Showing posts with label demons. Show all posts
Showing posts with label demons. Show all posts

Tuesday, 25 March 2025

Demons Are Not Evil by Nature: A Study of Pseudo-Dionysius the Areopagite

demons are not evil by nature

Dionysius the Areopagite or pseudo dionysius

But, neither are the demons evil by nature; for, if they are evil by nature, neither are they from the Good, nor amongst things existing; nor, in fact, did they change from good, being by nature, and always, evil. Then, are they evil to themselves or to others? If to themselves, they also destroy themselves; but if to others, how destroying, or what destroying?—Essence, or power, or energy? If indeed Essence, in the first place, it is not contrary to nature; for they do not destroy things indestructible by nature, but things receptive of destruction. Then, neither is this an evil for every one, and in every case; but, not even any existing thing is destroyed, in so far as it is essence and  nature, but by the defect of nature’s order, the principle of harmony and proportion lacks the power to remain as it was. But the lack of strength is not complete, for the complete lack of power takes away even the disease and the subject; and such a disease will be even a destruction of itself; so that, such a thing is not an evil, but a defective good, for that which has no part of the Good will not be amongst things which exist. And with regard to the destruction of power and energy the principle is the same. Then, how are the demons, seeing they come into being from God, evil? For the Good brings forth and sustains good things. Yet they are called evil, some one may say. But not as they are (for they are from the Good, and obtained a good being), but, as they are not, by not having had strength, as the Oracles affirm, “to keep their first estate.” For in what, tell me, do we affirm that the demons become evil, except in the ceasing in the habit and energy for good things Divine? Otherwise, if the demons are evil by nature, they are always evil; yet evil is unstable. Therefore, if they are always in the same condition, they are not evil; for to be ever the same is a characteristic of the Good. But, if they are not always evil, they are not evil by nature, but by wavering from the angelic good qualities. And they are not altogether without part in the good, in so far as they both are, and live and think, and in one word—as there is a sort of movement of aspiration in them. But they are said to be evil, by reason of their weakness as regards their action according to nature. The evil then, in them, is a turning aside and a stepping out of things befitting themselves, and a missing of aim, and imperfection and impotence, and a weakness and departure, and falling away from the power which preserves their integrity in them. Otherwise, what is evil in demons? An irrational anger—a senseless desire—a headlong fancy.—But these, even if they are in demons, are not altogether, nor in every respect, nor in themselves alone, evils. For even with regard to other living creatures, not the possession of these, but the loss, is both destruction to the creature, and an evil. But the possession saves, and makes to be, the nature of the living creature which possesses them. The tribe of demons then is not evil, so far as it is according to nature, but so far as it is not; and the whole good which was given to them was not changed, but themselves fell from the whole good given. And the angelic gifts which were given to them, we by no means affirm that they were changed, but they exist, and are complete, and all luminous, although the demons themselves do not see, through having blunted their powers of seeing good. So far as they are, they are both from the Good, and are good, and aspire to the Beautiful and the Good, by aspiring to the realities, Being, and Life, and Thought; and by the privation and departure and declension from the good things befitting them, they are called evil, and are evil as regards what they are not: and by aspiring to the non-existent, they aspire to the Evil

But does some one say that souls are evil? If it be that they meet with evil things providentially, and with a view to their preservation, this is not an evil, but a good, and from the Good, Who makes even the evil good. But, if we say that souls become evil, in what respect do they become evil, except in the failure of their good habits and energies; and, by reason of their own lack of strength, missing their aim and tripping? For we also say, that the air around us becomes dark by failure and absence of light, and yet the light itself is always light, that which enlightens even the darkness. The Evil, then, is neither in demons nor in us, as an existent evil, but as a failure and dearth of the perfection of our own proper goods.

Demons Are Not Evil by Nature: A Study of Pseudo-Dionysius the Areopagite

The Biblical medical interpretation of demons, as understood by certain Christian perspectives, notably rejects the idea that demons are supernatural beings or entities with inherent evil. Instead, it views demons as symbolic representations of human wickedness, illness, or false gods in the Bible. The Biblical medical perspective, for example, considers demons not as malevolent spirits but as manifestations of internal struggles and external influences that are detrimental to human nature. This perspective contrasts significantly with that of Pseudo-Dionysius the Areopagite, a Christian mystic and philosopher who interpreted demons as real spiritual beings—fallen from a state of original goodness but still retaining some aspect of their created nature.

