devil

• foundation of doctrine in Caligastia

53:1.4Very lit­tle was heard of Lu­cifer on Uran­tia ow­ing to the fact that he as­signed his first lieu­tenant, Sa­tan, to ad­vo­cate his cause on your planet. Sa­tan was a mem­ber of the same pri­mary group of La­non­an­deks but had never func­tioned as a Sys­tem Sov­er­eign; he en­tered fully into the Lu­cifer in­sur­rec­tion. The “devil” is none other than Cali­gas­tia, the de­posed Plan­e­tary Prince of Uran­tia and a Son of the sec­ondary or­der of La­non­an­deks. At the time Mi­chael was on Uran­tia in the flesh, Lu­cifer, Sa­tan, and Cali­gas­tia were leagued to­gether to ef­fect the mis­car­riage of his be­stowal mis­sion. But they sig­nally failed.

• given credit for evil he has not caused

53:8.9In gen­eral, when weak and dis­so­lute mor­tals are sup­posed to be un­der the in­flu­ence of dev­ils and demons, they are merely be­ing dom­i­nated by their own in­her­ent and de­based ten­den­cies, be­ing led away by their own nat­u­ral propen­si­ties. The devil has been given a great deal of credit for evil which does not be­long to him. Cali­gas­tia has been com­par­a­tively im­po­tent since the cross of Christ.

• foundation of doctrine in Caligastia

66:8.6The doc­trine of a per­sonal devil on Uran­tia, though it had some foun­da­tion in the plan­e­tary pres­ence of the traitorous and in­iq­ui­tous Cali­gas­tia, was nev­er­the­less wholly fic­ti­tious in its teach­ings that such a “devil” could in­flu­ence the nor­mal hu­man mind against its free and nat­u­ral choos­ing. Even be­fore Mi­chael’s be­stowal on Uran­tia, nei­ther Cali­gas­tia nor Dali­gas­tia was ever able to op­press mor­tals or to co­erce any nor­mal in­di­vid­ual into do­ing any­thing against the hu­man will. The free will of man is su­preme in moral af­fairs; even the in­dwelling Thought Ad­juster re­fuses to com­pel man to think a sin­gle thought or to per­form a sin­gle act against the choos­ing of man’s own will.

• Jewish doctrine derived from Zoroastrians

95:6.6The Jew­ish tra­di­tions of heaven and hell and the doc­trine of dev­ils as re­corded in the He­brew scrip­tures, while founded on the lin­ger­ing tra­di­tions of Lu­cifer and Cali­gas­tia, were prin­ci­pally de­rived from the Zoroas­tri­ans dur­ing the times when the Jews were un­der the po­lit­i­cal and cul­tural dom­i­nance of the Per­sians. Zoroaster, like the Egyp­tians, taught the “day of judg­ment,” but he con­nected this event with the end of the world.

• man never property of

145:3.4That Sab­bath was a great day in the earth life of Je­sus, yes, in the life of a uni­verse. To all lo­cal uni­verse in­tents and pur­poses the lit­tle Jew­ish city of Ca­per­naum was the real cap­i­tal of Neb­a­don. The hand­ful of Jews in the Ca­per­naum syn­a­gogue were not the only be­ings to hear that mo­men­tous clos­ing state­ment of Je­sus’ ser­mon: “Hate is the shadow of fear; re­venge the mask of cow­ardice.” Nei­ther could his hear­ers for­get his blessed words, declar­ing, “Man is the son of God, not a child of the devil.”

• superstition that God afflicts man at behest of

148:6.11Then Je­sus made this fi­nal state­ment: “The Fa­ther in heaven does not will­ingly af­flict the chil­dren of men. Man suf­fers, first, from the ac­ci­dents of time and the im­per­fec­tions of the evil of an im­ma­ture phys­i­cal ex­is­tence. Next, he suf­fers the in­ex­orable con­se­quences of sin—the trans­gres­sion of the laws of life and light. And fi­nally, man reaps the har­vest of his own in­iq­ui­tous per­sis­tence in re­bel­lion against the righ­teous rule of heaven on earth. But man’s mis­eries are not a per­sonal vis­i­ta­tion of di­vine judg­ment. Man can, and will, do much to lessen his tem­po­ral suf­fer­ings. But once and for all be de­liv­ered from the su­per­sti­tion that God af­flicts man at the be­hest of the evil one. Study the Book of Job just to dis­cover how many wrong ideas of God even good men may hon­estly en­ter­tain; and then note how even the painfully af­flicted Job found the God of com­fort and sal­va­tion in spite of such er­ro­neous teach­ings. At last his faith pierced the clouds of suf­fer­ing to dis­cern the light of life pour­ing forth from the Fa­ther as heal­ing mercy and ev­er­last­ing righ­teous­ness.”

