I've been hearing more and more of this concept that humans are vessels, either controlled by the spirit of the world (Satan) or the Holy Spirit (if saved) and that there is no "independent self". This is new to me. I don't think it's accurate, but I may not be fully understanding it.
Does this belief have a name or origin that I could read up on?
That sounds like a form of gnosticism. Like the Manichean heresy of unhappy memory which was more or less George Lucas's conception of Christianity, you set the light up against the dark and let the force duke it out.
It is bogative as Christian theology goes because God isn't a force and certainly not an equal and opposite force to Satan. He is the creator of the universe and everything in it. The evil He permits is part of His mysterious plan and not something that He's battling against because, in the words of most Christian anthems "He's already won the battle".
Furthermore, any doctrines that deny free will, are bogative because the notion is entirely fundamental to our understanding of why God made us, to love Him, to serve Him in this life, so that we can be happy with Him in the next. If we were but pawns in the celestial plan, then knowing and loving God wouldn't be our highest calling - but it clearly is. And it's clear from anybody's experience of life that God doesn't make everyone love Him - so we clearly have to choose to love Him CCC 1. Therefore, it stands to reason that He created us so we were free to choose the highest good, which is loving Him; any purportedly Christian doctrine which fails to recognize this is "dualistic" and certainly in error, according to all mainstream Christian doctrine.
The idea that one must either serve God or Satan is a common Christian concept. Usually it is used by preachers, evangelists or poets to encourage people to make a choice.
Billy Graham: "You're either a servant of God or you're a slave to Satan."
Bob Dylan: "It may be the Devil, or it may be the Lord, but you're gonna have to serve somebody."
The idea that Christians should make themselves empty vessels for God is also fairly well known. As one blogger put it: "The only thing we have to offer God is an empty vessel." I am not sure that this idea has a formal theological name, but it related to the doctrine of kenosis, which refers to Christ's "self-emptying" of his original divine nature in order to become fully human. Christians may be said to consciously empty themselves in order to become perfect vessels of God. Shall we coin the term "kenosis of believers" to describe this process?
On the other hand, the idea described in the OP - that there is no independent self, only a choice between being a vessel of God or Satan - exaggerates the situation. What I describe as the "kenosis of believers" involves a surrender to God's will and a conscious divesting of one's self-centered desires in order to make room for God's Spirit. Nor is it accomplished in one effort, but is worked on repeatedly throughout life. It is not as if one begins as an empty vessel which is filled either by God or Satan. No one is a vessel of pure goodness or pure evil.
The concept of being a "Vessel"?
The concept of describing someone as a ”vessel” is centuries old. It has been used to describe those doing the work of Satan or the Demon, those doing the work of God and filled with the Holy Spirit (especially through baptism) and occasionally as an empty vessel such as those living a naturally good life, but not having the faith in Jesus Christ and living a life filled with grace through baptism.
Pope St. Gregory the Great (540-604) once wrote of a Jew who was referred to by the Demon As an empty vessel because he was unbaptized.
Neither is the story which I report either doubtful or uncertain: for so many witnesses to justify the truth thereof may be produced, as there be almost inhabitants in that city. When, therefore, this venerable man Andrew lived virtuously, and with diligent care, answerable to his priestly function, led a continent and chaste life: he kept in his house a certain Nun, which also had remained with him before he was preferred to that dignity; for assuring himself of his own continency, and nothing doubting of hers, content he was to let her remain still in his house: which thing the devil took as an occasion to assault him with temptation: and so he began to present before the eyes of his mind the form of that woman, that by such allurements he might have his heart wholly possessed with ungodly thoughts. In the meantime it so fell out, that a Jew was travelling from Campania to Rome, who drawing nigh to the city of Funda, was so overtaken with night, that he knew not where to lodge, and therefore, not finding any better commodity, he retired himself into a temple of the god Apollo, which was not far off, meaning there to repose himself: but much afraid he was, to lie in so wicked and sacrilegious a place: for which cause, though he believed not what we teach of the cross, yet he thought good to arm himself with that sign. About midnight, as he lay waking for very fear of that forlorn and desert temple, and looked suddenly about him, he espied a troop of wicked spirits walking before another of greater authority: who coming in took up his place, and sat down in the body of the temple: where he began diligently to inquire of those his servants, how they had bestowed their time, and what villany they had done in the world. And when each one told what he had done against God's servants, out stepped a companion, and made solemn relation, with a notable temptation of carnality he had put into the mind of |115 Bishop Andrew, concerning that Nun which he kept in his palace: whereunto whiles the master devil gave attentive