Demon

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A demon (from Greek Koine ????????? daimÃÆ'³nion ) are supernatural and often evil creatures prevalent in religion, occultism, literature, fiction, mythology and folklore.

The original Greek word daimon does not contain such negative connotations. Ancient Greek word ?????? daim? N indicates a spirit or divine force, much like the Latin genius or numen . Greek conception of daim? N mainly appears in Plato's works, where he describes the divine inspiration of Socrates.

However, in Ancient Near Eastern religions as well as in the Abrahamic tradition, including ancient Christian demons and medieval ages, the devil is regarded as a dangerous spiritual entity, under heavenly planes that can lead to demonic possessions, calling for exorcism. In Western occultism and Renaissance magic, which grew out of the merger of Greco-Roman magic, Jewish Aggadah and Christian demonology, the devil is believed to be a magical entity that can be enchanted and controlled.

Video Demon

Etimologi

Ancient Greek word ?????? daim? N denotes a divine spirit or power, very similar to Latin genius or numen . Daim? n most likely comes from the Greek verb daiesthai (to share, distribute). The Greek conception of daim? N mainly appears in the works of Plato, in which he describes the divine inspiration of Socrates. To distinguish the classical Greek concept from later Christian interpretation, the first is anglicized either as a daemon or a daimon rather than a demon. The original Greek word daimon does not carry the negative connotation that originally understood by Koine implementation ????????? ( daimonion ), and then ascribed to the cognate words that share the roots.

The Greek term has no evil connotations or malice. Actually, ?????????? eudaimonia , (literally soulless) means happiness. In the early Roman Empire, the cult sculptures were seen, by their unbelievers and their Christian neighbors, as inhabited by the presence of the gods: "Like the Gentiles, Christians still feel and see their gods and powers, and as something, they have to assume, lie behind it, with a change of traditional view that easily turns these infidels into daimonies into evil demons, demon groups... Deep into the Byzantine period Christians observe their cities. "Old pagan statues as a place of satanic presence. It is no longer beautiful, it is full. "This term first derives its negative connotation in the Septuagint translation of the Hebrew Bible into Greek, which describes the mythology of ancient Semitic religions, which was later inherited by the Koine texts of the New Testament Medieval Conception and the neo-medieval of a devil comes from the popular culture of Late Antiquity.The Hemenistic "daemon" finally came to include many Semitic and Near East gods that were evaluated by Christianity.

The existence of Satan remains an important concept in many modern religions and occult traditions. Satan is still feared largely because of their alleged power to have sentient beings. In contemporary Western occult tradition (perhaps exemplified by the work of Aleister Crowley), demons (like Choronzon, which is Crowley's interpretation of the so-called 'Abyss-Devils') are useful metaphors for certain inner psychological processes (devil inner), though some may also regard it as an objective real phenomenon. Some scholars believe that a large part of demonology (see Asmodai) of Judaism, a key influence on Christianity and Islam, came from later Zoroastrian forms, and was transferred to Judaism during the Persian era.

Maps Demon

Ancient Near East

Mesopotamia

According to the Jewish Encyclopedia, "In Chaldean mythology, seven evil deities are known as shedu , the demons, represented in the form of a cow." They are represented as winged bulls, derived from the colossal bull used as jinn patron of royal palaces.

From Chaldea, the term shedu traveled to Israel. The authors of Tanach apply the word as a dialogue against the Canaanite deities.

There are indications that Satan in popular Hebrew mythology is believed to be from the underworld. Diseases and diseases are thought to originate from them, especially those affecting the brain and internal ones. Examples include catalepsy, headache, epilepsy and nightmares. There is also a demon of blindness, "Shabriri" (lit. "dazzling glare") who rests on the water found at night and blinds the people who drink from him.

