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Angels: Fallen Edition

Having written a lengthy post on angels, I now turn to the other end of the spectrum.  Demons, in one sense, are no different from angels–they are merely evil angels, or fallen angels, in traditional terminology.  Still, they are worth looking at separately, as the scriptural basis for traditional teachings on demons is somewhat different from–and murkier–than that on angels.

“Demon”, to start off with, is from daimōn (δαίμων), which in Classical Greek merely means what we’d refer to as a “spirit” or a minor deity.  There was no moral status implied–daimones could be good, bad, or indifferent.  Some were even thought to be tutelary spirits–what we’d call “guardian angels”.  The daimonion–“little daimōn” or “daimōn-like thing” of Socrates is an example of the latter.

Later on, many Christian theologians came to consider all pre-Christian pagan deities to be evil spirits masquerading as gods or benevolent beings.  Thus, daimōn came to connote not just a spirit or divinity, but an evil spirit or divinity–hence the modern meaning of “demon”.  As we will see later, Christian theology eventually equated demons with fallen angels.  We will get to that in a bit, though.

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Quote for the Week

I live in the Managerial Age, in a world of “Admin.” The greatest evil is not now done in those sordid “dens of crime” that Dickens loved to paint. It is not done even in concentration camps and labour camps. In those we see its final result. But it is conceived and ordered (moved, seconded, carried, and minuted) in clean, carpeted, warmed, and well-lighted offices, by quiet men with white collars and cut fingernails and smooth-shaven cheeks who do not need to raise their voice. Hence, naturally enough, my symbol for Hell is something like the bureaucracy of a police state or the offices of a thoroughly nasty business con­cern.

–C. S. Lewis, from the Preface to the Paperback Edition of The Screwtape Letters