Petition 6: And Lead Us Not Into Temptation

We continue October's posts with the writings of St Thomas Aquinas on the prayers used in the Rosary. We began with the Angelic Salutation and then shifted our focus to what he wrote on the Lord's Prayer. 

Lord, teach us how to pray... J-J Tissot.

I have included my own (fairly literal) English translation, together with a number of Scriptural references and notes.

The footnote references follow each section.

Petition 6: And lead us not into temptation

Articulus 6: Et ne nos inducas in tentationem

There are those who, although they may have sinned, want to obtain forgiveness for their sins,and so they confess and repent; but they do not make as much effort as they should  so that they do not fall again into sin. For it is not consistent that, on the one hand, a man should deplore his sins while he repents, while he accumulates reasons to deplore while he continues to sin. On this account, Isaias says: “Wash yourselves, be clean, take away the evil of your devices from my eyes: cease to do perversely.”[1]

Sunt aliqui qui licet peccaverint, tamen desiderant veniam consequi de peccatis: unde et confitentur et poenitent; sed tamen non adhibent totum studium quod deberent, ut iterato in peccata non ruant. Quod quidem non est conveniens, ut scilicet ex una parte ploret quis peccata dum poenitet, ex alia unde ploret accumulet, dum peccat. Et propter hoc dicitur Isai. I, 16: lavamini, mundi estote, auferte malum cogitationum vestrarum ab oculis meis, quiescite agere perverse.

[1] Wash yourselves, be clean, take away the evil of your devices from my eyes: cease to do perversely. Lavamini, mundi estote; auferte malum cogitationum vestrarum ab oculis meis : quiescite agere perverse. [Isai. I. 16]

As written above, Christ in the previous petition taught us to pray for the forgiveness of our sins; in this petition He teaches us to pray that we may be able to avoid sins, that is to say, that we may may not be led into temptation and through this continue the labours of our sin. He said: “ And lead us not into temptation.”

Et ideo, sicut supra dictum est, Christus in praecedenti docuit nos petere veniam peccatorum; in hac vero docet nos petere ut possimus vitare peccata, ut scilicet non inducamur in tentationem per quam labamur in peccata, cum dixit: et ne nos inducas in tentationem.

Concerning this, three questions are now considered:firstly, what temptation is; secondly, how a man may be tempted; thirdly, how in truth a man may be freed in temptation.

Circa quod tria quaeruntur. Primo quid sit tentatio; secundo qualiter homo tentatur, et a quo; tertio vero quomodo liberatur in tentatione.

1) What temptation is

Concerning the first, know that to tempt is nothing other than to test or to prove; whence to tempt a man is to test his virtue. Now, a man’s virtue is tested or proved in two ways as his virtue requires two things: one pertains to doing good, that is to say he should do good; the other is that he should turn away from evil: “ Turn away from evil and do good:”[1] A man’s virtue is thus tested sometimes as regards to how much good he does, and sometimes as to how much he avoids evil. As to the first, a man is tested on whether he is prompt to do good, to fast and so on. For your virtue will be great when you are found to be prompt in doing good. In this way, God sometimes tests a man, not because the man’s virtue is hidden from God but so that all might know it and it may be given to all as an example. Thus did God tempt Abraham.[2]  And so God often sends trials to the just, so that while they endure them patiently, their virtue may shine forth and they may increase in virtue: “ the Lord your God trieth you, that it may appear whether you love him . . . or not.”[3] Thus does God tempt man by inciting him to good deeds.

Circa primum sciendum est, quod tentare nihil aliud est quam experiri seu probare: unde tentare hominem est probare virtutem eius. Experitur autem seu probatur virtus hominis dupliciter, secundum quod duo exigit hominis virtus. Unum pertinet ad bene operandum, scilicet quod bene operetur; aliud est quod caveat a malo. Psal. XXXIII, 15: declina a malo, et fac bonum. Probatur ergo virtus hominis quandoque quantum ad hoc quod bene facit, quandoque vero quantum ad hoc quod cesset a malo. Quantum ad primum probatur homo utrum inveniatur promptus ad bonum, ut ad ieiunandum et huiusmodi. Tunc enim est virtus tua magna quando promptus inveniris ad bonum. Et hoc modo Deus probat aliquando hominem; non quod lateat eum virtus hominis, sed ut eam omnes cognoscant, et detur omnibus in exemplum. Sic tentavit Deus Abraham, Gen. XXII, et Iob. Et ideo Deus saepe immittit tribulationes iustis, ut dum patienter sustinent, appareat virtus eorum, et in virtute proficiant. Deut. XIII, 3: tentat vos dominus Deus vester, ut palam fiat utrum diligatis eum, an non. Sic ergo Deus tentat provocando ad bonum.

