Temptation Devil Quotes

... the devil doesn't come dressed in a red cape and pointy horns. He comes as everything you've ever wished for ...

Whenever the devil harasses you, seek the company of men or drink more, or joke and talk nonsense, or do some other merry thing. Sometimes we must drink more, sport, recreate ourselves, and even sin a little to spite the devil, so that we leave him no place for troubling our consciences with trifles. We are conquered if we try too conscientiously not to sin at all. So when the devil says to you: do not drink, answer him: I will drink, and right freely, just because you tell me not to.

It is better to stay single and wait for the one that makes sense then to marry someone that makes absolutely no sense. The moment you settle is when the one person that makes all the sense in the world shows up and Satan sits back and enjoys your spiritual meltdown.

About the nature of human beings. I discovered that confronted by temptation, we will always fall. Given the right circumstances, every human being on this earth would be willing to commit evil.

ABSTAINER, n. A weak person who yields to the temptation of denying himself a pleasure.

Temptation is the devil looking through the keyhole. Yielding is opening the door and inviting him in.

There are temptations more attractive than angels. Liberty, Patriotism, the good of humanity – words like that are the silver scales of the Tempter’s flaming wings

The guy was a piece of sin. If he were the devil holding a contract, this would be the moment I might just give in to temptation and sign over my soul.

The noonday devil of the Christian life is the temptation to lose the inner self while preserving the shell of edifying behavior. Suddenly I discover that I am ministering to AIDS victims to enhance my resume. I find I renounced ice cream for Lent to lose five excess pounds... I have fallen victim to what T.S. Eliot calls the greatest sin: to do the right thing for the wrong reason.

I never claimed to be an angel and even the devil could only play with fire for so long before he gave in to unholy temptation and danced in the flames.

A man cannot destroy the savage in him by denying its impulses. The only way to get rid of a temptation is to yield to it. –Robert Louis Stevenson, The Strange Case of Dr. Jekyll and Mr. Hyde

With every morn my life afresh must break The crust of self, gathered about me fresh; That thy wind-spirit may rush in and shake The darkness out of me, and rend the mesh The spider-devils spin out of the flesh- Eager to net the soul before it wake, That it may slumberous lie, and listen to the snake. George MacDonald

You see, it is so hard for these creatures to persevere. The routine of adversity, the gradual decay of youthful loves and youthful hopes, the quiet despair (hardly felt as pain) of ever overcoming the chronic temptations with which we have again and again defeated them, the drabness which we create in their lives and the inarticulate resentment with which we teach them to respond to it--all this provides admirable opportunities of wearing out a soul by attrition.

If I could long for the devil, it meant I had some darkness in me too.

The devil and temptations also do give occasion unto us somewhat to learn and understand the Scriptures, by experience and practice. Without trials and temptations we should never understand anything thereof; no, not although we diligently read and heard the same.

The goal of temptation is to make you fall. So it is the devil who tempts you, not God!

The devil doesn’t really have any new schemes, ideas, or initiatives. He keeps on recycling and reusing the same old temptations, adorning them in different attires.

We should never argue with the devil about our sins, but we should speak about our sins only with Jesus.

The devil may be nasty, but he doesn't perform tricks." His smile was temptation incarnate. "He bargains.

Satan has certainly been the best friend the church has ever had, as he has kept it in business all these years. The false doctrine of Hell and the Devil has allowed the Protestant and Catholic Churches to flourish far too long. Without a devil to point their fingers at, religionists of the right hand path would have nothing with which to threaten their followers. "Satan leads you to temptation"; "Satan is the prince of evil"; "Satan is vicious, cruel, brutal," they warn. "If you give in to the temptations of the devil, you will surely suffer eternal damnation and roast in Hell." The semantic meaning of Satan is the "adversary" or "opposition" or the "accuser." The very word "devil" comes from the Indian devi which means "god." Satan represents opposition to all religions which serve to frustrate and condemn man for his natural instincts. He has been given an evil role simply because he represents the carnal, earthly, and mundane aspects of life.

Maybe demons are defined as anything other than God that tries to tell us who we are. And maybe, just moments after Jesus' baptism, when the devil says to him, "If you are the Son of God…" he does so because he knows that Jesus is vulnerable to temptation precisely to the degree that he is insecure about his identity and mistrusts his relationship with God. So if God's first move is to give us our identity, then the devil's first move is to throw that identity into question.

Never do what the devil provokes you to do

But really, why should you distress yourself? Whoever stirs up the past — out with his eye! Who is not a sinner before God and to blame before the Tsar, as the saying is?

The devil can get you through your flesh. He knows the button to press on your flesh and have a way into your mind. The flesh becomes a transport medium for evil things if not killed for God. If Christ makes a home in your mind, satan can't get there.

You know, it's never wise to tempt the devil" His gaze lowered to her hand, still locked in his grip, her finger glistening with pear juice. His rich voice lowered to raw huskiness "had I not this mask, I should be of a mind to suck that juice right off your fingers

...he at no time thought himself out of the Black Douglas's reach, any more than the good Christian supposes himself out of reach of the wiles of the devil; while every new temptation, instead of confirming his hope, seems to announce that the immediate retreat of the Evil One will be followed by some new attack yet more cunningly devised.

Fear is the devil's most powerful tool because he can't always convince a good man to do wrong, but he can paralyze his will with fright, keeping a good man from doing what is right. It eventually results in the same end.

Life Lessons 4:1 — Then Jesus was led up by the Spirit into the wilderness to be tempted by the devil. The Holy Spirit led Jesus to a barren place where the devil waited to tempt Him. We should never doubt God’s leading just because we run into temptation. That is often God’s way of testing us.

The men on the hills told her that she hated them, and they did everything they could to make it true. She did not fight very hard. It was an easy thing to do. She wonders whether it would have been possible to behave any differently. She hopes it is. She hopes that, somewhere in the city, there are people who are resisting the temptation to turn these men into devils, to say that all men are like them, to oppose their very existence the way they always said the people of Sarajevo did.

Dr. Murray made it clear to me before I left that a woman who enhoys the Act is as loose as a harlot. God gives pleasure in it only to husbands. Women are the source of evil and temptation, therefore women are to blame when men fall into fleshly error. It was Eve who seduced Adam, Eve who entered into league with the serpent, who was the Devil in disguise. So the only pleasure women are allowed is in their children.

The fun-raising adjunct to many church bazaars is commonly known as a carnival, which used to mean the celebration of the flesh; now a carnival is okay because the money goes to the church so that it can preach against the temptations of the Devil! It will be said that these things are only pagan devices and ceremonies- that the Christians borrowed them. True, but the Pagans reveled in the delights of the flesh, and were condemned by the very same people who celebrate their rituals, but call them by different names.

