How Lord Jesus Christ fasted for forty days and forty nights in the desert and how he was tempted by the devil.

Demonologie in die Nuwe-Testamentiese tydvak

HTS Teologiese Studies / Theological Studies ◽

10.4102/hts.v42i3.2185 ◽

1986 ◽

Vol 42 (3) ◽

Author(s):

A. G. Van Aarde

Keyword(s):

New Testament ◽

Old Testament ◽

Jesus Christ ◽

The New Testament ◽

The Face ◽

Direct Contrast ◽

The Devil

Demonology in New Testament times Modem demonology has become a cult just as it had been in mediaeval times. But there is a difference. Then people opposed the Devil; now people believe in the Devil. This paper argues that modem demonology is an escapism of reality and in direct contrast to the New Testament's message. The thesis is debated against the background of a discussion of demonology in New Testament times. In this discussion it is indicated how the face of evil has changed from Old Testament times up to the New Testament period. Evil has become an extraterrestrial figure, symbol and power. As the personification of the prince of evil, the Devil is inter alia identified with the mythological serpent in a lost paradise and is defeated at the realization of God's messianic kingdom in Jesus Christ, the prince of light. The New Testament proclaims that salvation means that man determines to exist as man of God before evil made man his slave.

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Dostoevsky's Christianity

RUDN Journal of Philosophy ◽

10.22363/2313-2302-2021-25-1-44-58 ◽

2021 ◽

Vol 25 (1) ◽

pp. 44-58

Author(s):

Igor I. Evlampiev ◽

Vladimir N. Smirnov

Keyword(s):

Jesus Christ ◽

Religious Movement ◽

Eternal Life ◽

Divine Omnipotence ◽

History Of ◽

The Devil ◽

Distorted Form ◽

Widespread View ◽

The Church ◽

Actual Teaching

The article refutes the widespread view that Dostoevsky's Christian beliefs were strictly Orthodox. It is proved that Dostoevsky's religious and philosophical searches' central tendency is the criticism of historical, ecclesiastical Christianity as a false, distorted form of the teaching of Jesus Christ and the desire to restore this teaching in its original purity. Modern researchers of the history of early Christianity find more and more arguments in favor of the fact that the actual teaching of Jesus Christ is contained in that religious movement, which the church called the Gnostic heresy. The exact philosophical expression of the teaching of Christ was received in the later works of J.G. Fichte, whose ideas had a strong influence on the Russian writer. Like Fichte, Dostoevsky understands Christ as the first person who showed the possibility of revealing God in himself and gaining divine omnipotence and eternal life directly in earthly reality. In this sense, every person can become like Christ. Dostoevsky's main characters walk the path of Christ and show how difficult this path is. The article shows that Dostoevsky used in his work not only the philosophical version of true (Gnostic) Christianity developed by German philosophy (Fichte, Schelling, Hegel), but also the key motives of the Gnostic myth, primarily the idea that our world, filled with evil and suffering, is created not by the supreme, good God-Father, but by the evil Demiurge, the Devil (in this sense, it is hell).

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The Welsh revival of 1904–5: a critique

Studies in Church History ◽

10.1017/s0424208400005623 ◽

1972 ◽

Vol 8 ◽

pp. 291-301

Author(s):

Basil Hall

Keyword(s):

Jesus Christ ◽

Preparatory School ◽

Medical Practitioners ◽

Psychological Phenomena ◽

South Wales ◽

College Training ◽

The World ◽

The Village ◽

The Devil

In the Lancet for 26 November 1904, there was a brief and caustic account of ‘curious psychological phenomena...in connexion with the religious upheaval in progress’ in Wales, in which ‘the chief instigator of this tumult’ [that is, Evan Roberts] is quoted as saying to a journalist who interviewed him for the Western Mail: ‘When I go out to the garden I see the devil grinning at me but I am not afraid of him. I go into the house, and when I go out again to the back I see Jesus Christ smiling at me.’ The Lancet also cited a description of the young revivalist by the same journalist: ‘His restlessness is marvellous, he is walking about all day with the springiness of a man treading on wires, his arms swaying unceasingly’; and referred to accounts of the revivalist lying on the floor at meetings for long intervals ‘weeping and writhing in agony’. The Lancet commented that if among the friends of the preacher there were any medical practitioners it would be a kindness on their part to point out to him ‘ the peril which menaces his intellectual equilibrium’. This judgement was shrewd for towards the end of 1906 Evan Roberts had broken down, and he never sufficiently recovered from the intense and prolonged nervous excitement of the revival period, but lived in retirement as a near recluse in England from 1906 to 1925, and thereafter in South Wales until his death in 1951. It is a sad story of a young former miner and blacksmith from the background of deep piety in the Welsh calvinist methodist chapel at the village of Loughor in Glamorgan, who was preparing himself for the ministry at a denominational preparatory school prior to theological college training - a man sincere, sensitive and deeply religious, earnestly praying for a revival of religion in Wales - who was caught up by the wave of intense religious emotion which the revival released and who found himself shining before the world in excited newspaper reports throughout Britain and Europe in a blaze of glory, fanned by journalists and religious publicists, as brief as it was excessive.