One of the key distinctions in the views of Pseudo-Dionysius and the Biblical medical interpretation is their respective conceptions of the nature of demons. According to Dionysius, demons are not inherently evil by nature, but rather have turned away from the original goodness with which they were created. He writes:

“But, neither are the demons evil by nature; for, if they are evil by nature, neither are they from the Good, nor amongst things existing; nor, in fact, did they change from good, being by nature, and always, evil. Then, are they evil to themselves or to others? If to themselves, they also destroy themselves; but if to others, how destroying, or what destroying?” (Pseudo-Dionysius, The Divine Names).

This passage clearly establishes Dionysius' view that demons are not intrinsically evil. Instead, they were created as good beings, as all things are by nature derived from the Good, and their fall into what is perceived as evil is a result of a deviation from the intended path of goodness. Dionysius does not view the demons as permanent embodiments of evil, as evil is considered unstable and changeable. In his view, demons became evil only by failing to uphold the harmony and perfection of their created nature, thus drifting from their original state.

He continues:

“How are the demons, seeing they come into being from God, evil? For the Good brings forth and sustains good things. Yet they are called evil, some one may say. But not as they are (for they are from the Good, and obtained a good being), but, as they are not, by not having had strength, as the Oracles affirm, ‘to keep their first estate.’” (Pseudo-Dionysius, The Divine Names).

Dionysius emphasizes that the demons' deviation from their original state of goodness stems not from their inherent nature but from their failure to maintain their position of goodness. The notion of "keeping their first estate" reflects the idea that demons, like all creatures, were meant to remain in a state of alignment with divine goodness. However, their fall occurred when they lost the strength to adhere to that state.

In Dionysian thought, the evil that demons embody is not a static or essential characteristic but a failure—a lack of strength and aspiration toward the Good. Dionysius elaborates further:

“The evil then, in them, is a turning aside and a stepping out of things befitting themselves, and a missing of aim, and imperfection and impotence, and a weakness and departure, and falling away from the power which preserves their integrity in them.” (Pseudo-Dionysius, The Divine Names).

Here, Dionysius underscores that demons' actions are not inherently evil; instead, their moral failing is a result of straying from their original purpose. This deviation, according to Dionysius, leads to a weakening of their powers and an inability to act in accordance with their created nature, which was originally aligned with goodness. Thus, the "evil" attributed to demons is not a creation of intrinsic malevolence but a product of their failed potential.

Interestingly, Dionysius extends this idea of imperfection to human beings as well. Just as demons are not evil by nature but by their departure from goodness, so too, humans fall into sin and evil through their failure to maintain their intended harmony with the Good:

“But does some one say that souls are evil? If it be that they meet with evil things providentially, and with a view to their preservation, this is not an evil, but a good, and from the Good, Who makes even the evil good.” (Pseudo-Dionysius, The Divine Names).

In this context, Dionysius explains that evil is not an ontological force that exists independently but is instead the result of a failure to achieve the full potential of goodness. The fall of demons, as well as the fall of human souls, is characterized by an absence or lack of the good, not the active presence of evil. Evil, then, is not a thing in itself but the absence or deprivation of the good that was meant to be.

Dionysius' view of demons challenges the idea that they are inherently evil beings bent on destruction or chaos. Instead, demons are seen as beings that were created good but became corrupted due to their inability to maintain their original state. The evil they embody is not an intrinsic nature but the result of their failure to remain aligned with the divine Good. The key takeaway from Dionysian thought is that evil is not an independent force but a failure—a turning away from the intended order and perfection.

Thus, the Biblical medical interpretation, which views demons as symbols of human weakness, illness, and spiritual fallenness, shares some similarities with Dionysius’ view in its understanding that demons represent a departure from the intended good. However, the essential difference lies in the Biblical medical perspective’s view of demons as not personal entities at all but as representations of moral and physical corruption. In contrast, Dionysius’ philosophy maintains that demons are fallen spiritual entities, who, though corrupted, retain some trace of their original goodness.

