When the children of God, having obtained the pardon of their sins, are
inflamed with the desire of giving to God worship and veneration; when they
long for the kingdom of heaven; when they engage in the performance of all the
duties of piety towards the Deity, relying entirely on His paternal will and
providence, then it is that the enemy of mankind employs the more actively
all his artifices, and prepares all his resources to attack them so violently
as to justify the fear that, wavering and altered in their sentiments, they may
relapse into sin, and thus become far worse than they had been before. To such
as these may justly be applied the saying of the Prince of the Apostles: It had been better for them not to have
known the way of justice, than, after they have known it, to turn back from
that holy commandment which was delivered to them. 1
Hence Christ the Lord has commanded us to offer this Petition so that
we may commend ourselves daily to God, and implore His paternal care and
assistance, being assured that, if we be deserted by the divine protection, we
shall soon fall into the snares of our most crafty enemy.
Nor is it in the Lord's Prayer alone that He has commanded us to beg of
God not to suffer us to be led into temptation. In His address to the holy
Apostles also, on the very eve of His death, after He had declared them clean,
He admonished them of this duty in these words: Pray that ye enter not into
temptation. 2
This admonition, reiterated by Christ the Lord, imposes on the pastor
the weighty obligation of exciting the faithful to a frequent use of this
prayer, so that, beset as men constantly are by the great dangers which the
devil prepares, they may ever ad dress to God, who alone can repel those
dangers, the prayer, Lead us not into temptation. {a}
The faithful will understand how very much they stand in need of this
divine assistance, if they remember their own weakness and ignorance, if they
recollect this saying of Christ the Lord: The spirit indeed is willing, but
the flesh is weak; 3 if they call to mind how grievous and destructive are the misfortunes
of men brought on through the instigation of the devil, unless they be upheld
and assisted by the right hand of the Most High.
What more striking example can there be of human infirmity, than the
holy band of the Apostles, who, though they had just before felt very
courageous, at the first sight of danger, abandoned the Saviour and fled. A
still more conspicuous example is the conduct of the Prince of the Apostles. He
who a short time before loudly protested his courage and special loyalty to
Christ the Lord, he who had been so confident in himself as to say, Though I
should die with thee, I will not deny thee, 4 became so affrighted at the voice of a poor
maidservant that he declared at once with an oath that he knew not the Lord.
Doubtless his courage was not equal to his goodwill. But if, by the frailty of
human nature in which they confided, even the Saints have sinned grievously,
what have not others to fear, who are so far below them in holiness? {b}
Wherefore, let the pastor remind the faithful of the conflicts and
dangers in which we are continually engaged, as long as the soul is in this
mortal body, assailed as we are on all sides by the world, the flesh and the
devil.
How few are there who are not compelled to experience at their great
cost what anger, what concupiscence can do in us? Who is not annoyed by these
stings? who does not feel these goads? who does not burn with these smouldering
fires? And, indeed, so various are these assaults, so diversified these
attacks, that it is extremely difficult not to receive some grievous wound.
And besides these enemies that dwell and live with us, there are,
moreover, those most bitter foes, of whom it is written: Our wrestling is
not against, flesh and blood; but against principalities and powers, against
the rulers of the world of this darkness, against the spirits of
wickedness in the high places. 5 For to our inward conflicts are added the external
assaults and attacks of the demons, who both assail us openly, and also
insinuate themselves by stratagem into our souls, so much so that it is only
with great difficulty that we can escape them.
The Apostle entitles the demons princes, on account of the
excellence of their nature, since by nature they are superior to man, and to
all other visible creatures. He also calls them powers, because they
excel not only by their nature, but also by their power. He designates them rulers
of the world of darkness, because they rule not the world of light and
glory, that is to say, the good and the pious, but the world of gloom and
darkness, namely, those who, blinded by the defilement and darkness of a wicked
life, are satisfied to have for their leader the devil, the prince of darkness.
He also terms the demons the spirits of wickedness, because there is a
wickedness of the spirit, as well as of the flesh. What is called the
wickedness of the flesh inflames the appetite to lusts and pleasures, which are
perceived by the senses; while the wickedness of the spirit are evil purposes
and depraved desires, which belong to the superior part of the soul, and which
are so much worse than the wickedness of the flesh as mind itself and reason
are higher and more excellent (than the senses). The wickedness of Satan the
Apostle spoke of as in the high places, because the chief aim of the
evil one is to deprive us of our heavenly inheritance.