• knowingly ascribing works of God to

153:4.3Then said Je­sus: “How can Sa­tan cast out Sa­tan? A king­dom di­vided against it­self can­not stand; if a house be di­vided against it­self, it is soon brought to des­o­la­tion. Can a city with­stand a siege if it is not united? If Sa­tan casts out Sa­tan, he is di­vided against him­self; how then shall his king­dom stand? But you should know that no one can en­ter into the house of a strong man and de­spoil his goods ex­cept he first over­power and bind that strong man. And so, if I by the power of Beelze­bub cast out dev­ils, by whom do your sons cast them out? There­fore shall they be your judges. But if I, by the spirit of God, cast out dev­ils, then has the king­dom of God truly come upon you. If you were not blinded by prej­u­dice and mis­led by fear and pride, you would eas­ily per­ceive that one who is greater than dev­ils stands in your midst. You com­pel me to de­clare that he who is not with me is against me, while he who gath­ers not with me scat­ters abroad. Let me ut­ter a solemn warn­ing to you who would pre­sume, with your eyes open and with pre­med­i­tated mal­ice, know­ingly to as­cribe the works of God to the do­ings of dev­ils! Ver­ily, ver­ily, I say to you, all your sins shall be for­given, even all of your blas­phemies, but whoso­ever shall blas­pheme against God with de­lib­er­a­tion and wicked in­ten­tion shall never ob­tain for­give­ness. Since such per­sis­tent work­ers of in­iq­uity will never seek nor re­ceive for­give­ness, they are guilty of the sin of eter­nally re­ject­ing di­vine for­give­ness.

• Sanhedrin attributed Jesus’ works to power of

162:7.4“Which of you con­victs me of sin? If I, then, pro­claim and live the truth shown me by the Fa­ther, why do you not be­lieve? He who is of God hears gladly the words of God; for this cause many of you hear not my words, be­cause you are not of God. Your teach­ers have even pre­sumed to say that I do my works by the power of the prince of dev­ils. One near by has just said that I have a devil, that I am a child of the devil. But all of you who deal hon­estly with your own souls know full well that I am not a devil. You know that I honor the Fa­ther even while you would dis­honor me. I seek not my own glory, only the glory of my Par­a­dise Fa­ther. And I do not judge you, for there is one who judges for me.

162:7.5“Ver­ily, ver­ily, I say to you who be­lieve the gospel that, if a man will keep this word of truth alive in his heart, he shall never taste death. And now just at my side a scribe says this state­ment proves that I have a devil, see­ing that Abra­ham is dead, also the proph­ets. And he asks: ‘Are you so much greater than Abra­ham and the proph­ets that you dare to stand here and say that whoso keeps your word shall not taste death? Who do you claim to be that you dare to ut­ter such blas­phemies?’ And I say to all such that, if I glo­rify my­self, my glory is as noth­ing. But it is the Fa­ther who shall glo­rify me, even the same Fa­ther whom you call God. But you have failed to know this your God and my Fa­ther, and I have come to bring you to­gether; to show you how to be­come truly the sons of God. Though you know not the Fa­ther, I truly know him. Even Abra­ham re­joiced to see my day, and by faith he saw it and was glad.”

• Sanhedrin attributed Jesus’ works to power of

164:4.11Then Josiah, stand­ing upon a stool, shouted abroad to all who could hear, say­ing: “Hear­ken, you who claim to be the teach­ers of all Is­rael, while I de­clare to you that herein is a great mar­vel since you con­fess that you know not whence this man is, and yet you know of a cer­tainty, from the tes­ti­mony which you have heard, that he opened my eyes. We all know that God does not per­form such works for the un­godly; that God would do such a thing only at the re­quest of a true wor­shiper—for one who is holy and right­eous. You know that not since the be­gin­ning of the world have you ever heard of the open­ing of the eyes of one who was born blind. Look, then, all of you, upon me and re­al­ize what has been done this day in Je­ru­sa­lem! I tell you, if this man were not from God, he could not do this.” And as the San­hedrists de­parted in anger and con­fu­sion, they shouted to him: “You were al­to­gether born in sin, and do you now pre­sume to teach us? Maybe you were not re­ally born blind, and even if your eyes were opened on the Sab­bath day, this was done by the power of the prince of dev­ils.” And they went at once to the syn­a­gogue to cast out Josiah.

• Sanhedrin attributed Jesus’ works to power of

168:3.4The fol­low­ing week Laz­a­rus and his sis­ters were sum­moned to ap­pear be­fore the San­hedrin. When their tes­ti­mony had been heard, no doubt could be en­ter­tained that Laz­a­rus had been raised from the dead. Though the trans­ac­tions of the San­hedrin vir­tu­ally ad­mit­ted the res­ur­rec­tion of Laz­a­rus, the rec­ord car­ried a res­o­lu­tion at­tribut­ing this and all other won­ders worked by Je­sus to the power of the prince of dev­ils, with whom Je­sus was de­clared to be in league.