Sunday, 16 March 2025

The Rulers, The Archons, and False Religious Leaders





**The Rulers, The Archons, and False Religious Leaders**

In religious texts, the term *archons* often refers to rulers, but their meaning goes beyond the political or governmental figure. Initially, *archons* were principal magistrates in Greek society, serving as rulers or governors in various capacities. The term itself is derived from the Greek word **"archon"**, a masculine noun that signifies a ruler, leader, or chief. In its general use, it denotes those in positions of power, including civil magistrates and government officials (cf. **Acts 16:19, 20; Romans 13:3**). Within the Jewish context, the term also applied to official members of the assembly of elders or the leadership of the synagogue (**Luke 23:13, 35; Acts 3:17**). Over time, however, the meaning of *archon* evolved, particularly in the context of Christian teachings, as the term was applied to religious authorities.

The *archons* in the **Gospel of Philip** refer not to supernatural beings, as often depicted in some Gnostic texts, but to religious leaders who misled their followers, specifically the *apostate bishops and deacons* within the early Christian Church. The *archons* are described as deceptive rulers who misused their authority to manipulate people and hinder true knowledge. The **Gospel of Philip** provides a striking portrayal of these figures as individuals who wished to deceive the people by associating the names of the "good" with that which is "not good," ultimately enslaving the followers spiritually:

**“The rulers wanted to fool people, since they saw that people have a kinship with what is truly good. They took the names of the good and assigned them to what is not good, to fool people with names and link the names to what is not good. So, as if they were doing people a favor, they took names from what is not good and transferred them to the good, in their own way of thinking. For they wished to take free people and enslave them forever.”** (**Gospel of Philip**)

This description captures the spirit of manipulation, where those in power, instead of guiding their flock with wisdom, sought to entrap them in spiritual bondage. The rulers in question, like the Pharisees and scribes of Jesus’ time, are portrayed as individuals who, although in positions of knowledge, chose to hoard this knowledge and deceive others.

**"Woe to you lawyers! For you have taken away the key of knowledge; you yourselves did not enter, and you hindered those who were entering.”** (**Luke 11:52**)  
The **Gospel of Philip**'s condemnation of these corrupt religious leaders echoes the rebuke of Jesus to the legal experts and religious authorities who withheld true understanding from the people. The false rulers, the bishops and deacons in the Christian context, had transformed the role of the *archon* from a civil ruler to a spiritual oppressor. These men, who were meant to lead with humility and grace, instead used their positions to prevent others from gaining true knowledge, thus keeping them bound.

Additionally, the **Gospel of Philip** emphasizes that while these rulers thought they acted by their own will and power, it was ultimately the Holy Spirit working through them—though they were unaware of this spiritual truth. The text reads:

**"The rulers thought they did all they did by their own power and will, but the Holy Spirit was secretly accomplishing all through them by the spirit’s will."** (**Gospel of Philip 9**)

This passage likely refers to the crucifixion of Jesus Christ, where the *archons* (the rulers) believed that their decisions and actions were their own, but in reality, they were unknowingly fulfilling the divine will of the Spirit. The passage reveals that even those who oppose God's plan may, unknowingly, serve its purpose. The power of the Spirit transcends human intentions, reminding us that divine influence operates even through those who may not fully recognize it.

To further clarify, **the Gospel of Philip** elaborates:

**“The rulers (archons) wanted to deceive man, since they saw that he had a kinship with those that are truly good [the ‘rulers,’ although having some knowledge of the truth, had no love for their brothers and kept it for themselves in selfish pride and covetousness]. They took the name of those that are good and gave it to those that are not good [they created images or ‘personas’ of people who are loyal to the deception in order to confuse people].”** (**Gospel of Philip 9**, commentary added)

This illustrates the manipulation of religious leaders who created false representations of goodness, all the while keeping true wisdom from the people. The rulers are depicted as self-serving, desiring not only to control others but to perpetuate their own positions of power. The commentary further explains how these *archons* “bind” people spiritually, leading them into servitude for their own gain.

