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The saying Whom the gods would destroy, they first make mad, sometimes given in Latin as Quos Deus vult perdere, prius dementat (literally: Those whom God wishes to destroy, he first deprives of reason) or Quem Iuppiter vult perdere, dementat prius (literally: Those whom Jupiter wishes to destroy, he first deprives of reason) has been used in English literature since at least the 17th century.
Gregory the Great: In these things are shown the twofold nature in one person; it is the man whom the Devil tempts; the same is God to whom Angels minister. [9] Pseudo-Chrysostom: Now let us shortly review what is signified by Christ's temptations. The fasting is abstinence from things evil, hunger is the desire of evil, bread is the ...
Bartholomew asks Satan how he came to be the enemy and other questions on esoteric subjects such as the hierarchy of the angels. He also explains the story of his removal from heaven. [1] Satan's testimony also includes an admission to his role as the leader of six hundred fallen angels that fell with him. [2]
Perseverance of the saints (also called preservation of the saints; [15] the "saints" being those whom God has predestined to salvation) asserts that since God is sovereign and his will cannot be frustrated by humans or anything else, those whom God has called into communion with himself will continue in faith until the end. Those who ...
The very concept of rebellion simply lay outside the reality within which most people lived, for to defy the King was to defy God. King James I himself wrote, "The state of monarchy is the most supreme thing upon earth: for kings are not only God's Lieutenants upon earth, and sit upon God's throne, but even by God himself they are called Gods ...
As a result of linking this motif with the cited passage of the Book of Revelation, the casting of Satan down from heaven, which other versions of the motif present as an action of God himself, has become attributed to the archangel Michael at the conclusion of a war between two groups of angels, of whom (because of the mention of the dragon's ...
The fundamental theme of the Book of Daniel is God's control over history. [3] According to Deuteronomy 32:8–9 God assigned each nation its own divine patron; originally these were subordinate gods, but by the time Daniel came to be written they had been redefined as angels.
In Luke's Gospel (Luke 19:12–27), Jesus told this parable because he was near Jerusalem and because his disciples thought the kingdom of God would appear immediately. The parable follows on from Zacchaeus' meeting with Jesus and the disciples "hearing" his declaration of restitution to those whom Zacchaeus had defrauded. [5]