(No) Sympathy for the Devil?: Love of Spiritual Adversaries in the Writings of Didymus the Blind

As a successor and strong supporter of Origen, though not an uncritical one, Didymus the Blind has long been presented as advocating controversial theological views, notably the apokatastasis. Along with Origen and Evagrius, Didymus’ views on this were condemned by the Fifth Ecumenical Council in 55...

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Bibliographic Details
Main Author: Steiger, Peter (Author)
Format: Electronic Article
Language:English
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Published: Brill 2021
In: Scrinium
Year: 2021, Volume: 17, Issue: 1, Pages: 291-315
IxTheo Classification:HA Bible
KAB Church history 30-500; early Christianity
NBE Anthropology
NBH Angelology; demonology
Further subjects:B love of enemies
B Teachers
B Didymus the Blind
B Satan
B Judas Iscariot
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520 |a As a successor and strong supporter of Origen, though not an uncritical one, Didymus the Blind has long been presented as advocating controversial theological views, notably the apokatastasis. Along with Origen and Evagrius, Didymus’ views on this were condemned by the Fifth Ecumenical Council in 553 CE. In order to better understand Didymus’ theology, it is important to consider his notion of spiritual conflict and its ramifications for the friends and enemies of God. The purpose of this paper is to examine Didymus’ theology of enmity with God, in particular his interpretation of key biblical passages that indicate certain characters as enemies of God, namely Satan, the demons, and Judas Iscariot. The paper will address such questions as should Christians have any sympathy for Satan and the demons? Was Judas’ betrayal merely the selling out of Jesus based on greed, or was there a deeper betrayal of the teacher-student relationship? How do God’s enemies contrast with Didymus’ understanding of the friends of God? In addition to considering Didymus’ exegesis of these characters, the paper will examine his treatment of the New Testament command to love one’s enemies. Didymus’ doctrinal and exegetical texts will both be considered to establish his theology of spiritual conflict. Finally, these considerations will be contextualized within Didymus’ own theological milieu, where the blind scholar seems to be aware of mounting criticism of his theology, perhaps by his own students, and even possibly the conflicts swirling around several of his prominent former students (Evagrius, Jerome and Rufinus). 
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