He is wretched indeed, who goes up and down in the world, without a God to take care of him, to be his guide and protector, and to bless him in his affairs [. . .] That unconverted men are without God shows that they are liable to all manner of evil [. . .] liable to the power of the devil, to the power of all manner of temptation [. . .] to be deceived and seduced into erroneous opinions [. . .] to embrace damnable doctrines [. . .] to be given up of God to judicial hardness of heart [. . .] to commit all manner of sin, and even the unpardonable sin itself. They cannot be sure they shall not commit that sin. They are liable to build up a false hope of heaven, and so to go hoping to hell [. . .] to die senseless and stupid, as many have died [. . .] to die in such a case as Saul and Judas did, fearless of hell. They have no security from it. They are liable to all manner of mischief, since they are without God. They cannot tell what shall befall them, nor when they are secure from anything. They are not safe one moment. Ten thousand fatal mischiefs may befall them, that may make them miserable forever. They, who have God for their God, are safe from all such evils. It is not possible that they should befall them. God is their covenant God, and they have his faithful promise to be their refuge.

Then she felt herself, she said, to enter into the very bosom of God, where she was transformed into her Beloved, so completely that not all the temptations of the world, the flesh, and the devil could ever separate her from His love...She gave them a conviction that she could find no pleasure on earth except in the contemplation of the divine mercy.

Temptation is not a sin. It is the yielding that is sin. All temptation is from the devil.

If we would answer the question of the existence of the Evil then we would not be sinners, we could make something else responsible.

It sounded like the usual—seduce and ruin, my area of expertise, also my area of boredom.

He tasted like sin. Temptation. The devil enticing her down a dark, wicked path. She didn't care.

That is but the device of the devil to seduce the faithful more easily. He attacks the strong through the mind, the weak through the flesh.

The devil himself was in heaven before he fell, and his temptations may be full of beauty and subtlety.

A man cannot destroy the savage in him by denying its impulses. The only way to get rid of a temptation is to yield to it. –Robert Louis Stevenson,

His form blocked out the light, the shadow he cast having wings like the inked devil on his back. But now his darkness felt warmer than the sun.

I had run away from all this, but the devil still tempted that stupid little girl. She knew better than most what would come of that.

But the guarding of our desires is more than fighting a rear-guard defensive action against temptations from the world, the flesh, and the devil. We must take the offensive. Paul directs us to set our hearts on things above, that is, on spiritual values (Colossians 3:1).

If Jesus viewed the desire to acquire political power to be a temptation of the devil, why do so many American Christians fight to acquire as much of this political power as they can?

I define a nose, as follows,—intreating only beforehand, and beseeching my readers, both male and female, of what age, complexion, and condition soever, for the love of God and their own souls, to guard against the temptations and suggestions of the devil, and suffer him by no art or wile to put any other ideas into their minds, than what I put into my definition.—For by the word Nose, throughout all this long chapter of noses, and in every other part of my work, where the word Nose occurs,—I declare, by that word I mean a Nose, and nothing more, or less.

A line from The Picture of Dorian Gray kept running through my head- a line which, I thought, might have been written by the Devil himself: "The only way to get rid of a temptation is to yield to it. Resist it, and your soul grows sick with longing for the things it has forbidden to itself.

You belong with me, Azami. Your family will be my family. My family—the GhostWalkers—will be yours.” “You’re a very dangerous man, Sam Johnson,” she whispered. “You stand there, tempting me with your pretty words of a future together, the devil in his blue jeans, so good-looking you’re impossible to resist. I don’t know why I can’t say no to you.” His grin widened. His arms slid around her, pulling her tight against him. He didn’t want so much as a breath between them. “That will stand me in good stead in the future.” He bent his head once more to the temptation of her angelic mouth.

We do not sufficiently respect that anti-mephistoclean force which, like the mephistoclean one, threatens the balance of life: a force that constantly wishes what is good and constantly produces what is evil.

That’s not a catalog!” Amelia's brother set aside his empty glass and plate to peer across the maplewood table. “Why the devil are you reading Debrett’s Peerage?” “It most certainly is a catalog," she replied, "and the most expedient one at my disposal. I’ve decided to take a husband. His name must be within these pages.

The Devil's Rose You would never take a rose from a beast. If his callous hand were to hold out a scarlet flower, his grip unaffected by pricking thorns, you would shrink from the gift and refuse it. I know that is what you would do. But the cunning beast will have his beauty. He hunts not in hopeless pursuit, for fear would have you sprint all the day long. Thus, he turns toward the shadows and clutches the rosebud, crunching and twisting until every delicate petal is detached. One falls not far from your feet, and you notice the red spot in the snow. The color sparkles in the sunlight, catching your curious eye. No beast stands in sight; there is nothing to fear, so you dare retrieve the lone petal. The touch of temptation is velvet against your thumb. It carries a scent you bring to your nose, and both eyes close to float on a cloud of perfume. As your lashes lift, another scarlet drop stains the snow at a near distance. A glance around perceives no danger, and so your footprints scar the snowflakes to retrieve another rosy leaflet as soft and sweet as the first. Your eyes shine with flecks of golden greed at the discovery of more discarded petals, and you blame the wind for scattering them mere footprints apart. All you want is a few, so you step and snatch, step and snatch, step and snatch. Soon, there is enough velvet to rub against your cheek like a silken kerchief. Your collection of one-plus-one-more reeks of floral essence. Distracted, you jump at the sight of the beast in your path. He stands before his lair, grinning without love. His callous hands grip at thorns on a single naked stem, and you look down at your own hands that now cup his rose. But how can it be? You would never take a rose from a beast. You would shrink from the gift and refuse it. He knows that is what you would do.

The devil, through his ordinary action, which is temptation, and through his extraordinary action, which is the subject of this book, tries to destroy the confidence of each man and each woman to love and to be loved.

The more public thy place, Christian, and the more eminent thy service for God, the more thou must look that the devil will have some more dangerous design or other against thee; and therefore, if every private soldier needs armour against Satan’s bullets of temptation, then the commanders and officers who stand in the front of battle much more.

The Devil, dearest daughter, is the instrument of My Justice to torment the souls who have miserably offended Me. And I have set him in this life to tempt and molest My creatures, not for My creatures to be conquered, but that they may conquer, proving their virtue, and receive from Me the glory of victory. And no one should fear any battle or temptation of the Devil that may come to him, because I have made My creatures strong, and have given them strength of will, fortified in the Blood of my Son, which will, neither Devil nor creature can move, because it is yours, given by Me.

Look not too long in the face of the fire O man! Never dream with thy hand on the helm! Turn not thy back to the compass; accept the first hint of the hitching tiller; believe not the artificial fire, when its redness makes all things look ghastly. Tomorrow, in the natural sun, the skies will be bright; those who glared like devils in the forking flames, the morn will show in far other, at least gentler relief; the glorious, golden, glad sun, the only true lamp - all others but liars!

Christians must not be slothful. Idleness is the devil’s bath; a slothful person becomes a prey to every temptation. Grace, while it cures the heart, does not make the hand lame. He who is called of God, as he works for heaven, so he works in his trade.” - Thomas Watson

The righteousness that makes a man visit the sins of a father upon his children, is the righteousness of a devil, not the righteousness of God. When God visits the sins of a father on his children, it is to deliver the child from his own sins through yielding to inherited temptation.

