My beloved brothers and sisters in Christ Our Only True Lord, God and Savior,
CHRIST IS IN OUR MIDST! HE WAS, IS, AND EVER SHALL BE.
ORTHODOX CHRISTIAN SPIRITUALITY:
THE BATTLE AGAINST TEMPTATIONS
"And do not lead us into
temptation,
But deliver us from the evil one"
[Matthew 6:13\
As Orthodox Christians we pray not only that our sins be forgiven (v. 12), but that we not yield to "TEMPTATION." Our All-Merciful God tempts no one (James 1:13); TEMPTATIONS ARE FROM "THE EVIL ONE," THE DEVIL. They are AIMED AT THE SOUL’S WILLFUL YIELDING TO THE SINFUL PASSIONS OF THE FLESH (Romans 7:5). No one can live without at some time encountering TEMPTATION. But to yield to temptation and commit sin is blameworthy. Thus we pray that great temptations, tests beyond what we can bear (1 Corinthians 10:13), should not come our way.
In Orthodox Christian theology, temptation is not merely a moral test, but A SPIRITUAL BATTLEGROUND ESSENTIAL FOR THE HEALING AND THEOSIS (DEIFICATION) OF THE HUMAN PERSON. Rather than seeing temptation as a trap designed solely to cause sin, the Holy Church Fathers view it as an opportunity for spiritual growth, self-knowledge, and deeper union with God.
Orthodox Christian theology identifies three
distinct yet interconnected sources of
temptation:
1. THE FALLEN WORLD: The cosmos, while fundamentally good, exists in a state of corruption following the Fall. The "world" in this context refers to the distorted passions of human society–VANITY, MATERIALISM, AND THE PURSUIT OF PLEASURE AT THE EXPENSE OF AGAPE (LOVE).
2. THE DEMONS: Evil spirits, let by Satan himself, actively exploit human vulnerabilities. They CANNOT FORCE A PERSON TO SIN, but they suggest THOUGHTS, IMAGES, AND DESIRES (LOGISMOI) TO STEER THE SOUL AWAY FROM GOD.
3. THE FALLEN NATURE (THE PASSIONS): Unlike Western (Roman Catholic and Protestant) theological concepts of INHERITED GUILT, Orthodoxy teaches that humans inherit a wounded nature prone to sickness. The natural, God-given desires (like hunger or the desire for companionship) have become distorted into "PASSIONS" (like gluttony or lust).
II. THE STAGES OF TEMPTATION:
HOW IT TAKES FORM
The Holy Desert Fathers of the Church, specifically Saint Mark the Ascetic and Saint john Climacus, mapped out how an outside temptation transforms into a personal sin. It happens in five distinct stages:
1. PROVOCATION: A random thought, image, or memory enters the mind. This is completely blameless. Even Christ experienced provocation when tempted in the wilderness. It is an exterior knock on the door.
2. COUPLING (SYNDIASMOS): The mind stops to look at the thought. The person begins to converse with it, ENTERTAINING THE POSSIBILITY OR WEIGHING THE OPTION.
3. ASSENT (SYNKATATHESIS): The WILL GIVES IN. The MIND and HEARTs AGREE TO THE TEMPTATIONS, CHOOSING TO COMMIT THE ACT IF THE OPPORTUNITY ARISES. AT THIS POINT, THE SIN HAS OCCURRED SPIRITUALLY.
4. CAPTIVITY (AICHMALOSIA): The thought forcefully drags the mind away. The person feels POSSESSED BY THE DESIRE (PASSION) AND LOSES THEIR SPIRITUAL FOCUS AND PEACE.
5. PASSION (PATHOS): When a temptation IS REPEATEDLY SUCCUMBED TO, IT BECOMES AN INGRAINED HABIT OR ADDICTION. THE SOUL BECOMES BLIND AND ENSLAVED TO THAT SPECIFIC SIN.
