The only consistent and systematic way of rejecting a belief in the existence of Satan is to reject the belief in the existence of sin. Then you can argue thus, “The notion of a Satan arises from the false and sharp antagonism which our human imaginations set up between ‘good’ and ‘evil,’ whereas what we call ‘evil’ is really nothing but an excess of tendencies good in themselves and only evil when carried to excess. The difference therefore between good and evil is only a question of degree.” That theory sounds plausible; but it ignores the essence of sin, which consists in a rebellion against Conscience. It is not excess, or defect, the more, or the less; it is the moral disorder, the subversion of human nature, which is so frightful to contemplate that we cannot believe it to have proceeded from God. But perhaps you reply, “That very disorder is merely the result of energy out of place or in excess.” Well, in the same way, when gas is escaping in a room in which there is a lighted candle, there is first a quiet and inoffensive escape of the gas, and secondly a violent and perhaps calamitous explosion; and you might argue similarly, “The difference was only one of degree; the explosion was merely the result of a useful element out of place and in excess.” But I should answer that no sober and sensible householder would justify himself in this way for allowing a lighted candle and escaping gas to come together; and so I cannot believe that God is willing that men should justify Him for tolerating theft, murder, and adultery, on the ground that these things are “only questions of degree.” I think we please Him better, and draw closer to Him, when we say, “An Enemy hath done this.” And besides, for our own sakes, if we are to resist sin with our utmost force, it seems to me we are far more likely to do so when we regard it as Christ and St. Paul regarded it than when we give it the name of “misplaced energy,” or “an excessive use of faculties, in themselves, good and necessary.”