There is an episode involving the devil and Christ in The Brothers Karamazov, I recall. The Christ is undergoing harsh austerities in the wilderness when the devil challenges him to perform a miracle—to change a stone into bread. But the Christ ignores him. Miracles are the devil’s temptation.

I should like to speak about the battle that each of us has to wage within ourselves…We need to strengthen the good within us and to overcome the temptations of Satan. The direction finder is sure. Alma tells us, ‘Whatsoever is good cometh from God, and whatsoever is evil cometh from the devil.

And who talks of error now? I scarcely think the notion that flittered across my brain was an error. I believe it was an inspiration rather than a temptation: it was very genial, very soothing—I know that. Here it comes again! It is no devil, I assure you; or if it be, it has put on the robes of an angel of light. I think I must admit so fair a guest when it asks entrance to my heart.” “Distrust it, sir; it is not a true angel.” “Once more, how do you know? By what instinct do you pretend to distinguish between a fallen seraph of the abyss and a messenger from the eternal throne—between a guide and a seducer?” “I judged by your countenance, sir, which was troubled when you said the suggestion had returned upon you. I feel sure it will work you more misery if you listen to it.” “Not at all—it bears the most gracious message in the world: for the rest, you are not my conscience-keeper, so don’t make yourself uneasy. Here, come in, bonny wanderer!” He said this as if he spoke to a vision, viewless to any eye but his own; then, folding his arms, which he had half extended, on his chest, he seemed to enclose in their embrace the invisible being. “Now,” he continued, again addressing me, “I have received the pilgrim—a disguised deity, as I verily believe. Already it has done me good: my heart was a sort of charnel; it will now be a shrine.

one thing that I realized early on in thinking about this book, when I found, to my consternation, that I was writing a fantasy. I hadn't expected ever to write a fantasy, because I am not a great fantasy fan. But I realized that I could use the apparatus of fantasy to say things that I thought were true. Which was exactly what, I then realized, Milton had been doing with Paradise Lost. Paradise Lost is not a story of people and some other people who've got wings. It's not one of those banal fantasies that just rely on somebody having magic and someone dropping a ring down a volcano. Paradise Lost is a great psychological novel that happens to be cast in the form of a fantasy, because the devils and the angels are, of course, embodiments of psychological states. The portrait of Satan, especially in the Temptation scene (I think it's in Book 9), is a magnificent piece of psychological storytelling. So it was possible to do, I realized, and with Milton as my encouragement, I launched into this book -- which I reluctantly accept has to be called a fantasy. Finding physical embodiments for things that were not themselves physical was one of the ways I approached what I wanted to say. But then, that's what we do with metaphor all the time. That's the way metaphor works. The way metaphor works is not the way allegory works. Allegory works because the author says, "This means so-and-so, that means such-and-such, and this can only be understood in such-and-such a way. If you don't understand it like this, the book won't work." It seems to me that some critics of mine, from the religious point of view, are treating my novel as if it were an allegory and they had the key to it. It is not an allegory, and they don't have the key to it, because there is no key apart from the sympathetic and open-minded understanding of the reader.

Obviously, if the Devil could make your life easier than God could, than God just chose not to. Maybe the Devil was the good one.

God’s woes are better than the devil’s welcomes.

The lie of the devil consists of this: that he wishes to make man believe that he can live without Gods word. ” —TEMPTATION

Miracles are the devil's temptations.

Devil. That seemed a good title for Arthur. Most people were terrified of him. He was unapproachable, with eyes that could cut you where you stood. And he had the allure of Satan too. A magnet to sin and temptation, stirring wants and desires inside of me that were anything but chaste and holy. And if the rumours were true, he had the evilness of the dark lord too.

If spices smelled divine, symbolizing if not in a sense summoning a holy presence, there was a certain consistency in supposing they might counteract the malodorous influence of the Devil.

My God, Sweetness beyond words, make bitter all the carnal comfort that draws me from love of the eternal and lures me to its evil self by the sight of some delightful good in the present. Let it not overcome me, my God. Let not flesh and blood conquer me. Let not the world and its brief glory deceive me, nor the devil trip me by his craftiness. Give me courage to resist, patience to endure, and constancy to persevere. Give me the soothing unction of Your spirit rather than all the consolations of the world, and in place of carnal love, infuse into me the love of Your name.

You dare laugh at the fall of Suyodhana and all the noble men like Bhishma, my father, Karna, and the others who fought for him? Read Jaya to know how Karna rejected the temptation to become Emperor and instead chose to stand by the man who had given him everything when he had nothing. Read how Karna was trapped by own nobility, how impossible promises were extracted from him; know how he was shot while extracting the wheel of his chariot that was stuck in the mud. Know that Arjuna did not keep his word, as any honourable warrior would have done, when he failed to kill Jayadratha before sunset, hiding behind the lame excuse that the sunset had been maya, an illusion created by an avatar. Sleep in your beds peacefully by all means, if your conscience still allows you to do so, you lucky devils.

I rise today with the power of God to pilot me, God's strength to sustain me, God's wisdom to guide me, God's eye to look ahead for me, God's ear to hear me, God's word to speak for me, God's hand to protect me, God's way before me, God's shield to defend me, God's host to deliver me, from snares of devils, from evil temptations, from nature's failings, from all who wish to harm me, far or near, alone and in a crowd.

We learn about the categories of temptation that Satan will use against us. Satan tempted Christ to turn stones into bread, appealing to appetite. Then Satan tempted Christ to worship him, the Devil, in exchange for all of the wealth and power in the world, appealing to the desire for wealth and power. Then, appealing to pride, Satan tempted Christ to fling Himself off a precipice so that the angels would come and rescue Him, thus demonstrating His magnificence and glory to the masses. It seems that Satan seeks to make us gluttons, materialists, or egoists. He will settle for just one, but often he has no problem convincing us to be all three.” -p. 85

What do you want from me? Huh?” he asked, breathing hard and glaring at me. “What do you see in me that’s so fucking fascinating?” I trembled, just holding his eyes. What did I see in him? The answer was so easy, I didn’t even have to think about it. It was the same thing he saw in me all those years ago down in the catacombs. The hunger. The need to break away, the desire to find the one person on the planet that would understand me, the temptation to go after all things they tell us we can’t have… I saw me, and through all the times growing up that I felt alone or like I was searching for something I couldn’t put into words, I didn’t feel so lost when he was around. It was the only time I didn’t feel lost.

This is how the devil works with temptation—little compromises. King David committed adultery with Bathsheba, murdered Uriah, and lied to his people. And it began with a small, lingering, lustful look. We should pray, “Lord, lead me away from even the little things, because that’s how the big things start.

Roman Catholicism was not Christianity; you asserted that Rome proclaimed Christ subject to the third temptation of the devil. Announcing to all the world that Christ without an earthly kingdom cannot hold his ground upon earth, Catholicism by so doing proclaimed Antichrist and ruined the whole Western world.

