Walk in the Spirit

Fr. Scott A. Haynes

A Meditation on Galatians 5:16-24.

Brethren: Walk in the Spirit, and you will not fulfill the lusts of the flesh. For the flesh lusts against the spirit, and the spirit against the flesh; for these are opposed to each other, so that you do not do what you would. But if you are led by the Spirit, you are not under the Law. Now the works of the flesh are manifest, which are immorality, uncleanness, licentiousness, idolatry, witchcrafts, enmities, contentions, jealousies, anger, quarrels, factions, parties, envies, murders, drunkenness, carousings, and suchlike. And concerning these I warn you, as I have warned you, that they who do such things will not attain the kingdom of God. But of the fruit of the Spirit is: charity, joy, peace, patience, kindness, goodness, long-suffering, mildness, faith, modesty, continency, chastity. Against such things there is no law. And they who belong to Christ have crucified their flesh with its passions and desires.

Introduction

 

In Galatians 5:16-24, St. Paul presents us with a profound spiritual dichotomy, a battle between the flesh and the spirit that defines the Christian life. He calls the faithful to “walk in the Spirit” as a means to overcome the desires of the flesh, contrasting the “works of the flesh” with the “fruit of the Spirit.” This passage offers timeless wisdom for Christians seeking to live a life of holiness, and the Church Fathers provide invaluable insights to deepen our understanding and application of Paul’s teachings.

 

The Battle Between Flesh and Spirit

 

St. Paul begins with an exhortation: “Walk in the Spirit, and you will not fulfill the lusts of the flesh.” This call to action recognizes the tension between the flesh and the spirit, a struggle that St. Augustine of Hippo describes as the conflict between the lower and higher parts of our nature. Augustine writes, “The flesh lusts against the spirit, and the spirit against the flesh; these two are opposed to one another, and they are not just sometimes, but continually in opposition.”

 

The flesh, in Paul’s usage, refers not merely to the physical body but to the fallen human nature, prone to sin and corruption. This nature is in direct conflict with the spirit, the higher part of our being that seeks union with God. Augustine further elaborates, “This conflict within us is the legacy of original sin, which disturbs the harmony of our nature and makes us inclined to evil.” Thus, the battle between flesh and spirit is not an external one but an internal struggle that every Christian must face.

 

St. Jerome also reflects on this conflict, noting that the flesh and spirit are like two adversaries, constantly at war within us. He writes, “The flesh and spirit are two enemies, and the battlefield is the soul of man. We must choose which side we will take, for we cannot serve both.”

 

The Works of the Flesh

 

Paul provides a sobering list of the “works of the flesh,” which include immorality, uncleanness, licentiousness, idolatry, witchcrafts, enmities, contentions, jealousies, anger, quarrels, factions, parties, envies, murders, drunkenness, and carousings. These vices are manifestations of the fallen human nature, and Paul warns that those who indulge in them “will not attain the kingdom of God.”

 

St. Leo the Great offers a profound reflection on the works of the flesh, emphasizing that they are destructive not only to the individual but to the entire community. He writes, “The works of the flesh tear apart the fabric of human society, leading to discord, hatred, and violence. They are the seeds of death, sown by the enemy of our souls.”

 

The Church Fathers understood that the works of the flesh are not merely sinful actions but represent a deeper corruption of the soul. They are the fruit of a life lived according to the desires of the flesh, a life that is turned away from God. St. Augustine warns, “When we give in to the works of the flesh, we are choosing to live according to our lower nature, and in doing so, we estrange ourselves from the life of God.”

 

St. John Chrysostom, in his homilies on Galatians, points out that the works of the flesh often lead to a chain reaction of sins, each one begetting another. For instance, anger can lead to quarrels, which in turn can lead to factions and envy. Chrysostom cautions that the works of the flesh are like a disease that spreads if not checked by the power of the Holy Spirit.

 

The Fruit of the Spirit

 

In contrast to the works of the flesh, Paul lists the “fruit of the Spirit”: charity, joy, peace, patience, kindness, goodness, long-suffering, mildness, faith, modesty, continency, and chastity. These virtues are the visible signs of a life led by the Spirit, a life that is in harmony with God’s will.

 

St. Augustine beautifully captures the essence of this contrast when he writes, “The works of the flesh are the fruit of a corrupt tree, while the fruit of the Spirit is the product of a tree planted by the rivers of grace.” The fruit of the Spirit is not something we can produce on our own; it is the result of a life lived in communion with the Holy Spirit. Augustine continues, “These virtues are not achieved by human effort alone but are the gifts of the Holy Spirit, who transforms our hearts and minds.”