ear, considering with himself what a notable gain it would be, to undo the soul of so holy a man; the former devil went on with his tale, and said that the very evening before he assaulted him so mightily, that he drew him so far forth, that he did merrily strike the said Nun upon the back. The wicked serpent and old enemy of mankind hearing this joyful news, exhorted his agent with very fair words, diligently to labour about the effecting of that thing which he had already so well begun, that for so notable a piece of service, as the contriving the spiritual ruin of that virtuous Prelate, he might have a singular reward above all his fellows. The Jew who all this while lay waking, and heard all that which they said, was wonderfully afraid: at length the master devil sent some of his followers to see who he was, and how he durst presume to lodge in their temple. When they were come, and had narrowly viewed him, they found that he was marked with the mystical sign of the cross: whereat they marvelled and said: "Alas, alas, here is an empty vessel, but yet it is signed": which news the rest of those hell-hounds hearing, suddenly vanished away. The Jew, who had seen all that which then passed among them, presently rose up, and in all haste sped himself to the Bishop, whom he found in the church: and taking him aside, he demanded with what temptation he was troubled: but shame so prevailed, that by no means he would confess the truth. Then the Jew replied and told him, that he had cast his eyes wickedly upon such a one of God's servants; but the Bishop would not acknowledge that there was any such thing. "Why do you deny it," quoth the Jew, "for is it not so true that yesternight you were brought so far by sinful temptation, that you did strike her on the back?" When the Bishop, by these particulars, |116 perceived that the matter was broken forth, he humbly confessed what before he obstinately denied. Then the Jew, moved with compassion to his soul, and tendering his credit, told him by what means he came to the knowledge thereof, and what he heard of him in that assembly of wicked spirits. The Bishop, hearing this, fell prostrate upon the earth, and betook himself to his prayers: and straight after he discharged out of his house, not only that Nun, but all other women that attended upon her. And not long after, he converted the temple of Apollo into an oratory of the blessed Apostle, St. Andrew: and never after was he troubled with that carnal temptation: and the Jew, by whose means he was so mercifully preserved, he brought to everlasting salvation: for he baptized him, and made him a member of holy Church, And thus, by God's providence, the Jew having care of the spiritual health of another, attained also himself the singular benefit of the same: and almighty God by the same means brought one to embrace piety and virtue, by which he preserved another in an holy and godly life. - Chapter Seven: of Andrew, Bishop of Funda.
Even Sacred Scriptures employs us this terminology in various occasions and in different circumstances.
Ye husbands, likewise dwelling with them according to knowledge, giving honour to the female as to the weaker vessel, and as to the co-heirs of the grace of life: that your prayers be not hindered. - 1 Peter 3:7
And the vessel was broken which he was making of clay with his hands: and turning he made another vessel, as it seemed good in his eyes to make it. - Jeremiah 18:4
But in a great house there are not only vessels of gold and silver, but also of wood and earth: and some indeed unto honour, but some unto dishonour. - 2 Timothy 2:20-21
Thus we see in 2 Timothy 2:20 that St. Paul uses the imagery of vessels made of gold and silver representing those prepared for noble purposes of honour, and those made of wood and clay for ignoble purposes of dishonour.
Romans 9:19-24 — “Thou wilt say then unto me, Why doth he yet find fault? For who hath resisted his will? Nay but, O man, who art thou that repliest against God? Shall the thing formed say to him that formed it, Why hast thou made me thus? Hath not the potter power over the clay, of the same lump to make one vessel unto honour, and another unto dishonour? What if God, willing to shew his wrath, and to make his power known, endured with much longsuffering the vessels of wrath fitted to destruction: and that he might make known the riches of his glory on the vessels of mercy, which he had afore prepared unto glory, even us, whom he hath called, not of the Jews only, but also of the Gentiles?”
This is where the idea comes from. The interpretation is Calvinistic in nature, and comes from the presumption of supralapsarianism, or absolute predestination. Some are predestined to mercy and salvation, others to wrath and damnation.
I would agree with you that it’s not accurate. What God does, he does according to his foreknowledge (Rom. 8:29; 1 Pet. 1:2). He knows who will choose him when called, and who will not (Jn. 10:27). When wrath is called for, he uses those whom he knows will never come to him. Pharaoh is a good example. God hardened his heart in order to show his strength to both the Jews and the Egyptians (Ex. 7:13, 9:12).
However, free will is demonstrated clearly in the creation story. If God is omnipresent and omniscient, then he knew Eve was about to eat from the tree. He allowed it. He knew Adam was about to eat it from her hand. He allowed it. He could have prevented either from doing it. He did not. Although their choice condemned all mankind, he did nothing to intervene. He permitted them their choice.
Vessels of wrath are wicked people, who choose wickedness over God, whom God suffers to continue that he might use them at the appropriate time to show his power, glory, or mercy.
