himself to reply and toward the end of 1536 werit to Germany to see to the publication of his
Development Devil
THE NEW SCHAFF-HERZOG
rejoinder. In the spring he was at Wittenberg, enjoying the fiicinlship of Melanchthon. Before fal] his|,book was published in Nureniber<;, with the title Disputatio de statu in quo sint hctttorum anima' post hanc vitam, ante iiltimi judicii diem. Item de prcccipuis artieulis Christianw tloetrinec, and an introduction perhaps by Jlelanchthon or Gryna^us. Returning soon after to Hungary, he joined Count Thomas Natlasdj- anil John Syh-oster (Erdiisi) in the endeavor to strengthen the Reformation by means of schools and a national literature. He wrote his Orlhographia Ungarica (the first book printed in Hungary in the Hungarian language), in which he incorporated the fundamentals of Protestantism and the children's prayers from Luther's Shorter Catechi.sm. During this time D^vay wrote a " Handbook of Religion " in Hungarian (2d facsimile ed., Budapest, 1S97). Meanwhile the Turk had invaded Hungary in aid of Ferdinand's rival, whose party was hostile to the Reformation. Devay and his comrades were forced to flee, and are found in Dec, 1541, in \\ ittenberg. Devay took the opportunity of visiting Switzerland, and became a decided adherent to the Swiss doctrines, which at first surprised and later angered Luther. After about a year and a half he returned to Hungary and labored for a while in Miskolcz in Upper Hungary, then in Debreczin. (K. Rbvesz.)
Bibliogbapht: G. Bauhofer, Geschichte der evangelischen Kirche in Ungarn, Berlin, lSo4; F. Balogh, Geschichte der ungarisch-protestantischen Kirche, Debreczin, 1SS2: P. Bod, Hist. Hungarorum eccl., ed. Rauwenhoff, 3 vols., Leyden, 1889-90.
DEVELOPMENT, THEOLOGICAL AND HIS- TORICAL: The Evangelical Protestant theory maintains that Christianity objectively considered is perfect in Christ and the New Testament, but that its understanding and application is gradual, and progressing from age to age. The rationalistic theory holds that Christianity itself is imperfect, and will ultimately be superseded by philosophy or a humanitarian religion, or that reason will take the place of the Bible as a rule of faith and action. The theory advocated by Cardinal Newman, in his Develojmient of Chrisiian Doctrine (London, 1S4.5), written just before he went over to Rome, but never indorsed by the Roman Catholic Church, is that the New Testament contained the germs of certain doctrines, i.e., those distinctive to the Roman and Greek Catholic Churches, which, under divine care, have been developed into their present shape. The reply to Newman's position is that, while descent from earlier formulas maybe trac('(] for many later doctrines, it does not follow that the development was always along legitimate lines. The Protestant criticism of Roman Catholic development is that the latter is often in a direction contrary to the spirit of the Gospel. See Doctrines, Histghy
OF.
Bibliography: Philip Schaff, What zs Church History? A V iiLilirallim of the Idea of Historical Derclcpmeiil, Philadelphia. 1846; W i\. Butler, Lrtlcrs on the Drrelopment oj Christian Diidrinc in Repty In .Mr. Nrii'mon's /i'.s.sai/, Dublin, 1850; O- PfleidiTer, I'liitnsniihii oJ UiliJiioii, 1 vol.s., Limdoii, I.SSI. 8S; ,\. \. (',. Allrri, Cinititiiiilu oj Cfiri.itian Thnuglil, Hoston, 1887; J. Kaftan, Truth oj the Chrialuin Ileligiim. 2 vols., ISdinburgh, 1894; J. Orr, I'roijrtss oj Dogma, .\\ w York, 1901.
DEVIL.
1. The Old Testament III. The Church Teaching.
Teaching. The Fathers (§1).
II. The New Testament The Middle Ages
Teaching. (§ 2).
Naiiirs and Description Popular Notions (§ 3).
(§ 1). Luther (§4).
The Belief of Jesus (§ 2). Modern Views (§ 5).
L The Old Testament Teaching: The Old Testament does not contain the fully developed doctrine of Satan (Heb. Satan, " adversary ") found in the New Testament. It does not portray him as at the head of a kingdom, ruling over kindred natures and an apostate from the family of God. The belief in evil spirits is distinctly alluded to (see Demon). In the older books God is described as the source from which come influences noxious to man (Ex. viii. sqq., xii. 29); but there are not wanting references to evil spirits as evil agencies (I Sam. xvi. 14; I Kings xxii. 20 sqq.). In this connection the parallel statements of II Sam. xxiv. 1 and I Chron. xxi. 1 should be compared; it will be found that the same event is attributed in the first passage to God as its author, and in the second to Satan (cf. Luke xii. 5 and Heb. ii. 14).
The term " Satan " is used in the general sense of adversary (Fs. cix. 6 etc.), but more particularly also as the spirit of evil, who comes into collision with the plans of God, and plots the hurt ol man. It is not definitely stated in the account ol the fall that the serpent who tempted Eve was the devil, or his agent. The first identification of the two is in the Book of Wisdom (ii. 23-24; cf. II Cor, xi. 3; Rev. xii. 9), and it is taken for granted in the expression " that old serpent called the devil '■ (Rev. xii. 9; cf. John viii. 44). This inference is justified by the words which the serpent used, and agrees with the portrait of the devil as the tempter. Lev. xvi. 8 has been thought to contain a reference to Satan (see Azazel; Demon). In the Book ol Job he is brought out as a distinct personality. He presents himself before Yahweh with the sons of God (i. 6), and, after questioning the motives ol the patriarch, secures permission to tempt and torment him, but not to kill him (i. 12). In Zech. iii. 1 he is portrayed as standing at the side o) Joshua the high priest to "resist" him (A. V.. A. V marg. and R. V., "to be his adversary") In the Book of Enoch and the Ileljrcw Apocrypha and Pseudepigrapha the doctrine of the jicrsonalitj of the devil is developed and grotesque features are introduced.
II. The New Testament Teaching: The New
Testament is full of allusions to the personality and agency of the devil (Gk. diabolos, " calumniator "). He bears the titles of " tempter " (I Thess. iii. 5), the " wicked " or " evil one " (Matt. xiii. 19 etc., cf. vi. 13), "Beelzebub" and "prince of devils'' (Cik. daimones; Matt. xii. 24), " the prince of this world " (John xii. 31, xiv. 30, xvi. 11), " the god of this world " (II Cor. iv. 4), I. Names " prince of the power of the air " and De- (Eph. ii. 2), the "dragon," and the scription. " ser|)out " (Rev. xii 9, xx. 2). He has a kingdom (.Matt. xii. 2(i), which is hostile to the kingdom of Christ (.Vets xxvi. IS), and dominates a realm of demons (Matt. ix. 34).