Satan is said to have entered his body and caused the disease when he mastered or "seized" the victim. To cure such a disease, it is necessary to pull out evil demons with certain incantations and charms, in which the Essenes excel. Josephus, who speaks of the devil as "the spirit of the wicked who enter into the living humanity and kills them", but who can be expelled by a certain root, witnessed such a performance before the Emperor Vespasian and assumed his origins to King Solomon. In mythology, there are some defenses against the Babylonian demons. The myth of Sharur myths has the power to kill demons like Asag, the legendary gallu or your edim that has terrible powers.

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Judaism

Because it refers to the existence or absence of demons ( shedim or Seed ) there is an opposing opinion in Judaism. There is a "practically nil" role assigned to the devil in the Jewish Bible. In today's Judaism, the belief in "devil" or "evil spirit" is the midot of hasidut (Ibrr.for "virtuous people's habits"), and therefore not halachah, or superstitious non-essential notions binding part of Judaism, and because it is not a normative Jewish practice. In conclusion, the Jews were not obliged to believe in the existence of shedim , as said by rector rabbinic chancellor David Bar-Hayim.

Tanach

The Tanakh mentions two classes of evil spirits, "send" and "shedim". The word shedim only appears in two places in Tanakh (Psalm 106: 37, Deuteronomy 32:17). The seirim mentioned once in Leviticus 17: 7, perhaps a call for Assyrian devil-shaped goats. "Shedim" in return is not a pagan deity, but the foreign gods themselves. Both entities appear in the context of biblical sacrifices of animals or children to "no" false gods.

Talmud Tradition

In the Jerusalem Talmud's concept of shedim ("devil" or "spirit") is almost unknown or only rarely appears, whereas in Babylon Talmud there are many references to shedim and magical spells. The existence of shedim is generally unquestioned by most of the Talmud of Babylon. As a consequence of the influence of the Talmud of Babylon upon the Jerusalem Talmud, the late rabbis generally regarded as the fact of the existence of the shedim , and also most of the medieval thinkers did not question their reality. However, rationalists such as Maimonides, Saadia Gaon and Abraham ibn Ezra and others explicitly reject their existence, and completely reject the concept of Satan, evil spirits, negative spiritual influences, clinging and possessing spirits. Their point of view eventually became the mainstream Jewish understanding.

Kabbalah

In the Kabbalah the devil is considered an essential part of the divine emanation in the material world and the byproduct of human sin (Qliphoth). But spirits like shedim may also be generous and used in kabbalistic ceremonies (such as with golem Rabbi Yehuda Loevy) and evil shedim ( mazikin , from root meaning "destructive") is often credited with ownership.

Aggadah

The stories of aggadism of the Persian tradition describe shedim , mazzi? Im ("harmers"), and ru? In ("spirit"). There is also candle ("night spirit"), ? Elane ("shadow", or "night spirit"), ? Iharire ("midday spirit"), and ? afrire ("morning spirit"), as well as "devils carrying famine" and "like causing a storm and an earthquake". According to some great stories, the devil is under the control of a king or tribal leader, either Asmodai or, in the older Aggadah, Samael ("the angel of death"), who was killed by poison. Stories in this kind of folklore style have never been an important feature of Jewish theology. Although sometimes an angel is called devil in Babylon Talmud, this does not refer to the devil: "Do not stand in the way of a cow when it comes from pasture, because Satan dances between his horns."

Second Temple period text

For the Qumran community during the period of the Second Temple the apotropaic prayer was commissioned, stating: "And, I am Sage, proclaiming the splendor of its radiation to frighten and scare all the spirits of angry anger and spirit of bastard, devil, Lilith, owl" > Dead Sea Scrolls , "Song of the Wise Man," Line 4-5).

