Lust

Waging war against the flesh

“No one, when he has lit a lamp, puts it in a secret place or under a basket, but on a lampstand, that those who come in may see the light. The lamp of the body is the eye. Therefore, when your eye is good, your whole body also is full of light. But when your eye is bad, your body also is full of darkness. Therefore take heed that the light which is in you is not darkness. If then your whole body is full of light, having no part dark, the whole body will be full of light, as when the bright shining of a lamp gives you light (Luke 11:33-36).”

Since the eyes and the ears are the doors of the soul, an Orthodox Christian must not leave the body without attention. Unlike the religion of Gnosticism, which teaches the separation of soul and body, with the physical world being evil and something to be overcome, historic Christianity teaches the unity the body and soul, with the physical world being transformed and made anew in Christ. This means that, while caring about one’s soul, an Orthodox Christian must not leave the body without attention.

The body is given over to temptation, which is rooted in the mind. As Christians we know that we must never play with temptations, for in doing so we have already fallen half-way. Thus, an Orthodox Christian who takes his salvation seriously would never partake in seductive dances, or enter into flirtation as though it were a sport, for he would know this to be a dangerous game.

Temptations gain hold when we entertain dirty thoughts and ideas, sometimes by allowing our eyes and ears to entertain things that can overcome our will, causing us to fall. It is much easier to stop a temptation in the beginning, than to do battle with a seductive idea once it has gained entry. A person who wants to prevent a burglary makes every effort to prevent a burglar from gaining entrance in the first place. Like taking precautions that will prevent a burglary, we must never allow ourselves to entertain temptations, for that would be like inviting a criminal into your home with the intent of trying to talk him out of steal from you.

Many are convinced that sexual needs are so insurmountable in strength, as to make it impossible to resist. This is only the case when we habitually give in the the passions, and avoid using the tools given to us by the Church to bring our body into submission. If we observe the periods of fasting, especially the Wednesday and Friday days of abstinence, eat moderate amounts of food, avoid the overuse of alcoholic, and say no to drugs, we will have taken a big step forward in our struggle with lust. Remember, a healthy body contributes to the health of the soul.

Finally, it is good to take to heart the advice of Saint Ephraim of Syrian, “Think about the good so as not to think about the bad.” Guard against spending time with people whose jokes and story-telling are occasions for sinful thoughts, and avoid bad company, for “Bad company corrupts good character (1 Corinthians 15:33).”

With love in Christ,
Abbot Tryphon

Photo: The Chapel of Saint John the Wonderworker of Shanghai and San Francisco. (Click on photo to enlarge.)

Thursday May 14, 2015 / May 1, 2015

Fifth Week of Pascha. Tone four.

Prophet Jeremiah (650 B.C.).
Venerable Paphnutius, abbot of Borovsk (1477).
Virgin-martyr Nina (1938).
Hieromartyr Macarius, metropolitan of Kiev (1497).
Venerable Gerasimus, abbot of Boldino (1557).
Martyr Batas of Nisibis (395).
St. Tamara, queen of Georgia (1213).
New Martyrs Euthymius, Ignatius (1814), and Acacius the Serbian of Mt. Athos (1815).
The Tsarevokokshaisk, or “Myrrh-Bearing” (1647), Andronikos (14th c.), “Unexpected Joy” and Byzantine Icons of the Mother of God.
Asaph or Asa Bishop of Llanelwy (6th – 7th c.) (Celtic & British).
St. Panaretus, archbishop of Paphos in Cyprus (1791) (Greek).
Venerable Nicephorus of Chios, monk (1821) (Greek).
Martyr Sabbas (1821) (Greek).
St. Ultan, founderof Fosse (680) (Neth.).
St. Zosimas, bishop of Kumurdo (15th c.) (Georgia).
New Monk-martyr Romanus of Raqqa (780).
New Martyr Maria of Merambelos on Crete (1826).
St. Brioc, abbot of Sain Brieuc.
St. Corentin, bishop of Quimper.
Translation of the relicts of St. Walburga, abbes of Heidenheim.
St. Pholosophos.

Scripture Readings

Acts 14:20-27

20 However, when the disciples gathered around him, he rose up and went into the city. And the next day he departed with Barnabas to Derbe.

Strengthening the Converts

21 And when they had preached the gospel to that city and made many disciples, they returned to Lystra, Iconium, and Antioch, 22 strengthening the souls of the disciples, exhorting them to continue in the faith, and saying, “We must through many tribulations enter the kingdom of God.” 23 So when they had appointed elders in every church, and prayed with fasting, they commended them to the Lord in whom they had believed. 24 And after they had passed through Pisidia, they came to Pamphylia. 25 Now when they had preached the word in Perga, they went down to Attalia. 26 From there they sailed to Antioch, where they had been commended to the grace of God for the work which they had completed.

27 Now when they had come and gathered the church together, they reported all that God had done with them, and that He had opened the door of faith to the Gentiles.

John 9:39-10:9

39 And Jesus said, “For judgment I have come into this world, that those who do not see may see, and that those who see may be made blind.”

40 Then some of the Pharisees who were with Him heard these words, and said to Him, “Are we blind also?”

41 Jesus said to them, “If you were blind, you would have no sin; but now you say, ‘We see.’ Therefore your sin remains.

Jesus the True Shepherd

10 “Most assuredly, I say to you, he who does not enter the sheepfold by the door, but climbs up some other way, the same is a thief and a robber. 2 But he who enters by the door is the shepherd of the sheep. 3 To him the doorkeeper opens, and the sheep hear his voice; and he calls his own sheep by name and leads them out. 4 And when he brings out his own sheep, he goes before them; and the sheep follow him, for they know his voice. 5 Yet they will by no means follow a stranger, but will flee from him, for they do not know the voice of strangers.” 6 Jesus used this illustration, but they did not understand the things which He spoke to them.

Jesus the Good Shepherd

7 Then Jesus said to them again, “Most assuredly, I say to you, I am the door of the sheep. 8 All who ever came before Me are thieves and robbers, but the sheep did not hear them. 9 I am the door. If anyone enters by Me, he will be saved, and will go in and out and find pasture.