Temptation of Jesus

This “Ash” Wednesday marks the beginning of Lent

With Lent begins a time of penitential practice for the Church. These times are particularly appropriate for spiritual exercises, penitential liturgies, pilgrimages as a sign of penance, voluntary deprivation such as fasting and almsgiving and Christian communication of goods (charitable and missionary works).

During Lent we contemplate the 40 days of Jesus in the desert, where He renews his “yes” to the Father, who had just publicly recognized him as his Son in His Baptism.

Jesus did not want to use his condition of Son to gain anything from this world, but He chose the detachment of material things and humility as fundamental attitudes in the fulfillment of His mission.

“Jesus’ temptation reveals the way in which the Son of God is Messiah, contrary to the way Satan proposes to him and the way men wish to attribute to him (see Mt 16:21-23). This is why Christ vanquished the Tempter for us: “For we have not a high priest who is unable to sympathize with our weaknesses, but one who in every respect has been tested as we are, yet without sinning.” ( Heb 4:15) By the solemn forty days of Lent the Church unites herself each year to the mystery of Jesus in the desert.” (Catechism 540)

By the sign of the ashes, we are set to put aside pride and arrogance to recognize our finitude and weaknesses.

“Why are dust and ashes proud? Even during life the body decays.
A slight illness—the doctor jests; a king today—tomorrow he is dead.” (Sir. 10:9-10)

“God holds accountable the hosts of highest heaven, while all mortals are dust and ashes.” (Sir. 17:32)

To express mourning, grief or repentance, the ancient Israelites used to wear clothes that caused discomfort, because they were made with goat hair or a very coarse material. They also scattered dust or ashes over their heads (2Sa 13:19, Lam 2:10 Est 4: 3, Jos 7: 6, Job 2: 8, Job 42: 6, Is 58: 5, Ez 27:30, Dn 9 : 3, Jon 3: 6, Mt 11:21) also sitting or lying on ashes were a sign of mourning or great grief.

“Jesus’ call to conversion and penance, like that of the prophets before him, does not aim first at outward works, “sackcloth and ashes,” fasting and mortification, but at the conversion of the heart, interior conversion. Without this, such penances remain sterile and false; however, interior conversion urges expression in visible signs, gestures and works of penance. (see Joe 2:12-13; Is 1:16-17; Mt 6:1-6. 16-18).” (Catechism 1430)

“Is this not, rather, the fast that I choose:
releasing those bound unjustly,
untying the thongs of the yoke;
Setting free the oppressed,
breaking off every yoke?

Is it not sharing your bread with the hungry,
bringing the afflicted and the homeless into your house;
Clothing the naked when you see them,
and not turning your back on your own flesh?

Then your light shall break forth like the dawn,
and your wound shall quickly be healed;
Your vindication shall go before you,
and the glory of the LORD shall be your rear guard.

Then you shall call, and the LORD will answer,
you shall cry for help, and he will say: “Here I am!” -Is. 58:6-9

“Interior repentance is a radical reorientation of our whole life, a return, a conversion to God with all our heart, an end of sin, a turning away from evil, with repugnance toward the evil actions we have committed. At the same time it entails the desire and resolution to change one’s life, with hope in God’s mercy and trust in the help of his grace. This conversion of heart is accompanied by a salutary pain and sadness which the Fathers called animi cruciatus (affliction of spirit) and compunctio cordis (repentance of heart). (Cf. Council of Trent (1551) DS 1676-1678; 1705; Cf. Roman Catechism, II, V, 4.)” (Catechism 1431)

The interior penance of the Christian can be expressed in many and various ways. Scripture and the Fathers insist above all on three forms, fasting, prayer, and almsgiving (cf. Tob 12:8; Mt 6:1-18), which express conversion in relation to oneself, to God, and to others. Alongside the radical purification brought about by Baptism or martyrdom they cite as means of obtaining forgiveness of sins: effort at reconciliation with one’s neighbor, tears of repentance, concern for the salvation of one’s neighbor, the intercession of the saints, and the practice of charity “which covers a multitude of sins. (1Pe 4,8; Jas 5:20)” (Catechism 1434)

Recommended exercises: Exercises for spiritualizing our five senses

The way to overcome temptations

Just as Jesus was tempted in the wilderness, we will also experience various temptations during this Lent. In revelations to Maria Valtorta Jesus gives us some practical advice for us to remain strong before temptations.

(…) As you have seen, kindness is always Satan’s disguise when he presents himself. He looks like an ordinary person. If souls are careful, and above all, if they are in spiritual contact with God, they perceive the warning that makes them cautious and prepares them to fight the devil’s snares. But if souls are distracted, separated from God by an overwhelming sensuality, and are not assisted by prayer, which joins them to God and pours strength into the hearts of men, then they seldom perceive the snares hidden under the innocent appearance and they fall into the trap. It is then very difficult for them to free themselves.

The two most common means adopted by Satan to conquer souls are sensuality and gluttony. He always starts from material things. Once he has dismantled and subdued the material side, he attacks the spiritual part.
First the morals: thoughts with their pride and greed; then the spirit, obliterating not only its love – which no longer exists when man replaces divine love with other human loves – but also the fear of God. Then man surrenders his body and soul to Satan, only for the sake of enjoying what he wants, and enjoying it more and more.

You saw how I behaved. Silence and prayer. Silence. Because if Satan performs his work of a seducer and comes round us, we must put up with the situation without any foolish impatience or cowardly fears. We must react with resolution to his presence, and with prayer to his allurements.

It is useless to debate with Satan. He would win, because he is strong in his dialectics. Only God can beat him. And so you must have recourse to God, that He may speak for you, through you. You must show Satan that Name and that Sign, not so much written on paper or engraved on wood, but written and engraved in your hearts. My Name, My Sign. You should answer back to Satan, using the word of God, only when he insinuates that he is like God. He cannot bear that.

Then after the struggle, there comes victory and the angels serve and defend the winner from Satan’s hatred. They restore him with celestial dews, with the Grace that they pour with full hands into the heart of the faithful son, with a blessing that caresses his soul.

One must be determined to defeat Satan, and have faith in God, and in His help. Faith in the power of prayer, and in the Lord’s bounty. Then Satan can do no harm. (From “The Gospel as revealed to me”, María Valtorta)

Leave a Reply

Will be published when approved by a moderator

code