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Satan jako apostates u Justyna Męczennika i Ireneusza z Lyonu w świetle opisu buntu aniołów w 2 Księdze Henocha (29,2–5; 31,3–6)

100%
Dekert T.
Studia Religiologica
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2010
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vol. 43
57-76
EN
(Polish title: Satan jako apostates u Justyna Meczennika i Ireneusza z Lyonu w swietle opisu buntu aniolów w 2 Ksiedze Henocha (29,2-5; 31,3-6)). In the writings of Justin Martyr and Irenaeus we encounter the conviction that the Hebrew and Aramaic term satan is translated into Greek as apostates. From the point of view of the meanings of this word in the compass of first languages this is an incorrect assumption. This text develops the hypothesis of the explanation of this issue which I gave in the article 'The problem of the relations between Satan and the apostasy in the work of Irenaeus' (Studia Religiologica 39/2006), based on additional source texts. In my opinion the semantic identity of the terms satan and apostates is rooted in the Jewish mythology of the angel rebellion, based on the demonological interpretation of the 14th chapter of the Book of Isaiah, which received its written form in apocryphal texts, especially Vita Adae et Evae and the 2 Enoch 29,2-5; 31,3-6. They present Satan and his deeds in a way which permitted him to be described in Greek as an apostate, which in turn was the start of this epithet being identified with the name of the fallen angel.
2
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ZLÍ DUCHOVÉ, POSEDLOST A EXORCISMY Z HLEDISKA FUNDAMENTÁLNÍ TEOLOGIE

86%
Krumpolc E.
Studia theologica
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2012
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vol. 14
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issue 4
194–203
EN
The paper deals with the existence of Satan, evil spirits, their influence on people, particularly possession, and exorcisms from the point of view of fundamental theology. In the first part, the author demonstrates that these phenomena are confirmed by the revelation of God and the practice of the church since the apostolic period. In the second part, he describes the criteria which are useful for a diagnosis of actual possession of a person by an evil spirit from psychical or parapsychological disturbances. In the third part, he points out that the existence of evil spirits, their influence on people and exorcisms are fully compatible with scientific rationality.
3
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Bóg i szatan. Kontrowersyjna wizja wiary chrześcijańskiej w Listach z ziemi Marka Twaina

86%
Rój A.
Archeus. Studia z bioetyki i antropologii filozoficznej
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2013
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vol. 14
155-163
EN
This article focuses on the differences in the perception of the Christian faith and its main dogmas included in the Bible, referring to the controversial concept of religiosity and commentaries on biblical texts included in Letters from the Earth by Mark Twain. The author of this work, using Satan’s voice, presents his own malicious – but also humorous – view of God-Creator, Satan and man created in God’s image. Twain reveals the contradictions connected with God’s law confronting it with the biblical law of nature, and points out the paradoxes connected with eternal life in paradise. He presents the creation of the world and man as a kind of scientific experiment, or even “a slide show” to heavenly creatures, where the Creator turns out to be a passive observer. The article discusses two points of view regarding the perception of the Bible and faith: Christian and that presented by Twain.
4

Mit upadku: esej filozoficzny o źródłach zła

86%
Ziemiński I.
Kwartalnik Filozoficzny
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2019
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vol. 47
|
issue 1
37 - 73
EN
The article is an attempt to interpret the biblical idea of original sin in light of Albert Camus’ novel The Fall. The overarching goal is an answer the question of what (or who) is the final source of evil in the world, rather than an eisegesis of any of the mentioned texts. Three answers to this question are presented in the article; that the source is Satan, humanity, and God. The author considers the religious figures of Satan and God to be symbolic personifications of the human tendencies for good or evil, and thus suggests that the only source of evil in the world is humanity. This answer could be interpreted both as optimistic and as pessimistic. From an ethical perspective, this is an optimistic answer, since it presents humanity as free beings who are responsible for their own actions (and who do not justify their evil deeds as Satan’s trickery). However, from an existential perspective this answer may seem pessimistic, as it destroys the hope that evil could ever be removed from the world: humanity is too weak for it.
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