In the Dead Sea Scrolls, there is a fragment entitled "Belian Curse" ( Belial Curse (Dead Sea Scroll, 394, 4Q286 (4Q287, fr 6) = 4QBerakhot) ). This fragment contains many rich languages ​​that reflect the sentiments shared between Qumran to Belial. In many ways this text shows how these people think Belial affects sin through the way they call him and talk about him. By addressing "Belial and all his faults," (4Q286: 2) they clearly state that he is not only evil but also guilty of sin. Informing this unclean condition is "hostility" and "its evil design" (4Q286: 3,4). Through this design, Belial poison the minds of people who are not necessarily sinful. So dualism is born of those who tend to be evil and those who are not. It is clear that Belial directly affects sin by mentioning "bad plots" and "tendencies of guilt" (4Q286: 8,9). These are the two mechanisms that Belial uses to advance its evil agenda that Qumran has exposed and call upon the Lord to protect them from. There is a deep fear that Belial will "build in their hearts their evil tool" (4Q286: 11,12). This fear is a stimulus to this prayer in the first place. Without worry and potentially falling victim to the shackles of the Belial demon, the Qumran people will never feel the need to make a curse. This fact illuminates Belial power believed to dominate man, and the fact that sin proves to be a temptation that must come from impure origins.

In Jubilees 1:20, Belial's appearance continues to support the idea that sin is a direct product of its influence. In addition, Belial's presence acts as a substitute for all negative influences or potentially disruptive to God's will and pious existence. Similarly, "Gentiles... [who] cause them to sin against you" (Jubile 1:19), Belial is associated with a power that keeps a person from God. Combined in the request of protection against foreign rulers, in this case the Egyptians, is a request for protection from "Belial spirits" (Jubile 1:19). Belial tendency is to "entrap you from every path of righteousness" (Jubile 1:19). This phrase is purposely unclear, allowing space for interpretation. Everyone, in one way or another, finds themselves deviating from the path of truth and by mortgaging this offense to Belial, he becomes the scapegoat for all heresies, no matter what the cause. By linking Belial with all kinds of adversity and negative external influences, the Qumran people are further permitted to be released from their sins.

The presence of Belial is found throughout the War Scrolls, located on the Dead Sea Scrolls, and established as a force that occupies the end of the spectrum of God. In Col 1 I, verse 1, the first line of the document, it states that "the first Sons of Light attack will be committed against the Dark Children's army, Belial army" (1Q33; 1: 1). This dichotomy highlighted the negative connotations that Belial had at the time. Where God and His Children of the Light are the forces that protect and promote righteousness, Belial and His Dark Children serve the opposite, inculcate the desire to sin and encourage destruction. This opposition is only reinforced later in the document; he keeps reading that "saints" will "smite the evil", which ultimately results in "the Destruction of the Dark Children" (1Q33: 1: 13). This epic battle between good and evil is described in abstract terms, but also applies to everyday life and serves as the lens through which Qumran sees the world. Everyday is Sons of Light battle evil and call upon God to help them overcome evil in small and big ways.

Belial influence is not taken lightly. In Col. XI, verse 8, the text describes God conquering the "Belial band" (1Q33; 11: 8). This defeat shows God's power over Belial and the strength of his trials. But the fact that Belial is a gang leader is proof of how persuasive he is. If Belial is clearly a referee of wrongdoing and blatantly wrong, he will not be able to gather troops. This fact serves as a warning message, reaffirming the power of God, while also making it very clear the extent of Belial's greatness. "The Belial Council is to condemn and punish", so Qumran feels strong that their people are not only aware of its purpose, but also equipped to combat its influence (1Q33; 13:11).

In the Damascus Document, Belial also makes a prominent appearance, set out as the source of evil and the origin of some kind of sin. In Column 4, the first mention of Belial reads: "Belial will be released against Israel" (4Q266). This phrase can be interpreted in different ways. Belial is marked in a wild and uncontrollable way, making it appear more dangerous and unpredictable. The idea of ​​unleashed is such that once he is free to roam; he is unstoppable and able to run his agenda unhindered. This passage then mentions "three nets" (4Q266; 4:16) with which Belial seizes its prey and forces them to sin. "Fornication... wealth..., [and] temple contamination" (4Q266; 4: 17,18) forms three nets. These three temptations are the three agents in which people are encouraged to sin, so then, the Qumran people make Belial webs to rationalize why this particular temptation is so poisonous. Later in Column 5, Belial is mentioned again as one of the "twisting windings that caused Israel to stray" (4Q266; 5:20). This statement is a clear view of Belial's influence on man concerning sin. This passage goes on to state: "they preach rebellion against... the Lord" (4Q266; 5: 21,22). Belial's aim is to weaken the teachings of God, and he attains this by implanting a net on man, or the drive to sin.

