"Thus Satan brings to completion his own disaster, be it because he damns together with himself those who identify themselves with his revolt, be it because, by crucifying Christ, Head and Body, he tears up the charter [(schédule)] according to which the world belonged to him. This charter was only the law: good in this, that it expresses the divine will of justice that constitutes, as it were, the texture of the world; but [the] enemy of man nonetheless, because it renders him a victim of the chastisement of Satan for having consented to his rebellion. It is effaced by Christ on the cross, because at the cross the absurdity into which the first economy (as good as it was in principle) has fallen (as a consequence of the perversion of the powers that rule it) becomes obvious. Indeed, this perversion reached its summit at point of contact with the supreme initiative of the divine love.
"It becomes in this way apparent that the diabolical tendency is always an inhibition. It restricts itself to a first stage of the divine initiatives, and refuses to cooperate in the enlargements of them. It retains what it has. But it is overtopped and as it were drowned [(dépassé et comme noyée)] by the rising flood of love."
Louis Bouyer, “Les deux économies du gouvernement divin: Satan et le Christ,” in Initiation théologiques par un groupe de théologiens, tome II: Dieu et sa creation, 2nd ed. (Paris: Les Éditions du Cerf, 1953), 516 (504-535).