the Bible really teach?. Watchtower Bible and Tract Society. 2005. pp. 87, 216. ISBN 978-1-62497-283-6. OCLC 1036920629. <a href="978-1-62497-283-6" target="_blank">978-1-62497-283-6</a> <a href="#fnref:266" class="footnote-back-ref">↩</a></li>
<li id="fn:267">"Be Vigilant". The Watchtower. March 2009. p. 15. <a href="https://www.jw.org/en/library/magazines/w20090315/Be-Vigilant/" target="_blank">https://www.jw.org/en/library/magazines/w20090315/Be-Vigilant/</a> <a href="#fnref:267" class="footnote-back-ref">↩</a></li>
<li id="fn:268">"Devil", KJV (LDS), LDS Church, Bible Dictionary (LDS Church) <a href="https://www.churchofjesuschrist.org/study/scriptures/bd/devil" target="_blank">https://www.churchofjesuschrist.org/study/scriptures/bd/devil</a> <a href="#fnref:268" class="footnote-back-ref">↩</a></li>
<li id="fn:269">"Devils". Encyclopedia of Mormonism. Archived from the original on 22 September 2018. Retrieved 13 November 2018. <a href="https://web.archive.org/web/20180922204853/http://eom.byu.edu/index.php/Lucifer" target="_blank">https://web.archive.org/web/20180922204853/http://eom.byu.edu/index.php/Lucifer</a> <a href="#fnref:269" class="footnote-back-ref">↩</a></li>
<li id="fn:270">"Lucifer". www.churchofjesuschrist.org. <a href="https://www.churchofjesuschrist.org/study/scriptures/gs/lucifer?lang=eng" target="_blank">https://www.churchofjesuschrist.org/study/scriptures/gs/lucifer?lang=eng</a> <a href="#fnref:270" class="footnote-back-ref">↩</a></li>
<li id="fn:271">"Isaiah 14". www.churchofjesuschrist.org. <a href="https://www.churchofjesuschrist.org/study/scriptures/ot/isa/14.12?lang=eng" target="_blank">https://www.churchofjesuschrist.org/study/scriptures/ot/isa/14.12?lang=eng</a> <a href="#fnref:271" class="footnote-back-ref">↩</a></li>
<li id="fn:272">Ezekiel 28:13–15 <a href="https://www.biblica.com/bible/?osis=niv:Ezekiel%2028:13–15" target="_blank">https://www.biblica.com/bible/?osis=niv:Ezekiel%2028:13–15</a> <a href="#fnref:272" class="footnote-back-ref">↩</a></li>
<li id="fn:273">Keck, David (1998). Angels & Angelology in the Middle Ages. Oxford University Press. p. 25. ISBN 978-0-19-511097-5. <a href="978-0-19-511097-5" target="_blank">978-0-19-511097-5</a> <a href="#fnref:273" class="footnote-back-ref">↩</a></li>
<li id="fn:274">Miller 2019, p. 43. - Miller, Stephen (2019). The Book of Angels: Seen and Unseen. Cambridge Scholars Publishing. ISBN 978-1-5275-3543-5. <a href="#fnref:274" class="footnote-back-ref">↩</a></li>
<li id="fn:275">Russell 1986, p. 173. - Russell, Jeffrey Burton (1986). Lucifer: The Devil in the Middle Ages. Cornell University Press. ISBN 978-0-8014-9429-1. <a href="#fnref:275" class="footnote-back-ref">↩</a></li>
<li id="fn:276">Keck, David (1998). Angels & Angelology in the Middle Ages. Oxford University Press. p. 25. ISBN 978-0-19-511097-5. <a href="978-0-19-511097-5" target="_blank">978-0-19-511097-5</a> <a href="#fnref:276" class="footnote-back-ref">↩</a></li>
<li id="fn:277">Keck, David (1998). Angels & Angelology in the Middle Ages. Oxford University Press. p. 25. ISBN 978-0-19-511097-5. <a href="978-0-19-511097-5" target="_blank">978-0-19-511097-5</a> <a href="#fnref:277" class="footnote-back-ref">↩</a></li>