• Sanhedrin attributed Jesus’ works to power of

169:0.74. He is in league with dev­ils. He works won­ders and does seem­ing mir­a­cles by the power of Beelze­bub, the prince of dev­ils.

• Sanhedrin attributed Jesus’ works to power of

173:2.4The rulers of the tem­ple came be­fore Je­sus at this af­ter­noon hour chal­leng­ing not only his teach­ing but his acts. Je­sus well knew that these very men had long pub­licly taught that his au­thor­ity for teach­ing was Sa­tanic, and that all his mighty works had been wrought by the power of the prince of dev­ils. There­fore did the Mas­ter be­gin his an­swer to their ques­tion by ask­ing them a counter-ques­tion. Said Je­sus: “I would also like to ask you one ques­tion which, if you will an­swer me, I like­wise will tell you by what au­thor­ity I do these works. The bap­tism of John, whence was it? Did John get his au­thor­ity from heaven or from men?”

• foundation of doctrine in Caligastia

179:2.3Je­sus be­gan thus to talk to his apos­tles be­cause he knew that his hour had come. He un­der­stood that the time had come when he was to re­turn to the Fa­ther, and that his work on earth was al­most fin­ished. The Mas­ter knew he had re­vealed the Fa­ther’s love on earth and had shown forth his mercy to man­kind, and that he had com­pleted that for which he came into the world, even to the re­ceiv­ing of all power and au­thor­ity in heaven and on earth. Like­wise, he knew Ju­das Is­car­iot had fully made up his mind to de­liver him that night into the hands of his en­e­mies. He fully re­al­ized that this traitorous be­trayal was the work of Ju­das, but that it also pleased Lu­cifer, Sa­tan, and Cali­gas­tia the prince of dark­ness. But he feared none of those who sought his spir­i­tual over­throw any more than he feared those who sought to ac­com­plish his phys­i­cal death. The Mas­ter had but one anx­i­ety, and that was for the safety and sal­va­tion of his cho­sen fol­low­ers. And so, with the full knowl­edge that the Fa­ther had put all things un­der his au­thor­ity, the Mas­ter now pre­pared to en­act the para­ble of broth­erly love.

• man never property of

188:4.3Mor­tal man was never the prop­erty of the archde­ceivers. Je­sus did not die to ran­som man from the clutch of the apos­tate rulers and fallen princes of the spheres. The Fa­ther in heaven never con­ceived of such crass in­jus­tice as damn­ing a mor­tal soul be­cause of the evil-do­ing of his an­ces­tors. Nei­ther was the Mas­ter’s death on the cross a sac­ri­fice which con­sisted in an ef­fort to pay God a debt which the race of man­kind had come to owe him.

• man never property of

194:2.1Je­sus lived on earth and taught a gospel which re­deemed man from the su­per­sti­tion that he was a child of the devil and el­e­vated him to the dig­nity of a faith son of God. Je­sus’ mes­sage, as he preached it and lived it in his day, was an ef­fec­tive sol­vent for man’s spir­i­tual dif­fi­cul­ties in that day of its state­ment. And now that he has per­son­ally left the world, he sends in his place his Spirit of Truth, who is de­signed to live in man and, for each new gen­er­a­tion, to re­state the Je­sus mes­sage so that ev­ery new group of mor­tals to ap­pear upon the face of the earth shall have a new and up-to-date ver­sion of the gospel, just such per­sonal en­light­en­ment and group guid­ance as will prove to be an ef­fec­tive sol­vent for man’s ever-new and var­ied spir­i­tual dif­fi­cul­ties.

• atonement doctrine describes man’s ransom from

194:2.8Je­sus lived a life which is a rev­e­la­tion of man sub­mit­ted to the Fa­ther’s will, not an ex­am­ple for any man lit­er­ally to at­tempt to fol­low. This life in the flesh, to­gether with his death on the cross and sub­se­quent res­ur­rec­tion, pres­ently be­came a new gospel of the ran­som which had thus been paid in or­der to pur­chase man back from the clutch of the evil one—from the con­dem­na­tion of an of­fended God. Nev­er­the­less, even though the gospel did be­come greatly dis­torted, it re­mains a fact that this new mes­sage about Je­sus car­ried along with it many of the fun­da­men­tal truths and teach­ings of his ear­lier gospel of the king­dom. And, sooner or later, these con­cealed truths of the fa­ther­hood of God and the broth­er­hood of men will emerge to ef­fec­tu­ally trans­form the civ­i­liza­tion of all man­kind.