INTERPRETING THE DEMONIC POWERS IN PAULINE THOUGHT BY JUNG YOUNG LEE Westerville, Ohio INTRODUCTION GERALD HERALD once said, ‘‘ Newton banished God from nature, Darwin banished Him from life, and now Freud banished Him from his last stronghold, the soul 1).” If they banished God, they had more affirmatively banished the demonic powers. However, the question is whether we can completely dismiss from our New Testament study Paul’s conception of the cosmic powers as a merely apocalyptic imagination, which has no relevance to our modern life. Some significant studies have indicated that to dismiss the content of what Paul wrote about Christ’s struggle with the Satanic powers is to cut out a basic part of the New Testament message’). Therefore, we cannot simply neglect the so-called “a neglected emphasis in New Testament theology %).” First of all, let us look at some descriptive words which Paul uses of the cosmic powers. He uses an ordinary word “éyyehov’” in relation to the worship of angels (Col. ii 8) and in relation to other creatures (Romans viii 38) as a feature of dangerous heresy. Paul’s common usage of both “dpyat’” and ‘éovcla:’’, which have been ordinarily translated as ‘‘principalities” and “‘powers”’, appear in the plural (Romans viii 38; Eph. iii 10, vi 12; Col. i 16, ii 15) and in the singular (1 Cor. xv 24; Eph. i 21; Col. ii 10). Also, some other names such as ‘‘Suveyerg”’ (Romans viii 38; 1 Cor. xv 24; Eph. i 21), “xugiérnteq” (Col. i 16; Eph. i 21), “@pévor’”” (Col. i 16) 1) James S. Stewart, “On a Neglected Emphasis in New Testament Theology”, Scottish Journal of Theology, Vol. 4, 1951, p. 292 *) See Gustar AULEN’s Christus Victor, where he describes the victory of Christ over the cosmic powers as the central affirmation of Pauline atonement. This position was taken, according to AULEN, by early fathers of the Church. 2) STEWART, op. cit.INTERPRETING THE DEMONIC POWERS IN PAULINE THOUGHT 55, are attributed to describe the cosmic powers. It is difficult to distinguish the shades of meaning among them. However, it appears to us that these names have been indiscriminately used by Paul to designate the cosmic powers. Besides them there are also “‘Oedu monhot’” and “‘xipuor xohdot” (I Cor. viii 5), “ndiv évou.a 6vouaTéuevoc’” (Eph. i 21), and “érovpdvie’’ and “érvyeta’ and “xororBdvin’” (Phil. ii 10). Finally, some of their names with cosmic bearings are “‘xoopoxpéropes tod oxétov totrov” (Eph. vi 12), “orotysta’”’ (Gal. iv 3, 9; Col. ii 8, 20), and “&pyovrog zo} oxdrov zobtov” (1 Cor. ii 6-8). These designations seemingly correspond to the Johannine title for the supreme demonic being, ‘6 %pyav tod xécpov tobtov”’ (John xii 31, xiv 30, xvi 11), which synoptists call “6 &pyev tév Satpovie” (Matt. ix 34, xii 24; Mk. iii 22; Lk. xi 15, etc.), who is designated as “‘BeeteBoUA’’. Perhaps, the closest expressions of Paul to this Satan in the Gospels are “6 Bed tod aldvog tobtov” (2 Cor. iv 4) and “6 &pyov tig ovatus sod &epoc’”’ Eph. ii 2), where the power is used in a collective sense. Because of these relationships, SCHLIER points out that the devils which Jesus has casted out in many narratives in the synoptic Gospels are identical with the cosmic powers in Pauline Epistles, whereas MACGREGOR appears to deny this‘). It seems, as Mac- GREGOR points out, that the demons of the Synoptic Gospels are more the putative cause of afflictions which come to individuals, whereas the cosmic powers in Paul’s Epistles are oriented toward more impersonal and cosmic forces. Also, the Greek word ‘‘So- pdvia”’, which is so common in the Gospels (Matt. xi 18; Lk. vii 33, viii 27; etc.), does not occur in the Paulines nor in Ephesians, apart from the pastoral passage at 1 Tim. ii 4?). Thus it seems clear that “the demons” in the synoptic Gospels and “‘the cosmic powers” in Pauline Epistles might be equated, but at the same time they ought to be used in a much different context. The question that naturally arises is: where are we to look for the background of these ideas? There might be many avenues 1) See Hetwricn Scutter, Principalities and Powers in the New Testament (N.Y.: Harder & Harder, 1061), pp. 14-15; and G. H. C. MacGrecor, “Principalities and Powers: the Cosmic Background of Paul’s Thought”, in New Testament Studies, Vol. 1, p. 19. *) Denys E. H. Wurrsrey, The Theology of St. Paul (Philadelphia: Fortress Press, 1964), p. 19.56 JUNG YOUNG LEE of investigation to this question!). However, if we examine closely Paul’s description about the cosmic powers, we soon discover that he has borrowed freely from Jewish and pagan sources. Side by side we can find terms from the Old Testament, from Jewish apocalyptic writings and from astrological writings. As Morrison said, ‘“Paul expected the Church at Rome to understand ‘exousiai’ because they were citizens of the Graeco-Roman