The devil proceeds most cunningly in tempting us. He operates like a skillful general when about to attack a fortified city. He looks for the weak places in the object of his assault, and in that part where a man is most weak, he tempts him. He tempts man in those sins to which, after subduing his flesh, he is most inclined. Such, for instance, are anger, pride and the other spiritual sins. "Your adversary the devil, as a roaring lion, goeth about seeking whom he may devour."[13]
How the Devil Tempts Us.--The devil does two things when he tempts us. Thus, he does not at once suggest something that appears to us as evil, but something that has a semblance of good. Thereby he would, at least in the beginning, turn a man from his chief purpose, and then afterwards it will be easier to induce him to sin, once he has been turned away ever so little. "Satan himself transformeth himself into an angel of light."[14] Then when he has once led man into sin, he so enchains him as to prevent his rising up out of his sin. The devil, therefore, does two things: he deceives a man first, and then after betraying him, enthralls him in his sin.
Temptations of the World.--The world has two ways of tempting man. The first is excessive and intemperate desire for the goods of this life: "The desire of money is the root of all evil."[15] The second way is the fears engendered by persecutors and tyrants: "We are wrapped up in darkness."[16] "All that will live godly in Christ Jesus shall suffer persecution."[17] And again: "Fear not those that slay the body."[18]
How Is One Freed from Temptation?--Now we have seen what temptation is, and also in what way and by whom one is tempted. But how is one freed from temptation? In this we must notice that Christ teaches us to pray, not that we may not be tempted, but that we may not be led into temptation. For it is when one overcomes temptation that one deserves the reward. Thus it is said: "Count it all joy when you shall fall into divers temptations."[19] And again: "Son, when thou comest to the service of God,... prepare thy soul for temptation."[20] Again: "Blessed is the man that endureth temptation; for when he hath been proved, he shall receive the crown of life."[21] Our Lord, therefore, teaches us to pray that we be not led into temptation, by giving our consent to it: "Let no temptation take hold on you, but such as is human."[22] The reason is that it is human to be tempted, but to give consent is devilish.
But does God lead one to evil, that he should pray: "Lead us not into temptation"? I reply that God is said to lead a person into evil by permitting him to the extent that, because of his many sins, He withdraws His grace from man, and as a result of this withdrawal man does fall into sin. Therefore, we sing in the Psalm: "When my strength shall fail, do not Thou forsake me."[23] God, however, directs man by the fervor of charity that he be not led into temptation. For charity even in its smallest degree is able to resist any kind of sin: "Many waters cannot quench charity."[24] He also guides man by the light of his intellect in which he teaches him what he should do. For as the Philosopher says: "Every one who sins is ignorant."[25] "I will give thee understanding and I will instruct thee."[26] It was for this last that David prayed, saying: "Enlighten my eyes that I never sleep in death; lest at any time my enemy say: I have prevailed against him."[27] We have this through the gift of understanding. Therefore, when we refuse to consent to temptation, we keep our hearts pure: "Blessed are the clean of heart, for they shall see God."[28] And it follows from this petition that we are led up to the sight of God, and to it may God lead us all!
(For "Questions for Discussion" see Chapter 6.)
ENDNOTES
1. Isa., i. 16. 2. "We should implore the divine assistance in general under all temptations, and especially when we are assailed by any particular temptation" ("Roman Catechism," "Lord's Prayer," Chapter XV, 15). 3. Ps. xxxiii. 15. 4. Gen., xxii: Job, i. 5. Deut., xiii. 3. 6. James, i. 13. 7. "Ibid.," i. 14. 8. Wis., ix. 15. 9. Rom., vii. 22-23. 10. Matt., xxvi. 41. 11. Eph., vi. 12. 12. I Thess., iii. 5. 13. I Peter, v. 8. 14. Cor., xi. 14. 15. Tim., vi. 10. 16. Job, xxxvii. 19. 17. II Tim., iii. 12. 18. Matt., x. 28. 19. James, i. 2. 20. Ecclus. ii. I. 21. James., 12. 22. I Cor., x. 13. 23. Ps. lxx. 9. 24. Cant., viii. 7. 25. Aristotle, "Ethics." III, 1. 26. Ps. xxxi. 8. 27. Ps. xii. 4-5. 28. Matt., v. 8.
SEVENTH PETITION: "But Deliver Us from Evil. Amen."