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The Theological-Eschatological Implications of Name Michael in Jude

Klabat Theological Review ◽

10.31154/ktr.v1i1.462.13-23 ◽

2020 ◽

Vol 1 (1) ◽

pp. 13

Author(s):

Rico Taga Javien

Keyword(s):

Jesus Christ ◽

The Body ◽

The Bible ◽

The World ◽

Sudden Appearance ◽

End Of The World ◽

The Devil ◽

Second Coming

The pastoral epistle of Jude is shrouded with rich theological significance, in spite of its shortness. Theological themes like order of salvation, faith, mission, worship, judgment, great controversy, second coming, and the end of the world, and others are interwoven in the fabric of Jude. It means that Jude starts with protology and ends with climactic and cosmic victorious eschatology, particularly the resurrection of the righteous. The sudden appearance of Michael, the Archangel heightens the conflict in Jude. Scholars from the different camps admit Jude 9 where Michael appears in contending the devil over the body of Moses, is the most perplexing text in the entire epistle. Jesus Christ eschatological name is: Michael. The name is so significant particularly in the conflict of Moses’ resurrection to glory. Satan by all means struggled to prevent him to be resurrected and taken from his territory, for he claimed Moses belonged to his kingdom because he was a sinner. In epistle of Jude the great controversy does not end of the temporal life, the physical death but even extended until the day of resurrection. Whenever, Michael is referred to in the Bible, are all in the contexts of intense violence, war, death, hopelessness and resurrection and triumph. Michael is the heavenly warrior who defends victoriously for His people who will end the great controversy in grandest victory, is indeed the highlight of Jude’s eschatology. Keywords: Michael; devil; Moses; contending; conflict; struggle; apostasy; the great controversy

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Christ and the Forces of Destruction: and a Word concerning the De-mythologising of Christianity

Scottish Journal of Theology ◽

10.1017/s0036930600002763 ◽

1951 ◽

Vol 4 (4) ◽

pp. 363-375

Author(s):

Anders Nygren

Keyword(s):

Jesus Christ ◽

Human Life ◽

Apostle's Creed ◽

The Devil ◽

Human Family

When we encounter a discussion concerning Christ and the forces of destruction, our thoughts go immediately to Luther and to his explanation of the second article of the Apostle's Creed in his catechism: “I believe that Jesus Christ is my Lord, who has released, redeemed and won me from all sin, from death and the power of the devil.” Sin, death and the devil—these are the powers, which have subjected human life to their control and lead it to destruction. But now Christ has come and redeemed me and the whole human family to which I belong. He has deprived these other masters of their power and Himself become “My Lord”, so that I am no longer a slave unto death, but may live under His dominion: “So that I shall be His own, remain and live with Him in His Kingdom and serve Him.”

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Dealing with “Murky Monsters and Dastardly Demons”: A Response to Underwager and Wakefield

Journal of Psychology and Theology ◽

10.1177/009164719202000327 ◽

1992 ◽

Vol 20 (3) ◽

pp. 288-291 ◽

Cited By ~ 2

Author(s):

Clinton E. Arnold

Keyword(s):

New Testament ◽

Jesus Christ ◽

Personal Relationship ◽

The World ◽

Theological Understanding ◽

The Devil ◽

Society Today

The author responds to Underwager and Wakefield (1992) with a critique of what he regards as their cavalier and counterproductive approach to the nature and extent of Satanic influence on either persons or society today. With Underwager and Wakefield, the author doubts the existence of a widespread satanic conspiracy and urges guarding against a “devil behind every bush” syndrome. He appeals instead to a New Testament-rooted theological understanding which locates the source of evil in the reality of three interrelated forces, i.e., “the world, the flesh, and the devil.” His solution for the reality of the existence and hostile activity of satanic forces is that of a dynamic personal relationship with Jesus Christ.

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«Així com un camp de batalla»: A l’entorn de les imatges de tipus militar als sermons de Vicent Ferrer

Revista de lenguas y literaturas catalana gallega y vasca ◽

10.5944/rllcgv.vol.24.2019.26405 ◽

2020 ◽

Vol 24 ◽

pp. 13

Author(s):

Josep Antoni Aguilar

Keyword(s):

Present Article ◽

Jesus Christ ◽

Comparative Approach ◽

Rich Variety ◽

Artes Praedicandi ◽

The Devil

El corpus sermonari de sant Vicent Ferrer es ric en simils i al・legories de tall bellic. El present article analitza l’us d’aquest tipus d’imatgeria per part del dominic valencia, principalmente mitjancant la lectura comparada dels seus sermons amb els d’altres predicadors medievals i diversos tractats de predicacio de l’epoca. En concret, hom centra l’atencio en tres aspectes de la presencia d’aquesta mena d’imatges dins la predicacio vicentina: a) la presentacio de Jesucrist com un cavaller (Christus miles) que lluita contra el diable per tal de redimir la humanitat; b) el desenvolupament de similitudines complexes en que el conjunt de la cristiandat es presentat com una host en formacio de batalla contra els vicis i les temptacions; i c) el recurs frequent a l’al・legoria del castell espiritual, un simbol el significat del qual fluctúa en funcio de cada sermo.Saint Vincent Ferrer’s corpus of sermons presents a rich variety of military similes and allegories. The present paper analyzes the use of these images in Ferrerian preaching, and does it mainly by means of a comparative approach which takes into account also the work of other medieval preachers and several Artes praedicandi treatises. Particular consideration has been given to three diferent aspects of the use of this sort of imagery in Ferrer’s sermons: a) the portrayal of Jesus Christ as a knight (Christus miles) who jousts against the devil for human salvation; b) the elaboration of complex similitudines in which the whole of Christendom is represented as a host assembled in battle array against temptations and vices; c) the regular use of the spiritual allegory of the castle under siege, a symbol whose meaning fluctuates from sermon to sermon.

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