but I will not be brought under the power of any.
Foods for the stomach and the stomach for foods
but God will destroy both it and them.
Now the body is not for sexual immorality but for the Lord
and the Lord for the body.
And God both raised up the Lord
and will also raise us up by His Power.
Do you not know that your bodies are members of Christ?
Shall I then take the members of Christ
and make them members of a harlot? Certainly not!
Or do you not know that he who is joined
to a harlot is one body with her?
For “the two,” He says,
“shall become one flesh”.
But he who is joined to the Lord
is one spirit with Him.
Flee sexual immorality.
Every sin that a man does is outside the body,
but he who commits sexual immorality
sins against his own body.
Or do you not know that your body is the temple of the Holy Spirit who is in you,
whom you have from God, and you are not your own?
For you were bought at a price;
therefore glorify God in your body
and in your spirit, which are God’s“.
This wise teaching of the holy Apostle Paul
is an excellent opportunity for us to reflect on certain issues
and find answers to contemporary questions
that the Holy Church has not had the time to answer yet.
“All things are lawful for me,
but I will not be brought under the power of any”, says the Apostle.
”I will not be brought under the power of any”
is the right answer to many of these questions.
The apostle Paul said not,
abstain from fornication, but Flee:
that is, with all zeal make to yourselves
deliverance from that evil.
Every sin that a man does is without the body;
but he that commits fornication
sins against his own body.
This is less than what went before;
but since he had to speak of fornicators,
he amplifies that guilt by topics
drawn from all quarters,
from greater things and smaller alike,
making the charge heinous.
And, in fact,
that former topic was addressed to the more religious,
but this to the weaker sort.
For this also is characteristic of the wisdom of Paul,
not only to allege the great things wherewith to a bash men,
but the lesser also, and the consideration of what is disgraceful and unseemly.
What then, say you,
does not the murderer stain his hand?
What, of the covetous person and the extortioner?
I suppose it is plain to everyone.
But since it was not possible to
mention anything worse than the fornicator,
he amplifies the crime in another way, by saying that in the fornicator
the entire body becomes defiled.
For it is as polluted as if it had fallen into a vessel of filth
and been immersed in defilement. And this too is our way.
For from covetousness and extortion no one would make haste to go into a bath,
but as if nothing had happened returns to his house.
Whereas from intercourse with a harlot,
as having become altogether unclean, he goes to a bath.
To such a degree does the conscience retain
from this sin a kind of sense of unusual shame.
Both however are bad, both covetousness and fornication;
and both cast into hell.
But as Paul does everything with good management,
so by whatever topics he had
he magnified the sin of fornication.
Do you not know that your body is a
Temple of the Holy Spirit which is in you?
He did not merely say, of the Spirit,
but, which is in you;
which was the part of one
who also was soothing.
And again, explaining himself still further,
he added, which you have from God.
He mentioned Him that gave also,
both exalting the hearer and
putting him in fear,
both by the magnitude of the deposit
and by the munificence of Him
that made it.
And you are not your own.
This is not only to a bash, but even to force men towards virtue.
For why, says he; does you what you will? You are not your own master.
But these things he said, not to take away free-will.
For so in saying, All things are lawful for me,
but not all things are expedient,
he does not take away our liberty.
And here again, writing, You are not your own;
he makes no infringement upon freedom of choice,
but he leads away from vice and indicates the guardian care of the Lord.
And therefore he added,
For you were bought with a price.
But if I am not my own, upon what ground
do you demand of me duties to be done?
And why do you go on to say again,
Glorify God therefore in your body
and in your spirit, which are God’s?
What then is the meaning of, you are not your own?
And what does he wish to prove thereby?
To settle them in a state of security against sin
and against following the improper desires of
your own mind.
For indeed we have many improper wishes:
but we must repress them, whenever we can.
And if we could not, exhortation would be in vain.
Mark, accordingly, how he secures his ground.
For having said, You are not your own, he adds not,
– but are under compulsion;
– but, You were bought with a price.
Why do you say this?
Surely on another ground, one might say perhaps,
you should have persuaded men,
pointing out that we have only one Lord, the Master.
But this is common to the Greeks also together with us:
whereas the expression, You were bought with a price belongs to us peculiarly.
For he reminds us of the greatness of the benefit
and of the mode of our Salvation,
signifying that when we were alienated, we were bought:
and not simply bought, but, with a Price.
Glorify then, take up and bear,
God in your body, and in your spirit.
Now these things he says,
that we may not only flee fornication in the body,
but also in the spirit of our mind abstain
from every wicked thought,
and from driving away Grace.
Which are God’s.
For as he had said your, he added therefore,
which are God’s:
continually reminding us
that all things belong to the Lord,
both body and soul and spirit:
For some say, that the words in the spirit mean the gracious gift;
for if that be in us, God is glorified.
And this will be, if we have a clean heart.
But He has spoken of these things as God’s,
not only because He brought them into being,
but also because, when they were alienated,
He won them again a second time, paying as the price, the blood of the Son.
Mark how He brought the whole to completion in Christ,
how He raised us up into Heaven.
You are members of Christ, says he,
you are a temple of the Spirit.
Become not then members of a harlot:
for it is not your body which is insulted;
since it is not your body at all, but Christ’s.
And these things he spoke,
both to make manifest His loving-kindness in that our body is His
and to withdraw us from all evil license.
For if the body be another’s, you have no authority, says he,
to insult another’s body; and especially when it is the Lord’s;
nor yet to pollute a temple of the Spirit.
For if any one who invades a private house and
makes his way revelling into it,
must answer for it most severely;
think what dreadful things he shall endure
who makes a temple of the King a robber’s lurking place.
Considering these things therefore,
reverence your Him that dwells within.
For the Paraclete is He.
Thrill before Him that is enfolded
and cleaves unto you; for Christ is He.
Have you indeed made
yourself members of Christ?
Think thus, and continue chaste;
whose members you were
and Whose you have to become.
Erewhile they were members of an harlot
and Christ has made them members of His own Body.
You have therefore henceforth no authority over them.
Serve Him that has set you free.
For supposing you had a daughter
– and in extreme madness had let her out to a procurer for hire
– and made her live a harlot’s life
– and then a king’s son were to pass by
– and free her from that slavery
– and join her in marriage to himself;
you could have no power thenceforth to bring her into the brothel.
For you gave her up once for all, and sold her.
Such as this is our case also.
We let out our own flesh for hire unto the Devil, that grievous procurer:
Christ saw and set it free, and withdrew it from that evil tyranny;
it is not then ours any more but His Who delivered it.
If you be willing to use it as a King’s bride, there is none to hinder;
but if you bring it where it was before,
you will suffer just what they ought who are guilty of such outrages.
Wherefore you should rather adorn instead of disgracing it.
For you have no authority over the flesh in the wicked lusts,
but in those things alone which God may enjoin.
Let the thought enter your mind at least
from what great outrage God has delivered it.
For in truth never did any harlot expose herself so shamefully
as our nature before this.
For robberies, murders, and every wicked thought entered in
– and lay with the soul,
– and for a small and vulgar hire,
– the [short] present pleasure.
For the soul, being mixed up with all wicked devices and deeds,
reaped this reward and no other.