As to the second, a man’s virtue is tempted by solicitation to evil; if he resists well and does not give his consent, then the man’s virtue is great. If the man succumbs to the temptation, then the man’s virtue is as nothing. But no man is tempted in this way by God, for as St James says: “ God is not a tempter of evils, and he tempteth no man.”[4]

Quantum ad secundum probatur virtus hominis per inductionem ad malum. Et si bene resistit, et non consentit, tunc virtus hominis magna est; si vero homo succumbit tentationi, tunc virtus hominis nulla est. Hoc autem modo nullus tentatur a Deo: quia, sicut dicitur Iac. I, 13: Deus intentator malorum est: ipse autem neminem tentat.

[1] Turn away from evil and do good: seek after peace and pursue it. Diverte a malo, et fac bonum; inquire pacem, et persequere eam. [Ps. xxxiii. 15]

[2] See Gen. xxii. and Iob.

[3] Thou shalt not hear the words of that prophet or dreamer: for the Lord your God trieth you, that it may appear whether you love him with all your heart, and with all your soul, or not. non audies verba prophetae illius aut somniatoris : quia tentat vos Dominus Deus vester, ut palam fiat utrum diligatis eum an non, in toto corde, et in tota anima vestra. [Deut. xiii. 3]

[4] Let no man, when he is tempted, say that he is tempted by God. For God is not a tempter of evils, and he tempteth no man. Nemo cum tentatur, dicat quoniam a Deo tentatur : Deus enim intentator malorum est : ipse autem neminem tentat. [Iac. i. 13]

2) How a man may be tempted

Now a man may be tempted by his own flesh, by the Devil and by the world. By the flesh in two ways: firstly, because the flesh incites to evil; for the flesh is always seeking its own pleasures, namely, carnal pleasures, in which often there is sin. He who tarries in carnal pleasures neglects the spiritual: “But every man is tempted by his own concupiscence.”[1]

Sed tentatur homo a propria carne, a Diabolo, et a mundo. A carne dupliciter. Primo quia caro instigat ad malum: caro enim semper quaerit delectationes suas, scilicet carnales, in quibus est saepe peccatum. Qui enim immoratur delectationibus carnalibus, negligit spiritualia. Iac. I, 14: unusquisque vero tentatur a concupiscentia sua.

[1] But every man is tempted by his own concupiscence, being drawn away and allured. Unusquisque vero tentatur a concupiscentia sua abstractus, et illectus. [Iac. I, xiv.]

Secondly, the flesh tempts by drawing away from goodness. Now the spirit for its part is always delighted in spiritual goods, but the flesh weighs down and impedes the spirit: “The corruptible body is a load upon the soul;”[1] and “For I am delighted with the law of God, according to the inward man: But I see another law in my members, fighting against the law of my mind, and captivating me in the law of sin, that is in my members.”[2] Bur this temptation, namely of the flesh, is extremely serious because the enemy in this instance, namely the flesh, is joined to us; and, as Boethius says, No infestation is more effective at causing harm than an enemy within the family itself. And so a watch must needs be maintained against it: “ Watch ye, and pray that ye enter not into temptation.”[3]

Secundo tentat caro retrahendo a bono. Nam spiritus, quantum est de se, semper delectaretur in spiritualibus bonis; sed caro aggravans impedit spiritum. Sap. IX, 15: corpus quod corrumpitur, aggravat animam. Rom. VII, 22: condelector legi Dei secundum interiorem hominem; video autem aliam legem in membris meis repugnantem legi mentis meae, et captivantem me in lege peccati, quae est in membris meis. Sed haec tentatio, scilicet carnis, est valde gravis, quia inimicus noster, scilicet caro, coniunctus est nobis: et, sicut dicit Boetius, nulla pestis efficacior est ad nocendum quam familiaris inimicus. Et ideo contra eam vigilandum est. Matth. XXVI, 41: vigilate et orate, ne intretis in tentationem.