<li id="fn:278">Kelly, Henry Ansgar (2017). "Lucifer fell not to earth, but straight to hell, creating logistical problems". Satan in the Bible, God's Minister of Justice. Wipf and Stock Publishers. pp. 155–162. ISBN 978-1-5326-1331-9. <a href="978-1-5326-1331-9" target="_blank">978-1-5326-1331-9</a> <a href="#fnref:278" class="footnote-back-ref">↩</a></li>
<li id="fn:279">Job 1:6–7 <a href="https://bible.oremus.org/?passage=Job%201:6–7&version=nrsv" target="_blank">https://bible.oremus.org/?passage=Job%201:6–7&version=nrsv</a> <a href="#fnref:279" class="footnote-back-ref">↩</a></li>
<li id="fn:280">1 Peter 5:8 <a href="https://bible.oremus.org/?passage=1%20Peter%205:8&version=nrsv" target="_blank">https://bible.oremus.org/?passage=1%20Peter%205:8&version=nrsv</a> <a href="#fnref:280" class="footnote-back-ref">↩</a></li>
<li id="fn:281">2 Peter 2:4 <a href="https://bible.oremus.org/?passage=2%20Peter%202:4&version=nrsv" target="_blank">https://bible.oremus.org/?passage=2%20Peter%202:4&version=nrsv</a> <a href="#fnref:281" class="footnote-back-ref">↩</a></li>
<li id="fn:282">Elm & Hartmann 2020, p. 81. - Elm, Eva; Hartmann, Nicole (2020). Demons in Late Antiquity: Their Perception and Transformation in Different Literary Genres. Walter de Gruyter GmbH & Co KG. ISBN 978-3-11-063062-6. <a href="#fnref:282" class="footnote-back-ref">↩</a></li>
<li id="fn:283">Revelation 20:10 <a href="https://bible.oremus.org/?passage=Revelation%2020:10&version=nrsv" target="_blank">https://bible.oremus.org/?passage=Revelation%2020:10&version=nrsv</a> <a href="#fnref:283" class="footnote-back-ref">↩</a></li>
<li id="fn:284">Russell 1986, p. 98. - Russell, Jeffrey Burton (1986). Lucifer: The Devil in the Middle Ages. Cornell University Press. ISBN 978-0-8014-9429-1. <a href="#fnref:284" class="footnote-back-ref">↩</a></li>
<li id="fn:285">Russell 1986, p. 141. - Russell, Jeffrey Burton (1986). Lucifer: The Devil in the Middle Ages. Cornell University Press. ISBN 978-0-8014-9429-1. <a href="#fnref:285" class="footnote-back-ref">↩</a></li>
<li id="fn:286">Russell 1986, p. 270. - Russell, Jeffrey Burton (1986). Lucifer: The Devil in the Middle Ages. Cornell University Press. ISBN 978-0-8014-9429-1. <a href="#fnref:286" class="footnote-back-ref">↩</a></li>
<li id="fn:287">Kelly, Henry Ansgar (2017). "Lucifer fell not to earth, but straight to hell, creating logistical problems". Satan in the Bible, God's Minister of Justice. Wipf and Stock Publishers. pp. 155–162. ISBN 978-1-5326-1331-9. <a href="978-1-5326-1331-9" target="_blank">978-1-5326-1331-9</a> <a href="#fnref:287" class="footnote-back-ref">↩</a></li>
<li id="fn:288">Russell 1986, p. 99. - Russell, Jeffrey Burton (1986). Lucifer: The Devil in the Middle Ages. Cornell University Press. ISBN 978-0-8014-9429-1. <a href="#fnref:288" class="footnote-back-ref">↩</a></li>
<li id="fn:289">Dendle 2001, p. 72. - Dendle, Peter (2001). Satan Unbound: The Devil in Old English Narrative Literature. University of Toronto Press. ISBN 978-0-8020-8369-2. <a href="#fnref:289" class="footnote-back-ref">↩</a></li>
