+ A.M.D.G. +


1. Temptation is the action of the evil spirit upon our soul, in order to induce us to sin; he excites within us the concupiscence of the eyes, or the pride of life.

Remember the temptation of Eve in paradise, and the threefold temptation of Our Lord in the desert. All the saints were greatly tempted: St. Hugh, Bishop of Grenoble, was tempted to blaspheme; St. Francis of Sales was tempted to despair; St. Francis of Assisi was tormented by suggestions of impurity. Some saints experienced temptations against the faith; some temptations lasted for years. God tempteth no man (Jas. i. 13); He simply permits man to be tempted. It is the devil who hammers at you when you are tempted. “Our wrestling is against the spirits of wickedness in high places” (Eph. vi. 12). On earth we are surrounded by robbers; many of us are overcome and wounded by them. The conflict with the spirit of evil is a more critical struggle; it is carried on covertly, and against a more powerful adversary one who spares no pains and knows no shame; who, when he is repulsed, returns all the more defiantly to the attack. For six thousand years he has tempted mankind; such long practice has made him perfect. He excites within us concupiscence of the flesh, or concupiscence of the eyes, or the pride of life (1 John ii. 16). In this threefold manner he tempted Our Lord. Many temptations come upon a man through no fault of his own (witness Job); some are the result of culpable negligence (witness Eve). The evil enemy as a rule attacks our weak point, our affection for creatures. Like a fowler, he attracts the birds to his net by offering them the food they like best. Physical infirmities give the devil more power over us; every one knows how apt the sick are to be fretful, impatient and exacting. The devil sets to work craftily. He transforms himself into an angel of light (2 Cor. xi. 14); that is, he deceives us by assuming an appearance of candor and piety. His artifices prove his weakness; he would not resort to them were he powerful enough to do without them.

Temptation is not in itself sinful, only acquiescence in the suggestions of the tempter is sin.

Hence we ought not to be alarmed and uneasy when we feel the incentive to sin, but we should trust in God’s help, saying: “O Lord, make haste to help me! Jesus and Mary be my help!” To tremble in the hour of temptation betrays a want of confidence in the divine assistance; the devil will assail the fearful soul only the more fiercely. Unless we remain calm, we cannot possibly conquer. Those who lose their composure are like a bird caught in the net; the more it flutters and tries to escape, the more it becomes entangled in the meshes. Our Lord promises us: “In your patience you shall possess your souls” (Luke xxi. 19). The good Christian is like a soldier, who as a rule rejoices when war breaks out, in the prospect of gaining rich booty.

2. God allows us to be tempted out of mercy, for the good of our souls.

As the schoolmaster examines his scholars in order to give them a good testimonial, so God deals with the souls of men; He allows us to be tried by temptation to give us the opportunity of manifest ing our loyalty to Him, and acquiring a claim to the recompense He promises us. Thus He has only our welfare in view. The tempter however, the evil enemy, means no good to us; he aims at our ruin, as the history of Job testifies. Temptations may therefore be said to be a mark of the divine favor. The archangel Raphael said to Tobias: “Because thou wast acceptable to God, it was necessary that temptation should prove thee” (Tob. xii. 13). God sends temptations to those whom He trusts; hence it is that those who fear Him are more sorely tempted than other men. The devil does not tempt those who are already in his power, but those whom he fears will elude his grasp or who may be injurious to him. St. Ephrem in a vision saw a large city, the inhabitants of which were very corrupt; only one devil was sitting on the wall, and he was half asleep. But in the desert he saw a whole swarm of devils busily engaged within the cell of a hermit. Thus the fact that a man is greatly tempted proves him to be a friend of God, and a stranger to, an enemy of the devil. Pirates do not attack an empty ship, but one which they know to be returning home with a valuable cargo. A king does not take up arms against loyal subjects, but against rebels who resist his authority. Temptations have besides the following advantages: They rouse us from a state of tepidity (they are what the spur is to the horse); they cleanse us from imperfections, as the stormy sea throws out foreign substances; they make us humble, by acquainting us with our frailty; they increase our strength, as a high wind makes the tree strike deeper root; they augment our charity, as the breeze makes the flame burn more fiercely; they afford us a means of expiating sin in this life; finally, they add to our glory hereafter, as the beauty of a jewel is enhanced by polishing. Thus we see that the tempter does us good service, and his temptations are steps in the ladder which leads to heaven. Therefore let him who is tempted rather pray for strength to resist the temptation than for its entire removal. We read that St. Paul thrice besought the Lord that the angel of Satan might depart from him, and asked in vain (2 Cor. xii. 8).

God permits every man to be tempted, but He never permits us to be tempted beyond our strength.

Temptations must come to every man. No one can be crowned unless he has conquered; no one can conquer unless he fight, and no one can fight without an adversary. Hence temptations must come. For this reason God subjected the angels to a probation, and also our first parents. And subsequently to the Fall trials have been the lot of mankind (witness Job and Tobias). “The life of man upon earth is a warfare” (Job vii. 1). The Apostle compares the Christian to one who runs in a race (1 Cor. ix. 25). “Yet God will not suffer us to be tempted above that which we are able to bear” (1 Cor. x. 13). The devil can only tempt man within the limit God sets him, as we learn from the history of Job. And when God permits violent temptations to assail us, He gives grace sufficient to enable us to withstand them (2 Cor. xii. 9). The stronger the temptation, the more abundant is the grace; the greater the danger, the more potent the divine assistance. No sinner can venture to say as his excuse that the temptation was too great for him to resist.

3. We ought to protect ourselves from temptation by assiduous work, by keeping our thoughts fixed upon God, and by continual self-conquest.