[1] For the corruptible body is a load upon the soul, and the earthly habitation presseth down the mind that museth upon many things. corpus enim quod corrumpitur aggravat animam, et terrena inhabitatio deprimit sensum multa cogitantem. [Sap. ix. 15]

[2] For I am delighted with the law of God, according to the inward man: condelector enim legi Dei secundum interiorem hominem : But I see another law in my members, fighting against the law of my mind, and captivating me in the law of sin, that is in my members. video autem aliam legem in membris meis, repugnantem legi mentis meae, et captivantem me in lege peccati, quae est in membris meis. [Rom. Vii. 22, 23]

[3] Watch ye, and pray that ye enter not into temptation. The spirit indeed is willing, but the flesh weak. Vigilate, et orate ut non intretis in tentationem. Spiritus quidem promptus est, caro autem infirma. [Matt. xxvi. 41]

The devil tempts us most powerfully, for after the flesh has been subdued, another arises, namely the devil, against whom we wrestle in a great struggle. “For our wrestling is not against flesh and blood; but against principalities and powers, against the rulers of the world of this darkness.”[1] Whence he is fittingly called the tempter: “Lest perhaps he that tempteth should have tempted you.”[2]

Diabolus fortissime tentat. Nam postquam conculcatur caro, insurgit alius, scilicet Diabolus, contra quem est nobis magna colluctatio. Apostolus, Ephes. VI, 12: non est nobis colluctatio adversus carnem et sanguinem, sed adversus principes et potestates, adversus mundi rectores tenebrarum harum. Unde et signanter dicitur tentator. I Thess. III, 5: ne forte tentaverit vos is qui tentat.

[1] For 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. quoniam non est nobis colluctatio adversus carnem et sanguinem, sed adversus principes, et potestates, adversus mundi rectores tenebrarum harum, contra spiritualia nequitiae, in caelestibus. [Eph. vi. 12]

[2] For this cause also, I, forbearing no longer, sent to know your faith: lest perhaps he that tempteth should have tempted you, and our labour should be made vain. Propterea et ego amplius non sustinens, misi ad cognoscendam fidem vestram : ne forte tentaverit vos is qui tentat, et inanis fiat labor noster. [I Thess. iii. 5]

The Temptations of the Devil

When he is tempting, the devil proceeds most cunningly. For he, like a good general of an army which is besieging a castle, he studies the weak points of the one he wishes to attack; then at that point where  a man is most weak, he tempts him. And so, when men have subdued their flesh, he tempts them in those sins to which men are most prone to committing, such as anger, pride and other spiritual vices: “ Your adversary the devil, as a roaring lion, goeth about seeking whom he may devour.”1  

In tentatione autem sua callidissime procedit. Ipse enim, sicut bonus dux exercitus qui obsidet aliquod castrum, considerat infirma eius quem impugnare vult, et ex illa parte unde magis est homo debilis, tentat eum. Et ideo tentat de illis vitiis ad quae homines conculcata carne magis proni sunt, ut de ira, de superbia, et de aliis spiritualibus vitiis. I Petr. V, 8: adversarius vester Diabolus tanquam leo rugiens circuit quaerens quem devoret.

[1] Be sober and watch: because your adversary the devil, as a roaring lion, goeth about seeking whom he may devour. Sobrii estote, et vigilate : quia adversarius vester diabolus tamquam leo rugiens circuit, quaerens quem devoret : [I Pet. v. 8]

Now the Devil does two things when he tempts: for he does not immediately suggest something which appears evil to the man he is tempting but rather something that has a semblance of good; so that at least in the beginning he may through this approach distract him somewhat from his chief purpose so that he may thereby draw him into sinning, when he has been turned away even to a slight extent: “ Satan himself transformeth himself into an angel of light[1] Then, after he has led him into sinning, he so binds him that he does not permit him to rise out of his sins: “ the sinews of his testicles are wrapped together.”[2] Thus, the devil does two things: for he deceives and then holds fast the deceived one in sin.

Facit autem duo Diabolus dum tentat: quia non statim proponit illi quem tentat, malum aliquod apparens, sed aliquid quod habeat speciem boni, ut saltem in ipso principio per illud removeat eum aliquantulum a proposito suo principali, quia postmodum facilius inducit ipsum ad peccandum, quando illum vel modicum avertit. Apostolus, II Cor. XI, 14: ipse Satanas transfigurat se in Angelum lucis. Deinde postquam induxit eum ad peccandum, sic alligat eum ut non permittat eum a peccatis resurgere. Iob XL, 12: nervi testiculorum eius perplexi sunt. Sic ergo duo facit Diabolus: quia decipit, et deceptum detinet in peccato.