From all this we may understand that the power of these enemies is
great, their courage undaunted, their hatred of us enormous and unmeasured;
that they also wage against us a perpetual war, so that with them there can be
no peace, no truce.
How great is their audacity is evidenced by the words of Satan,
recorded by the Prophet: I will ascend into heaven. 6 He attacked our first
parents in Paradise; he assailed the Prophets; he beset the Apostles in order,
as the Lord says in the Gospel, that he might sift them as wheat. 7 Nor was he abashed even by
the presence of Christ the Lord Himself. His insatiable desire and unwearied
diligence St. Peter therefore expressed when he said: Your adversary, the
devil, as a roaring lion goeth about, seeking whom he may devour. 8
But it is not Satan alone that tempts men, for sometimes a host of
demons combine to attack an individual. This that evil spirit confessed, who,
having been asked his name by Christ the Lord, replied, My name is legion;
9 that is to say, a multitude
of demons, tormented their unhappy victim. And of another demon it is written: He
taketh with him seven other spirits more wicked than himself, and they enter in
and dwell there. 10
There are many who, because they do not feel the assaults of demons
against them, imagine that the whole matter is fictitious; nor is it surprising
that such persons are not attacked by demons, to whom they have voluntarily
surrendered themselves. They possess neither piety nor charity, nor any virtue
worthy of a Christian; hence they are entirely in the power of the devil, and
there is no need of any temptation to overcome them, since their souls have
already become his willing abode.
But those who have dedicated themselves to God, leading a heavenly life
upon earth, are the chief objects of the assaults of Satan. Against them he
harbors bitterest hatred, laying snares for them each moment. Sacred Scripture
is full of examples of holy men who, in spite of their firmness and resolution,
were perverted by his violence or fraud. Adam, David, Solomon and others, whom
it would be tedious to enumerate, experienced the violent and crafty cunning of
demons, which neither human prudence nor human strength can overcome.
Who, then, can deem himself sufficiently secure in his own resources?
Hence the necessity of offering to God pure and pious prayer, that He suffer us
not to be tempted above our strength, but make issue with temptation, that we
may be able to bear it. 11
But should any of the faithful, through weakness or ignorance, feel
terrified at the power of the demons, they are to be encouraged, when tossed by
the waves of temptation, to take refuge in this harbor of prayer. For however
great the power and pertinacity of Satan, he cannot, in his deadly hatred of
our race, tempt or torment us as much, or as long as he pleases; but all his
power is governed by the control and permission of God. The example of Job is
very well known. Satan could have touched nothing belonging to him, if God had
not said to the devil: Behold, all that he hath is in thy hand; while on
the other hand, had not the Lord added: Only put not forth thy hand upon his
person, 12
Job with his children and possessions, would have been at once destroyed by the
devil. So restricted is the power of demons, that without the permission of
God, they could not even enter into the swine mentioned by the Evangelists. 13 {c}
To understand the meaning of this Petition, it is necessary to say what
temptation signifies here, and also what it is to be led into
temptation.