In the War of the Sons of Light Against the Sons of Darkness, Belial controls a number of demons, specifically given to him by God for the purpose of committing a crime. Belial, although his character is evil, is regarded as an angel.

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Christianity

Christian Bible

Old Testament

The devil in the Old Testament of the Christian Bible consists of two classes: "satyrs" or "hairy goats" (from Hebr. sending "hairy beings" and the Old Testament Greek ??????? < i> satyros , "satyr"; Isaiah 13:21, 34:14) and "devils" (from Hebr. shedim ), and Greek Koine ?????? daimonion ; 106: 35-39, 32:17).

New Testament

The term "devil" (from the Greek New Testament ?????????????????????????) appears 63 times in the New Testament of the Christian Bible.

Pseudepigrapha and Deuterocanonical books

Satan is sometimes included in the Bible's interpretation. In the Easter story, the Bible tells the story as "God destroyed all the firstborn in Egypt" (Exodus 12: 21-29). In the Jubilee, which is considered to be canonical only by the Ethiopian Orthodox Church, this same event is described slightly differently: "All the powers of [devil] Mastema are released to kill all the firstborn in the land of Egypt... And the power of God do everything according to which God commanded them "(Jn. 49: 2-4).

In the flood of Genesis, the author explains how God notices "how corrupt the earth is, for all the people of the earth have corrupted their ways" (Genesis 6:12). In the jubilee, human sin is associated with "the evil spirits who began to deceive the sons of Noah, and made a mistake and destroyed them" (Jubilees 10: 1). In the Jubilees Mastema questioned Abraham's loyalty and told God to "offer him up offering him as a burnt offering on the altar, and you will see if he will perform this commandment" (Jubilee 17:16). The difference between the story in the Jubilee and the story in Genesis 22 exists with the presence of Mastema. In Genesis, God tests Abraham's will only to determine whether he is a true follower; in the Jubilee Tirta has an agenda behind promoting the sacrifice of Abraham's son, "an even more sinister act than Satan in Job." In the Jubilee, where Mastema, an angel who is tasked with the temptation of man into sin and iniquity, asks God to give him a tenth of the spirits of the children of the observers, the devil, to help the process. These demons are transmitted into the authority of Mastema, where once again, angels are responsible for evil spirits.

The sources of demonic influence are considered to be derived from Watchers or Nephilim, first mentioned in Genesis 6 and are the focus of 1 Enoch Chapter 1-16, and also in Jubilee 10. The Nephilim is seen as a source of sin and evil on earth as they are referred to in Genesis 6: 4 before the story of Bah. In Genesis 6: 5, God sees evil in the hearts of men. This section states, "the wickedness of humankind on earth is great", and that "Every tendency of their minds is only evil continually" (Genesis 5). The mention of the Nephilim in the previous sentence links the spread of evil to the Nephilim. Enoch is a story very similar to Genesis 6: 4-5, and gives a further description of the story that connects the Nephilim with human damage. In Henokh, sin originates when an angel descends from heaven and commits adultery with a woman, a 300-foot-high birth giant. The giant and the angel's departure of Heaven and marrying with human women are also seen as a source of sadness and sadness on Earth. The book of Enoch indicates that this fallen angel can lead man to sin through direct interaction or through the provision of forbidden knowledge. In Enoch, Semyaz led the angels to marry women. An angel mating with humans is contrary to God's command and is a cursed act, which results in God's wrath coming to Earth. Azazel indirectly affects people to sin by teaching them divine knowledge that is not meant for humans. Asael lowered the "stolen mystery" (Enoch 16: 3). Asael gave human weapons, which they used to kill each other. Humans are also taught other sinful acts such as beauty techniques, alchemy, astrology and how to make drugs (considered the forbidden knowledge at the time). Satan comes from the evil spirit of the giant who is cursed by God to wander on earth. These spirits are expressed in Enoch to "destroy, fall, be joyful, and fall to the earth, and cause sorrow" (Enoch 15:11).

