as no individual
personality, save only in individual creatures, who in an especial
manner make themselves its organs; but among these is one creature in
whom the principle is so hypostasized that he has become the centre and
head of the kingdom of evil" (_Dogmatics_, p. 199). A. Ritschl gives no
place in his constructive doctrine to the belief in the devil; but
recognizes that the mutual action of individual sinners on one another
constitutes a kingdom of sin, opposed to the Kingdom of God (A. E.
Garvie, _The Ritschlian Theology_, p. 304). Kaftan affirms that a
"doctrine about Satan can as little be established as about angels, as
faith can say nothing about it, and nothing is gained by it for the
dogmatic explanation of evil. This whole province must be left to the
immediate world-view of the pious. The idea of Satan will on account of
the Scriptures not disappear from it, and it would be arrogant to wish
to set it aside. Only let everyone keep the thought that Satan also
stands under the commission of the Almighty God, and that no one must
suppose that by leading back his sins to a Satanic temptation he can get
rid of his own guilt. To transgress these limits is to assail faith"
(_Dogmatik_, p. 348). In the book entitled _Evil and Evolution_ there is
"an attempt to turn the light of modern science on to the ancient
mystery of evil." The author contends that the existence of evil is best
explained by assuming that God is confronted with Satan, who in the
process of evolution interferes with the divine designs, an interference
which the instability of such an evolving process makes not incredible.
Satan is, however, held to be a creature who has by abuse of his freedom
been estranged from, and opposed to his Creator, and who at last will be
conquered by moral means. W. M. Alexander in his book on demonic
possession maintains that "the confession of Jesus as the Messiah or Son
of God is the classical criterion of genuine demonic possession" (p.
150), and argues that, as "the Incarnation indicated the establishment
of the kingdom of heaven upon earth," there took place "a counter
movement among the powers of darkness," of which "genuine demonic
possession was one of the manifestations" (p. 249).

Interesting as these speculations are, it may be confidently affirmed
that belief in Satan is not now generally regarded as an essential
article of the Christian faith, nor is it found to be an indispensable
element of Christian