The holy Church encounters the weapons of her adversary when her members are besieged by the cunning foe with the spear of temptation; indeed, it is rightly observed that we are 'encased with weapons,' for our ancient adversary attacks us from every angle, inflicting wounds through temptation.
Consequently, while our self-control is fortified, preventing lust from inflicting harm upon us, the dart of vanity pierces the mind; yet, if the body is not disciplined through self-control, the blaze of lust ignites. Frequently, in our attempts to avoid excess, we succumb to greed; and at times, even when we generously share what we have, we can slip into avarice, striving to reclaim what is given away or to regain what we may have forfeited. While the spear of our ancient foe assaults us from all sides, it is only fitting to declare: he has encircled me with his weapons.
Moreover, in every sinful act, the malevolent enemy often first advises us, and, through our agreement with his advice, we manifest it. Hence it is rightly stated: he inflicted wounds upon my loins; for in the loins lie desires. The One who sought to eradicate the allure of temptation from the heart proclaimed, "Gird up the loins of your mind" (1 Pet. 1:13). When our ancient adversary entices faithful souls into temptation, he surely binds their loins.
This passage also warrants further consideration: he does not merely say, "he afflicted my loins," but specifically mentions, "he afflicted my loins together." The term "together" indicates not just one but two or more participants. This is significant because our ancient enemy does not lead us into sin without the active involvement of our will; thus, it is not merely stated "afflicted our loins," but it explicitly says "afflicted my loins together." While he indeed guides us toward sin, it is we who ultimately fulfill this sin by yielding to our own will. Consequently, we do ‘harm ourselves together,’ aligning ourselves with our adversary, as we commit this wrongdoing in conjunction with him and through our volition.
This leads us to the next point: he spared nothing; as if to say, "he does not relent in guiding us into sin," and furthermore, he poured out my innermost being upon the ground. What else should we interpret as the "innermost being" of the Holy Church, if not those who are blessed with her sacred Sacraments? When our ancient adversary thrusts worldly distractions upon any faithful individuals who appeared to be initiated into spiritual mysteries, he indeed "spills out the innermost being upon the ground," for he drags down those who once engaged in confidential and spiritual pursuits to focus on earthly matters. It follows:
THEOSIS