The Book of Jubilees says that sin occurred when Cainan accidentally transcribed the astrological knowledge used by the Observers (Jubilee 8). It is different from Enoch that it does not blame the Angel. However, in Jubilee 10: 4 the evil spirits of the Watchers are discussed as evil and still remain on earth to corrupt people. God tied only 90 percent of the Observers and destroyed it, leaving 10 percent to be ruled by Mastema. Because the crime in humans is great, only 10 percent is needed to destroy and mislead humans. These gigantic spirits are also referred to as "bastards" in the Apotropaic Songs of the Sage prayer, which lists the names of demons the narrator wants to destroy.

Christian Christology

In Christianity, the devil is the evil spirits that carry the execution of Satan's desire. They are generally regarded as three different types of spirits:

• The soul of the dead man, who is exploring the earth to suffer the living.
• Nephilim, formed through unity between angels and humans, but parts of their bodies are destroyed during the great flood. Their spiritual part now wants reembodiment.
• The angel fell, who was on the side of Lucifer and was driven from heaven by Michael after the battle.

Often the gods of other religions are interpreted or identified as such "demons" (from the Greek Old Testament ???????????? = daimonion ). Christian evil evolution and pentagram are examples of early rituals and images that show evil qualities, as seen by Christian churches.

Since Early Christianity, demonology has evolved from the acceptance of a simple demon into a complex study that has evolved from original ideas drawn from Jewish demonology and Christian scriptures. Christian Christology is studied in depth in the Roman Catholic Church, although many other Christian churches affirm and discuss the existence of Satan.

Based on several references to the daemon in the New Testament, in particular the poetry of the Book of Revelation, the Christian writers of apocrypha from the second century onwards created a more complex tapestry of beliefs about "demons" which were largely independent of the scriptures Christian.

The contemporary Roman Catholic Church firmly teaches that angels and demons are real beings and not merely symbolic devices. The Catholic Church has an official exorcist cadre who performs many exorcisms every year. Exorcists from the Catholic Church teach that demons attack humans continuously but suffering people can be effectively healed and protected by either the formal ritual of exorcism, authorized to be performed only by bishops and those they appoint, or by liberation prayer, wherever Christians can offer themselves or others.

At various times in Christian history, attempts have been made to classify demons according to various proposed demons hierarchies.

In the Gospels, especially the Gospel of Mark, Jesus cast out many demons from those suffering from various diseases. He also lends this power to some of his disciples ( Luke 10:17 ).

Apuleius, by Augustine of Hippo, it is unclear whether the daemon had become "evil" at the beginning of the 5th century:

He [Apulieus] also states that the blessed are called in the Greek eudaimones , because they are good souls, that is, good devils, justifying his opinion that the human soul is a demon.

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Islam

Islamic and Islamic beliefs recognize the concept of evil spirits known as evil Jin, Afarit and Shayatin. Unlike belief in angels, belief in the devil is not required by six articles of Islamic faith. However, some evil spirits are generally assumed by Islamic theology and the beliefs described further remain in the Islamic folklore.