To tempt is to sound a person in order that by eliciting from
him what we desire, we may extract the truth. This mode of tempting does not
apply to God; for what is there that God does not know? All things are naked
and open to his eyes. 14
Another kind of tempting implies more than this? inasmuch as it may
have either a good or a bad purpose. Temptation has a good purpose, when
someone's worth is tried, in order that when it has been tested and proved he
may be rewarded and honored, his example proposed to others for imitation, and
all may be incited thereby to the praises of God. This is the only kind of
tempting that can be found in God. Of it there is an example in Deuteronomy: The
Lord your God tries you, that it may appear whether you love him or not. 15
In this manner God is also said to tempt His own, when He visits them
with want, disease and other sorts of calamities. This He does to try their
patience, and to make them an example of Christian virtue. Thus we read that
Abraham was tempted to immolate his son, by which fact he became a singular
example of obedience and patience to all succeeding times. 16 Thus also is it written of
Tobias: Because thou wast acceptable to God, it was necessary that
temptation should prove thee. 17
Men are tempted for a bad purpose, when they are impelled to sin or
destruction. To do this is the work of the devil, for he tempts men with a view
to deceive and precipitate them into ruin, and he is therefore called in
Scripture, the tempter 18 At one time, stimulating us from within, he employs the agency of the
affections and passions of the soul. At another time, assailing us from
without, he makes use of external things, as of prosperity, to puff us up with
pride, or of adversity, to break our spirits. Sometimes he has for his
emissaries and assistants abandoned men, particularly heretics, who, sitting in
the chair of pestilence, scatter the deadly seeds of bad doctrines, thus
unsettling and precipitating headlong those persons who draw no line of
distinction between vice and virtue and are of themselves prone to evil. {d}
We are said to be led into temptation when we yield to
temptations. Now this happens in two ways. First, we are led into temptation
when, yielding to suggestion, we rush into that evil to which some one tempts
us. No one is thus led into temptation by God; for to no one is God the author
of sin, nay, He hates all who work iniquity; 19 and accordingly we also
read in St. James: Let no man, when he is tempted, say that he is tempted of
God; for God is not a tempter of evils. 20
Secondly, we are said to be led into temptation by him who, although he
himself does not tempt us nor cooperate in tempting us, yet is said to tempt
because he does not prevent us from being tempted or from being overcome by
temptations when he is able to prevent these things. In this manner God, indeed,
suffers the good and the pious to be tempted, but does not leave them
unsupported by His grace. Sometimes, however, we fall, being left to ourselves
by the just and secret judgment of God, in punishment of our sins.
God is also said to lead us into temptation when we abuse, to our
destruction, His blessings, which He has given us as a means of salvation;
when, like the prodigal son, we squander our Father's substance, living
riotously and yielding to our evil desires. In such a case we can say what the Apostle
has said of the law: The commandment that was ordained to life, the same was
found to be unto death to me. 21
Of this an opportune example is Jerusalem, as we learn from Ezechiel.
God had so enriched that city with every sort of embellishment, that He said of
it by the mouth of the Prophet: Thou wast perfect through my beauty, which I
had put upon thee. 22 Yet Jerusalem, favored with such an abundance of divine gifts, was so
far from showing gratitude to God, from whom she had received and was still
receiving so many favors, was so far from making use of those heavenly gifts
for the attainment of her own happiness, the end for which she had received
them, that having cast away the hope and idea of deriving spiritual profit from
them, she, most ungrateful to God her Father, was content to enjoy her present
abundance with a luxury and riotousness which Ezechiel describes at
considerable length in the same chapter. Wherefore those whom God permits to
convert into instruments of vice the abundant opportunities of virtuous deeds
which He has afforded them, are equally ungrateful to Him.
But we ought carefully to notice a certain usage of Sacred Scripture,
which sometimes denotes the permission of God in words which, if taken
literally, would imply a positive act on the part of God. Thus in Exodus we
read: I will harden the heart of Pharoah; 23 and in Isaias: Blind the heart of this
people; 24
and the Apostle to the Romans writes: God delivered them up to shameful
affections, and to a reprobate sense. 25 In these and other similar passages we are to
understand, not at all any positive act on the part of God, but His permission
only. {e}
These observations having been premised, it will not be difficult to understand
the object for which we pray in this Petition.
We do not ask to be totally exempt from temptation, for human life is
one continued temptation. {f} This, however, is useful and advantageous to man. Temptation teaches
us to know ourselves, that is, our own weakness, and to humble ourselves under
the powerful hand of God; and by fighting manfully, we expect to receive a neverfading
crown of glory. 26 For he that striveth for the mastery is not crowned, except he
strive lawfully. 27 Blessed is the man, says St. James, that
endureth temptation; for when he hath been proved, he shall receive the
crown of life, which God hath promised to them that love him. 28 If we are sometimes hard
pressed by the temptation of the enemy, it will also cheer us to reflect, that
we have a high priest to help us, who can have compassion on our
infirmities, having been tempted himself in all things. 29
What, then, do we pray for in this Petition ? We pray that the divine assistance
may not forsake us, lest having been deceived, or worsted, we should yield to
temptation; and that the grace of God may be at hand to succor us when our
strength fails, to refresh and invigorate us in our trials.
