ACC ~ Mark 14 v38 - 42

OVERVIEW:

We pray for grace that we neither evade the challenges of temptation nor be encompassed by them (ORIGEN). If the will itself sufficed to protect us from temptation, we would not have to pray for grace to face temptation. Thus we watch and pray for grace lest we enter into temptation, not praying for what our nature already possesses by our own strength (AUGUSTINE). To pray that we not enter into temptation is preparatory for the more radical prayer: “not as I will but thou” (DIONYSIUS OF ALEXANDRIA). Rather than make excuses for the weakness of the flesh, the faithful are called to rely on the strength of the spirit. Flesh is called to take strength from spirit, as weaker to stronger. Faith does not focus inordinately on the weakness of the flesh, as if the weaker were without the stronger (TERTULLIAN).

14:38a | Watch and Pray That You May Not Enter into Temptation

PRAYER TO NOT BE ENCOMPASSED BY TEMPTATION

ORIGEN: We do not pray that we will never be tempted at all. For that is impossible. [1] We pray rather that we not be encompassed by temptation. [2] ON PRAYER 29.11. [3]

[1] To be forever untempted is to never test the strength of freedom. Even Christ faced temptation. Cf. Sir 2:1.

[2] Cf. Lk 22:40; 1 Cor 10:13.

[3] TLG 2042.008, 29.11.1-2; cf. CWS 156.

PRAYER TO NOT ENTER VOLUNTARILY INTO THE ARENA OF TEMPTATION

DIONYSIUS OF ALEXANDRIA: This is the first form of not falling into temptation, when he counsels the weak to pray not to enter into temptation. The temptation to come, for offenses must come, will require that they pray that they enter not into temptation. But the more perfect way of not entering into temptation is what he asks for the second time: “not as I will but as thou.” [1] For God cannot be tempted, but wills to give above what we ask or think. [2] FRAGMENTS. [3]

[1] Mt 26:37; Mk 14:36; Lk 22:42.

[2] Cf. Eph 3:20.

[3] PG 10:1597; C. L. Feltoe, ed., St. Dionysius of Alexandria (London: SPCK, 1918), p. 232; cf. AEG 5:326*.

CAN WE DO BY OURSELVES WHAT WE PRAY FOR?

AUGUSTINE: The Lord has commanded us to watch and pray that we enter not into temptation. Obviously, if we could endow ourselves with this gift merely by willing it, we would not be asking it in prayer. If the will itself sufficed to protect us from temptation, we would not have to pray for it. But if we were not given a will at all, we would be unable to pray. Grant, then, that we may will it freely, praying that we may be made able by grace to do what we have willed, when by mercy we have attained to wise discernment. LETTER 218, TO PALATINUS. [1]

[1] Cetedoc 0262, 218.57.3.427.1; FC 32:98**.

WE ASK NOT FOR WHAT WE ALREADY BY NATURE POSSESS

AUGUSTINE: For, if these things are placed in our power through the capability of nature and the freedom of the will, [1] anyone can see that it would be useless to ask them of the Lord, and even deceitful to pray, if we ask in prayer for what our nature so constituted already possesses by our own strength. Then, the Lord Jesus would not have said: “Watch and pray,” [2] but only “Watch, lest you enter into temptation.” He would not have said to the blessed chief of the apostles: “I have prayed for you,” but simply: “I warn you, or command you, or enjoin you that your faith should not fail.” [3] LETTER 175, TO POPE INNOCENT. [4]

[1] Augustine’s issue: Would it be deceitful to pray for what our nature already possesses by our own strength?

[2] Mt 26:41; Mk 14:38.

[3] Lk 22:32.

[4] Cetedoc 0262, 175.44.4.659.3; FC 30:88-89**.

14:38b | The Spirit Indeed Is Willing, but the Flesh Is Weak

THE STRENGTH OF THE SPIRIT AMID THE WEAKNESS OF THE FLESH

TERTULLIAN: He clearly acknowledged that his “soul was sorrowful, even unto death,” [1] and his flesh weak. His intention was to show, from his troubled soul and weak flesh, that both his soul and body were fully human. For some have wrongly asserted that either the flesh or soul of Christ might be entirely different from ours. He sought by an extraordinary exhibition of the body-soul interaction, to show that neither body nor soul has any power at all of itself apart from the spirit. This is why he states first that the spirit is willing, so that you may understand that you have within you the spirit’s strength and not merely the weakness of the flesh. From this it is hoped that you may learn what to do under challenge, by what means to do it, and how to order priorities. The weak must be brought under the strong—the flesh under the spirit. This will help you avoid making excuses, as you are now prone to do, for the weakness of your flesh while failing to understand the strength of the spirit. [2] ON FLIGHT AMID PERSECUTION 8. [3]

[1] Mt 26:37; Mk 14:34.

[2] Cf. Mt 26:41; Mk 14:38.

[3] Cetedoc 0025, 8.5; ANF 4:120-21**.

MAKING EXCUSES FOR THE WEAKNESS OF THE FLESH

TERTULLIAN: Let us, however, not take premature comfort in the Lord’s acknowledgment of the weakness of the flesh. For note that he declared first of all that the spirit is willing. He wanted to show which one ought to be subject to the other: the flesh is called to be submissive to the spirit, the weaker to the stronger, so that the flesh may draw strength from the spirit. Let the spirit converse with the flesh on their common salvation. Do not despair over the hardships of prison. Rather think about the eventual outcome of the contest. TO THE MARTYRS 4.1-2. [1]

[1] Cetedoc 0001, 6.4.11; FC 40:24**.

14:39 | Again He Went Away and Prayed

FOR WHOM DID HE PRAY?

HILARY OF POITIERS: Is the cause of this sadness and this prayer any longer doubtful? He bids them to watch and pray with him for this purpose, that they may not enter into temptation; “for the spirit indeed is willing, but the flesh is weak.” [1] If they had remained firm under the promise to faithful souls, they would not have violated their trust. Yet through the weakness of the flesh, they did fall away. It is not, therefore, for himself that the Lord is sorrowing and prays. It is for those whom he exhorts to watchfulness and prayer, lest the cup of suffering should be their lot, lest that cup which he prays may pass away from him should rest with them. ON THE TRINITY 10.37. [2]

[1] Mt 26:41; Mk 14:38.

[2] Cetedoc 0433, SL 62A, 10.37.36; NPNF 2 9:192*. His prayer is not for himself but for his disciples, to whom the cup of suffering may come, lest the cup that he prays may pass away from him should rest with them.

14:40 | He Found Them Sleeping

THE MEANING OF THEIR SLEEPING

TERTULLIAN: Susceptibilities to weakness and sloth are footprints of the devil. When God commanded Abraham to sacrifice his only son, it was not for the purpose of seducing him toward evil, but of proving his faith. [1] Through Abraham God sought to offer a pattern of one who followed the precept that he should hold no pledge of affection dearer than God. [2] Later when the Lord asked his disciples to “pray that you may not enter into temptation,” [3] the same pledge was required. Yet they were tempted. They deserted their Lord by giving way to sleep rather than persevering in prayer. ON PRAYER 8. [4]

[1] Cf. Gen 22:1-18.

[2] Cf. Deut 13:6-10; 33:9; Mt 10:37; Lk 14:26.

[3] Mt 26:41; Mk 14:38; Lk 22:40.

[4] Cetedoc 0007, 8.6; ANF 3:684*. The disciples, by sleeping rather than praying, succumbed to temptation at the crucial moment.