III. THE DIFFERENT FORMS OF
TEMPTATION
Temptations change depending on a person’s spiritual maturity. Saint
Diadochos of Photiki divides them into two broad categories:
a. TEMPTATIONS OF ADVERSITY: These include SICKNESS, PERSECUTION, LOSS, AND EMOTIONAL SUFFERING. They are often allowed by God TO TEST PATIENCE, STRIP AWAY PRIDE, AND CULTIVATE HUMILITY.
b. TEMPTATIONS OF PROSPERITY: These include WEALTH, PRAISE, HEALTH, AND COMFORT. The Holy Fathers of the Church warn that these are far more dangerous, as they breed self-reliance, spiritual laziness, and forgetfulness of God.
c. THE ILLUSION OF RIGHTEOUSNESS: For those advanced in prayer, the demons often disguise themselves as "angels of light," TEMPTING THE SOUL WITH SPIRITUAL PRIDE, THEOLOGICAL VANITY, OR THE BELIEF THAT THEY ARE HOLIER THAN OTHERS.
IV. THE CONSTANT STRUGGLE (ASKESIS)
In Orthodox Christianity, the struggle against temptation is called ASKESIS (spiritual labor or exercise). It is not a legalistic bo-checking exercise, but A THERAPEUTIC TREATMENT FOR THE SOUL.
a. NEPSIS (WATCHFULNESS): The core defense IS EXTREME ALERTNESS. A Christian must GUARD THE MIND like a sentry, catching thoughts at the first stage (provocation) and cutting them off before they can couple.
b. THE JESUS PRAYER: When A NEGATIVE thought enters, the Orthodox method is not to argue with it (which fuels the coupling), but to IGNORE IT IMMEDIATELY INVOKE THE NAME OF CHRIST: "LORD JESUS CHRIST, SON OF GOD, HAVE MERCY ON ME, A SINNER."
c. THE MYSTERIA (SACRAMENTS) AND FASTING: VICTORY over temptation is impossible by willpower alone: it requires SUNCREATED DIVINE GRACE,. FASTING weakens the demands of the flesh, while Confession and the Holy Eucharist HEAL THE SOUL’S WOUNDS AND PROVIDE SPIRITUAL STRENGTH.
d. THE ROLE OF GOD’S PERMISSION: GOD PERMITS TEMPTATION NOT BECAUSE HE WANTS US TO FALL, BUT BECAUSE VIRTUE CANNOT EXIST WITHOUT A CHOICE. As Saint Anthony the Great famously remarked, "WITHOUT TEMPTATIONS, NO ONE CAN BE SAVED." THEY REVEAL OUR HIDDEN WEAKNESSES SO WE CAN BRING THEM TO CHRIST FOR HEALING.
It must be made very clear that REPEATED, UNREPENTED SIN DULLS THE CONSCIENCE, A STATE SPIRITUAL FATHERS OFTEN REFER TO AS THE "SEARING" OR "DARKENING" OF THE CONSCIENCE. In Orthodox Christian spirituality, the CONSCIENCE IS VIEWED AS THE "VOICE OF GOD" OR A NATURAL SPIRITUAL COMPASS IMPLANTED IN EVERY HUMAN BEING. However, this compass requires care and maintenance.
Orthodox Saints frequently use the physical analogy of calluses. The first time one does hard manual labor, one’s hands blister and hurt. If the person keeps doing it, the skin thickens, hardens, and loses its sensitivity. Similarly, the first time a person commits a specific sin, the conscience pricks sharply, IF THE SIN IS REPEATED WITHOUT REPENTANCE,THE HEART HARDENS, AND THE SPIRITUAL PAIN GOES AWAY. Drawing from Saint Paul’s terminology (1 Timothy 4:2), the Church teaches that A CONSCIENCE CAN BECOME "SEARED WITH A HOT IRON." This means IT BECOMES CAUTERIZED–NERVE ENDINGS ARE DEADENED, AND TEH CAPACITY TO FEEL SPIRITUAL REMORSE OR RECOGNIZE TRANSGRESSION IS LOST.
Our Holy Orthodox Church teaches that the Nous (the eye of the soul or the mind) is what perceives spiritual reality. Persistent sin DARKENS THE NOUS WITH PASSIONS (like pride, lust, or anger), making it impossible for a person to see their own spiritual state clearly. However,Orthodoxy does not view a dulled conscience as a permanent, incurable death sentence, but rather as a severe illness. The Church provides specific spiritual medicine to awaken and heal it. For example: Frequent Confession, the Jesus Prayer, Daily self-examination, and Sacraments.
____________
"Glory Be To GOD
For
All Things!"
+ Saint John Chrysostomos
+ + +
With sincere agape in Christ’s Divine and Glorious Diakonia (Ministry),
The sinner and unworthy servant of God
+ Father George
.