Pandora, you're not living up to your reputation as the misbehaving twin. Take a risk. Have a little adventure with me." Pandora had never imagined being vulnerable to this kind of temptation, never guessed at how difficult it would be to resist. Meeting him in secret, at night, would be the most genuinely disgraceful thing she'd ever done, and she wasn't entirely certain that he would keep his promise. But conscience was putting up the flimsiest, most feeble possible defense against a desire that seemed shameful in its blind power. Weak with nerves and hunger and anger, she made her decision too quickly, the way she made most of her decisions.

How We Approach the New Testament We Christians have been taught to approach the Bible in one of eight ways: • You look for verses that inspire you. Upon finding such verses, you either highlight, memorize, meditate upon, or put them on your refrigerator door. • You look for verses that tell you what God has promised so that you can confess it in faith and thereby obligate the Lord to do what you want. • You look for verses that tell you what God commands you to do. • You look for verses that you can quote to scare the devil out of his wits or resist him in the hour of temptation. • You look for verses that will prove your particular doctrine so that you can slice-and-dice your theological sparring partner into biblical ribbons. (Because of the proof-texting method, a vast wasteland of Christianity behaves as if the mere citation of some random, decontextualized verse of Scripture ends all discussion on virtually any subject.) • You look for verses in the Bible to control and/or correct others. • You look for verses that “preach” well and make good sermon material. (This is an ongoing addiction for many who preach and teach.) • You sometimes close your eyes, flip open the Bible randomly, stick your finger on a page, read what the text says, and then take what you have read as a personal “word” from the Lord. Now look at this list again. Which of these approaches have you used? Look again: Notice how each is highly individualistic. All of them put you, the individual Christian, at the center. Each approach ignores the fact that most of the New Testament was written to corporate bodies of people (churches), not to individuals.

The second cause whence these rebellions sometimes proceed is the devil, who, in order to disquiet and disturb the soul, at times when it is at prayer or is striving to pray, contrives to stir up these motions of impurity in its nature; and if the soul gives heed to any of these, they cause it great harm. For through fear of these not only do persons become lax in prayer—which is the aim of the devil when he begins to strive with them—but some give up prayer altogether, because they think that these things attack them more during that exercise than apart from it, which is true, since the devil attacks them then more than at other times, so that they may give up spiritual exercises.

Christ responded to each temptation by quoting scripture. This, again, was for our benefit. Our Lord didn’t need to get into a theological debate with Satan. He didn’t need to provide the Devil with any exegetical justifications for His actions. But He, the Word, leans on the Word, because that is what we must do when the Devil comes knocking on our door. Jesus is warning us not to rely on our own understanding, our own will, or our own strength when the forces of darkness are scheming against us. All we can do or should do is cleave to God, His Word, and His Righteousness. The Devil cannot carry us away when we are hugging tightly to the Lord. He cannot claim us when we are huddled under the cross.

Never forget that when we are dealing with any pleasure in its healthy and normal and satisfying form, we are, in a sense, on [our Heavenly Father's] ground... It is His invention... He made the pleasures... All [Satan and his devils] can do is to encourage... humans to take the pleasures which our [God] has produced, at times, or in ways, or in degrees, which He has forbidden. Hence [they] always try to work away from the natural condition of any pleasure to that in which it is least natural, least redolent of its Maker, and least pleasurable. An ever increasing craving for and ever diminishing pleasure is the formula... To get a man's soul and give him nothing in return - that is what really gladdens [the heart of Satan and his devils].

Do not argue at all with the devil and his temptations or accusations and arguments, nor, by the example of Christ, refute them. Just keep silent altogether; turn away and hold him in contempt. For no one conquers the devil by arguing with him, since he is incomparably more clever than all of us. But if you should not fight with the devil, much less should you do it with man. Rather you should put up with him, because he does not do the work himself, but the devil uses man as his tool.

The late pastor Eugene Peterson, in a letter to his son, also a pastor, wrote that the primary problem for the Christian leader is to take responsibility not just for the ends but also for the “ways and means” by which we guide people to pursue those ends. “The devil’s three temptations of Jesus all had to do with ways and means,” he wrote. “Every one of the devil’s goals was excellent. The devil had an unsurpassed vision statement. But the ways and means were incompatible with the ends.

And yet, and yet; it is a strange dance that the Fool must learn as he encounters the Devil on his path. Like the serpent who offered Eve the fruit of knowledge, or Samuel who seduced Lilith away from paradise, all knowledge comes from darkness, and so we are drawn towards it. But darkness and evil are not the same thing. We go to the darkness willingly, so we can, as Cormac McCarthy wrote, “learn how to carry the fire”, but sojourn too long and we open the door to forces we may not be able to pry ourselves from. Indifference, doubt and scepticism form, as Kelly Braffet describes, the “logic that the Devil likes most”, to trap us into the conviction not just of the absence of evil, but more cynically, the non-existence of virtue. Thomas Aquinas rather beautifully defined sloth as "sorrow about spiritual good", for perhaps it is not that “the greatest trick the devil ever pulled is to convince the world that he doesn’t exist” (Baudelaire), but rather the far superior and more hellish of hoaxes, that God doesn’t either.

But upon a day, the good providence of God called me to Bedford, to work on my calling; and in one of the streets of that town, I came where there were three or four poor women sitting at a door, in the sun, talking about the things of God; and being now willing to hear them discourse, I drew near to hear what they said, for I was now a brisk talker also myself, in the matters of religion; but I may say, I heard but understood not; for they were far above, out of my reach.  Their talk was about a new birth, the work of God on their hearts, also how they were convinced of their miserable state by nature; they talked how God had visited their souls with His love in the Lord Jesus, and with what words and promises they had been refreshed, comforted, and supported, against the temptations of the devil: moreover, they reasoned of the suggestions and temptations of Satan in particular; and told to each other, by which they had been afflicted and how they were borne up under his assaults.  They also discoursed of their own wretchedness of heart, and of their unbelief; and did contemn, slight and abhor their own righteousness, as filthy, and insufficient to do them any good.

Let us remember this history, when we pray for ourselves. We are sometimes tempted to think that we get no good by our prayers, and that we may as well give them up altogether. Let us resist the temptation. It comes from the devil. Let us believe, and pray on. Against our besetting sins, against the spirit of the world, against the wiles of the devil, let us pray on, and not faint. For strength to do duty, for grace to bear our trials, for comfort in every trouble, let us continue in prayer. Let us be sure that no time is so well-spent in every day, as that which we spend upon our knees. Jesus hears us, and in his own good time will give an answer. Let us remember this history, when we intercede for others. Have we children, whose conversion we desire? Have we relatives and friends, about whose salvation we are anxious? Let us follow the example of this Canaanitish woman, and lay the state of their souls before Christ. Let us name their names before Him night and day, and never rest until we have an answer. We may have to wait many a long year. We may seem to pray in vain, and intercede without profit. But let us never give up. Let us believe that Jesus is not changed, and that He who heard the Canaanitish mother, and granted her request, will also hear us, and one day give us an answer of peace.

