Sinners Captives to Satan
Our argument now stands fortified, proving the captivity beneath sin's yoke, rendering us incapable of choosing good or pursuing it naturally. The distinction between constraint and necessity has been clarified, exposing that even when one sins necessarily, it remains a product of personal choice. However, when it is said that one serves the devil, it implies alignment with devilish pleasure. We must then elucidate this. Moreover, we must address a common quandary— whether God plays a role in wicked deeds, considering that Scripture often refers to His power being present there.
Regarding the first point, St. Augustine likens the human will to a horse, controlled by its rider's direction. God and the devil, in contrast, are portrayed as riders. God guides orderly, like a skilled horseman. The devil, akin to a reckless rider, leads astray, causing stumbling, rebellion, and disobedience. While the natural person's will is subject to the devil's influence, it doesn't imply forcible obedience, like a slave. Rather, deceived by devilish tactics, it succumbs to the devil's sway. Those not graced by the Lord's governance yield to Satan. St. Paul attests to this, speaking of the devil's rule over the wicked and disobedient (Eph. 2:2). The wicked's blindness and subsequent wrongdoings are termed the devil's work. Yet, the cause lies within the wicked's will—the source of evil, the foundation of sin.
Turning to God's role, the example of the Chaldeans' harm to Job offers clarity. We witness the originators of this evil; thieves who murder and steal. They bear responsibility for their sins. Job recognizes it as God's work, acknowledging his loss of possessions at the hands of the Chaldeans. Can the same action be attributed to God, the devil, and people? Can we reconcile this without exonerating the devil or implicating God in evil? Indeed, if we contemplate intent and method. God's purpose was to test Job's patience through adversity; Satan aimed to plunge him into despair; the Chaldeans sought wealth through theft. The manner of execution displays significant variance. God entrusts Job to Satan for affliction; Satan directs the Chaldeans ordained by God to carry out the act. Satan, with his insidious prodding, incites the already wicked Chaldeans to commit this malevolent act. The Chaldeans, succumbing to evil, stain their souls and bodies.
Indeed, it is fitting to acknowledge that Satan exercises his dominion over the reprobate, within whom the realm of corruption prevails. One might also acknowledge a form of divine involvement, as Satan, an instrument of God's wrath, spurs them according to His will and decree, executing His judgments. I do not refer here to God's universal sustenance and the granting of abilities to creatures. Instead, I address His specific actions manifest in each instance. Thus, it's not incongruous to attribute the same action to God, the devil, and humans. Nonetheless, distinctions in intent and means preserve the integrity of God's righteousness while highlighting the disorder inherent in the wickedness of the devil and humanity.