In order to hold a fortress against the enemy two things are necessary: (1) Strong fortifications and well-guarded gates; (2) In case of attack valiant defence. In like manner we must protect our soul, to prevent the entrance of the evil enemy. Our fortifications will be: Continual occupation; this is the surest means of holding temptations aloof. Thieves do not break into a house where work is going on. Idleness is the parent of crime. We shall also find it easy to resist temptation, if we keep our mind fixed on God. A traveller journeying towards a fixed destination meets with few difficulties on his way, whereas the vagrant, wandering hither and thither, is sure to get in trouble. So it is with the Christian who makes God his final end, and one who has no aim in life. Hence Christ exhorts us: “Watch ye and pray, that you enter not into temptation” (Matt. xxvi. 41). Wolves do not approach a watch fire and the devil leaves those alone who are on their guard. When Moses stood with arms up lifted to God, Israel was victorious; but when through weariness he let them fall, that moment the enemy prevailed. The majority of the sins good people commit come from forgetfulness of God’s presence; the habit of self-control also greatly helps us to conquer temptation. He who is accustomed to repress his impulses is like a soldier, well trained in the use of arms before he goes to battle. Practice in self-conquest strengthens the will. But attachment to creatures makes a man an easy prey to the devil; just as one who carries a heavy load cannot run away when robbers attack him.

4. When we are tempted we ought to betake ourselves immediately to prayer, or think of our last end, or of the evil consequences of sin.

If the enemy dares to attack the fortress in spite of the ramparts raised about it, it behooves us to defend it manfully. When assailed we must instantly assume the defensive; for of all things it is most important to repulse the first onslaught. The greater our determination, the sooner will our adversary be discouraged. If we falter, he will force an entrance, and gain the mastery over our imagination. He acts like soldiers, who when they have taken the enemy’s guns, instantly turn them upon him. St. Jerome says that he who does not resist immediately is already half conquered. A conflagration can be extinguished at the outset, but not later on. A young tree is easily bent, not an old one. But since we can do nothing in our own strength, we must strive to obtain divine grace. Wherefore let him who is tempted have recourse to prayer; let him imitate the apostles when a storm arose on the sea of Genesareth; or the child who, when he sees a large dog coming, runs to his mother. He who neglects prayer in the time of temptation is like a general, who, when surrounded by the enemy, does not ask for reinforcements from his monarch. Adam fell into sin because when he was tempted he did not look to God for help. We should say a Hail Mary, or at least devoutly utter the holy names of Jesus and Mary. “These holy names,” St. John Chrysostom declares, “have an intrinsic power over the devil, and are a terror to hell.” At the name of Mary the devils tremble with fear; when she is invoked their power forsakes them as wax melts before the fire. Prayer is the weapon wherewith toward off the assaults of our spiritual foe; it is more potent than all the efforts of the demons because by prayer we procure the assistance of God, and nothing can withstand His might. Prayer is exactly opposed to temptation for it enlightens the understanding and fortifies the will. The sign of the cross and holy water have also great efficacy against the spirit of evil. He flies from the cross as a dog flies at the sight of the whip. Holy water derives its efficacy from the prayers of the Church. St. Thomas Aquinas and many other saints frequently made use of the sign of the cross with excellent results. St. Teresa on the other hand constantly employed holy water. It is well to sprinkle the sick and dying with holy water, and we should never omit to take it on entering a church. A second means of conquering temptations is to turn our thoughts elsewhere, above all to think of the last things: of death, of the judgment, of eternal punishment. “Remember thy last end and thou shalt never sin” (Ecclus. vii. 40). Or we may consider the terrible consequences of sin. The Romans used to say: “Whatever thou doest, act wisely and think of the end.” In some cases, especially when temptations against the faith or against purity present themselves, the wiser course is to despise the temptation rather than grapple with it. Proud people, like the devil, are soonest got rid of by ignoring them altogether. If the passer-by takes no notice of the dog, he soon leaves off barking. If one keeps still, the bees do not harm him, but if one drives them off, then they sting. Again, we may follow Our Lord’s example, and resolutely forbid the tempter to remain. Christ repulsed him with the words: “Begone, Satan” (Matt. iv. 10). St. James bids us: “Resist the devil and he will fly from you” (Jas. iv. 7). The devil is like an angry woman, who blusters if she sees that her husband is afraid of her, but who gives way directly if he exerts his authority. One may also retort upon the tempter by quoting the word of God, as Our Lord did (Eph. vi. 17). St. Peter says: “Whom resist ye, strong in faith” (1 Pet. v. 9). Another means of overcoming temptation is by humbling ourselves before God. “To the humble He giveth grace” (1 Pet. v. 5). St. Augustine in the hour of temptation was accustomed to exclaim: “Thou knowest, O Lord, that I am but dust and my frailty is great.” When we are pressed hard by temptation, it is well to confess to the priest those sins of our past life of which we are most ashamed; this is a sure means of repelling the severest temptations. It is advisable to ac quaint one’s confessor with all one’s temptations. Satan would have us keep silence concerning them, whereas it is God’s will that we should discover them to our superiors and spiritual guides, for if sinful thoughts are disclosed, the temptation is already half over come. To open its griefs gives, moreover, great relief to the troubled heart.

5. He who has conquered temptation will receive more graces from God.

When we have driven away the spirit of evil, the holy angels come and console us. We read that when the tempter had left Our Lord angels came and ministered to Him (Matt. iv. 11). Fierce temptations are generally the precursors of special marks of the divine favor. Therefore, let us see that we make a good use of temptations, one and all. They are like examination at a school; examinations are not held every day, so the opportunity of gaining a prize does not come within the reach of the pupils every day.


This article, VI. TEMPTATION is a post from The Bellarmine Forum.
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