 

St. Leo the Great emphasizes that the fruit of the Spirit is the mark of true discipleship. He writes, “The fruit of the Spirit is the evidence of our transformation in Christ. It is the sign that we belong to Him and that His life is at work within us.”

 

Charity: The Foundation of All Virtues

 

Among the fruits of the Spirit, charity (or love) holds a place of preeminence. St. Augustine famously declared, “Love, and do what you will,” underscoring the idea that true charity, rooted in the love of God, naturally leads to the fulfillment of all other virtues. He explains, “When the love of God is poured into our hearts by the Holy Spirit, it becomes the guiding principle of our actions, leading us to love our neighbor and to live in accordance with God’s commandments.”

 

St. Thomas Aquinas, drawing on Augustine’s thought, also asserts the primacy of charity, stating, “Charity is the form of all the virtues, giving them their proper order and direction.” For Aquinas, charity is the virtue that animates and perfects all the other fruits of the Spirit, binding them together in a harmonious whole.

 

St. Leo the Great adds, “Charity is the mother of all virtues, for it is by love that we are united to God, and through love, we are united to one another.” He emphasizes that charity is not merely an emotion but an act of the will, a choice to seek the good of others and to live in conformity with God’s will.

 

Joy and Peace: The Fruit of a Life in Harmony with God

 

Joy and peace are closely related fruits of the Spirit, both of which flow from a life that is in harmony with God. St. Augustine describes joy as “the delight that arises from the possession of the highest good, which is God Himself.” For Augustine, true joy is not found in the fleeting pleasures of this world but in the eternal and unchanging love of God.

 

St. Leo the Great echoes this sentiment, stating, “The joy of the Christian is not dependent on external circumstances but is rooted in the knowledge that we are loved by God and that we belong to Him.” This joy is a foretaste of the eternal happiness that awaits us in the kingdom of God.

 

Peace, on the other hand, is the tranquility that comes from living in right relationship with God, others, and oneself. St. Augustine famously defined peace as “the tranquility of order,” a state in which all things are in their proper place. He writes, “Peace is the result of justice and charity, for when we are just and loving, we are at peace with God, with our neighbor, and with ourselves.”

 

St. Leo the Great adds that peace is not merely the absence of conflict but the presence of God’s grace in our lives. He states, “True peace is found in the heart that is surrendered to God, for it is there that the Holy Spirit dwells and brings about His work of sanctification.”

 

Patience, Kindness, and Goodness: The Virtues of a Christ-like Life

 

Patience, kindness, and goodness are virtues that reflect the character of Christ and are essential for living a life that is pleasing to God. St. Augustine writes, “Patience is the virtue that enables us to endure suffering and hardship with a spirit of faith and trust in God. It is the strength that comes from knowing that God is with us in our trials and that He will bring good out of every situation.”

 

Kindness, according to St. Augustine, is the virtue that moves us to act with gentleness and compassion towards others. He states, “Kindness is love in action, the fruit of a heart that is tender and merciful. It is the reflection of God’s own kindness towards us.”

 

Goodness, on the other hand, is the virtue that inclines us to do what is right and to seek the good of others. St. Leo the Great describes goodness as “the habit of the soul that seeks to imitate the goodness of God, who is the source of all that is good.” He emphasizes that goodness is not merely a passive quality but an active pursuit of righteousness and justice.

 

Long-Suffering, Mildness, and Faith: The Virtues of Perseverance

 

In the Christian journey, perseverance is key to remaining steadfast in the face of trials, temptations, and the inevitable hardships of life. The virtues of long-suffering, mildness, and faith equip us with the strength and fortitude necessary to endure and overcome these challenges.

 

Long-suffering (or patience) is the virtue that enables us to bear difficulties with a spirit of hope and trust in God’s providence. St. Augustine describes long-suffering as the “patient endurance of evil,” where the Christian soul, sustained by the grace of God, remains steadfast despite adversity. He writes, “Long-suffering is a reflection of God’s own patience with us, a divine quality that allows us to endure the temporal with an eye fixed on the eternal.” This virtue is particularly vital in a world where immediate gratification is often sought, for it reminds us that the fulfillment of God’s promises often requires us to wait and trust in His timing.

 

St. John Chrysostom also speaks to the necessity of long-suffering in the life of a believer, comparing it to a tree deeply rooted in the earth. Just as a tree endures the storms because its roots are firmly planted, so too does the Christian endure trials through the deep roots of long-suffering, nourished by faith and the Word of God.

