LENT: "DOCTOR" THOMAS versus THE DISEASE OF SIN

LENT: "DOCTOR" THOMAS versus THE DISEASE OF SIN

St. Thomas Aquinas was born near Naples, Italy, in 1225. He was educated in the Dominican Order in Paris and Cologne, and devoted his life to the knowledge of God. He taught at the great medieval University of Paris and at Naples, was engaged in all the major theological controversies of his day, and wrote works on every part of philosophy and theology. He died in 1274, was canonized in 1323, and in 1567 was proclaimed a Doctor of the Universal Church.


In him is the consummate union of sanctity and intellect. His achievements in philosophy and theology were so profound and permanent that he has long been recognized as the patron of all Catholic education. The Church has conferred upon him the title of Angelic Doctor, not only because of his astounding purity, but because his wisdom surpasses, so to speak, that of mere men. St. Thomas was, in the words of his teacher St. Albert the Great, “the flower and glory of the world.”

“So heartily do we approve the great praises accorded this most divine of geniuses,” wrote Pope Pius XI in Studiorum Ducem, “that we think Thomas should be called not merely the Angelic Doctor but the Common or Universal Doctor of the Church, for the Church has made his doctrine her own.” No other mind in Christendom has been given such distinction.

We will follow St. Thomas throughout this Septuagesima and Lenten season, drawing upon his common sense wisdom from the many works he has left us, and trying to apply them to our spiritual life in order to help this Lenten season be as productive and fruitful as possible. The majority of the text will be that of St. Thomas, except for a some commentaries or explanations on how his teachings apply to our spiritual life today.

Meditation 6 : MONDAY AFTER THE FIRST SUNDAY OF LENT
"CHRIST HAD TO BE TEMPTED IN THE DESERT"

“He was in the desert forty days and forty nights: and was tempted by Satan” (Mark 1:13).

1. It was by Christ’s own will that He was exposed to the temptation by the devil, as it was also by His own will that He was exposed to be slain by the limbs of the devil. Had He not so willed, the devil would never have dared to approach Him.

The devil is always more disposed to attack those who are alone, because, as is said in Sacred Scripture, ”If a man shall prevail against one, two shall withstand him easily” (Ecclesiasticus 4:12). That is why Christ went out into the desert, as one going out to a battle-ground, that there he might be tempted by the devil. Whereupon St. Ambrose says that Christ went into the desert for the express purpose of provoking the devil. For unless the devil had fought, Christ would never have overcome him for me.

St. Ambrose gives other reasons too. He says that Christ chose the desert as the place to be tempted for a hidden reason, namely that he might free from his exile Adam who, from Paradise, was driven into the desert; and again that he did it for a reason in which there is no mystery, namely to show us that the devil envies those who are tending towards a better life.

2. We say with St. Chrysostom that Christ exposed himself to the temptation because the devil most of all tempts those whom he sees alone. So in the very beginning of things he tempted the woman, when he found her away from her husband. It does not however follow from this that a man ought to throw himself into any occasion of temptation that presents itself.

Occasions of temptation are of two kinds. One kind arises from man’s own action, when, for example, man himself goes near to sin, not avoiding the occasion of sin. That such occasions are to be avoided we know, and Holy Scripture reminds us of it. ”Stay not in any part of the country round about Sodom” (Genesis 19:17). The second kind of occasion arises from the devil’s constant envy of those who are tending to better things, as St. Ambrose says, and this occasion of temptation is not one we must avoid.

So, according to St. John Chrysostom, not only Christ was led into the desert by the Holy Ghost, but all the children of God who possess the Holy Ghost are led in like manner. For God’s children are never content to sit down with idle hands, but the Holy Ghost ever urges them to undertake for God some great work. And this, as far as the devil is concerned, is to go into the desert, for in the desert there is none of that wickedness which is the devil’s delight. Every good work is as it were a desert to the eye of the world and of our flesh, for good works are contrary to the desire of the world and of our flesh.

To give the devil such an opportunity of temptation as this is not dangerous, for it is much more the inspiration of the Holy Ghost, who is the promoter of every perfect work, that prompts us than the working of the devil who hates them all.  (Summa Theologica, 3a, q. 41, art. 2).

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