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John of the Cross cites the world, the flesh, and the devil as threats to the perfection of the soul, and offers different "precautions" to be taken against each of these. [10] Some have responded to the idea of temptation by teaching or practicing asceticism; (see also ascetical theology and mortification of the flesh). The question of whether ...
For the lust of the flesh being cast out of its wonted works by penitence, when it finds not any delights in which it may rest, returns the more greedily, and again takes possession of the soul, if carelessness has ensued, and there has not been introduced as the dweller in the cleansed abode the word of God in sound doctrine.
For all that is in the world, the lust of the flesh, and the lust of the eyes, and the pride of life, is not of the Father, but is of the world. (KJV) The phrase definitely appears in the writings of Abelard, who writes that "there are three things that tempt us: the world, the flesh, and the devil."
The Old Testament consistently uses three primary words to describe the parts of man: basar (flesh), which refers to the external, material aspect of man (mostly in emphasizing human frailty); nephesh, which refers to the soul as well as the whole person or life; and ruach which is used to refer to the human spirit (ruach can mean "wind", "breath", or "spirit" depending on the context; cf ...
Pseudo-Chrysostom: "As that, Thou shalt not lust, was not spoken to the flesh, but to the spirit, so in this the flesh indeed is not able to love its enemy, but the spirit is able; for the love and hate of the flesh is in the sense, but of the spirit is in the understanding. If then we feel hate to one who has wronged us, and yet will not to ...
Who with impertinent hearts, devoted to the lusts of the flesh, the lusts of the eyes, and the pride of life, for worldly ends, outward appearances, and secular conformity, boldly meddle with those mysteries that are only to be approached by those that are of a pure heart and who worship God in spirit and in truth. [34]
Henry Edward Manning explains that the impurity of lust transforms one into "a slave of the devil". [18] Lust is generally thought to be the least serious capital sin. [21] [22] Thomas Aquinas considers it an abuse of a faculty that humans share with animals and sins of the flesh are less grievous than spiritual sins. [23]
For it is well that they should be cut off from the lusts that are in the world, since "every lust wars against the spirit;" [1 Peter 2:11] and "neither fornicators, nor effeminate, nor abusers of themselves with mankind, shall inherit the kingdom of God," [1 Corinthians 6:9–10] nor those who do things inconsistent and unbecoming.