world; they would understand the word ‘God’ because they were Chris- tians *).”" Likewise, we would expect Paul to understand Jewish apocalyptic writings because he was educated in Jerusalem as a Jew; he would be acquainted with Gnostic astrological terms be- cause he worked for the Hellenistic gentiles. Thus our approach to the problem will be twofold: one from the Jewish apocalyptic world view, and the other from the Gnostic astrological religious beliefs. After the investigation of the cosmic powers, we will discuss the victory of Christ over them. Finally, in conclusion, a contemporary interpretation of these powers will be discussed briefly. I. Presuppositions or THE New Testament Community ABOUT THE Cosmic POWER Since the New Testament community in which Paul preached was mainly the Hellenistic gentile world, a much extensive discus- sion on the background of Gnostic astrological beliefs will be present- ed. However, let us briefly look at Paul's influence of Jewish appocalyptic world view. zr. An investigation of the cosmic powers from the Jewish apo- calyptic background: A key verse to this approach seems to be Gal. i 4, where Christ gives himself for our sins in order to deliver us from “the present 1) MacGReGor explores the following possibilities: “One might explore Babylonian, Assyrian and carly Hebrew demonology, and discuss the prophetic teaching concerning ‘the gods of the nations and their downfall before Yahweh.’ One might touch on the demonology of the Old Testament and early Rabbinism; the relation to Jewish thought of persian dualistic conceptions; the extraordinary proliferation of Hebrew angelology in the intertestamental period, with Asmodaeus, Azazel, Beliar and the rest of them; the biographical history of Satan; the whole apparatus of demon-possession in both the oriental and Hellenistic environment, as well as in the Gospels, and the magical abracadabra for dealing with it.’’ See MacGREGOR, op. cit., Pp. 19. 2) Clinton Morrison, The Powers That Be: Earthly Rulers and Demonic Powers in Romans 13: 1-7 (London: $.C.M. Press, 1960), p. 103.INTERPRETING THE DEMONIC POWERS IN PAULINE THOUGHT 57 evil age’ (tod aléivoc tod éveotérog novypod). The term “the present evil age’, which seems to correspond to “the rulers of this age” (rév deyévtwy tod atéves robrou) in 1 Cor. ii 6, 8, presupposes “the coming (age)’’ (év tod péAdove:) in Eph. i 21. This dualism between ‘‘the present age’’ and ‘‘the age to come’, which becomes much more clear in Paul’s contrast of the old world with the new (Gal. vi 15; 2 Cor. v 17), is apparently alluding to the Jewish apocalyptic world view of his time. Through the Babylonian and Persian influence, the concept of cosmic dualism began to permeate into the life of Israel people at the later Old Testament period. As BULTMANN said, the Jewish world view was modified along the lines of a pessimistic dualism, without abandoning the doctrine of creation!). Jewish hope for deliverance from the futility of political and social outcomes consisted in a transformation of the whole cosmos into the kingdom of God’). “In the writings as Daniel, Enoch, IV Ezra and the Revelation of John, it was cosmic, in contrast to prophetic view, that future was ‘essentially discontinuous with the present *).’” In Daniel vii, four great beasts which came from the sea were destroyed and succeeded by the reign of Israel as “the Saints of the Most High.” In I Enoch cx 28-42, we see the allusion of the new world: And I saw till the Lord of the sheep brought a new house greater and loftier than that first, and set it up in the place of the first which had been folded up: all its pillars were new and its ornaments were new and larger than those of the first, the old one which he had taken away, and all the sheep were within itt). “A new house” here meant the new Jerusalem or new world, which was a fairly common expression of apocalyptic writings. In IV Ezra, we find more vivid expression of apocalyptic aeons. It was for (Israel's) sake I made the world; but when Adam transgressed my statutes, then that which had been made was judged and then 2) Rupot¥ ButrMann, Primitive Christianity: In Its Contemporary Setting (N.Y.: Meridian Books, 1959), p. 82. 2) BULTMANN believes that this apocalyptic world view was definitely influenced by Iranian or pre-Christian Gnosticism, As in Iranian religion the present world affairs will come to an end, and God will vindicate his kingly rule. See BULTMANN, op. cit., p. 82. 3) Donatp T. RowLineson, Jesus, The Religious Ultimate (N.Y.: Mac- millan, 1961), p. 92. 