Balancing Temptation and Spiritual Discernment at State Fairs
Balancing Temptation and Spiritual Discernment
The concept of balancing temptation and spiritual discernment is rooted in biblical teachings and has been a subject of discussion among early Church Fathers and theologians. The biblical account of Jesus' temptation in the wilderness (Matthew 4:1) serves as a foundational text for understanding this balance [4].
According to patristic thought, temptation is not merely an external force but also an internal struggle. Tertullian notes that hostile powers spread far and wide the occasions and beginnings of sins, which can lead to a gradual descent into sin [3]. Augustine further elaborates that the citizens of the holy city of God, who live according to God, experience fear and desire, indicating that temptation is an inherent part of the human experience [2].
The key to balancing temptation and spiritual discernment lies in understanding the nature of temptation and the role of human will. Aquinas argues that the devil tempts man by appealing to both the intellective and sensitive aspects of human nature [8]. This understanding is echoed in the writings of early Church Fathers, who caution against the dangers of presumption and the lust of the eyes [6, 7].
Spiritual discernment is essential in navigating the complexities of temptation. According to Adam Clarke, Jesus' experience of suffering and temptation enables him to be compassionate towards those who are afflicted and tried [1]. This sentiment is reflected in the daily prayers of Christians, who seek divine assistance in avoiding deception and preoccupation of sin [5].
In the context of state fairs, where various temptations and enticements abound, Christians are called to exercise spiritual discernment. This involves being aware of the subtle workings of temptation, as described by Tertullian and Augustine, and cultivating a deep understanding of human nature, as articulated by Aquinas [3, 2, 8]. By doing so, Christians can navigate the challenges of state fairs while remaining committed to their faith.
The early Church Fathers and theologians provide valuable insights into the nature of temptation and spiritual discernment. Their writings serve as a reminder that the struggle against temptation is ongoing and that Christians must remain vigilant in their walk of faith. As Augustine notes, the solution to the question of living a life unassailed by deception or preoccupation of sin is "extremely necessary" [5].
Sources
- Hebrews (Methodist/Wesleyan) “Adam Clarke on Hebrews 2:18: For in that he himself hath suffered - The maxim on which this verse is founded is the following: A state of suffering disposes persons to be compassionate, and those who endure most afflictions are they who feel most for others. The apostle argues that, among other causes, it was necessary that Jesus Christ should partake of human nature, exposed to trials, persecutions, and various sufferings, that he might the better feel for and be led to succor those who are afflicted and sorely tried. This sentiment is well expressed by a Roman poet: - Me quoque per multas s”
- Schaff ANF/NPNF (Patristic) “NPNF1 Vol 2: Augustine — City of God, Christian Doctrine — CHAP. 9.--OF THE PERTURBATIONS OF THE SOUL WHICH APPEAR AS RIGHT AFFECTIONS IN THE LIFE OF THE RIGHTEOUS. (part 1): But so far as regards this question of mental perturbations, we have answered these philosophers in the ninth book(9) of this work, showing that it is rather a verbal than a real dispute, and that they seek contention rather than truth. Among ourselves, according to the sacred Scriptures and sound doctrine, the citizens of the holy city of God, who live according to God in the pilgrimage Of this life, both fear and desire”
- Schaff ANF/NPNF (Patristic) “ANF Vol 4: Tertullian IV, Minucius Felix, Commodian, Origen — CHAP. II.--ON' THE OPPOSING POWERS. (part 5): occasions and beginnings of sins, which these hostile powers spread far and wide, and, if possible, beyond all limits. Thus, when men at first for a little desire money, covetousness begins to grow as the passion increases, and finally the fall into avarice takes place. And after this, when blindness of mind has succeeded passion, and the hostile powers, by their suggestions, hurry on the mind, money is now no longer desired, but stolen, and acquired by force, or even by shedding human b”
- Matthew (Nonconformist/Puritan) “Matthew Henry on Matthew 4:1: We have here the story of a famous duel, fought hand to hand, between Michael and the dragon, the Seed of the woman and the seed of the serpent, nay, the serpent himself; in which the seed of the woman suffers, being tempted, and so has his heel bruised; but the serpent is quite baffled in his temptations, and so has his head broken; and our Lord Jesus comes off a Conqueror, and so secures not only comfort, but conquest at last, to all his faithful followers. Concerning Christ's temptation, observe, I. The time when it happened: Then; there is an emphasis laid upo”
- Schaff ANF/NPNF (Patristic) “NPNF1 Vol 5: Augustine — Anti-Pelagian — CHAP. 2 [II.]--SOME PERSONS ATTRIBUTE TOO MUCH TO THE FREEDOM OF MAN'S WILL; IGNORANCE AND INFIRMITY.: A solution is extremely necessary of this question about a human life unassailed by any deception or preoccupation of sin, in consequence even of our daily prayers. For there are some persons who presume so much upon the free determination of the human will, as to suppose that it need not sin, and that we require no divine assistance,--attributing to our nature, once for all, this determination of free will. An inevitable consequence of this is, that w”
- Schaff ANF/NPNF (Patristic) “ANF Vol 2: Hermas, Tatian, Theophilus, Athenagoras, Clement of Alexandria — ELUCIDATIONS. (part 4): are pure." But the Gospel proscribes everything like presumption and" leading into temptation." The Church, in dealing with social evils, often encouraged a recourse to monasticism, in its pure form; but this also tended to corruption. To charge Christianity, however, with rash experiments of living which it never tolerated, is neither just nor philosophical. We have in it an example of the struggles of individuals out of heathenism,--by no means an institution of Christianity itself. It was a s”
- Schaff ANF/NPNF (Patristic) “NPNF1 Vol 1: Augustine — Confessions, Letters — CHAP. XXXV.--ANOTHER KIND OF TEMPTATION IS CURIOSITY, WHICH IS STIMULATED BY THE LUST OF THE EYES. (part 2): sights exhibited in the theatre. Hence do we proceed to search out the secret powers of nature (which is beside our end), which to know profits not,1 and wherein men desire nothing but to know. Hence, too, with that same end of perverted knowledge we consult magical arts. Hence, again, even in religion itself, is God tempted, when signs and wonders are eagerly asked of Him,--not desired for any saving end, but to make trial only. 56. In th”
- theology (Catholic (Scholastic)) “Aquinas, Summa Theologica, Second Part of the Second Part (Secunda Secundae), Of Our First Parents' Temptation, Art. 2: Article: Whether the manner and order of the first temptation was fitting? I answer that, Man is composed of a twofold nature, intellective and sensitive. Hence the devil, in tempting man, made use of a twofold incentive to sin: one on the part of the intellect, by promising the Divine likeness through the acquisition of knowledge which man naturally desires to have; the other on the part of sense. This he did by having recourse to those sensible things, which are most akin t”