Jinn

Rather than the devil, the Jin is described as being close to a human being considered to be living in a society, which needs shelter, eating and drinking, and though their age exceeds humans for centuries, they die and also need to result, but because they are made from fire no smoke different from humans made from dense earth , the latter can not see it. As for man, Jin is also subject to the temptations of Shayatin and Satan because it may be good or evil. The evil Jin is proportional to the devil, scaring or possessing humans. In folklore some djinn may also spy lonely travelers to block them out of their way and eat their corpses. Although not evil, a Jinni might haunt someone, because he feels offended by him. Islam does not have the origin of a binding genie, but Islamic beliefs generally assume that jinn were created on Thursday thousands of years before humans. Hence the medieval narratives of Islam often refer to them as Pre-Adamite .

Shayatin

Shayatin is the Islamic equivalent of the "devil" in western usage. Islam is different in terms of the origin of the devil. They can be a class of celestial beings thrown out of heaven or the seed of Satan. Unlike Jin and man, Shayatin is immortal and will only die, then the world perishes, but prayer can disperse or throw it away. But unlike Jin and man, Shayatin can not achieve salvation. Further they are thinking of trying to reach heaven, but being pursued from angels or fallen stars. Shayatin has no people, but "whispers" into their minds and seduce them into falsehood and sin. This is called wasw? S and can enter the human heart to support negative feelings, especially in countries with strong emotions such as depression or anger.

Ifrit

The other demon spirit is called Ifrit. While some consider them to be evil and powerful jinns, other traditions describe them as subcategories of Shayatin. But they are not really Shayatin because they are different in their origin, but Ifrit is a kind of Ghost that draws the life force of those who are killed.

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Hinduism

Hindu beliefs include various types of spirits that may be classified as gods, including Vetalas, Bhutas and Pishachas. Rakshasas and Asuras are often misunderstood as demons. There is no devil in Hinduism because Hinduism is not based on good and evil and is not built on the principle of duality.

Asuras

Originally, Asura , in the early singing of the Rig Veda, meant the supernatural spirit, either good or bad. Because/s/from the Indic linguistic branch is the same language as/h/Iranian Early language, said Asura , representing the category of heavenly beings, being the word Ahura (Mazda), God Highest of monotheistic Zoroastrianes. Ancient Hindu said that Deva (also called suras ) and Asura was a stepbrother, son of the same father of Kashyapa; though some Deva, like Varuna, is also called Asuras. Later, during Purana, Asura and Rakshasa exclusively means a race of anthropomorphic, powerful, and perhaps malicious creatures. Daitya (lit. mother's children "Diti"), Rakshasa (lit. of "danger to be guarded against"), and Asura was incorrectly translated into English as "demon".

Post Veda, Hindu scriptures, pious, enlightened Asuras, such as Prahlada and Vibhishana, are not uncommon. Asuras are not fundamentally opposed to the gods, or they do not tempt men to fall. Many people metaphorically interpret Asura as a manifestation of the noble passion in the human mind and as a symbolic device. There are also cases of power-hungry Asuras challenging various aspects of the Gods, but only to be defeated in the end and seek forgiveness - see Surapadman and Narakasura.

Evil spirits

Hinduism supports the reincarnation and transmigration of souls according to one's karma. The soul (Atman) of the dead was decided by Yama and given various cleansing penalties before being reborn. Humans who have committed extraordinary mistakes are criticized for exploring as lonely, often damaging sellers, spirits for a long time before being born again. Many such types of spirits (Vetalas, Pishachas, Bh? Ta) are recognized in later Hindu texts.

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BahÃÆ'¡'ÃÆ' Faith

In Faith Bahá, Faith is not regarded as an independent evil spirit because they are in some religions. Instead, the evil spirits depicted in various religious traditions, such as Satan, fallen angels, demons and jinn, are metaphors for the basic character traits that man can acquire and manifest when he turns away from God and follows his inferiority. The belief in the existence of ghosts and the earthly spirit is rejected and considered superstitious products.

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Ceremonial magic

While some people are afraid of demons, or trying to drive them out, others are deliberately trying to summon them for knowledge, help, or power. The magician's magicians usually consult the grimoire, who give names and demonic abilities and detailed instructions to conjure and control them. Grimoire is not limited to demons - some give the name of an angel or a spirit that can be called, a process called theurgy. The use of ceremonial magic to summon demons is also known as goetia, a name taken from the inside of the famous grimoire known as the Lesser Key of Solomon.

