Catechism of the Catholic Church states that the fall of the angels was to free choice made by these spirits made that radically and irrevocably rejected God and His Kingdom. "Irrevocable nature of the choice made by the angels, not the lack of the infinite mercy of God that makes their sin can not be forgiven "- says the KKK 393rd
Catechism refers to this place on St. John Damascene, who wrote:" There is no repentance for them after the collapse, as there is no repentance for men after death "(De Fide orthodoxa, II, 4: PG 94, 877 C). So, according to the Catechism God forgive Satan, if this was converted, but because Satan will not be converted can not obtain forgiveness and be saved. But how confident expressed in the Catechism, that Satan will never repent? Well, this is a consequence of some adopted a priori assumptions about the nature of spiritual beings. According to these views of God after the creation of the angels put them before the election and that choice has determined them completely. Just as man's fate is determined at the time of his death, the fate of angels has been determined at the time of a single act of choice between obedience to God and rebellion.
In the history of theological thought from time to time, however, revived the hope that one day Satan will repent. This was due to apokatastazy the idea (belief in universal salvation, the restoration of all creation of the original sinlessness and unity with God, that place is at the end of time after the final victory of good over evil). This idea was especially close to Eastern Christianity.
view of the possibility of salvation is attributed to Satan in the first place, Origen (ca. 185 - ca 254), it should be noted, however, that this is probably the most brilliant and courageous thinker of the first centuries do not preach the clear view on the participation of Satan in the final apokatastasis, although the tendency This can discern the totality of its arguments. Later, the idea apokatastazy developed such as the fathers of the Eastern Dydym of Alexandria, Diodorus of Tarsus, Theodore of Mopsuestia or Gregory Nazianzen. In the most clearly meet her at St. Gregory of Nyssa (ca. 330 - ca 395), which expressly proclaimed belief in the salvation of Satan and was never condemned for it.
St. Isaac the Syrian, of Nineveh (seventh century), even composed a prayer for the demons, because he believed that praying for their intentions, it is glorious, and indicated.
Orthodox theology of the nineteenth age of hope for reconciliation with God, Satan preached Niesmiełow, who stressed that no creature was created for destruction, even Satan, and then God would also its salvation. But the most outstanding representative of Orthodox thought, which developed the concept of salvation, Satan, was Sergius Bulgakov. According to him, Satan is the essence of suffering and the suffering will lead him to repentance. Satan will not cease in fact to be a creature of God, which knows its origin and its emptiness. Despite the protests of pride and selfishness conversion process, once started will continue forward. Satan must, however, survive to the end of his evil emptiness and anger before returneth. If the sources of the rebellion of Satan should look at his freedoms, it also should look for opportunity or impossibility of salvation Satan. Along with the Second Coming, Satan will be removed from this world. It will become the core of an empty, dead, which no longer fool anyone.
According to Bulgakov God let the temptation of Job, because the experience of love and a good test case was needed not only Job, but Satan to have something to show him. Similar importance was the temptation of Jesus. It was at this event, the experience of divine love that Satan knows and with which there is. This experience, however, has not contributed to "divert the path of repentance of Satan." It was not until the second coming of Christ will, according to Bulgakov, the actual expulsion of Satan, and emptiness, which will follow him, give him the opportunity to return to the path of true freedom. The nature of Satan are doing so predisposed, because Satan has not ceased to be a creature of God, after all, and every creature retains a good memory of the ontological, which originated. This memory is a "sacred anamnesis" and the seed of salvation. Satan also remembers its state before the fall and misses him. Salvation Satan, however, may not be a unilateral act of Satan. He also needs the help of God, to be converted. There is one significant problem. Is the saving sacrifice of Christ is limited only to the human race? It seems that if the Son of God, became man, redemption can only relate to humanity. But St. Gregory of Nyssa was the sacrifice of Christ he saw as the possibility of salvation Satan. He claimed that made salvation by Christ on the Cross also has an impact on the fate of the fallen angels who are yet in close connection with our world.
