In Christian theology, the Devil is an angel who defied God, and thus became morally corrupt. His name is Satan, which translates to “the accuser,” but he is also called the Devil, which derives from the Greek word διαβάλλειν (diaballein), which is generally rendered “slanderer.” Both names are appropriate because in the Christian narrative world Satan stands before God accusing humanity of rebellion, which is a slander because the division between humanity and God was instigated by Satan himself.
Bishop Robert Barron notes that the construction of the word dia-ballein combines two Greek words: dia – through, and ballein – to throw. Adding those words together creates a sense of casting asunder, or division. One must be cautious in assigning meaning based on pure etymology because words often take on meanings removed from the component parts (under-stand doesn’t mean to stand under something), but in this case I think the interpretation is useful because one can see how accusing and slandering will cast relationships asunder and cause division.
When God created humanity ‘in his image,’ he created us in a love relationship that mirrored the love relationship of the Trinity. In the Trinity there are three distinct persons (Father, Son, and Holy Spirit) whose relationship with each other is a total outpouring of love, called perichoresis. The image of God in humans is the total outpouring of love by humanity for God, just as God pours himself out to humanity. In the Genesis story Adam and Eve stand for all humanity, and God has provided everything for their needs, given them autonomy and dominion over the earth. We read his instruction not to eat of the fruit of the tree of the knowledge of good and evil as a threat: if you do it you will die. But in fact it was a warning: creating a division in our relationship will bring about the death of our love relationship. It is not, “if you put your hand on the stove I will burn you,” it is, “if you put your hand on the stove you will get burned.”
The narrative continues with the arrival on the scene of the serpent, widely understood to be Satan. Satan tempts Eve with the promise of hidden knowledge and lies to her about the consequences of giving in to that temptation. But, alas, she is helpless to resist, and she sins, and Adam includes himself in her sin. And the sin immediately resulted in death, as God had warned.
The reader may wonder how the act resulted in immediate death when the Genesis narrative shows Adam and Eve living for hundreds of years outside of Eden. But the death God warned against was the death of the love relationship. As Paul writes, they moved from love of the Creator to love of created things, and after they were never able to devote their full attention to the love of God. Their affections were divided, which removed them from the total self-giving love of God. Thus, they were divided from God. That is death. The Serpent, Satan, the Accuser, the Slanderer, had successfully brought about the fall of humanity, casting asunder the wholeness of humans, and casting asunder their relationship with God.
The curse of humanity throughout recorded history has been the operation of this division manifest in uncountable ways. Humans are not only divided from God by their disordered affections, they are separated from each other by the breaking of God’s Spirit. The result is all of the calamities known to man.
Dia-ballein. To cast asunder. Division is the fate of humanity, and as we look about us today we lament the division we see in American politics, as if it were something new. Of course it is not new but at times it is more pronounced and noticeable. Although this spirit of division is undeniable, in the national discourse its cause is debated. To the conservatives, it’s the liberals To the liberals, it’s Trump. To the immigrants and minorities it’s the whites. To the whites it’s the “other,” whoever that happens to be at the moment (Naive Americans, Blacks, Irish, Catholics, Asians, Eastern Europeans, Italians, Okies, Hispanics, Japanese, and now Muslims). There are accusing fingers pointing in every direction. Each side, at least in its own mind, has truth and righteousness on its side, but the result is ever deepening division, to the point that one wonders if it is possible to heal.
Donald Trump was elected after running a campaign that sowed division. It began with the accusation that Mexicans were sending “rapists and drug dealers” and continued with attacks on Muslims, the press, the courts, “political correctness.” To some this aggressive speech was refreshing, stating openly what they had long believed but were afraid to vocalize. Others, like the KKK and other white supremacist organizations, openly celebrated that at last their hateful ideology was becoming mainstream.
Now, I am not saying that Donald Trump is the Devil, but I am saying that Donald Trump is doing the Devil’s work. Because the Devil’s work is to accuse and slander, skills Donald Trump has mastered.
But Donald Trump is not alone. Since the election, and particularly since the inauguration, liberals have responded to the provocations of the Trump administration by pointing accusing fingers not only at Trump, but against those who support him. It may be argued that their anger is righteous, but we must also concede that the result of this anger is not righteousness but more anger and more provocation. An eye for an eye leaves the whole world blind. If Donald Trump’s opponents are able to succeed in ending his presidency, it will not heal the division.
In a secular society like the United States, few are willing to consider national political and social problems in spiritual or religious terms. But it is clear that the strategies employed to solve these problems do exactly the opposite. Can we concede that peace cannot be restored or created by vanquishing our opponents? If so, then we may consider an alternative strategy.
Here, Christian theology comes to the rescue. The narrative that begins with the rebellion of humanity against the love of God, that sows division, ends with unity. The climax of the Christian story of salvation is the death and resurrection of Christ. The consequence of that event is that Christ has overcome death and division and restored the unity of man and God by restoring the love relationship. Theologically, this is accomplished by the death of the human spirit of division and rebirth in God’s Spirit of love and unity. That’s what Jesus means when he tells Nicodemus, “You must be born again.”
The biblical Christian outlook is that it is only by the death of our separateness can we be restored to union with God. When we become Christians, we receive the Spirit of Christ. There is only one Spirit of Christ. The result is that those who are living in Christ are all one, and the sign of that unity is the self-giving self-sacrificing love that Jesus modeled on the cross. When John writes “God is love,” he says implicitly that wherever self-denying self-sacrificing love is evident in the world, God is visible. And Jesus himself says that this is how his followers can be identified.
When Mohandas Gandhi was leading Satyagraha (truth war) against British rule in India, it was not difficult for him to find many willing to risk their well-being in violent revolution. It is perhaps symptomatic of the fall from grace that the human heart tends more toward vengeance than justice. But Gandhi insisted that no one could be his follower who did not surrender their inner urge to violence, even in thought. It is not enough to be nonviolent when one is incapable of mounting violent resistance. True nonviolence requires a nonviolence of the heart: a tendency to love and compassion rather than anger and punishment. The strength of Gandhi’s nonviolence was that even if he had the power to vanquish the British by force, he would rather have reached out in brotherhood. This is the Christian way.
And this must be our way. The truth is, the image of God is in all of us. We must learn to recognize that image in everyone we encounter. It is not likely that we will ever achieve substantial agreement on politics, but it is possible for us to love each other even if we disagree. South Africa in the time of apartheid could not have been any more divided. One way that President Nelson Mandela helped to heal that division was by reaching out to his opponents to work on projects they could agree on. “If you want to make peace with your enemy, you have to work with your enemy. Then he becomes your partner.”
I don’t think we should expect instant reciprocation. We may in fact receive violence in return for our love. But we must never give in to violence. We must have the courage to receive the blows of the enemy, knowing that our suffering will be the instrument that will save us both.
The alternative is to continue to divide. And this is the work of the one who creates division.