Third: Why are we playing? In a finite game, the Church’s objective would be to defeat a competitor. Except that Christians believe that the battle is already won: Unlike Adam, who gave in to the devil’s temptation and doomed mankind to an existence of sin and death, Jesus resisted Satan in the wilderness, conquered the grave, and in so doing extended redemption and eternal life for all of Adam’s descendants. Because of this, the objective of the Church is infinite: to shed our earthly selves, to become sanctified, to transform more into the likeness of Christ. “We don’t win at holiness,” Winans said. Instead, “We strive to become more mature and become better than ourselves.

For another thing, the devil uses special diligence to destroy the souls of young men, and they seem not to know it. Satan knows well that you will make up the next generation, and therefore he employs every art betimes to make you his own. I would not have you ignorant of his devices. You are those on whom he plays off all his choicest temptations. He spreads his net with the most watchful carefulness, to entangle your hearts. He baits his traps with the sweetest morsels, to get you into his power. He displays his wares before your eyes with his utmost ingenuity, in order to make you buy his sugared poisons, and eat his accursed dainties. You are the grand object of his attack.

He had thought himself, so long as nobody knew, the most disinterested person in the world, carrying his concentrated burden, his perpetual suspense, ever so quietly, holding his tongue about it, giving others no glimpse of it nor of its effect upon his life, asking of them no allowance and only making on his side all those that were asked. He hadn't disturbed people with the queerness of their having to know a haunted man, though he had had moments of rather special temptation on hearing them say they were forsooth "unsettled." If they were as unsettled as he was—he who had never been settled for an hour in his life—they would know what it meant. Yet it wasn't, all the same, for him to make them, and he listened to them civilly enough. This was why he had such good—though possibly such rather colourless—manners; this was why, above all, he could regard himself, in a greedy world, as decently—as in fact perhaps even a little sublimely—unselfish. Our point is accordingly that he valued this character quite sufficiently to measure his present danger of letting it lapse, against which he promised himself to be much on his guard. He was quite ready, none the less, to be selfish just a little, since surely no more charming occasion for it had come to him. "Just a little," in a word, was just as much as Miss Bartram, taking one day with another, would let him. He never would be in the least coercive, and would keep well before him the lines on which consideration for her—the very highest—ought to proceed. He would thoroughly establish the heads under which her affairs, her requirements, her peculiarities—he went so far as to give them the latitude of that name—would come into their intercourse. All this naturally was a sign of how much he took the intercourse itself for granted. There was nothing more to be done about that. It simply existed; had sprung into being with her first penetrating question to him in the autumn light there at Weatherend. The real form it should have taken on the basis that stood out large was the form of their marrying. But the devil in this was that the very basis itself put marrying out of the question. His conviction, his apprehension, his obsession, in short, wasn't a privilege he could invite a woman to share; and that consequence of it was precisely what was the matter with him. Something or other lay in wait for him, amid the twists and the turns of the months and the years, like a crouching Beast in the Jungle. It signified little whether the crouching Beast were destined to slay him or to be slain. The definite point was the inevitable spring of the creature; and the definite lesson from that was that a man of feeling didn't cause himself to be accompanied by a lady on a tiger-hunt. Such was the image under which he had ended by figuring his life.

Milton argued, in 1649, after the execution of Charles I, that a people 'free by nature' had a right to overthrow a tyrant; a subject that recalls vividly the questions examined by Shakespeare in his major tragedies about fifty years before. Milton continued to defend his ideals of freedom and republicanism. But at the Restoration, by which time he was blind, he was arrested. Various powerful contacts allowed him to be released after paying a fine, and his remaining years were devoted to the composition - orally, in the form of dictation to his third wife - of his epic poem on the fall of humanity, Paradise Lost, which was published in 1667. It is interesting that - like Spenser and Malory before him, and like Tennyson two centuries later - Milton was attracted to the Arthurian legends as the subject for his great epic. But the theme of the Fall goes far beyond a national epic, and gave the poet scope to analyse the whole question of freedom, free will, and individual choice. He wished, he said, to 'assert eternal providence,/And justify the ways of God to men'. This has been seen as confirmation of Milton's arrogance, but it also signals the last great attempt to rationalise the spirit of the Renaissance: mankind would not exist outside Paradise if Satan had not engineered the temptation and fall of Adam and Eve. For many critics, including the poets Blake and Shelley, Satan, the figure of the Devil, is the hero of the poem.

And God himself will have his servants, and his graces, tried and exercised by difficulties. He never intended us the reward for sitting still; nor the crown of victory, without a fight; nor a fight, without an enemy and opposition. Innocent Adam was unfit for his state of confirmation and reward, till he had been tried by temptation. therefore the martyrs have the most glorious crown, as having undergone the greatest trial. and shall we presume to murmur at the method of God? And Satan, having liberty to tempt and try us, will quickly raise up storms and waves before us, as soon as we are set to sea: which make young beginners often fear, that they shall never live to reach the haven. He will show thee the greatness of thy former sins, to persuade thee that they shall not be pardoned. he will show thee the strength of thy passions and corruption, to make thee think they will never be overcome. he will show thee the greatness of the opposition and suffering which thou art like to undergo, to make thee think thou shall never persevere. He will do his worst to poverty, losses , crosses, injuries, vexations, and cruelties, yea , and unkind dearest friends, as he did by Job, to ill of God, or of His service. If he can , he will make them thy enemies that are of thine own household. He will stir up thy own father, or mother, or husband, or wife, or brother, or sister, or children, against thee, to persuade or persecute thee from Christ: therefore Christ tells us, that if we hate not all these that is cannot forsake them, and use them as men do hated things; when they would turn us from him, we cannot be his disciples". Look for the worst that the devil can do against thee, if thou hast once lifted thyself against him, in the army of Christ, and resolvest, whatever it cost thee, to be saved. Read heb.xi. But How little cause you have to be discouraged, though earth and hell should do their worst , you may perceive by these few considerations. God is on your side, who hath all your enemies in his hand, and can rebuke them, or destroy them in a moment. O what is the breath or fury of dust or devils, against the Lord Almighty? "If God be for us, who can be against us?" read often that chapter, Rom. viii. In the day when thou didst enter into covenant with God, and he with thee, thou didst enter into the most impregnable rock and fortress, and house thyself in that castle of defense, where thought mayst (modestly)defy all adverse powers of earth or hell. If God cannot save thee, he is not God. And if he will not save thee, he must break his covenant. Indeed, he may resolve to save thee, not from affliction and persecution, but in it, and by it. But in all these sufferings you will "be more than conquerors, through Christ that loveth you;" that is, it is far more desirable and excellent, to conquer by patience, in suffering for Christ, than to conquer our persecutors in the field, by force arms. O think on the saints triumphant boastings in their God:" God is our refuge and strength, a very present help in trouble: therefore will not we fear, though the earth be removed, and though the mountains be carried into the midst of the sea". when his " enemies were many" and "wrested his words daily," and "fought against him, and all their thoughts were against him, " yet he saith, "What time I am afraid, I will trust in thee. in God I will praise his word; in God I have put my trust: I will not fear what flesh can do unto me". Remember Christ's charge, " Be not afraid of them that kill the body, and after that have no more that they can do. But I will forewarn you whom ye shall fear: fear him, which after he hath killed, hath power to cast into hell; yea, I say unto you , Fear him" if all the world were on they side, thou might yet have cause to fear; but to have God on thy side, is infinitely more. Practical works of Richard Baxter,Ch 2 Directions to Weak Christians for Their Establishment and Growth, page 43.