4) C. K. Barrett, The New Testament Background: Selected Documents (London: S.P.C.K., 1958), p. 237.58 JUNG YOUNG LEE the ways of this aeon became narrow and sorrowful and painful, and full of perils coupled with great toils. But the ways of the future world (or greater aeon) are broad and safe, and yield the fruit of immortality (IV Ezra vii 11-14)... the most high made not one aeon but two (IV Ezra vii 51). It is, therefore, very clear that Paul has been influenced by the Jewish apocalyptic writings. Paul says that Christ delivers us from the evil of this aeon (Gal. i 4), and from “‘the whole creation (which) has been groaning in travail together until now” (Romans viii 22). Similarly, Paul teaches that we must not be conformed to this aeon but be transformed into another aeon (Romans xii 2). Also, Pauline description of evil powers such as angelos, dynamis, exousia and others might be borrowed from apocalyptic writings, especially from Enoch, which describes various categories of angels!). Thus it is evident that Paul describes the dilemma out of which Christians are to be delivered from the powers of the present evil aeon. Before concluding this section, let us briefly take notice of 1 Cor. ii 8, which will be discussed again in next section. According to this verse, the rulers of this world, who have crucified Christ, do not understand the mystery of God’s plan of salvation. In spite of ambiguity in the derivation of the term “‘the rulers of this age”, all the existing earthly political powers belong to the realm of such angelic powers. Cullmann thinks that the rulers of this age stand behind the state authority in order to bring Christ to the cross’). To interpret “the rulers of this age” as angelic powers which stand behind the state is truly Judaic apocalyptic expression of the cosmic powers’). 1) H. Berxuor, Christ and the Powers (Scottdale, Penn.: Herald Press, 1962), p. 10 (and note 4). 2) Oscar CuLLMANN, Christ and Time: The Primitive Christian Conception of Time and History (London: $.C.M., 1962), p. 193. If the state authorities are controlled by the Satanic powers, how can CULLMAN justify Paul’s statement of Romans xiii x ff., where he teaches that every one must subject to the higher powers? Here, “#ouctac’? clearly signifies the state. CuLLMANN believes that “‘an obedience is due to state, not by reason of its original nature, but only because it is given its place in the divine order” (p. 200). Through the victory of Christ over the angelic powers who stand behind the state, the state becomes the servant of God. However, Morrison contradicts his teacher, CuLLMANN, saying “there is no evidence of any early Christian doctrine that these powers are anything but evil and hostile to the Church as long as they exist” (MORRISON, op. cit., p. 53). 3) CuLLMANN thinks that “the Greek expression for rulers of this world” to the profane readers means merely “earthly political rulers.” But toINTERPRETING THE DEMONIC POWERS IN PAULINE THOUGHT 59 2. An investigation of the cosmic powers from Gnostic astrologi- cal belief: Astrological belief was, perhaps, one of the most prevalent influence in Paul’s environment with a wide cultural, intellectual and religious appeal. Such astrological religious belief had already existed alongside of one God, Jahweh, as the gods of the heathen in the Old Testament. A star worship was regarded as a pagan worship, for it was the worship of the creature rather than the Creator. Almost of all the Old Testament passages to astrological practices refer merely to Babylonians. Isaiah (xlvii 13) scorns the Babylonian astrologers: You are wearied with your many consels; but then stand forth and save you, those who divide the heavens, who gaze at the stars, who at the new moons predict what befall you. Jeremiah (x 2) admonishes the people not to be terrified by the “signs of the heavens”, because the other nations are dismayed at them. We also read in Deut. iv 19: And be aware lest you lift up your eyes to heaven, and when you see the sun and the moon and the stars, all the host of heaven, you be drawn away and worship them and serve them, things which the Lord your God alotied to all the people under the whole heaven. Likewise, Amos (v 25-27) charges his people with idolatory for they worship the stars. It is recorded again in Acts vii 42-43: “the star of the gold Rephan, the figures which you made to worship and I will remove you beyond Babylon.” Thus the Old Testament had already recognized the power of stars to subdue the human agents, but always subjected them under the power of Jahweh. The Oriental deities of the sky and sun gradually penetrated into Mediterranean lands and finally conquered the Roman world. With the spread of Stoicism, the astrological belief had one of the most significant impacts upon the life and thought of Hellenistic world at the time of Paul’s ministry. Perhaps, the rapid spread of astrology in the Hellenistic world was due to the failure of a popular anthropomorphic religion). In the Hellenistic world, Jewish readers it has still another meaning: namely ‘demonic, invisible powers which stand behind all earthly happenings and use human beings as their effective agents.” See Oscar CuLtmann, The State in the New Testament (London: S.C.M., 1955), p. 63. 