"How to overcome that which nature leads me to love? How to free myself from that to which I am bound for eternity? How to destroy what must rise with me? How to make incorruptible which received a mortal nature? How good arguments to oppose the one who holds his own nature? Because it is both an ally and an enemy, an aide and a rival, a defender and a traitor. If I clean, I am war. If I exhausted, it becomes powerless. When I left alone, he misbehaves. If instead I torment he can not stand it. If I grieved, I am in danger. If I bear him a decisive blow, I do not have anything to acquire virtues. All up, I kiss and I turn away from him. What is this mystery in me? What does this mix? Why am I so friend and enemy of myself? "
St John Climacus in scale holy 15.88; SO 24, p. 175-176.
"Fighting the Gnostics who denigrated the body, Irenaeus of Lyon stated clearly in the 2nd century: "The evidence is that it is the flesh which suffered death, once the soul out, the flesh becomes breathless and lifeless and dissolves slowly in the land of where it was drawn. So although it is fatal. " However, referring to the Apostle Paul, he adds a clarification: "It is also the board that the Apostle says: 'It also quicken your mortal bodies" (Rom 8, 11). Therefore he says about it in the first to the Corinthians: "So goes there for the resurrection of the dead sown in corruption, the flesh shall rise in incorruption "(1 Cor 15, 42)" (Irenaeus, Against Heresies V, 7.1.)
How then contempt of carnal and spiritual praise of some texts that seem to convey the Christian tradition? "This
expounds with clarity Archimandrite Job Getcha in a lecture entitled " The flesh and spirit - Antagonism Pauline theological legacy "
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