An elder sister came from the town to visit her younger sister in the country. This elder sister was married to a merchant and the younger to a peasant in the village. The two sisters sat down for a talk over a cup of tea and the elder started boasting about the superiority of town life, with all its comforts, the fine clothes her children wore, the exquisite food and drink, parties and visits to the theatre. The younger sister resented this and in turn scoffed at the life of a merchant's wife and sang the praise of her own life as a peasant. 'I wouldn't care to change my life for yours,' she said. 'I admit mine is dull, but at least we have no worries. You live in grander style, but you must do a great deal of business or you'll be ruined. You know the proverb, "Loss is Gain's elder brother." One day you are rich and the next you might find yourself out in the street. Here in the country we don't have these ups and downs. A peasant's life may be poor, but it's long. Although we may never be rich, we'll always have enough to eat.' Then the elder sister said her piece. 'Enough to eat but nothing but those filthy pigs and calves! What do you know about nice clothes and good manners! However hard your good husband slaves away you'll spend your lives in the muck and that's where you'll die. And the same goes for your children.' 'Well, what of it?' the younger answered. 'That's how it is here. But at least we know where we are. We don't have to crawl to anyone and we're afraid of no one. But you in town are surrounded by temptations. All may be well one day, the next the Devil comes along and tempts your husband with cards, women and drink. And then you're ruined. It does happen, doesn't it?

Maana halisi ya falsafa ya 'Nitakuwa tayari kufungwa kwa ajili ya matatizo ya watu', au Falsafa ya Kufungwa, ni uvutano mkubwa uliopo kati ya Roho Mtakatifu na Roho wa Shetani kwa sisi wanadamu wote. Jambo lolote baya limtokealo mwanadamu husababishwa na Shetani na si Mungu na watu hupata matatizo kwa sababu ya kudharau miito ya mioyo yao wenyewe, au kudharau kile Roho Mtakatifu anachowambia. Unaweza kuvunja sheria kwa manufaa ya wengi kwani mibaraka haikosi maadui. Ukifungwa kwa kuvunja sheria kwa ajili ya manufaa ya wengi watu watakulaani lakini Mungu atakubariki. Kwa nguvu ya uwezo wa Roho Mtakatifu Mungu atamshinda Shetani kwa niaba yako. Tukijifunza namna ya kuwasiliana na Roho Mtakatifu hatutapata matatizo kwani Mungu anataka tuishi kwa amani katika siku zote alizotupangia, licha ya damu yetu kuwa chafu. Mtu anapokufa kwa mfano, Roho wa Shetani amemshinda Roho Mtakatifu na Roho Mtakatifu hatalipendi hilo kwa niaba ya Mungu. Ikitokea mtu akayashinda majaribu ya Shetani katika kipindi ambacho watu wote wameyashindwa; mtu huyo amebarikiwa na Mungu, ili aitumie mibaraka hiyo kuwaepusha wenzake na roho mbaya wa Shetani. Nikisema 'Kwa nguvu ya uwezo wa Roho Mtakatifu Mungu atamshinda Shetani kwa niaba yako' namaanisha, Roho Mtakatifu ana uwezo wake na Roho wa Shetani ana uwezo wake pia. Ukimshinda Roho wa Shetani uwezo wa Roho Mtakatifu umekuwa mkubwa kuliko uwezo wa Roho wa Shetani, na ukishindwa kumtii Roho Mtakatifu uwezo wa Roho wa Shetani umekuwa mkubwa kuliko uwezo wa Roho Mtakatifu, ilhali uwezo wa Mungu ni mkubwa kuliko wa Roho Mtakatifu na wa Roho wa Shetani kwa pamoja. Mungu humtumia Roho Mtakatifu kumlindia watoto wake ambao ni sisi dhidi ya Shetani … Kila akifanyacho Roho Mtakatifu hapa duniani ni kwa niaba ya Mungu, na tukimtii Roho Mtakatifu Mungu atamshinda Shetani kwa niaba yetu. Mtu anapofungwa kwa kutetea maslahi ya umma wewe unayemfunga umemtii Roho wa Shetani. Yule anayefungwa amemtii Roho Mtakatifu maana amebarikiwa, na mibaraka haikosi maadui.

The Lord’s Prayer Expanded Our Father, Holy Father, Abba Father, in the heavens, Hallowed, holy, sacred be your name. From the rising of the sun, to the going down of the same, The name of the Lord is to be praised. Great is the Lord and greatly to be praised. Holy, holy, holy is the Lord God of hosts, The whole earth is full of your glory. Holy, holy, holy is the Lord God almighty, Who was and is and is to come. Thy kingdom come, thy will be done, On earth as it is in heaven. Thy government come, thy politics be done, On earth as it is in heaven. Thy reign and rule come, thy plans and purposes be done, On earth as it is in heaven. May we be an anticipation of the age to come. May we embody the reign of Christ here and now. Give us day by day our daily bread. Provide for the poor among us. As we seek first your kingdom and your justice, May all we need be provided for us. Forgive us our trespasses as we forgive those who trespass against us. Forgive us our sins as we forgive those who sin against us. Forgive us our debts as we forgive our debtors. Transform us by the Holy Spirit into a forgiving community of forgiven sinners. Lead us not into trouble, trial, tribulation or temptation. Be mindful of our frame, we are but dust, We can only take so much. Lead us out of the wilderness into the promised land that flows with milk and honey, Lead us out of the badlands into resurrection country. Deliver us from evil and the evil one. Save us from Satan, the accuser and adversary. So that no weapon formed against us shall prosper. So that every tongue that rises against us in accusation you will condemn. So that every fiery dart of the wicked one is extinguished by the shield of faith. So that as we submit to you and resist the devil, the devil flees. So that as we draw near to Jesus Christ lifted up, His cross becomes for us the axis of love expressed in forgiveness, That refounds the world; And the devil, who became the false ruler of the fallen world, Is driven out from among us. For thine is the kingdom and the power and the glory, forever. Amen

D'you remember how Jesus was led into the wilderness and fasted forty days? Then, when he was a-hungered, the devil came to him and said: If thou be the son of God, command that these stones be made bread. But Jesus resisted the temptation. Then the devil set him on a pinnacle of the temple and said to him: If thou be the son of God, cast thyself down. For angels had charge of him and would bear him up. But again Jesus resisted. Then the devil took him into a high mountain and showed him the kingdoms of the world and said that he would give them to him if he would fall down and worship him. But Jesus said: Get thee hence, Satan. That's the end of the story according to the good simple Matthew. But it wasn't. The devil was sly and he came to Jesus once more and said: If thou wilt accept shame and disgrace, scourging, a crown of thorns and death on the cross, thou shalt save the human race, for greater love hath no man than this, that a man lay down his life for his friends. Jesus fell. The devil laughed till his sides ached, for he knew the evil men would commit in the name of their redeemer.