1) MacGREGOR, op. cit., p. 20.60 JUNG YOUNG LEE the seven planets, according to Zoroastrian tradition, were regarded as the source of evil by those who refused to recognize the power of stars to control the fate of man). These seven stars represent the rulers of the world, xoopoxedérogec, which will be discussed later. Man’s destiny depends upon on what star is in the moment of his birth. In most cases these stars appear to them so hostile that they want to escape from the prison-house of the stars?). Paul himself was not in bondage to such superstition, for he had already recognized them as “‘weak and beggary elemental spirits” (Gal. iv 8-10), and as mere creatures who owed their existence to God (Col. i 16). Nevertheless, the background of the religious experience of the most pagan converts of Paul were in bondage to such superstition. Therefore, Paul directly relates to that background their familiar astrological phrases. In order to investigate the cosmic powers in Pauline thought, let me take first the key verse, which is Eph. vi 12: For we are not contending wrestle against flesh and blood but against the principalities and against the powers, against the world-rulers (xoouoxpétopec) of this present darkness, against the spiritual hosts of wickedness, in the heavenly places. The Greek word xoopoxgétoges is very word used in the Hellenistic mystical writings of the seven supreme astrological deities and even in Rabbinical literature. As we have indicated, the seven stars which control the fate of man are the xoopoxpétogec. The title xospoxparopes was also applied to many savior gods of antiquity, such as Serapis, Isis, Mithras, Mercury, Zeus and others. They dwell in “the darkness” or in “‘the evil acon” (Gal. i 4), overagainst the kingdom of God, in the realm of darkness (Eph. v 8)%). The sphere of xoawoxpétopes extends to heaven which is not the place where God dwells but under it, the invisible world or the atmosphere around the earth. A parallel idea is found in Col. i 16, where powers are thought of as beings in heaven. 1) Wiirep L. Knox, St. Paul and the Church of the Gentiles (Cambridge: Cambridge University Press, 1939), p. 104. *) According to Buttmann, a star worship finally introduced an eschato- logy of individuals, that was their longing to return to heaven which was regarded as the home of the souls, after their sojourn in their earthly prison. See BuLTMANN, Primitive Christianity, p. 153. 3) W. Knox believes that the influence of Iranian religion is clear in Eph. v 8, where the rulers of darkness are used over against those of the light. See KNox, op. cit., p. 151.INTERPRETING THE DEMONIC POWERS IN PAULINE THOUGHT 61 Another astrological term “‘otoryetx’”’, which seems an alternative expression of “‘xoopoxpétopes”’, appears four times in Paul’s letters to Galatians and Colossians as follows: Gal. iv 3: “‘we were slaves to the elemental spirits of the universe’; Gal. iv 9: “how can you turn back again to the weak and beggarly elemental spirits”; Col. ii 8: “according to elemental spirits of the universe, and not according to Christ’; Col. ii 20: “if with Christ you died to the elemental spirits of the universe.” All these astrological passages, except Gal. iv 9, have the bearings of the Greek word ‘“xécpoc”, which is synonymously used with “aiev” in 1 Cor. i 20 and Eph. ii 2 f. Most Biblical scholars believe that the word “otoryetov’” has its origin in astrology). It must be also mentioned here that “orowyetov’ in Galatians and Colossians is used in a much different context from “ototyeiov” in Hebrews (v 12), where it is followed by a genitive of the subject taught (rod 8.ddé0xev) and means ‘‘elemental teachings’. Thus, it seems clear that ‘‘ororyetov”’ in Paul’s letters is characteristically an astrological term. An etymological origin of ovotyetov is interesting to notice. Lrowetov means “‘a groundstuff’”’ of an organism, and in particular it is the element which constitutes the physical world. Every element was thought to have its god, so that the word “‘otovyeta’” came to be used of these elemental deities and spirits. In the Testament of Solomon it is said, “‘we are some of the thirty-three otowysia of the xocpoxpdtopes tod oxdtovg... and our stars are in heaven... and we are invoked as goddesses .”” It indicates that both otorysia and xoopoxp&ropes are used in the same context, signifying the cosmic powers which are “weak and beggarly ele- ments” (Gal. iv 9). Let us now observe Paul’s use of these astrological terms to 1) Ligurroor rejects the astrological interpretation of it on the ground that “we" in Gal. iv 3 must include Jews (See his St, Paul’s Epistle