The theme of **spiritual theft** is clearly portrayed in the **Gospel of Philip** and its commentary:

**"And afterward, what a favor they do for them! They make them be removed from those that are not good [who are actually good] and place them among those that are good [who are actually not good].”**

Ultimately, the *archons* of the **Gospel of Philip** represent those who, in their pursuit of power, manipulate religious truth for personal gain, leading people astray from the true path. The *rulers* are condemned not just for their ignorance but for their deliberate actions to bind others in spiritual servitude, keeping them from the true freedom of knowledge and salvation. This condemnation is not just a historical critique but a timeless warning against the abuse of religious authority.

Monday, 18 May 2020

Who is Lucifer Isaiah 14:12-14

Isaiah 14:12-14 How you are fallen from heaven, O Lucifer,son of the morning!
How you are cut down to the ground,You who weakened the nations!
For you have said in your heart:
‘I will ascend into heaven,
I will exalt my throne above the stars of God;
I will also sit on the mount of the congregation
On the farthest sides of the north;
14 I will ascend above the heights of the clouds,
I will be like the Most High.’.


These verse is used to prove that Satan is a fallen angel.

The words “devil” , “satan” and “angel” never occur in this chapter. This is the only place in Scripture where the word “Lucifer” occurs.

There is no evidence that Isaiah 14 is describing anything that happened in the garden of Eden; if it is, then why are we left 3,000 years from the time of Genesis before being told what really happened there?

Lucifer is identified in the chapter, but not with a rebel angel. It is clearly stated: "Take up this proverb2 against the king of Babylon, and say, How hath the oppressor ceased!" (vs. 4). (The preceding chapter is a prophecy against Babylon itself, but now the prophecy is directed against the king of Babylon). This is fullfilled in daniel chapter 4 with Nabuzzar going mad and daniel 5 with the writing on the wall A secondary fulfillment would be the overthrow of Gog or the Antichrist at Armageddon

Why is Lucifer punished for saying, “I will ascend into heaven” (v. 13), if he was already there?

5. Lucifer is to rot in the grave: “your splendour is brought down to the grave...and the worms cover you” (v. 11). Seeing angels cannot die (Lk. 20:35-36), Lucifer therefore cannot be an angel; the language is more suited to a man.

"Ascending to heaven" is symbol for increase in pride or exaltation, and "falling from heaven", symbolic complete humiliation. See Jer. 51:53 (refers to Babylon); Lam. 2:1; Matt. 11:23 (refers to Capernaum).

The meaning of Lucifer: day-star (mbd) "light-bearer" 1) shining one, morning star,

The passage in Isaiah regarding the day-star, or Lucifer (A.V.), is believed by many to refer to the fall from heaven of angels who had sinned against God; Lucifer, their leader, is supposed to be Satan. In so far as the literal understanding is concerned, this is a mistake; the text has no such implications. It refers to the fall of the king of Babylon, who had ruled in such brilliance and greatness, in such pomp and splendor, that Isaiah likened him to the morning star (Isa. 14:12; II Pet. 1:19).

The text in Isaiah, "O Lucifer, son of the morning!" signifies man's uplifting of the ruling ego (represented here by the king of Babylon), and attributing to the outward senses those qualities of light, understanding, and greatness that belong only to God. This is unfavourable and comes from the carnal mind in the individual; it must be overthrown, cast down and out of consciousness

Lucifer the thinking of the flesh or carnal mind in man that has fixed ideas in opposition to Truth. Lucifer assumes various forms in man's consciousness, among which may be mentioned egotism, a puffing up of the personality; self deception. This "self deception" makes man believe that he is genetically good.



Saturday, 14 December 2019

What is Evil? Isaiah 45:7

What is Evil? 




Come to hate hypocrisy and the evil thought; for it is the thought that gives birth to hypocrisy; but hypocrisy is far from truth." (The Apocryphon Gospel of James)

evil--That which is not of the Deity; unreality; error thought; a product of the fallen human consciousness; negation.