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Wicca

According to Rosemary Ellen Guiley, "Satan is not approached or worshiped in contemporary Wicca and Paganism, and the existence of negative energy is recognized."

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Modern Interpretation

Psychologist Wilhelm Wundt says that "among the activities associated with myths around the world with demons, the dangerous ones dominate, so in popular belief the evil demon is clearly older than the good." Sigmund Freud developed this idea and claimed that the concept of Satan came from an important relationship between the living and the dead: "The fact that demons have always been regarded as their recently dead spirits is better than what even the mourning effect on the origin of the demonic beliefs. "

M. Scott Peck, an American psychiatrist, wrote two books on this subject, People Lies: Hope to Cure Human Crimes and Demon's Overview: Private Account of a Psychiatrist of Ownership, Exorcism, and Redemption . Peck explains in detail some cases involving his patients. In the People of the Lies he gives identify the characteristics of the bad guy, whom he classified as having a character disorder. In Glimpses of the Devil Peck goes into significant detail describing how he became interested in exorcisms to dismantle the myths of possession by evil spirits - only to be convinced otherwise after facing two incompatible cases with categories that are known to psychology or psychiatry. Peck came to the conclusion that ownership is a rare phenomenon related to crime and that the person in charge is not really a crime; instead, they do battle with evil forces.

Although Peck's earlier work was filled with widespread popular acceptance, his work on crime and ownership topics has generated significant debate and ridicule. Much is made of his relationship with (and admiration for) controversial Malachi Martin, a Roman Catholic priest and former Jesuit, despite the fact that Peck consistently calls Martin a liar and a manipulator. Richard Woods, a Roman Catholic priest and theologian, claims that Dr. Peck incorrectly diagnoses patients based on a lack of knowledge about dissociative identity disorder (formerly known as multiple personality disorder) and apparently violates professional ethical boundaries by trying to persuade him. patient in accepting Christianity. Father Woods admits that he has never witnessed a genuine case of demon possession for years.

According to SN Chiu, God is shown sending demons against Saul in 1 Samuel 16 and 18 to punish him for failure to follow God's commands, showing that God has the power to use the devil for his own purposes, placing demons under his divine authority. According to the Britannica Concise Encyclopedia , the devil, although usually associated with evil, often proves to be under divine control, and does not act on their own devices.

See also

References

Quote

• Freud, Sigmund (1950). Totem and Taboo: Some Points of Agreement between Mental Life from Savages and Neurotics . Translated by Strachey. New York: W. W. Norton & amp; Company. ISBN: 978-0-393-00143-3.
• Wundt, W. (1906). Mythus und Religion , Teil II ( VÃÆ'¶lkerpsychologie , Band II). Leipzig.
• Castaneda, Carlos (1998). Active Side of Infinity . HarperCollins NY ISBN: 978-0-06-019220-4
• Hughes, Thomas Patrick (1995). Islamic Dictionary . Asian Education Service. ISBN: 978-8-120-60672-2.

Further reading

• Oppenheimer, Paul (1996). Crime and Demonic: The New Theory of Terrible Behavior . New York: New York University Press. ISBN 978-0-8147-6193-9.

Catholic

• Baglio, Matt (2009). The Rite: The Making of Modern Exorcist . Doubleday Religion. ISBNÃ, 0-385-52270-3. Amorth, Gabriele (1999). A Spiritual Rescue Tells Her Story . Ignatius Press. ISBN 0-89870-710-2. External links
  • Catechism of the Catholic Church : Reference hyperlink to the devil in the Catechism online Catholic Church
  • Historical Dictionary : Demonology
  • William Bradshaw's Profile, American demonologist, Riverfront Times, St. Louis, Missouri, USA. August 2008.

  Source of the article : Wikipedia