We should, therefore, implore the divine assistance, in general,
against all temptations, and especially when assailed by any particular
temptation. This we find to have been the conduct of David, under almost every
species of temptation. Against lying, he prays in these words: Take not thou
the word of truth utterly out of my mouth; 30 against covetousness: Incline my heart
unto thy testimonies, and not to covetousness; 31 and against the vanities of
this life and the allurements of concupiscence, he prays thus: Turn away my
eyes, that they may not behold vanity. 32
We pray, therefore, that we yield not to evil desires, and be not
wearied in enduring temptation; that we deviate not from the way of the Lord;
33 that in adversity, as in
prosperity, we preserve equanimity and fortitude; and that God may never
deprive us of His protection. Finally, we pray that God may crush Satan
beneath our feet. 34
The pastor ought next to admonish the faithful concerning the chief
thoughts and reflections that should accompany this prayer.
It will, then, be found most efficacious, when offering this Petition
that, remembering our weakness, we distrust our own strength; and that, placing
all our hopes of safety in the divine goodness and relying on the divine
protection, we encounter the greatest dangers with undaunted courage, calling
to mind particularly the many persons, animated with such hope and resolution,
who were delivered by God from the very jaws of Satan.
When Joseph was assailed by the criminal solicitations of a wicked
woman, did not God rescue him from the imminent danger, and exalt him to the
highest degree of glory? 35 Did He not preserve Susanna, when beset by the ministers of Satan, and
on the point of being made the victim of an iniquitous sentence? Nor is this
surprising; for her heart, says the Scripture, trusted in the Lord.
36 How exalted the praise, how
great the glory of Job, who triumphed over the world, the flesh and the devil !
There are on record many similar examples to which the pastor should refer, in
order to exhort with earnestness his pious hearers to this hope and confidence.
The faithful should also reflect who is their leader against the
temptations of the enemy; namely, Christ the Lord, who was victorious in the
same combat. He overcame the devil; He is that stronger man who, coming upon
the strong armed man, overcame him, deprived him of his arms, and stripped
him of his spoils. 37 Of Christ's victory over the world, we read in St. John: Have
confidence: I have overcome the world; 38 and in the Apocalypse, He
is called the conquering lion; 39 and it is. said of Him that He went forth
conquering that He might conquer, because by His victory He has given power to
others to conquer.{g}
The Epistle of St. Paul to the Hebrews abounds with the victories of
holy men, who by faith conquered kingdoms, stopped the mouths of lions,
etc. 40 While we read of such
achievements, we should also take into account the victories which are every
day won by men eminent for faith, hope and charity, in their interior and
exterior conflicts with the demons,- victories so numerous and so signal,
that, were we spectators of them, we should deem no event of more frequent
occurrence, none of more glorious issue. It was with reference to such defeats
of the enemies that St. John wrote: I write unto you, young men, because you
are strong, and the word of God abideth in you, and you have overcome the
wicked one. 41
Satan, however, is overcome not by indolence, sleep, wine, revelling,
or lust; but by prayer, labor, watching, fasting, continence and chastity. Watch
ye and pray, that ye enter not into temptation, 42 as we have already said, is
the admonition of our Lord. They who make use of these weapons in the conflict
put the enemy to flight; for the devil flees from those who resist him. 43
But from the consideration of these victories achieved by holy men
which we have mentioned, let no one indulge feelings of self-complacency, nor
flatter himself that, by his own single unassisted exertions, he is able to
withstand the temptations and hostile assaults of the demons. This is not
within the power of human nature, nor within the capacity of human frailty.
The strength by which we lay prostrate the satellites of Satan comes
from God, who maketh our arms as a bow of brass; by whose aid the bow
of the mighty is overcome, and the weak are girt with strength; who giveth us
the protection of salvation, whose right hand upholdeth us: who teacheth our
hands to war, and our fingers to battle. 44 Hence to God alone must thanks be given for
victory, since it is only through His guidance and help that we are able to
conquer. This the Apostle did; for he said: Thanks to God, who hath given us
the victory, through our Lord Jesus Christ. 45 The voice from heaven, mentioned in the
Apocalypse, also proclaims God to be the author of our victories: Now is
come salvation, and strength, and the kingdom of our God, and the power of his
Christ; because the accuser of our brethren is cast forth; and they overcame
him by the blood of the Lamb.46 The same
book declares that the victory obtained over the world and the flesh belongs to
Christ the Lord, when it says: They shall fight with the Lamb, and the Lamb
shall overcome them. 47 But enough has now been said on the cause and the manner of conquering
(temptation).