Fruits of the Spirit GOODNESS and KINDNESS live in the hearts of those who have suffered greatly, as the wounded tend to learn compassion through their misery. GENTLENESS is born out of the adversity that has challenged a believer, but who has then released all hopes for vindication to the power of God. PEACE is a fruit that grows from seeds of trust. LOVE matures as we learn to give up pieces of ourselves for the benefit of others, knowing full well that every piece we loose is replaced by an even more wondrous portion of Christ. JOY comes from knowing God and experiencing His strength during trials. PATIENCE is learned through experiences of long-suffering and allows the saint to move forward on his earthy journey, while always longing for his real home in heaven. FAITHFULNESS means commitment. It is a sold-out attitude and stance that resonates a belief in God’s unquestionable ability to do the impossible. Finally, the believer who suffers in the name of Christ for love’s sake grows in SELF-CONTROL. With this final fruit, the temptations of the devil lesson and loose their power. We gain strength by gaining self-control.

Jesus and the apostles and prophets were men of courage. God sent them and us out into the world to open our mouths and make a holy ruckus for all evil and every kind of darkness. But this is not an easy, carefree existence, and there are temptations at every point to compromise, to ease up, to settle down. Nobody announces that they are going to compromise. It all begins very subtly. And the terrifying thing is that it frequently begins with a Bible verse used to defend it. The Devil prowls about as an angel of light. We begin reading the Bible selectively, which is to say, we begin to limit what we will let God say. We begin to limit God’s authority. It’s much easier and more convenient to skim piously while underlining and highlighting the passages that make us feel happy and warm inside, or apply only to other people out there, because it’s scary to do anything else. When we substitute faithfulness with this sort of cowardice, we do so telling ourselves that we’re actually doing the right thing. In reality we have substituted the living God for an idol, but our idols are trimmed out in our pet theological frills. We call our compromise boldness, but it is actually fear. Idols are fear incarnate.

She took one look at Alessandro and Bree and placed a hand on her chest. “Jesus, Mary and Joseph. Francesca, lass. Is that you?” And then she fainted. “Holy shit!” Bree rushed to the fallen nun's side, ignoring Sister McReady’s scowl of disapproval at her language. “Mommy! You killed da penguin lady!” Will cried out in surprise. Bree lightly slapped the old woman’s face and felt a rush of relief when the Mother Superior stirred. The last thing she needed on her conscience was a dead nun. The old woman’s blue eyes opened and anger filled them when her gaze shifted to Alessandro. “You. You spawn of the devil. Why don’t ye take yerself back where ye came from and leave our poor Francesca alone?” “Oh, Mother Superior, yer confused is all. Come now. On yer feet, mum,” Sister McReady said helping the old woman up. “Uh, I’m sorry. Sister. Francesca was my great aunt. My name is Bree.” “Bree? Jaysus but it’s a ridiculous resemblance it is,” the old woman panted, holding her chest. “And you?” She asked turning to Alessandro. “Of course yer not Adriano Dardano, of course but I’ll be a drunken fairy if yer not the spitting image of that demon of temptation, sent to corrupt our poor Francesca. Such a good girl she was,” Sister Brannigan murmured, tears filling her eyes. “Such a good girl.

Christianity . . . does not [simply] stand in the history that we only know and which knowledge we take to ourselves so that we say “Christ died for us and has broken death in us and made it into life. He has paid the debt for us. We need only to comfort ourselves with this and firmly believe that it has happened.” Since we in ourselves find that sin in the flesh is living, desirous and active, that it might work, the new birth out of Christ must be something else that does not work along with the sinful flesh and that does not will sin. . . . Here a Christian is to consider why he calls himself a Christian and is truly to consider whether he is one. Because I may learn to know and understand that I am a sinner, and that Christ has killed my sins on the cross and shed His blood for me, this in no way makes a Christian out of me. The inheritance is only for the children. A maid in the house knows well what the wife would eagerly have. This does not therefore make her an inheritor of the wife’s goods. The devil also knows that there is a God [James 2:19]. That does not therefore make him an angel again. However, if the maid in the household marries the wife’s son, then she can truly come to the inheritance of the wife’s goods. . . . The scorner and the titular Christian is the whore’s son, who must be cast out for he is not to inherit Christ’s inheritance in the kingdom of God (Galatians 4:30). He is no use, and only Babel, a confusion of the one language into many languages. He is only a talker and arguer about the inheritance and wishes to talk and argue to it with his mouth-hypocrisy and appearance of holiness, but he is only a blood-thirsty murderer of Abel his brother who is the true heir. . . . If one says, “I have the will and wish eagerly to do good, but I have earthly flesh that holds me [back] so that I cannot [act]; nevertheless, I shall be blessed by grace because of the merit of Christ. Since I console myself indeed with His suffering and merit, He will take me out of grace, without any merit of mine, and forgive me my sins,” he acts like one who knows of good food for his health and does not eat it, but who eats instead the poison from which he becomes ill and dies. What does it help the soul if it knows the way to God and does not wish to take it, but goes instead on a way of error, and does not reach God? What does it help the soul if it consoles itself with the sonship of Christ, [with] His suffering and death, and is itself hypocritical, but cannot enter into the childlike birth so that it is born a true child out of Christ’s Spirit, out of His suffering, death and resurrection? Certainly and truly, this tickling and hypocrisy about Christ’s merits aside from the true inherited sonship is false and a lie, [regardless of] who teaches. This consolation belongs to the repentant sinner who is in strife with sin and God’s wrath when the temptations come that the devil sets on the soul. Then the soul is to wrap itself completely in the suffering and death of Christ in His merit. [The Way to Christ, trans. Peter Erb, 138-139, 156-158]

Under Christianity neither morality nor religion has any point of contact with actuality. It offers purely imaginary causes ("God" "soul," "ego," "spirit," "free will" -- "unfree will" for that matter), and purely imaginary effects ("sin," "salvation," "grace," "punishment," "forgiveness of sins"). Intercourse between imaginary beings ("God," "spirits," "souls"); an imaginary natural science (anthropocentric; a total denial of the concept of natural causes); an imaginary psychology (misunderstandings of self, misinterpretations of agreeable or disagreeable general feelings -- for example, of the states of the nervus sympathicus with the help of the sign-language of religio-ethical balderdash -- , "repentance," "pangs of conscience," "temptation by the devil," "the presence of God"); an imaginary teleology (the "kingdom of God," "the last judgment," "eternal life"). -- This purely fictitious world, greatly to its disadvantage, is to be differentiated from the world of dreams; the later at least reflects reality, whereas the former falsifies it, cheapens it and denies it. Once the concept of "nature" had been opposed to the concept of "God," the word "natural" necessarily took on the meaning of "abominable" -- the whole of that fictitious world has its sources in hatred of the natural (-- the real! --), and is no more than evidence of a profound uneasiness in the presence of reality. . . . This explains everything. Who alone has any reason for lying his way out of reality? The man who suffers under it. But to suffer from reality one must be a botched reality. . . . The preponderance of pains over pleasures is the cause of this fictitious morality and religion: but such a preponderance also supplies the formula for decadence...