to the Galatians, iv 3). Wuitetey, on the other hand, believes that there was evident that Jews, even though officially forbidden, were actually practiced astrology (See WuITELEY, op. cif., p. 25). When Paul uses “we” passage in Gal. iv 3, it appears to me that Paul does not mean Jews and Gentiles but he identifies himself with pagan converts who are slaves to the ovowyeta. H. Berkuor, H. Scuiier, G. MacGrecor, R. BurtMann and O. CuLLMANN recognize that the word “oroyetov” in Pauline Epistles is associated with the Hellenistic astrological usage of star gods.62 JUNG YOUNG LEE his Jewish religious background. We can briefly illustrate this, by comparing between otovyeta with 6 véyoc. As a result of a close examination, it becomes affirmative that the Pauline concept of the Jewish law and the astrological elemental spirits are almost identically used. Let us look at the following comparisons: “died to the law” (Gal. ii 19) and ‘died to the elemental spirits of the universe” (Col. ii 20). “we were confined under the law” (Gal. iii 23) and “we were slaves to the elemental spirits of the universe” (Gal. iv 3). “it (law) was weak” (Romans viii 3) 1) and “the weak and beggarly elemental spirits” (Gal. iv 9). Thus we can conclude that to live under the law means to be subservient to the elemental spirits of the universe. At the same time to worship the elemental spirits means to live under the law (Col. ii 16-23; Gal. iv 8f.). JaMEs RoBInson, in my estimation, makes it quite clear when he says, “within pharisaic Judaism, the human dilemma to which ‘the present evil aeon’ refers is experienced in its most acute form as bondage to the law %).” This is, perhaps, why Paul thinks that the law is ordained by angels through an intermediary (Gal. iii 19). We notice from this illustration that both Jewish and Hellenistic conceptions of the cosmic powers are merging together in Pauline Epistles. Finally, Paul alludes other astrological terms in Romans vi 38 ff: For I am sure that neither death, nor life, nor angels, nor principalities, nor things present, nor things to come, nor powers, nor height, nor depth, nor anything else in all creation, will be able to separate us from the love of God in Christ Jesus our Lord. Here, “height” (6Yopa) and “depth” (8400¢) are technical terms of astrology, denoting the highest and lowest points reached by a heavenly body?). However, it is questionable whether Paul really knows these terminologies). ‘Things present” (éveotéta) and 1) Romans viii 3 is taken from King James Translation, and others are from Revised Stardard Version. 2) James Ropinson, “The Biblical View of the World: A Theological Evaluation,” Encounter, Vol. 20, p. 477 3) WuirELEy, op. cit., p. 24. 4) W. Kwox thinks that Paul might unconsciously adopted them, since he was not really interested in astrology. See KNox, of. cit., p. Tor. Wuitztry also doubts that whether Paul really knew these terminologies.INTERPRETING THE DEMONIC POWERS IN PAULINE THOUGHT 63 “things to come” (uédhovta) also refer to the present and future position of a star'). The use of such technical terms of astrology in one phrase by accident is rather difficult for us to conceive. Therefore, even though Paul was not aware of the real meaning of these terms, he was least acquainted with them in his involvement with Hellenistic gentiles. To sum up, both Jewish apocalyptic and Gnostic astrological conceptions of the cosmic powers can be considered together in 1 Cor. ii 8: “None of the rulers of this age understood this; for if they had, they would not have crucified the Lord of glory”. As we have already indicated, Cullmann conceives “the rulers of this age’’, from a Jewish apocalyptic view, as fallen angels who in behind the state have been responsible for the crucifixion of Christ on the cross. On the other hand, Knox and MacGREGor believe that the elemental spirits were “the rulers of this age’, who killed Christ, because they were unable to recognize the Redeemer who passed through the various doors of the planetary spheres*). According to this Gnostic astrological point of view, “the rulers of this age” ought to be otowyeia and xocpoxpdétopes who were ultimately blamed for the death of Christ. Both Jewish apocalyptic and Gnostic astrological understandings of the cosmic powers are identical in this respect. Thus CULLMANN is right when he says: Whatever our personal attitude toward this view may be, we must conclude from this fact that these powers, in the faith of primitive Christianity, did not belong merely to the framework ‘conditioned by the contemporary situation.’ It is these invisible bemgs who in some way... stand behind what occurs in the world. 