<li id="fn:290">"Angels As Ministering Spirits". Realdevil.info. Archived from the original on 5 February 2022. Retrieved 16 May 2014. <a href="http://www.realdevil.info/a1-5.htm" target="_blank">http://www.realdevil.info/a1-5.htm</a> <a href="#fnref:290" class="footnote-back-ref">↩</a></li>
<li id="fn:291">Miller 2019, p. 14. - Miller, Stephen (2019). The Book of Angels: Seen and Unseen. Cambridge Scholars Publishing. ISBN 978-1-5275-3543-5. <a href="#fnref:291" class="footnote-back-ref">↩</a></li>
<li id="fn:292">Bradnick 2017, p. 47. - Bradnick, David L. (2017). Evil, Spirits, and Possession: An Emergentist Theology of the Demonic. BRILL. ISBN 978-90-04-35061-8. <a href="#fnref:292" class="footnote-back-ref">↩</a></li>
<li id="fn:293">Russell 1986, pp. 200–202. - Russell, Jeffrey Burton (1986). Lucifer: The Devil in the Middle Ages. Cornell University Press. ISBN 978-0-8014-9429-1. <a href="#fnref:293" class="footnote-back-ref">↩</a></li>
<li id="fn:294">Hoffmann 2020, p. 7. - Hoffmann, Tobias (2020). Free Will and the Rebel Angels in Medieval Philosophy. Cambridge University Press. ISBN 978-1-108-91632-5. <a href="#fnref:294" class="footnote-back-ref">↩</a></li>
<li id="fn:295">Russell 1986, p. 129. - Russell, Jeffrey Burton (1986). Lucifer: The Devil in the Middle Ages. Cornell University Press. ISBN 978-0-8014-9429-1. <a href="#fnref:295" class="footnote-back-ref">↩</a></li>
<li id="fn:296">Dendle 2001, p. 71. - Dendle, Peter (2001). Satan Unbound: The Devil in Old English Narrative Literature. University of Toronto Press. ISBN 978-0-8020-8369-2. <a href="#fnref:296" class="footnote-back-ref">↩</a></li>
<li id="fn:297">Russell 1986, p. 133. - Russell, Jeffrey Burton (1986). Lucifer: The Devil in the Middle Ages. Cornell University Press. ISBN 978-0-8014-9429-1. <a href="#fnref:297" class="footnote-back-ref">↩</a></li>
<li id="fn:298">Russell 1986, p. 133. - Russell, Jeffrey Burton (1986). Lucifer: The Devil in the Middle Ages. Cornell University Press. ISBN 978-0-8014-9429-1. <a href="#fnref:298" class="footnote-back-ref">↩</a></li>
<li id="fn:299">Russell 1986, pp. 130–132. - Russell, Jeffrey Burton (1986). Lucifer: The Devil in the Middle Ages. Cornell University Press. ISBN 978-0-8014-9429-1. <a href="#fnref:299" class="footnote-back-ref">↩</a></li>
<li id="fn:300">Russell 1986, p. 210. - Russell, Jeffrey Burton (1986). Lucifer: The Devil in the Middle Ages. Cornell University Press. ISBN 978-0-8014-9429-1. <a href="#fnref:300" class="footnote-back-ref">↩</a></li>
<li id="fn:301">Russell 1986, p. 211. - Russell, Jeffrey Burton (1986). Lucifer: The Devil in the Middle Ages. Cornell University Press. ISBN 978-0-8014-9429-1. <a href="#fnref:301" class="footnote-back-ref">↩</a></li>
<li id="fn:302">Davidson & Seiler 1992, p. 25. - Davidson, Clifford; Seiler, Thomas H. (1992). The Iconography of Hell. Medieval Institute Publications, Western Michigan University. ISBN 978-1-879288-01-0. <a href="#fnref:302" class="footnote-back-ref">↩</a></li>
<li id="fn:303">Russell, Jeffrey Burton (1977). The Devil: perceptions of evil from antiquity to primitive Christianity. Ithaca, NY: Cornell University Press. p. 254. ISBN 0-8014-9409-5. <a href="0-8014-9409-5" target="_blank">0-8014-9409-5</a> <a href="#fnref:303" class="footnote-back-ref">↩</a></li>