The world can be validly construed as a forum for action, as well as a place of things. We describe the world as a place of things, using the formal methods of science. The techniques of narrative, however – myth, literature, and drama – portray the world as a forum for action. The two forms of representation have been unnecessarily set at odds, because we have not yet formed a clear picture of their respective domains. The domain of the former is the 'objective world' – what is, from the perspective of intersubjective perception. The domain of the latter is 'the world of value' – what is and what should be, from the perspective of emotion and action. The world as forum for action is 'composed,' essentially, of three constituent elements, which tend to manifest themselves in typical patterns of metaphoric representation. First is unexplored territory – the Great Mother, nature, creative and destructive, source and final resting place of all determinate things. Second is explored territory – the Great Father, culture, protective and tyrannical, cumulative ancestral wisdom. Third is the process that mediates between unexplored and explored territory – the Divine Son, the archetypal individual, creative exploratory 'Word' and vengeful adversary. We are adapted to this 'world of divine characters,' much as the 'objective world.' The fact of this adaptation implies that the environment is in 'reality' a forum for action, as well as a place of things. Unprotected exposure to unexplored territory produces fear. The individual is protected from such fear as a consequence of 'ritual imitation of the Great Father' – as a consequence of the adoption of group identity, which restricts the meaning of things, and confers predictability on social interactions. When identification with the group is made absolute, however – when everything has to be controlled, when the unknown is no longer allowed to exist – the creative exploratory process that updates the group can no longer manifest itself. This 'restriction of adaptive capacity' dramatically increases the probability of social aggression and chaos. Rejection of the unknown is tantamount to 'identification with the devil,' the mythological counterpart and eternal adversary of the world-creating exploratory hero. Such rejection and identification is a consequence of Luciferian pride, which states: all that I know is all that is necessary to know. This pride is totalitarian assumption of omniscience – is adoption of 'God’s place' by 'reason' – is something that inevitably generates a state of personal and social being indistinguishable from hell. This hell develops because creative exploration – impossible, without (humble) acknowledgment of the unknown – constitutes the process that constructs and maintains the protective adaptive structure that gives life much of its acceptable meaning. 'Identification with the devil' amplifies the dangers inherent in group identification, which tends of its own accord towards pathological stultification. Loyalty to personal interest – subjective meaning – can serve as an antidote to the overwhelming temptation constantly posed by the possibility of denying anomaly. Personal interest – subjective meaning – reveals itself at the juncture of explored and unexplored territory, and is indicative of participation in the process that ensures continued healthy individual and societal adaptation. Loyalty to personal interest is equivalent to identification with the archetypal hero – the 'savior' – who upholds his association with the creative 'Word' in the face of death, and in spite of group pressure to conform. Identification with the hero serves to decrease the unbearable motivational valence of the unknown; furthermore, provides the individual with a standpoint that simultaneously transcends and maintains the group.

Your God is a child, so long as you are not childlike. Is the child order, meaningi' Or disorder, capricei' Disorder and meaninglessness are the mother oforder and meaning. Order and meaning are things that have become and are no longer becoming. You open the gates ofthe soul to let the darkffood ofchaosffow into your order and meaning. I f you marry the ordered to the chaos you produce the divine child, the supreme meaning beyond meaning and meaninglessness. You are aftaid to open the doori' I too was ayaid, since we hadforgotten that God is terrible. Christ taught: God is love. 66 But you should know that love is also terrible. I spoke to a loving soul and as I drew nearer to her, I was overcome by horror, and I heaped up a wall ofdoubt, and did not anticipate that I thus wanted to protect myselfyom myftaiful soul. You dread the depths; it should horrify you, since the way ofwhat is to come leads through it. You must endure the temptation offtar and doubt, and at the same time acknowledge to the bone that your ftar is justified and your doubt is reasonable. How otherwise / could it be a true temptation and a true overcomingi' Christ totally overcomes the temptation ofthe devil, but not the temptation ofGodtogoodandreason.67 Christthussuccumbstocursing.68 Youstillhavetolearnthis,tosuccumbtonotemptation,buttodo thing ofyour own will; then you will befree and beyond christianity. I have had to recognize that I must submit to what I ftar; yes, even more, that I must even love what horrifies me. We must learn suchyom that saint who was disgusted by the plague inftctions; she drank the pus cifplague boils and became aware that it smelled like roses. The acts cifthe saint were not in vain. 69 I n everything regarding your salvation and the attainment ofmercy, you are dependent on your soul. Thus no sacrifice can be too(greatfor you. I f your virtues hinder youyom salvation, discard them, since they have become evil to you. The slave to virtuefinds the way as little as the slave to vices.70 Ifyou believe that you are the master ofyour soul, then become her vant. I f you were her servant, make yourselfher master, since she needs to be ruled. These should be yourfirst steps.

I had been telling him how the devil was God’s enemy in the hearts of men, and used all his malice and skill to defeat the good designs of Providence, and to ruin the kingdom of Christ in the world, and the like. “Well,” says Friday, “but you say God is so strong, so great; is He not much strong, much might as the devil?” “Yes, yes,” says I, “Friday; God is stronger than the devil—God is above the devil, and therefore we pray to God to tread him down under our feet, and enable us to resist his temptations and quench his fiery darts.” “But,” says he again, “if God much stronger, much might as the wicked devil, why God no kill the devil, so make him no more do wicked?” I was strangely surprised at this question; and, after all, though I was now an old man, yet I was but a young doctor, and ill qualified for a casuist or a solver of difficulties; and at first I could not tell what to say; so I pretended not to hear him, and asked him what he said; but he was too earnest for an answer to forget his question, so that he repeated it in the very same broken words as above. By this time I had recovered myself a little, and I said, “God will at last punish him severely; he is reserved for the judgment, and is to be cast into the bottomless pit, to dwell with everlasting fire.” This did not satisfy Friday; but he returns upon me, repeating my words, “‘Reserve at last!’ me no understand—but why not kill the devil now; not kill great ago?” “You may as well ask me,” said I, “why God does not kill you or me, when we do wicked things here that offend Him—we are preserved to repent and be pardoned.” He mused some time on this. “Well, well,” says he, mighty affectionately, “that well—so you, I, devil, all wicked, all preserve, repent, God pardon all.” Here I was run down again by him to the last degree; and it was a testimony to me, how the mere notions of nature, though they will guide reasonable creatures to the knowledge of a God, and of a worship or homage due to the supreme being of God, as the consequence of our nature, yet nothing but divine revelation can form the knowledge of Jesus Christ, and of redemption purchased for us; of a Mediator of the new covenant, and of an Intercessor at the footstool of God’s throne; I say, nothing but a revelation from Heaven can form these in the soul; and that, therefore, the gospel of our Lord and Saviour Jesus Christ, I mean the Word of God, and the Spirit of God, promised for the guide and sanctifier of His people, are the absolutely necessary instructors of the souls of men in the saving knowledge of God and the means of salvation.