4) Il, Tue Victory anp Lorpsurp oF CHRIST OVER THE Cosmic PowERs Let us consider now how Christ is presented as an answer to the cosmic powers which control the fate and destiny of man. It seems tight to say that in Paul’s mind Christ has already won the war over the cosmic powers. In other words, Christ is the Victor and Lord of all things. Thus Paul exclaims, “thanks be to God, who gives us the victory through our Lord Jesus Christ” (1 Cor. xv 57). His firm conviction in the victory of Christ is much more clearly expressed in his attitude toward the inferiority of the cosmic powers. 1) Knox, op. cit., pp. 106-107 and notes. 2) See Knox, op. cit., p. 220; MACGREGOR, op. cit., p. 22. 3) Curtmann, Christ and Time, p. 192.64 JUNG YOUNG LEE Even though he admits the existence of these powers, he denies their divinity. “Many gods and many lords” (cot moddol xat xbpto. modAol) are merely “‘so-called gods’ (Aeyéyevor Oeot), but “‘there is one God, the Father, from whom are all things and for whom we exist, and one Lord, Jesus Christ, through whom are all things and through whom we exist” (1 Cor. viii 4-6). However, the real question is how Christ won the war over the cosmic powers. A key to the understanding of this question is in Col. ii 15, ‘“He disarmed (&rex8uodpevog) the principalities and powers and made a public example of them, triumphing over them in him” (or in “‘it”’, that is, the cross). The Greek word démexSucdu- evoc, which appears once again in Col. iii 9 as a noun, literally means ‘“‘stripping off” or “taking off')”. Since dnexdvodpevos is reflexive, it means here that Jesus has stripped himself off—not stripping the cosmic powers. In other words, the cosmic powers are still active and hostile but Christ has freed Himself from their powers. Thus the cosmic powers are still striving to separate us from the love of God in Christ Jesus (Romans viii 35 ff.). How did Christ strip Himself off from these hostile powers? Paul teaches that Christ must first be subject to that from which He can save us. Thus Christ became “‘the likeness of sinful flesh” (Romans viii 3) or a form of a slave of these powers. In the act of dying on the cross, He stripped Himself off from that sinful flesh where the powers dominated. Thus He carried out the victory by Himself, and therefore all those who through faith could come to be “in Him”’ and share His experience of triumphant resurrection?). In Christ the believers are new creatures and belong to the age of the resurrection. “Therefore,” Paul says, “if any one is in Christ, he is a new creation; the old has passed away, behold, the new has come” (2 Cor. v 17). According to Col. i 16, Christ is the Lord over the cosmic powers from the time of creation. Since all things are created through Him and for Him, these powers owe their existence to Him. However, the reality of Christ’s Lordship becomes actual to us 1) W. F. Arnot and F. W. Guericu, ed., A Grech-English Lexicon of the New Testament and Other Early Christian Literature (Chicago: University of Chicago Press, 1956), p. 82, Jamxs Katras also points out that the participle “arexdvedyevoe” in Col. ii 15 does not really mean “to disarm” but rather “to strip off” or “free oneself from”. See his The Satanward View (Philadelphia: Westminster Press, 1966), pp. 87-88. 2) MACGREGOR, op. cit., p. 23INTERPRETING THE DEMONIC POWERS IN PAULINE THOUGHT 65 through His death and resurrection. Through this redemptive act of Christ the entire creation is affected. By this act the world process is drawn into the redemptive history in a decisive manner.?) The whole universe, including the cosmic rulers, must pay homage to the exalted Lord (Phil. ii 6-11). Thus the Christ who is raised from the dead becomes the Lord “above all rule, authority and power and dominion and above every name that is named, not only in this age but also in that which is to come” (Eph. i 20-21). Nevertheless, the consummation of this cosmic redemption is still in the future, “for the creator waits with eager longing for the revealing of the sons of God” (Romans viii 19). The cosmic victory of Christ is certain in principle, but the battle continues until the final triumph, which will become effective on all the visible world. Thus the cosmic powers have not been completely destroyed, but they are xatapyovuevoc, which literally means “being doomed to perish” or “‘being put out of action’ (1 Cor. ii 6). 