The Lord has already taught us to pray for forgiveness of our sins, and how to avoid temptations. In this petition, He teaches us to pray to be preserved from evil, and indeed from all evil in general, such as sin, illness, affliction and all others, as St. Augustine explains it.[1] But since we have already mentioned sin and temptation, we now must consider other evils, such as adversity and all afflictions of this world. From these God preserves us in a fourfold manner.
First, He preserves us from affliction itself; but this is very rare because it is the lot of the just in this world to suffer, for it is written: "All that will live godly in Christ Jesus shall suffer persecution."[2] Once in a while, however, God does prevent a man from being afflicted by some evil; this is when He knows such a one to be weak and unable to bear it. Just so a physician does not prescribe violent medicines to a weak patient. "Behold, I have given before thee a door opened, which no man can shut; because thou hast little strength."[3] In heaven this will be a general thing, for there no one shall be afflicted. "In six troubles," those, namely, of this present life which is divided into six periods, "He shall deliver thee, and in the seventh evil shall not touch thee."[4] "They shall no more hunger nor thirst."[5]
Second, God delivers us from afflictions when He consoles us in them; for unless He console us, we could not long persevere: "We were pressed out of measure above our strength so that we were weary even of life."[6] "But God, who comforteth the humble, comforted us."[7] "According to the multitude of my sorrows in my heart, Thy comforts have given joy to my soul."[8]
Third, God bestows so many good things upon those who are afflicted that their evils are forgotten: "After the storm Thou makest a calm."[9] The afflictions and trials of this world, therefore, are not to be feared, both because consolations accompany them and because they are of short duration: "For that which is at present momentary and light of our tribulation, worketh for us above measure exceedingly an eternal weight of glory."[10]
Fourth, we are preserved from afflictions in this way that all temptations and trials are conducive to our own good. We do not pray, "Deliver us from tribulation," but "from evil." This is because tribulations bring a crown to the just, and for that reason the Saints rejoiced in their sufferings: "We glory also in tribulations, knowing that tribulation worketh patience."[11] "In time of tribulation Thou forgivest sins."[12]
THE VALUE OF PATIENCE
God, therefore, delivers man from evil and from affliction by converting them to his good. This is a sign of supreme wisdom to divert evil to good. And patience in bearing trials is a result of this. The other virtues operate by good things, but patience operates in evil things, and, indeed, it is very necessary in evil things, namely, in adversity: "The learning of a man is known by his patience."[13]
The Holy Spirit through the gift of wisdom has us use this prayer, and by it we arrive at supreme happiness which is the reward of peace. For it is by patience we obtain peace, whether in time of prosperity or of adversity. For this reason the peace-makers are called the children of God, because they are like to God in this, that nothing can hurt God and nothing can hurt them, whether it be prosperity or adversity: "Blessed are the peace-makers, for they shall be called the children of God."[14]
"Amen." This is general ratification of all the petitions.[15]
A SHORT EXPLANATION OF THE WHOLE PRAYER
By way of brief summary, it should be known that the Lord's Prayer contains all that we ought to desire and all that we ought to avoid. Now, of all desirable things, that must be most desired which is most loved, and that is God.
Therefore, you seek, first of all, the glory of God when you say: "Hallowed be Thy name." You should desire three things from God, and they concern yourself. The first is that you may arrive at eternal life. And you pray for this when you say: "Thy kingdom come." The second is that you will do the will of God and His justice. You pray for this in the words: "Thy will be done on earth as it is in heaven." The third is that you may have the necessaries of life. And thus you pray: "Give us this day our daily bread." Concerning all these things the Lord says: "Seek ye first the kingdom of God," which complies with the second, "and all these things shall be added unto you,"[16] as in accord with the third.
We must avoid and flee from all things which are opposed to the good. For, as we have seen, good is above all things to be desired. This good is fourfold. First, there is the glory of God, and no evil is contrary to this: "If thou sin, what shalt thou hurt Him? And if thou do justly, what shall thou give Him?"[17] Whether it be the evil inasmuch as God punishes it, or whether it be the good in that God rewards it--all redound to His glory.
The second good is eternal life, to which sin is contrary: because eternal life is lost by sin. And so to remove this evil we pray: "Forgive us our trespasses as we forgive those who trespass against us." The third good is justice and good works, and temptation is contrary to this, because temptation hinders us from doing good. We pray, therefore, to have this evil taken away in the words: "Lead us not into temptation." The fourth good is all the necessaries of life, and opposed to this are troubles and adversities. And we seek to remove them when we pray: "But deliver us from evil. Amen."
(For "Questions for Discussion" see Chapter 6.)
ENDNOTES