[1] And no wonder: for Satan himself transformeth himself into an angel of light. Et non mirum : ipse enim Satanas transfigurat se in angelum lucis. [II Cor. xi. 14]

[2] And no wonder: for Satan himself transformeth himself into an angel of light. Et non mirum : ipse enim Satanas transfigurat se in angelum lucis. [II Cor. xi. 14]

But the world tempts in a twofold manner: firstly through an excessive and immoderate desire for temporal[1] things.The Apostle says: “ For the desire of money is the root of all evils.”[2] Secondly, by those who inflict fear through persecution and tyranny.: “ for we are wrapped up in darkness;”[3] and, “ And all that will live godly in Christ Jesus, shall suffer persecution.”[4] and, “ fear ye not them that kill the body.[5]

Sed mundus dupliciter tentat. Primo per nimium et immoderatum desiderium rerum temporalium. Apostolus, I Tim. VI, 10: radix omnium malorum est cupiditas.6 Secundo per persecutores et tyrannos terrendo. Iob XXXVII, 19: nos quoque involvimur tenebris. II Tim. III, 12: omnes qui pie volunt vivere in Christo Iesu, persecutionem patientur. Matth. X, 28: nolite timere eos qui occidunt corpus.

[1] Of or pertaining to time as the sphere of human life; terrestrial as opposed to heavenly; of man's present life as distinguished from a future existence; concerning or involving merely the material interests of this world; worldly, earthly. OED.

[2] For the desire of money is the root of all evils; which some coveting have erred from the faith, and have entangled themselves in many sorrows. Radix enim omnium malorum est cupiditas : quam quidam appetentes erraverunt a fide, et inseruerunt se doloribus malis. [I Tim. iii. 12]

 

[3] shew us what we may say to him: for we are wrapped up in darkness. Ostende nobis quid dicamus illi : nos quippe involvimur tenebris. [Iob xxxvii. 19]

[4] And all that will live godly in Christ Jesus, shall suffer persecution. Et omnes, qui pie volunt vivere in Christo Jesu, persecutionem patientur. [II Tim. iii. 12]

[5] And fear ye not them that kill the body, and are not able to kill the soul: but rather fear him that can destroy both soul and body in hell. Et nolite timere eos qui occidunt corpus, animam autem non possunt occidere : sed potius timete eum, qui potest et animam et corpus perdere in gehennam. [Matt. x. 28]

3) How in truth a man may be freed in temptation

Thus it has been shown what temptation is, how a man is tempted and by whom. It remains to be seen how a man may be freed. On this question, know that Christ teaches us to ask not that we should not be tempted but that we should not be led into temptation. For if a man overcomes a temptation, he earns a crown, as it is said: “Count it all joy, when you shall fall into divers temptations;”[1] and “ Son, when thou comest to the service of God  . . .  prepare thy soul for temptation;”[2] and “ Blessed is the man that endureth temptation; for when he hath been proved, he shall receive a crown of life;”[3] And so He teaches us that we should not be led into temptation through consent: “ Let no temptation take hold on you, but such as is human.”[4] For to be tempted is human, but to consent is diabolical.

Sic ergo patet quid est tentatio, et qualiter tentatur homo, et a quo. Sequitur videre qualiter homo liberatur. Circa quod sciendum est, quod Christus docet nos rogare non ut non tentemur, sed ut non inducamur in tentationem. Nam si homo vincit tentationem, meretur coronam; et ideo dicitur Iac. I, 2: omne gaudium existimate, fratres cum in tentationes varias incideritis. Eccli. II, 1: fili, accedens ad servitutem Dei (...) praepara animam tuam ad tentationem. Item Iac. I, 12: beatus vir qui suffert tentationem: quoniam cum probatus fuerit, accipiet coronam vitae. Et ideo docet petere ut non inducamur in tentationem per consensum. I Cor. X, 13: tentatio vos non apprehendat nisi humana. Nam tentari humanum est, sed consentire diabolicum est.

