Dist. 21, Art. 2, Q. 3
by St. Bonaventure
Source text: Public Domain Mark 1.0. English translation/apparatus/encoding: CC BY-NC 4.0, Wroot Press.
https://bonaventure.wrootpress.com/browse/2/d/21/q/bon-sent-II-d21-a2-q3
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### Question III. *Whether the temptation of the flesh is more difficult for us than the temptation of the devil.*

Thirdly it is asked, to which of these temptations it is more difficult to resist. And that [the answer is] to the temptation of the flesh, seems [the case]:

*Foundations.*

1. By that which the Master says in the *littera*: « *The temptation of the flesh, being interior, is more difficult to cast off, because the one attacking from within is strengthened against us out of what is our own* »; but it is more difficult to resist that temptation which is more difficult to overcome: therefore etc.

2. Likewise, Seneca: « *No pest is more unfriendly than a familiar enemy* »; but the enemy of the flesh is much more familiar than the devil: therefore his temptation is more cruel and more perilous, and through this more difficult to overcome.

3. Likewise, the more effective a temptation is at harming, the more difficult it is to resist that temptation; but the temptation of the flesh is more effective at harming than the temptation of the enemy, because, since the temptation of the enemy is matter for exercising virtue, the temptation of the flesh is never without fault: therefore etc.

4. Likewise, the more one loves the one persuading, the more difficult it is to resist his persuasion; but a man greatly loves his flesh and greatly hates the devil: therefore it is much more difficult for him to resist the impulse of the flesh than the suggestion or temptation of the devil.

**On the contrary:**

*To the opposite.*

1. The stronger the attacker, the more difficult it is to resist his attack; but the devil is a most powerful enemy, as is said in Job forty-one: *There is no power upon earth that can be compared to him*: therefore it is more difficult to resist his temptation or attack than that temptation which is from the flesh.

2. Likewise, the more crafty and cunning the tempter, the more difficult it is to escape his snares and tricks; but the devil is most crafty: therefore it is more difficult to resist his entrapment or temptation than the temptation of the flesh.

3. Likewise, the more hidden the enemy, the less can a man turn aside his onslaught; but the devil is a spiritual and hidden enemy, while the flesh is a manifest enemy: therefore the temptation or warfare of the devil is of greater peril than the temptation of the flesh: with greater difficulty therefore is it resisted.

4. Likewise, what is in our own power is more easily overcome than what is not in our power; but the flesh is in our power — for we can mortify it and *crucify it with its vices and concupiscences*, while the devil in no way — therefore it is much easier to resist his temptation than the temptation of the devil.

5. Likewise, the spirit clings more to its own good than to the good of the flesh, that is, to the interior good more than to the inferior good; but the devil suggests and inclines toward the interior good when he tempts concerning spiritual sins; while the flesh [inclines] toward the inferior good when it tempts concerning carnal sins. If therefore what is of greater adherence is more difficult to repel, then the temptation of the enemy, which concerns spiritual sin, is more difficult to repel than the temptation of the flesh, which concerns carnal sin.

6. Likewise, it is more difficult to resist violence than to resist blandishments, because the *violent* carries in its very definition an impossibility or difficulty of resisting; but the devil tempts by using violence, as Hugh says, while the flesh tempts by blandishment: therefore the devil is overcome more difficultly than the flesh is overcome.

> **Conclusion.** *If the temptation of the enemy and of the flesh is with respect to the same [sin], then the temptation of the flesh is more difficult; if however it is with respect to different [sins], then they stand as the exceeding and the exceeded, but for the most part the temptation of the flesh exceeds.*

**I respond:** For the understanding of what has been said, it must be noted that when it is asked, to which temptation it is more difficult to resist, whether to that of the flesh or of the enemy, *It is understood in two ways.* this can be understood in two ways: either with respect to the same sin, or with respect to *another*. If with respect to the *same* sin, for example a carnal sin, toward which the flesh instigates, the devil also instigates; then it must be answered *Conclusion 1.* that the temptation of the flesh is more difficult on account of the conjunction of the flesh to the spirit, by which it the more bends down the soul; and thus the Master understands [it] in the *littera*, and the reasons adduced for the first part prove [this].

If however the comparison be understood to be made with respect to *different* sins, namely if the temptation of the flesh be understood with respect to carnal [sins], and the temptation of the enemy with respect to spiritual sins, then they stand as *Conclusion 2.* the exceeding and the exceeded. For there are certain men who are more prone to carnal sins, such as to lust, than to pride; and for these it is more difficult to resist the temptation of the *flesh* than the temptation of the *enemy*. There are however certain others who are more prone to spiritual than to carnal sins, such as those who desire honors more than pleasures; and for these it is more difficult to resist the temptation of the *enemy* than the temptation of the *flesh*. If however there be one who is indifferent to both and equally prone, so far as concerns himself, for him in one way *Conclusion 3.* the temptation of the *flesh* is more difficult, in another way the temptation of the *enemy*. The temptation of the *flesh* will be more difficult on account of its greater and more intrinsic and more continual adherence; but the temptation of the *enemy* [will be more difficult] on account of the greater appearance of the good promised, and on account of the more hidden deceit of the one instigating. For as Gregory in the *Morals* shows, the ancient enemy disguises many things, which are vices according to truth, under the appearance of virtues.

*Epilogue.* If therefore it be asked, which of these temptations is more difficult to overcome, if it be understood with respect to the same sin, it must be answered that [it is] the temptation of the flesh. If with respect to different [sins], then they stand as the exceeding and the exceeded, as has been shown; and thus the reasons proceed to either part. — If however it be asked, which of them exceeds the other more; it must be said *Conclusion 4.*, that, because *all flesh hath corrupted its way*, and men for the greater part are carnal and obey the desires of the flesh, that it is more difficult to resist the temptation of the *flesh* than of the *enemy*.

*Solution of the opposites.* 1. 2. 3. And to those reasons which are objected on the opposite side, that that enemy is stronger and craftier and more hidden, it is easy to respond, because he is not permitted to tempt according to his full power and craft, but rather is restrained by divine power.

4. To that which is objected, that the flesh is in our power; it must be said that, although it is in our power according to the order of nature, nevertheless, on account of the perversity of concupiscence *Note.* the handmaid in many cases reigns and the mistress serves, and the excessive love of the flesh makes the belly to be a man's god; and therefore it is not in our power, until we are freed from *the power of this body, with the grace of God assisting through Jesus Christ Our Lord*. *Note.* For so great is the force of love, that in some way it subjects the lover to the beloved. Whence, even though the son is in the power of the father, nevertheless it is not easy for the father to kill or to afflict the son, but very difficult; thus in the matter at hand it must be understood, because *no one ever hated his own flesh, but nourisheth and cherisheth it*.

5. To that which is objected, that the interior good adheres more; it must be said that, although it adheres more to the *spirit* insofar as it is *spirit*, nevertheless it does not adhere more insofar as he is *carnal*; but now nearly all men are carnal, *nor does the Spirit of God remain in man, because he is flesh*.

6. To that which is objected, that the devil tempts with violence; it must be said that he inflicts violence on no one, simply speaking; he is nevertheless said to use violence in some way on account of the infliction of certain tribulations, which do not move the affect in the way that the incitements of the flesh do, unless the flesh interpose its part there.