Free PDF Origin of Satan, by Elaine Pagels
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Origin of Satan, by Elaine Pagels
Free PDF Origin of Satan, by Elaine Pagels
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Most helpful customer reviews
1 of 1 people found the following review helpful.
The author does a great job of showing how Satan evolved in scripture and ...
By thepoetnmotion
The author does a great job of showing how Satan evolved in scripture and society. It's interesting to observe how the gospel authors used Satan or the devil to describe "the others". The others are always children of the dark and in possession of Satan.It's an easy book to follow and I suggest that you have a Bible handy to hold the author accountable when quoting scripture.
0 of 0 people found the following review helpful.
Three Stars
By Linda M-G
OK
25 of 29 people found the following review helpful.
Origin of Satan Within The Judeo & Early Christian Movements
By R. Schwartz
This book presents an excellent analysis, yet I did find it somewhat disappointing. Not due to any lack on the writer's part, nor on the book itself, but rather to the title, The Origin of Satan, as it appeared to me to allude to more than just the Judeo-Christian scriptures and early formation of the Christian church, which is precisely what this book is about. There is an excellent history here of the early Christian Church, the gospels and Gnostic gospels pertaining and very small portions of the Hebrew scriptures, relating to the idea of Satan. And these are the boundaries this book is set in. This book supplies insight into the gospels, the Gnostic teachings and the early church that go beyond the subject of Satan.
I found most of the book itself one containing information I am already aware of and a short concise history of the gospels. It was the last chapter on the "enemy within", the Gnostics and fellow Christians who failed to adhere to the Orthodox hierarchy and prescribed canonical order that revealed additional points of the Gnostics that I had not read in Pagels other books; The Gnostic Gospels, and Beyond Belief, exposing the differentiations between the various groups and the Orthodox subsequent attacks and labeling of their opponents as heretics and agents of Satan.
The book brings out that the idea of Satan, which transformed, as in the angel of God who obstructed Balaam's donkey and in the case of Job, where Satan was a part of the hierarchical arrangement with Yahweh in heaven and not a rebel. Satan was additionally considered in the ideas of obstructions of justice, to other obstructing nations, to nations that simply differed, to all enemies, later taking on a more personal form, first part of a cosmic struggle to that of a personal being with legions of fallen angels, demons who resisted God and humans.
Satan was continually applied to the opposing parties, the gospel of Mark first defining the world scene as a cosmic war between the forces of good and evil. Mathew and Luke go further in defining the Jewish leaders as under the influence of demonic forces and John goes further in defining the entire collective Jewry as under such influence. The labeling of other groups as agents of Satan, can be seen over and again, which transmuted to various other parties. The Essences, for instance has defined the following of light over the darkness. Satan also became the perceived element behind the Pagans and Romans who were torturing and executing Christians, and yet the gospels, perhaps in order to prevent more harm to themselves, treaded lightly on Pontius Pilate and the Roman government, while venting their accusations towards what first became Judas Iscariot, then the Jewish authorities, and finally "the Jews" collectively, then transforming to other Christians that did not follow the Orthodox. In each case, the party in question identifies those with different ideologies, even within the group itself, as under the influence of Satan.
Pagels ends the book with the exception of the Gnostics, who unlike the Orthodox did not fall into the defining of enemies to Satan. While some were more radical in perceiving the God of the Hebrew scriptures as false, the more moderate generally agreed with many of the Orthodox moral and ethical teachings, while rejecting other teachings, such as the limited cannon and hierarchal conformity in the Orthodox as mislead in failing to comprehend the gnosis, but did so not under such the labeling attacks of heretic and Satanic influence.
One interesting point were some of the Gnostic interpretations of the Adam and Eve Story. One radical interpretation is that God did not tell the truth but the serpent did! The serpent was Christ! God the creator was not the highest and only, but was the demonic angel preventing Adam and Eve from the knowledge, telling them they would die, while the Serpent was speaking the truth, which can be seen by their realization of nakedness. So God, the demonic, then subjected humanity to a distracting life of sex, marriage, money, survival, the good and evil polarities, caught up in the game of life, apart from the real meaning of internal gnosis within. I'm sure there is much more on this in Pagels other book, Adam, Eve and the Serpent. It is also very interesting to see the attacks of Tertullian on any Christians who dare Socratic inquiry over scripture as in the above. All such would confuse and lead to further heresy, according to him.
It appears from the history that persons and groups of fundamentalism in their external searches for clarity, certainty and unity, limit their searches to mere acceptance without the paradox of true Socratic inquiry and the simultaneous depth of understanding without absolutes, resorting to the defining of Satan formulas for their perceived enemies. This can be seen later in Luther against the Catholics and Jews, other protestants, Jews and peasants who fought the aristocrats. And yet such confinement enemies being of Satan brought group security and solidarity.
Also were the counter points of loving one's enemies and forgiving others before offering your gift at the altar, along with St. Pauls adnomition to consign a man to Satan in order to help him repent and not be confined to hell or spiritual death.
In contrast it is those without absolutes with the willingness to expand their internal subjective journey, ceasing to force group conformity, were those who exhibited toleration and did not fall under the certain identification, nor reality of a literal Satan and demonic influences. Such can seen in St. Francis of Assisi and Martin Luther King, Jr. and in the Gnostics. While there are many variations in Gnostic teachings, in the sense are like many other mystics and universal groups throughout history. Pagels concludes her book: "I hope that this research may illuminate for others, as it has for me, the struggle within Christian tradition between the profoundly human view that "otherness" is evil and the words of Jesus that reconciliation is divine." p.184
The whole idea is that fundamentalists, biblical literalists and those that grasp on to formulas and absolutes, require literal beliefs and the adjoining accusations against their opponents, and any that think differently, labeling them as agents of Satan, heretics &etc., while the prophetic voices, those able to live in faith without humanly formulated structures, and live in degrees of insecurity and uncertainty, they can be tolerant and inclusive and cease the literal beliefs and the subsequent attacks of others, walking internally with courage and strength.
Interestingly, today's American fundamenalist, traditionalist, convervative, conservative religionist and those that need their personal formulations, agendas and non-pragmatic lenses to view reality through, use the word "liberal" to define any opposition, small or large. Liberal is the new word replacing the older buzz words of Satan and heretic. The intolerance of the vulernability needed to grow in democratic unity is trashed and the same method of name calling remains.
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