meltzerboy
New member
This is a question I just posed in another thread about Satan but I thought it was perhaps worthy of its own. What is the Catholic perspective on this?
With regard to your question about the transformation, it must have something to do with Satan’s tempting Jesus and what Jesus and the Apostles said about Satan. It is a switch from the Jewish understanding of Satan and the angels in general, who are not supposed to have free will. BTW, Islam picked up on the demonic nature of Satan as well. Regardless, I was interested in the Catholic viewpoint in this thread.I really can’t understand the transformation of the concept of Satan, from the original accuser of man, aide and servant of God (ha-Satan) to the kind of quasi-deity that fights against God up to the point of being equal or stronger than his Creator. I’m thinking even about the embarrassing stories about failed exorcisms, like the latest one from the Vatican, where the boss exorcist allegedly couldn’t defeat the alleged 4 demons (4, no less).
I remember I once saw a site about the Jewish faith where they say that Christians are in fact dualists and polytheists, because they attribute too much power to Satan the Evil One, enemy of God the Good One. I myself can’t see how a place, entity, time or process can truly be outside God’s control, will and presence, as long as we still want to claim God’s omnipotence, omnipresence and omniscience. But that’s just me.
I think it has more to do with Hollywood.With regard to your question about the transformation, it must have something to do with Satan’s tempting Jesus and what Jesus and the Apostles said about Satan.
Can you please reference those bishops? I was always taught that God created all the angels, so that would mean that they are not a part of God.But from what I heard from some bishops they said satan actually is part of god so satan cannot be destroyed even if he is part of god’s creation he still has power which has once caused a war in heaven,so god even more powerful then him;however,god does fear satan a little…but yeah no satan does not have complete dominate of hell even though he rules it but not directly but he controls the demons over there.Also am not sure about this but in some bibles it’s written that god is 99% full of goodness the remaning 1% of him is a bit evil so that is how satan was created.
I was going to use Job as a part of my answer too, but then I erased it because it really deals with earthy torment, and not Hell per se. I also noted to myself, after one of my posts, that the OP asks about the the Churches teaching on the subject. I then reached the conclusion that the Church probably does not have an authoritative teaching on the subject. But I personally feel the way that you do; that Satan does not have dominion over Hell.To answer the OP, we have the story of Job. Satan demanded power over Job, which God granted but limited it, saying do not touch his life.
Satan has power to tempt, we know this, and he and his demons have some power to obsess and possess people.
But we can drive them out, sometimes needing prayer and fasting to do so.
Come to think of it, the best we have on Satan’s dominion in Hell is St. Faustina’s vision of Hell, which you can look up online as I did. As I recall, she said that there were seven evils of Hell, one of which was having to dwell in Satan’s presence forever. His very presence is a suffering.
On the other hand, the souls being tormented in Hell seemed to be tormented not by Satan himself, but independently as it were. The punishments are divinely ordered, from what I understand, not ordered by Satan.
So, I would say that God is in control of Hell, not Satan.
Question 114 Article 1. Whether men are assailed by the demons?
Objection 1. It would seem that men are not assailed by the demons. For angels are sent by God to guard man. But demons are not sent by God: for the demons’ intention is the loss of souls; whereas God’s is the salvation of souls. Therefore demons are not deputed to assail man.
Objection 2. Further, it is not a fair fight, for the weak to be set against the strong, and the ignorant against the astute. But men are weak and ignorant, whereas the demons are strong and astute. It is not therefore to be permitted by God, the author of all justice, that men should be assailed by demons.
Objection 3. Further, the assaults of the flesh and the world are enough for man’s exercise. But God permits His elect to be assailed that they may be exercised. Therefore there is no need for them to be assailed by the demons.
On the contrary, The Apostle says (Ephesians 6:12): “Our wrestling is not against flesh and blood; but against Principalities and Powers, against the rulers of the world of this darkness, against the spirits of wickedness in the high places.”
I answer that, Two things may be considered in the assault of the demons–the assault itself, and the ordering thereof. The assault itself is due to the malice of the demons, who through envy endeavor to hinder man’s progress; and through pride usurp a semblance of Divine power, by deputing certain ministers to assail man, as the angels of God in their various offices minister to man’s salvation. But the ordering of the assault is from God, Who knows how to make orderly use of evil by ordering it to good. On the other hand, in regard to the angels, both their guardianship and the ordering thereof are to be referred to God as their first author.
Reply to Objection 1. The wicked angels assail men in two ways.
Firstly by instigating them to sin; and thus they are not sent by God to assail us, but are sometimes permitted to do so according to God’s just judgments. But sometimes their assault is a punishment to man: and thus they are sent by God; as the lying spirit was sent to punish Achab, King of Israel, as is related in 1 Kings 22:20. For punishment is referred to God as its first author. Nevertheless the demons who are sent to punish, do so with an intention other than that for which they are sent; for they punish from hatred or envy; whereas they are sent by God on account of His justice.
Reply to Objection 2. In order that the conditions of the fight be not unequal, there is as regards man the promised recompense, to be gained principally through the grace of God, secondarily through the guardianship of the angels. Wherefore (2 Kings 6:16), Eliseus said to his servant: “Fear not, for there are more with us than with them.”
link to site:Reply to Objection 3. The assault of the flesh and the world would suffice for the exercise of human weakness: but it does not suffice for the demon’s malice, which makes use of both the above in assailing men. But by the Divine ordinance this tends to the glory of the elect.
Yes, “O happy fault, O necessary sin of Adam, which gained for us so great a Redeemer!” as the Exultet proclaims.And BTW, it is also stated that the sin of Adam and Eve was intended as an eventual blessing in that it would lift souls higher than was previously possible.