2) MACGREGOR thinks that the modern military jargon “‘being mopped up’ is closely related to this word ‘xatapyobpevos 5).’” CULLMANN’S analogy between “D” day and “V” day in the World War II is quite interesting; but we must notice that the victory of Christ is more than “D’” day, because in principle Christ is already the Victor and Lord. It is, perhaps, true that the actual war between the Church and the cosmic powers may continue until the final “Vv” day, the parousia, “‘after destroying every rule and every authority and power” (1 Cor. xv 24). Here, the Greek verb xata- eyfoy, which Revised Standard Version translates as ‘destroying’, is an active aorist subjective of the third person singular of xarépyew of that participle xatapyobuevos is used in 1 Cor. ii 6. H. BERKHOF, for example, rejects the R.S.V. translation of this word as “destroy- ing”, because its literal meaning comes from xerapynon that is “to make ineffective” or “to disconnect 4).” Thus, as BERKHOF 1) CurLMANN illustrates the process of cosmic salvation in terms of the entire circular surface (R1+R2) which belongs to the reign of Christ. The inner circle Rr is the Church, and Re is the unbelieving world. See Christ and Time, p. 185. 2) “Karupyobpevos” is the middle of an active participle of ‘“xatépyew”, which means “to make ineffective” or “powerless” 2) MacGregor, of. cit., p. 24. 4) BerKHor, op. cit, p. 34. Also, Hans-Ruspr Weper indicates that the Greek verb “‘xatapyfon’ can mean “annihilate” but the verb often mean “to overthrow”, “dethrone”, and ‘“devaluate”, especially when it refers to something which, before Christ, had a certain value. See his “‘Christ’s Novum Test. XII 566 JUNG YOUNG LEE suggests, to translate xetapyyoy as “dethrone” seems quite ap- propriate at this time. The real reason of rejecting R.S.V. translation of it will become clearer later. Finally, a translation of the Greek word xazapyjoy in I Cor. xv 24, 26 raises a fundamental question: Are the cosmic powers completely destroyed or saved in some way at the parousia? At this point, there is nothing surprising in the belief that these powers will be saved at the end. As RICHARDSON points out, “‘the death of Christ had reconciled to God the hostile, fallen powers, and set free from bondage not only humanity but the world powers as well; redemp- tion also had been upon a cosmic scale !).”’ This is perhaps what Paul seems to imply when he said, ‘‘God was in Christ reconciling the world (xécpoc) to himself” (2 Cor. v 19). The word xécpog does not merely mean the world of mankind but the universe including otoryetx and xocpoxpétopec?). Paul seems to recognize that the redemption wrought by the death of Christ is the total and entire cosmos. He said, “in him all the fullness of God was pleased to dwell, and through him to reconcile to himself all things, whether on earth or in heaven, making peace by the blood of his cross” (Col. i 19, 20). “‘As a plan for the fullness of time, to unite all things in him, things in heaven and things on earth’ (Eph. i 10), God will eventually consummate the Kingdom of God on earth. By the great mercy of God the cosmic powers shall return to their original functions as instruments of God’s fellowship with His creation. Thus, as it is described in Hebrews (i 14), the hostile angels who crucified Jesus on the cross (1 Cor. ii 6-8) are to send forth to minister for the sake of the Kingdom of God. Consequently, in Paul Christ’s struggle is ultimately for the sake of, and not against, the satanic powers. For this reason we must disclaim the R.S.Y. translation of xacagynoy as “destroying” in 1 Cor. xv 24, 26. The ultimate purpose of God in sending Christ is not to destroy Victory over the Satanic Powers”, Study Encounter, Vol. 2, no. 3, 1966, p. 164. A special notice, which we must make here, is the aorist subjunctive in comparison with the present form in Greek is more closely related to the future tense. See C. MouLE, An Idiom-book of New Testament Greek, p. 21. 1) Aran Ricuarpson, An Introduction to the Theology of the New Testament (N. Y.: Harper and Brothers, 1058), p. 213. 2) The parallelism between the law and elemental spirits (see p. 000 of this paper) confirms that the evil powers are not essentially evil. As R Letvesrap says, ‘just as the law is holy and righteous and good a true expression of the will of God, so the elemental spirits have a positive function in creation.” See his Christ the Conqueror (London, S.P.C.K., 1954), Pp. 95.INTERPRETING THE DEMONIC POWERS IN PAULINE THOUGHT 67 the cosmic powers but to restore them into their original nature. Thus creation (Col. i 16) and redemption (2 Cor. v 19) are merging in Christ toward the consummation of the Kingdom of God. CONCLUSION The cosmic redemption which we have discussed is very difficult for us to comprehend, but for Paul’s contemporaries this idea would not be too difficult to explain. In pre-scientific cosmology man and the universe were somehow axiomatically related each other. The world was regarded as a great man, and a man a little world; and between them were mysterious correspondences, so that man’s fate was controlled by their stars and angelic powers of invisible beings). In this primitive cosmology Jesus was depicted. as the Redeemer who came from heaven and died on the cross to rescue not only men but the whole cosmos from thraldom to demonic powers*). AULEN’s classical doctrine of atonement stresses the objective character of Christ’s triumph over the cosmic powers, which continued to be a favorite theme of even the sub-apostolic writers). Yet, the real question is the relevance of this conception of demonic powers in the scientific mind of our time. As RupoLr BUuLTMANN points out, the mystical concept of pre-scientific cosmology in the New Testament becomes ‘‘a stumbling-block” to modern men‘). BULTMANN tells us that we must demythologize 1) MacGREGOR, op. cit., p. 26. 