By DON FIER
As we saw in last week’s column, Jesus freely chose to receive the “baptism of repentance for the forgiveness of sins” (Luke 3:3) from John the Baptist to mark the transition between His hidden life of thirty years and His public ministry of three years. “To inaugurate His public life and to anticipate the ‘Baptism’ of His death,” explains the Compendium of the Catechism of the Catholic Church, “He Who was without sin accepted to be numbered among sinners” (n. 105). Jesus’ baptism in the Jordan, then, signified His acceptance of the mission given to Him by the Father to be “the ‘Servant’ wholly consecrated to the redemptive work that He will accomplish by the ‘baptism’ of His Passion” (Catechism of the Catholic Church, n. 565).
The closing verses of St. Matthew’s account of Jesus’ baptism partly reveal a great mystery of our faith: the Most Holy Trinity. The evangelist tells us that immediately upon Christ’s emergence from the water, “the heavens were opened and he saw the Spirit of God descending like a dove, and alighting on Him; and lo, a voice from Heaven, saying, ‘This is My beloved Son, with Whom I am well pleased’” (Matt. 3:16-17). It is the Father who speaks, the Son who is baptized, and the Holy Spirit who descends like a dove. However, as pointed out by Pope Benedict XVI in Jesus of Nazareth (JoN), though the mystery of the Trinitarian God is beginning to emerge, “its depths can be fully developed only when Jesus’ journey is complete” (p. 23).
So what course of action does Jesus take at the conclusion of the baptismal scene, which Pope Benedict explains is “to be understood as a kind of formal investiture with the messianic office?” (JoN, p. 25). The three Synoptic Gospels unanimously “speak of a time of solitude for Jesus in the desert immediately after His baptism by John” (CCC, n. 538).
As recounted in the Gospel of Matthew, “Jesus was led up by the Spirit into the wilderness to be tempted by the devil. And He fasted forty days and forty nights, and afterward He was hungry” (Matt. 4:1–2). In other words, led by the Holy Spirit, Christ withdraws to the desert for a time of spiritual preparation and renewal for the work of His messianic mission. He rigorously fasts and prays for forty days and then, in a weakened state, allows Himself to be tempted by the evil one.
Before analyzing the temptations of Jesus, at least two questions come to mind. First, is it significant that the time of preparation was forty days; secondly, how is it possible that the Son of God, true God and true man, could be subject to temptation? The number forty is symbolic in Sacred Scripture as a period of probation and testing. The Chosen People wandered in the wilderness for forty years as a time of testing (see Deut. 8:2) after the crossing of the Red Sea (which itself is a figure or type of Baptism). Moses was on Mt. Sinai “with the Lord forty days and forty nights; he neither ate bread nor drank water” when obtaining the Ten Commandments (see Exodus 34:28). The prophet Elijah, strengthened by food and drink provided by an angel of God, was able to journey forty days and forty nights to Mount Horeb (see 1 Kings 19:8).
Further Old Testament parallels can be identified: the duration of the Great Flood during the time of Noah was forty days and forty nights (see Gen. 7:4, 17); the length of time for the twelve spies sent by Moses to reconnoiter the land of Canaan was forty days (see Num. 14:34); the people of Israel were subject to the Philistines for forty years after doing what was evil in the sight of the Lord (see Judges 13:1); and the Ninevites were given forty days to repent following the preaching of the prophet Jonah (see Jonah 3:4).
Moreover, the Church’s liturgical cycle recognizes the forty days of Jesus’ fast in the wilderness each year: “By the solemn forty days of Lent the Church unites herself each year to the mystery of Jesus in the desert” (CCC, n. 540).
Before we examine how it was possible for Christ to be tempted by the evil spirit, let us first define “temptation.” In his Modern Catholic Dictionary (MCD), Fr. John A. Hardon, SJ, defines it as the “solicitation to sin, whether by persuasion or offering some pleasure. It may arise from the world, the flesh, or the devil” (p. 534). In biblical language, to tempt means to put someone to the test to reveal what is truly in his or her heart: “The Lord your God is testing you, to know whether you love the Lord your God with all your heart and with all your soul” (Deut. 13:3). In both the Old and New Testaments, it is compared to the refining of metals:
“For Thou, O God, hast tested us; Thou hast tried us as silver is tried” (Psalm 66:10); “The crucible is for silver, and the furnace is for gold, and the Lord tries hearts” (Prov. 17:3); “Now for a little while you may have to suffer various trials, so that the genuineness of your faith, more precious than gold which though perishable is tested by fire, may redound to praise and glory and honor at the revelation of Jesus Christ” (1 Peter 1:6-7).
In the definition given above, three sources of temptation are listed: the flesh, the world, and the devil. For fallen mankind, the foundation for temptation is the flesh: our own weakness, disordered passions, and natural desires. As a direct consequence of the fall into original sin by our first parents, we enter this world subject to the threefold concupiscence as described by St. John: “The lust of the flesh [attraction of carnal satisfaction] and the lust of the eyes [attraction of wealth] and the pride of life [attraction of power and dominion]” (1 John 2:16).
In basic terms, then, as summarily defined by Fr. Hardon, “Temptations of the flesh are all the urges of concupiscence, whether carnal or spiritual, where man’s fallen nature has built-in tendencies to the seven capital sins [pride, greed or avarice, lust, anger, gluttony, envy, and sloth]” (MCD, p. 534). As succinctly stated by St. James, “Each person is tempted when he is lured and enticed by his own desire” (James 1:14).
Temptations posed by the world oftentimes make use of our personal weaknesses and inordinate desires by luring us to succumb to “the attractiveness of bad example and the psychological pressure to conform” (MCD, p. 534).
The plethora of external allurements and immoral images with which the modern media constantly flood our senses is intended to incite our passions. We are constantly bombarded with messages that entice us to “buy what we do not need with money that we do not have.” Likewise, human respect and the desire to be “politically correct” fall into this type of temptation. Scandal given by public figures and the bad example of those with whom one associates can also be powerful stimuli to lead the weak into sin.
Lastly, the devil, content to be unknown (even to have his very existence denied), is always lurking. His method is “to encourage every form of avarice or selfishness, in order to lead one to pride, and through pride to all other sins” (MCD, p. 534). As St. Peter warns us, “Your adversary the devil prowls around like a roaring lion, seeking someone to devour” (1 Peter 5:8).
Although the evil one does not have the power to enter the citadel of the spiritual part of our soul (intellect and will) and force us to sin, he does have the power to touch our interior senses. For example, the devil is able to induce desolation, arouse the emotions, suggest images to the imagination, and so forth.
So how could Christ be tempted? Unlike us, He did not have a fallen human nature and was not subject to concupiscence. His sense appetites and passions were wholly under His dominion and could not rebel against right reason. So He could not be tempted from within but only from outside Himself — either by the world or by the devil. Like us in all things except sin, Christ had natural desires and corresponding emotions and that is precisely what the evil one sought to exploit by approaching Him in a state of human weakness from the hunger of His forty-day fast.
Next week, we will look at why it was fitting that Christ be tempted and unpack the Church’s teachings on the lessons to be learned from each of the three strategies employed by Satan.
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(Don Fier serves on the board of directors for The Catholic Servant, a Minneapolis-based monthly publication. He and his wife are the parents of seven children. Fier is a 2009 graduate of Ave Maria University’s Institute for Pastoral Theology. He is doing research for writing a definitive biography of Fr. John A. Hardon, SJ.)