When these things have been explained, the pastor should instruct the
faithful concerning the crowns prepared by God, and the eternal and
superabundant rewards reserved for those who conquer. He should quote from the
Apocalypse the following divine promises: He that shall overcome shall not
be hurt by the second death; 48 and in another place: He that shall overcome,
shall thus be clothed in white garments, and I will not blot out his name out
of the book of life, and I will confess his name before my Father, and before
his angels. 49 A
little after, our divine Lord Himself thus addresses John: He that shall
overcome, I will make him a pillar in the temple of my God: and he shall go out
no more: 50
and again: To him that shall overcome, I win give to sit with me in my
throne; as I also have overcome, and am set down with my Father in his throne.
51 Finally, having unveiled
the glory of the Saints, and the never ending bliss which they shall enjoy in
heaven, He adds, He that shall overcome shall possess these things. 52
Endnotes
– The Sixth Petition
1>
2
Pet. ii. 21.
2>
John
xiii. 10; Matt. xxvi. 41.
3>
Matt.
xxvi. 41.
4>
Matt.
xxvi. 35.
5>
Eph.
vi. 12.
6>
Isa.
xiv. 13.
7>
Luke
xxii. 31.
8>
1
Pet. v. 8.
9>
Mark
v. 9; Luke viii. 30.
10> Matt. xii. 45.
11> 1 Cor. x. 13.
12> Job i. 12.
13> Matt. viii. 31; Mark v. 12;
Luke viii. 32.
14> Heb. iv. 13
15> Deut. xiii. 3.
16> Gen. xxii. 1.
17> Tob. xii. 13.
18> Matt. iv. 3.
19> Ps. v. 5.
20> James i. 13.
21> Rom. vii. 10.
22> Ezech. xvi. 14.
23> Exod. vii. 3.
24> Isa. vi. 10.
25> Rom. i. 26, 28.
26> 1 Pet. v. 4, 6.
27> 2 Tim. ii. 5.
28> James i. 12.
29> Heb. iv. 15.
30> Ps. cxviii. 43.
31> Ps. cxviii. 36.
32> Ps. cxviii. 37.
33> Deut. xxxi. 29.
34> Rom. xvi. 20.
35> Gen. xxxix. 7, 10, 12.
36> Dan. xiii. 35.
37> Luke xi. 22.
38> John xvi. 33.
39> Apoc. v. 5.
40> Heb. xi. 33.
41> 1 John ii. 13, 14.
42> Matt. xxvi. 41.
43> James iv. 7.
44> Ps. xvii. 35; 1 Kings ii. 4;
Ps. xvii. 36; cxliii. 1.
45> 1 Cor. xv. 57.
46> Apoc. xii. 10.
47> Apoc. xvii. 14.
48> Apoc. ii. 11.
49> Apoc. iii. 5.
50> Apoc. iii. 12.
51> Apoc. iii. 21.
52> Apoc. xxi. 7.
{a}
On the sisth Petition see Summa Theol. 2a. 2æ. lxxxiii. 9; Collationes De Pater
Noster.
{b}
On the necessity of grace see Summa Theol. 1a. 2æ. cix.
{c}
On the attacks of demons see Summa Theol. 1a. cxiv.; 1a. 2æ. lxxx. On other
causes of sin see Summa Theol. 1a. 2æ. lxxvi. ff.
{d}
On temptation see Summa Theol. 1a. cxiv. 2, 3; 2a. 2æ. xcvii; clxv.; 3a. xli.
{e}
On the cause of evil see Summa Theol. 1a. xlix.; 1a. 2æ. lxxix. ff.
{f} This is an allusion to the Septuagint
rendering of Job vii. 1.
{g}
On Christ’s victory over Satan see Summa Theol. 3a. xli, xlix. 2.