2) The concept of a redeemer in Pauline and Johannine literatures was often thought as the influence of the so-called pre-Christian (or Iranian) redeemer myth, which was primarily based on R. ReITzENsTEIN’s inter- pretation of LipzBarskt’s publication of recently discovered literary remains of Mandeanism. This theory was accepted by BuLTMANN without question and by many others. R. FULLER, who accepts this theory, believes that the redeemer figure was absent in the early Jewish Gnosis, However, FULLER departs from BULTMANN in the question of the incarnation, FULLER insists that the incarnation itself is not of Gnostic derivation, while BuLtManw thinks so. FULLER agrees with ScumirHazs’ remarks, “there is no doubt that the redeemer myth is Gnostic, but the particular form of this myth, which speaks of the incarnation of the redeemer is a historical person, is not proven for the prior to Christianity.” See R. FuLier, The Foundation of New Testament Christology, p. 97. 8) Gustar AuLEN, Christus Victor: An Historical Study of the Three Main Types of the Idea of the Atonement (London: S.P.C.K., 1953), p. 86. 4) R. Buttmann, Jesus Christ and Mythology (N.Y.: Charles Scribner's, 1958), Pp. 17.68 JUNG YOUNG LEE the cosmic powers which acquire the character of mythical entities). H. Scuirer, together with BuLtmMann, interprets the cosmic powers in terms of “death”, “anxiety”, ‘“‘care’’, “‘illustion’”’, etc*). For them to have faith in the victory of Christ means to have an authentic life, liberating from the bondage of fear, anxiety and insecurity. As H. BERKHoF said, their interpretation of the cosmic powers is centered more around HEIDEGGER than around Pauls). On the other hand, ALLAN GALLoway interprets the cosmic powers in terms of “the distortion in the structure of existence”. This existential distortion, which manifests the irrational forces of nature, becomes the source of human anxiety, fear and death‘). In this respect the redemptive act of Christ over the cosmic powers means merely a restoration of natural existence into harmony and order. Thus GALLoway’s interpretation is purely philosophical and speculative to have real meaning in our personal experience. MacGrecor, who seems a favor of ““demythologizing”, explores the concept of the cosmic powers beyond the projection of one’s self-understanding. For him the cosmic powers in our time signify “the national necessity, economic determinism, military expedien- cy, the strategy of defense 5).” All these causal forces are working toward our destruction. Almost similar conclusion is also drawn by Markus Bart, who interprets the powers as “the world of axioms and principles of politics and religion, of economics and society, of moral and and biology, of history and culture ).” CULLMANN’s interpretation of the cosmic powers as the demonic nature of state is enormously suggestive and relevant to my own experience under the Communist, but this kind of evil powers is limited only to the totalitarian structure of law and order. At the same time, H. BerKuor’s understanding of the powers 1) According to Burrmann, demythologizing does not mean to eliminate, but an existential interpretation in terms of our own personal experience and existence. See Ibid., p. 18. 2) ScuLigr, op. cit., p. 311. 3) BERKHOF, op. cit., p. 62. *) Atan D. Gattoway, The Cosmic Christ (N.Y.: Harper & Brothers, 3951), p. 28: He, therefore, concludes that ‘“‘the real significance of the myth of the fallen angels was that it described the fallen nature of the whole cosmos.” 5) MacGrEcor, op. cit., p. 27. 8) Markus Barta, The Brohen Wall: A Study of the Epistle to the Ephesians (Valley Forge: Judson Press, 1959), p. 90.INTERPRETING THE DEMONIC POWERS IN PAULINE THOUGHT 69 in terms of “secularization” means a great deal to us in a scientific age, but it is still too vague and ambiguous. All these contemporary expressions are enourmously suggestive, but Paul’s interpretation is still the most helpful in my under- standing of the cosmic powers. Whether the powers may be inter- preted in our time as personal or social malajustment, political or economic determinism, religious or cultural axiom, existential or empirical disharmony, and whatever the names may be attributed to them—as long as they separate us from the love of God in Christ Jesus our Lord, they are the cosmic powers.