5 Minute Theology: The Temptations of Christ

0:00Christ was impeccable. That is, he couldn't sin. For several reasons. As we just mentioned in the last episode, he enjoyed the beatific vision even during his earthly life, and this makes even the saints impeccable in heaven. It is not possible for them to choose a lesser good when their wills are finally filled with the perfect infinite good which is God. To see this as a lack of freedom is silly. It's like complaining that when offered either a totally fulfilling life of love and friendship or a severe beating, you can't help but want the totally fulfilling life. Your will is compelled in a way, but not by way of force. Christ was also impeccable because he was God, and as such, he could not turn away from, while himself. Even though he had a human will in addition to his divine will, it was perfectly subject to and in union with his divine will, because of the union of the two natures in the one divine person. Furthermore, Christ's

1:00humanity was filled with grace in a way greater than any other person, including the Blessed Virgin Mary, and again because of the hypostatic union. He wasn't only without sin, his passions were never in rebellion against his reason and will. Christ's humanity was perfectly ordered, and he was in perfect possession of all his thoughts, appetites and passions. Now, given everything we've just said, in what exactly did Christ experience of temptation consist? First, we distinguish between interior and exterior temptation. Since Christ's passions, desires, appetites and emotions were all perfectly subject to his will and reason, which were in turn perfectly guided by grace, he could not really experience the element of temptation which is the beginning of sin. For example, say a blasphemous image or impure thought be suggested to your mind by the words or actions of another or by some TV show. This in itself constitutes a severe trial which causes anguish to a pious soul. This suggested thought or image, however, if it does not lead us to the interior acts of delight and then

2:01consent, is completely without sin. When it comes to delight, there are certain degrees in which such a thought could have an effect on us, but without us willing it, or with a certain amount of willingness. And then the final step where we give into the temptation and begin to sin is when we consent to the suggested thought or image. Saint Gregory explains it in this way. For when the evil spirit suggests sin in the soul, if no delight in sin should follow, no sin is in any wise committed. But when the flesh has begun to take delight, then sin has its commencement. But if it sinks to deliberate consent, then sin is known to be completed. Suffice it to say that Christ clearly did not consent to any sinful thought, nor did he ever voluntarily delight in it. And since his body and passions were perfectly subject to his will, he did not even have any amount of involuntary emotion toward delighting in the suggestion either. Christ won the battle at its first stage. He allowed himself to be assailed externally by the devil, who put into his mind certain suggestions of satisfying his hunger, or ruling earthly kingdoms, or performing great miracles. But he

3:05crushed these suggestions as soon as they entered. Nor can we say that this was without any real struggle, because the mere suggestion of sin is a cause of anguish to a holy soul, even if there is no danger of falling into the sin, and effort is required to repel it. Now for what reason did Christ will to undergo temptation when he could have chosen instead not to allow Satan to approach him in the wilderness? St. Thomas Aquinas and others respond by saying that we can give at least four reasons why he chose to undergo temptation. First, to win for us the grace to conquer our own temptation. Everything Christ did in his sacred humanity won graces for us to do the same in our lives. Second, to warn us that, however advanced we may be or think ourselves to be in the spiritual life, no amount of holiness exempts one entirely from the assaults of the devil. Third, as an example for us, to show us how we ought to combat the evil one and cling to God alone in such moments. And fourth, to fill us with confidence of his mercy. Since Christ became like us in all things but sin, even enduring temptation, we know that he can sympathize with our weakness.

4:09In the words of St. Thomas, Christ came to destroy the works of the devil not by powerful deeds but rather by suffering so as to conquer the devil by righteousness, not by power. And since Christ was tempted but did not sin, we too by his grace can overcome every temptation. In every situation in which we are tempted, God offers to us the grace to overcome it. And as St. Paul says in his first letter to the Corinthians, God is faithful, he will not let you be tempted beyond what you can bear. In the words of St. Thomas, Christ came to destroy the works of the devil not by powerful