<li id="fn:304">Russell, Jeffrey Burton (1977). The Devil: perceptions of evil from antiquity to primitive Christianity. Ithaca, NY: Cornell University Press. p. 254. ISBN 0-8014-9409-5. <a href="0-8014-9409-5" target="_blank">0-8014-9409-5</a> <a href="#fnref:304" class="footnote-back-ref">↩</a></li>
<li id="fn:305">Kulik, Alexander (1 January 2013). "How the Devil Got His Hooves and Horns: The Origin of the Motif and the Implied Demonology of 3 Baruch". Numen. 60 (2–3): 195–229. doi:10.1163/15685276-12341263. INIST 27171575. <a href="/wiki/Doi_(identifier)" target="_blank">/wiki/Doi_(identifier)</a> <a href="#fnref:305" class="footnote-back-ref">↩</a></li>
<li id="fn:306">Kulik, Alexander (1 January 2013). "How the Devil Got His Hooves and Horns: The Origin of the Motif and the Implied Demonology of 3 Baruch". Numen. 60 (2–3): 195–229. doi:10.1163/15685276-12341263. INIST 27171575. <a href="/wiki/Doi_(identifier)" target="_blank">/wiki/Doi_(identifier)</a> <a href="#fnref:306" class="footnote-back-ref">↩</a></li>
<li id="fn:307">"Pigments through the Ages - Color of power". www.webexhibits.org. <a href="http://www.webexhibits.org/pigments/intro/reds4.html" target="_blank">http://www.webexhibits.org/pigments/intro/reds4.html</a> <a href="#fnref:307" class="footnote-back-ref">↩</a></li>
<li id="fn:308">Rudwin, Maximilian (1 September 1921). "Dante's Devil". The Open Court. 1921 (9). <a href="https://opensiuc.lib.siu.edu/ocj/vol1921/iss9/1/" target="_blank">https://opensiuc.lib.siu.edu/ocj/vol1921/iss9/1/</a> <a href="#fnref:308" class="footnote-back-ref">↩</a></li>
<li id="fn:309">Russell 1986, pp. 94–95. - Russell, Jeffrey Burton (1986). Lucifer: The Devil in the Middle Ages. Cornell University Press. ISBN 978-0-8014-9429-1. <a href="#fnref:309" class="footnote-back-ref">↩</a></li>
<li id="fn:310">Russell 1986, pp. 216–227. - Russell, Jeffrey Burton (1986). Lucifer: The Devil in the Middle Ages. Cornell University Press. ISBN 978-0-8014-9429-1. <a href="#fnref:310" class="footnote-back-ref">↩</a></li>
<li id="fn:311">Steadman, John M. (1976). "The Idea of Satan as the Hero of 'Paradise Lost'". Proceedings of the American Philosophical Society. 120 (4): 253–294. JSTOR 986321. <a href="/wiki/JSTOR_(identifier)" target="_blank">/wiki/JSTOR_(identifier)</a> <a href="#fnref:311" class="footnote-back-ref">↩</a></li>
<li id="fn:312">Steadman, John M. (1976). "The Idea of Satan as the Hero of 'Paradise Lost'". Proceedings of the American Philosophical Society. 120 (4): 253–294. JSTOR 986321. <a href="/wiki/JSTOR_(identifier)" target="_blank">/wiki/JSTOR_(identifier)</a> <a href="#fnref:312" class="footnote-back-ref">↩</a></li>
<li id="fn:313">Calloway, Katherine (2005). "Beyond Parody: Satan as Aeneas in 'Paradise Lost'". Milton Quarterly. 39 (2): 82–92. doi:10.1111/j.1094-348X.2005.00093.x. JSTOR 24464981. <a href="/wiki/Doi_(identifier)" target="_blank">/wiki/Doi_(identifier)</a> <a href="#fnref:313" class="footnote-back-ref">↩</a></li>
<li id="fn:314">Bryson 2004, p. 45. - Bryson, Michael (2004). The Tyranny of Heaven: Milton's Rejection of God as King. University of Delaware Press. ISBN 978-0-87413-859-7. <a href="#fnref:314" class="footnote-back-ref">↩</a></li>
</ol>

Devil in Christianity open-in-new

Devil in Christianity