Fall Of Satan Research Articles

"I Saw Satan Fall..."—The Rhetoric of Vision

"I Saw Satan Fall..."—The Rhetoric of Vision

Luke 10.18—Who Saw Satan Fall?

In Lk. 10.17-20 Jesus' first statement to the returning missionaries has traditionally been translated, 'I saw Satan fall like lightning from heaven' (10.18). A wide variety of interpretations have been offered, concerning when and how Jesus saw or will see Satan fall: before creation, at the temptations, during the disciples' mission, at the crucifixion, etc. The article proposes that the imperfect έθεΏρουν be translated not 'I saw' but 'they [sc. 'the demons' in 10.17] saw', and hence that Jesus' response to the disciples is an explanation of their successful exorcisms: the demons became subject to the disciples because they had seen their leader, Satan, dethroned.

Jesus, the Victorious Scribal-Intercessor in Luke's Gospel

Few investigations in biblical studies begin with utterly unique ideas. We all stand upon the shoulders of our predecessors. This study is no exception. There is nothing new about this paper's claim that Jesus' prayer for Peter, referred to in Luke 22.31–32, is thematically related to Satan's fall from heaven, narrated in Luke 10. 18. Adolf Schlatter articulated the similarities between these two texts, which have given rise to similar interpretative suggestions made more briefly by others. Schlatter made three basic observations. Firstly, in both scenes Satan's power stands in opposition to the disciples: directly in 22.31–32; indirectly through the demons in 10.17–19. Secondly, Satan has been in heaven before God: implied in 22.31–32; the point of origin for his fall in 10.18. Thirdly, Jesus is not a mere spectator, but in some way has a hand in resolving the situation in each case. While Schlatter did not elaborate on the final point, any more than he did the others, the remainder of this study will try to demonstrate more clearly what Schlatter seems to have sensed. Just as Luke 22.31–32 portrays Jesus-the-Advocate standing against Satan-the-Accuser in heaven, so 10.18 offers a picture of the decisive overthrow of this accuser from heaven. Furthermore, the implication is that this heavenly overthrow has been accomplished through the prayers of the scribal-intercessor, Jesus.

Retributive Punishment and the Fall of Satan

Retributive Punishment and the Fall of Satan Get access George Schedler George Schedler Search for other works by this author on: Oxford Academic Google Scholar The American Journal of Jurisprudence, Volume 30, Issue 1, 1985, Pages 137–154, https://doi.org/10.1093/ajj/30.1.137 Published: 01 June 1985

Milton, Duns Scotus, and the Fall of Satan

Milton, Duns Scotus, and the Fall of Satan

The Mind is its Own Place: Paradise Lost, I. 253–255

Satan's fall from heaven to hell is an external or physical reflection of his moral degeneration from Lucifer to Adversary. Yet Satan himself understandably rejects this parallel, insisting that his isA mind not to be changed by Place or Time.That is Satan's conclusion; the major premise upon which his argument depends is this:The mind is its own place, and in itselfCan make a Heav'n of Hell, a Hell of Heav'n.As Isabel MacCaffrcy notes, Satan's boast is at odds with the action of the epic as a whole; and, as D. C. Allen's scholarship has shown, it perhaps is based on heresy. I nevertheless suggest that to reject Satan's speech out of hand is in one way wrong, for the premise of his argument—if not the conclusion—is partially true. And fully to appreciate the way in which Satan's logic goes awry requires, I think, an understanding of the philosophic background from which Satan's words arise.

The Atomic Dilemma

IN BOOK VI of Paradise Lost, the Angel Raphael is recounting to Adam the story of the war Heaven which resulted the fall of Satan and his followers. After a day of fighting, Raphael relates, the issue is still doubt, although the rebellious angels have received the more horrid injury. Gathered round their campfire that night, their leaders consider how they may overcome their disadvantage. Satan is persuaded that their inferiority is one of weapons alone, and he announces that he has already invented the instrument which will shift the balance. The instrument, of which several are developed and constructed at his direction during the celestial night, turns out to be a field gunwhich, as Raphael assures Adam, is likely to be reinvented by the latter's own progeny in future days, if malice should abound.