'Evil' in the New Testament can denote three things-misleading standards (stoichiea) like henos anthropos; wrong disposition in the sense of a materialistic world-view; and dehumanizing acts. For Paul, evil is not associated with demons in the sense of supernatural beings. He clearly supports this in Gal 4:8-9 when he says, "stoichieas [daemons] are not gods."

Isaiah 45:7 7 I form the light and create darkness, I make peace [national well-being] and I create [physical] evil (calamity); I am the Lord, Who does all these things.

Moral evil proceeds from the will of men, but physical evil proceeds from the will of God
.
Sin and evil are as cause and effect. God is the author of evil, but not of sin; for the evil is the punishment of sin. "I form the light, and create darkness: I make peace, and create evil: I, Yahweh, do all these things." (Isa. 45:7) "Shall there be evil in a city, and Yahweh has not done it?" (Amos 3:6) The evil then to which man is subjected is Yahweh's doing. War, famine, pestilence, flood, earthquake, disease, and death, are the terrible evils which God inflicts upon mankind for their transgressions. Nations cannot go to war when they please, any more than they can shake the earth at their will and pleasure; neither can they preserve peace, when He proclaims war. Evil is the artillery with which He combats the enemies of His law, and of His the holy ones; consequently, there will be neither peace nor blessedness for the nations, until sin is put down, His people avenged, and truth and righteousness be established in the earth. 


Apparent evil is the result of ignorance, and when Truth is presented the error disappears.
Evil appears in the world because man is not in spiritual understanding.

evil, overcoming--Evil must be overcome with good. We must dwell in the good so wholly that all the substance of our thoughts and our being is given over to the promotion of the good. This is a mental process in which all negation (evil) is denied, and creative, fearless affirmation of God's perfect good is steadfastly adhered to.

Tuesday, 22 October 2019

The Book of Tobit




The book of Tobit has all the outer trappings of a historical account however the book is best understood as an allegorical story. The story is intended to edify and to inspire faith in God

the author of Tobit uses Job as a model for Tobit  the two persons are both men of outstandingly good deeds and rightousness who thought they suffered and were tested job 1:6-2:10 Tobit 12:14 did not loss their faith job 31:37 Tobit 3:2-6  and ultimately were rewarded with even greater blessings job 42:10-16 Tobit 14:1-2

the moral sense of the book of tobit is that God answers our prayers

Tobit is a symbol of Israel's blindness 1enoch 93:8
Tobias is a symbol of redeemed Israel
Raphael is a symbol of God redeeming Israel
Sarah is a symbol of the nation of Israel in exile
Asmodeus – ruler of lust,the demon is an aspect of the misfortunes of Israel in exile in a gentile land
the demon is also a symbol of the fallen priesthood

Tobiah's marriage to Sarah can be taken as an allegory of Christ's mystical marriage to His Bride the Church. 


Just as Tobiah's marriage was made possible by the exorcism of a demon, Christ's marriage to the Church was made possible through the defeat of the Devil.

 Just as Christ's resurrection from the dead took place at the conclusion of the seventh day of the week-i.e., the ``eighth'' day-so Tobiah was the eighth husband of Sarah.

Christians who were used to symbolising Jesus as a fish would naturally see the fish of the Book of Tobit as a type of Christ. Just as Christ healed the sick and cast out demons, so it was the miraculous medicinal powers of the fish's organs that made possible the exorcism of Asmodeus and the healing of Tobit's blindness. 

The blindness and poverty of Tobit would represent Adam's bondage to sin and death, so Tobiah's healing of his father is like Christ's spiritual healing of Adam's sin. 

Hannah's grief at the departure of her only son Tobiah also reminds us of Mary's grief at the suffering and death of her son Jesus (Luke 2:34-35).

Again, the Sadducees' rhetorical example of a woman with seven husbands (Matt. 22:23-28) might be an oblique reference to Sarah,

the demon was "bound up by the angel" (ch.8:3)
neither the liver nor the heart or the bile of the fish per se were the objects that cured and drove out the demon, but were merely SYMBOLIC means, through which God performed the miraculous cure of Tobit, and the expulsion of the demon.