[1] My brethren, count it all joy, when you shall fall into divers temptations; Omne gaudium existimate fratres mei, cum in tentationes varias incideritis : [Iac. i. 2]

[2] Son, when thou comest to the service of God, stand in justice and in fear, and prepare thy soul for temptation. Fili, accedens ad servitutem Dei sta in justitia et timore, et praepara animam tuam ad tentationem. [Eccli. ii. 1]

[3] Blessed is the man that endureth temptation; for when he hath been proved, he shall receive a crown of life, which God hath promised to them that love him. Beatus vir qui suffert tentationem : quoniam cum probatus fuerit, accipiet coronam vitae, quam repromisit Deus diligentibus se. [Iac. I. 12]

[4] Let no temptation take hold on you, but such as is human. And God is faithful, who will not suffer you to be tempted above that which you are able: but will make also with temptation issue, that you may be able to bear it. Tentatio vos non apprehendat nisi humana : fidelis autem Deus est, qui non patietur vos tentari supra id quod potestis, sed faciet etiam cum tentatione proventum ut possitis sustinere. [I Cor. x. 13]

But does God lead (man) into evil, because the prayer says: “and lead us not into temptation”? I reply that God is said to lead a man into evil by permitting it, to the extent that He withdraws His grace from man on account of his many sins; the grace having been withdrawn, man falls into sin: and so we sing: “Cast me not off in the time of old age: when my strength shall fail.”[1] God, however, rules that man should, by the fervour of charity, not be led into temptation; for charity, howsoever small, is able to resist any kind of sin.: “ Many waters cannot quench charity,”[2]  And He teaches a man through the light of his intellect about what he should do. For as the Philosopher says, “ Everyone sinning is ignorant;”[3] and “ I will give thee understanding, and I will instruct thee;”[4] This is what David prayed for when he said: “ Enlighten my eyes that I never sleep in death: Lest at any time my enemy say: I have prevailed against him.[5]  We have this through the gift of the intellect. When we do do not consent to a temptation, we keep our heart pure: “ Blessed are the clean of heart: for they shall see God.”[6] And so from this we come to the vision of God, to which may He lead us!

Sed nunquid Deus inducit ad malum, quia dicit: et ne nos inducas in tentationem? Dico, quod Deus dicitur inducere ad malum permittendo, inquantum scilicet propter multa peccata subtrahit homini gratiam suam, qua sublata homo labitur in peccatum: et ideo cantamus in Psalmo LXX, 9: cum defecerit virtus mea, ne derelinquas me domine. Regit autem hominem ne inducatur in tentationem per fervorem caritatis: quia quaelibet caritas quantumcumque parva, potest resistere cuilibet peccato. Cant. VIII, 7: aquae multae non potuerunt extinguere caritatem. Item per lumen intellectus, quo instruit nos de agendis: quia, sicut dicit philosophus, omnis peccans est ignorans. Psal. XXXI, 8: intellectum tibi dabo, et instruam te. Hoc autem petebat David, qui dicebat, Psal. XII, 4-5: illumina oculos meos, ne unquam obdormiam in morte: ne quando dicat inimicus meus, praevalui adversus eum. Hoc autem habemus per donum intellectus. Et quia cum non assentimur tentationi, servamus cor mundum, de quo Matth. V, 8: beati mundo corde, quoniam ipsi Deum videbunt: ideo ex hoc pervenimus ad visionem Dei, ad quam nos perducat.

[1] Cast me not off in the time of old age: when my strength shall fail, do not thou forsake me. Ne projicias me in tempore senectutis; cum defecerit virtus mea, ne derelinquas me. [Ps. lxx. 9]

[2] Many waters cannot quench charity, neither can the floods drown it: if a man should give all the substance of his house for love, he shall despise it as nothing. Aquae multae non potuerunt extinguere caritatem, nec flumina obruent illam. Si dederit homo omnem substantiam domus suae pro dilectione, quasi nihil despiciet eam. [Cant. viii. 7]

[3] Aristotle, "Ethics." III, 1.

[4] I will give thee understanding, and I will instruct thee in this way, in which thou shalt go: I will fix my eyes upon thee. Intellectum tibi dabo, et instruam te in via hac qua gradieris; firmabo super te oculos meos. [Ps. xxxi. 8]

[5] Consider, and hear me, O Lord my God. Enlighten my eyes that I never sleep in death: Respice, et exaudi me, Domine Deus meus. Illumina oculos meos, ne umquam obdormiam in morte; Lest at any time my enemy say: I have prevailed against him. They that trouble me will rejoice when I am moved: nequando dicat inimicus meus : Praevalui adversus eum. Qui tribulant me exsultabunt si motus fuero; [Ps. xii. 4,5 ]

[6] Blessed are the clean of heart: for they shall see God. Beati mundo corde : quoniam ipsi Deum videbunt. [Matt. v. 8]

Totus tuus ego sum

Et omnia mea tua sunt;

Tecum semper tutus sum:

Ad Jesum per Mariam.