Bulgakov says that you can not limit God's love and power of redemption only to the human race. It is close to theology Theilarda de Chardin, who spoke about the redemption of all creation, which suggest a way to purchase the world of nature and spiritual beings. Among Catholic theologians saw hope for Satan, Cardinal Hans Urs von Balthasar. At the present time it is preached by "theologians of hope" to which the Poland is one of Fr. prof. Waclaw Hryniewicz (he believes that there can be no assurance of universal salvation, because it sure has been ruled by the Bible because the Bible if it totally reject God threatens us with hell, but there is nothing to prevent the hope that God will not allow ensure that whoever was in hell.)
sparked a lively debate at one time Giovanni Papini's book "Il Diavolo." Papini In Satan sees not only the symbol of power hostile to God and the personal embodiment of evil, but above all the most miserable of creatures. In his book, he gave the word Christian and human hope for his eventual reconciliation with God. Even interpret it as a wonderful human mission. According to Papini by love, humility and obedience to Satan to help people can be reconciled with his Creator. Especially the Christians should free themselves from the hatred of Satan, because Christ himself commanded to love enemies (Mt 5, 44). Satan's eternal damnation would be, according to Papini, "absurd humiliation for the Creator, the introduction of the eternal dualism of good and evil." God is loving all his creatures (And so also Satan), would then have to suffer more than Satan. Or, drawing on the medieval philosophers about the nature of angelic beings, we must constantly, to sustain the thesis that "it is irreformable devilry?"
But the Bible gives any reason to assume that Satan can be reconciled with God? The theologians of hope refer to Philippians 2, 8-11, where it says that the name of Jesus every knee shall bow heavenly beings and the earth, and every tongue confess that Jesus is Lord to the glory of the Father. According to some exegetes it may also be related to the fallen angels. Used the word "homologein" means a voluntary act of religion, not forced. They can make a confession of the fallen angelic spirits only if they will repent.
Jesus prayed, "Father, forgive them for they know not what they do" (Lk 23, 34). Can you trust that the all-forgiving prayer concern of Satan, the main culprit and the enemy? According to Fr. Hryniewicz Satan in his blindness, also did not know until the end, making, and the evil done by him, God brought to an even greater good (cf. "I am the tiny particle of this force, which always wants evil and always does good" - "Faust" Goethe).
In theology sometimes speaks of Satan as the anti-person. A person assumes a positive ontological relationship to another person. If you conceive of Satan as the one who completely and radically turning against God, who is love, it can be described as anti-people or pure negation. But are you really Satan turned against God? If we assume that rebelled because he wanted to take the place of God and refused to serve him, Satan is actually an enemy of God. However, such views are incompatible with the Bible, which depicts Satan, primarily as a human enemy. The activity of Satan is not repaid against God, but against man. In the OT Satan is shown as one who continuously serves God, but has the function of prosecutor in the sky of humanity (for more on this topic, see. In the article: Satan and demonology).
worth going back at this point to think Papini associated with the love of enemies. If as Christians we are called to pray for our enemies, whether we the right to pray for Satan, who is our biggest enemy? Do you love your neighbor only people? And Satan can also be called our neighbor, because he is like us being created by God and endowed with intelligence? The "Ecumenical Calendar 2001" published my article, titled just "Satan - our neighbor?" Which was a kind of intellectual challenge. Many people have accused me then balancing on the edge of heresy, especially that in the article expressed the opinion that nothing stands in the way that we model St. Isaac the Syrian prayed for Satan. Of course, immediately raises the question of what to pray for Satan, if he is evil, and according to the catechism never repent, because sin is a spiritual being irreversible and decisive. I do not know if Satan ever be converted, but it's hard for me to share certain that it is absolutely impossible. I just do not know. However, I think I can pray that it be saved.
According to me Satan and compassion for praying for him, odnieślibyśmy real victory over Satan moral. Book of Wisdom tells us that "out of envy The devil death entered the world "(Wis 2, 24). What has been the subject of envy and jealousy of Satan?" As I said in other articles, Satan was jealous of the love of God to man. Greedy and selfishly wanted her only for himself, possibly for other born creatures that light, it did not want to share with the creatures' ulepionymi of the mud. "
with this selfish, jealous and sick" love "of God was born of his hatred for the man. Will repay him for that we should also hate? Nothing could be more do not humiliate him, than our prayer for him, because it will mean in our own superiority. Satan thought that we deserve God's love and we are worthy of contempt. In this way we can show him that he was wrong. In one of his poems by Tadeusz Micinski fallen angel says startling words: "I am an abyss of rainbows, and I cry over you." This powerful spiritual being can arouse pity in us - ulepionych creatures of the mud. Actually, we should sympathize with Satan, that through his jealousy of the man's severed relationship with God, love you wanted. As promised St. Paul, once we "judge the angels." Is this also applies to Satan? And if so, can we afford to say to Satan: "wanted to destroy me, because I feel the envy that God loves me, but I forgive you."
0 comments:
Post a Comment