 

Mildness (or gentleness) is another essential virtue that characterizes the Christian’s response to the challenges and provocations of life. Mildness tempers our reactions, guiding us to respond with humility and meekness rather than with anger or harshness. St. Augustine observes that “mildness is the companion of patience; it is the quiet strength that allows us to meet opposition without becoming defensive or aggressive.” This virtue is particularly important in maintaining peace and unity within the Christian community, as it reflects the gentle spirit of Christ, who, though powerful, chose to approach humanity with tenderness and compassion.

 

St. Gregory the Great adds that mildness is not a sign of weakness, but of strength under control. It is the ability to hold back from retaliating, even when provoked, choosing instead the path of peace. He writes, “Mildness in adversity is a sign of great interior strength, for it shows that the soul is governed not by the passions but by the Spirit of God.”

 

Faith is the foundation of perseverance, the virtue that sustains us when we are tempted to give up or lose hope. St. Augustine emphasizes that faith is not just belief in God’s existence but trust in His promises and fidelity to His Word. He writes, “Faith is the root of all virtues, for without faith, it is impossible to please God or to persevere in the face of trials.” Faith anchors us in the certainty of God’s love and providence, giving us the courage to continue on the path of righteousness even when the way is difficult.

 

St. Leo the Great highlights that faith is the virtue that enables us to see beyond our present struggles to the ultimate victory promised in Christ. He states, “Faith is the light that guides our steps in the darkness of this world. It is the assurance that, though we may suffer now, we will share in the glory of Christ if we remain faithful.” This enduring faith is what empowers Christians to persevere through every trial, knowing that their efforts are not in vain but are preparing them for eternal life.

 

In sum, the virtues of long-suffering, mildness, and faith are essential for the Christian’s perseverance. They help us to remain patient in trials, gentle in the face of provocation, and steadfast in our trust in God. By cultivating these virtues, we are equipped to endure the challenges of life with the grace and strength that come from the Holy Spirit, walking the path that leads to eternal glory.

 

 

Faith is the cornerstone of the Christian life, anchoring us in the truth of God’s promises and enabling us to live in a way that is pleasing to Him. St. Augustine, reflecting on the nature of faith, explains, “Faith is to believe what you do not see; the reward of this faith is to see what you believe.” It is through faith that we grasp the mysteries of God, even when they are beyond our human understanding.

 

St. Leo the Great emphasizes that faith is not merely intellectual assent but a lived experience. He writes, “True faith is expressed in works of love and obedience to God’s commands. It is the guiding principle of our lives, directing our actions and decisions in accordance with God’s will.” Faith, therefore, is the foundation upon which the fruit of the Spirit is built, and it permeates every aspect of the Christian life.

 

Modesty, Continency, and Chastity: The Virtues of Purity

 

Modesty, continency, and chastity are virtues that protect the purity of the soul, body, and mind. These virtues are particularly significant in a world that often glorifies the works of the flesh. Modesty, as St. Augustine notes, is the virtue that governs our behavior, speech, and dress, ensuring that we reflect the dignity of being made in the image of God. He writes, “Modesty is the guardian of purity, preserving the sanctity of our bodies as temples of the Holy Spirit.”

 

Continency, closely related to modesty, is the virtue that enables us to exercise self-control, especially in matters of desire and appetite. St. Jerome, known for his own ascetic practices, emphasizes the importance of continency in the pursuit of holiness. He writes, “Continency is the mastery of the self, the ability to restrain the passions that seek to dominate us. It is the virtue that allows us to offer our bodies as a living sacrifice to God, holy and acceptable.”

 

Chastity, perhaps the most challenging of these virtues, calls for the complete integration of sexuality within the person, in accordance with God’s design. St. Augustine speaks of chastity as a gift of grace, necessary for those who wish to live in true freedom. He writes, “Chastity is not merely the absence of sexual activity but the ordering of our desires according to God’s will. It is the fruit of a heart that is fully given to God, free from the tyranny of the flesh.”

 

St. Leo the Great also underscores the importance of these virtues, particularly chastity, in maintaining the integrity of the Christian life. He states, “Chastity is the armor of the soul, protecting it from the assaults of the flesh. It is the virtue that preserves the sanctity of marriage and the dignity of the human person.”

 

Crucifying the Flesh with Its Passions and Desires

 

St. Paul concludes this passage with a powerful statement: “And they who belong to Christ have crucified their flesh with its passions and desires.” This metaphor of crucifixion is striking, as it calls us to a radical renunciation of the works of the flesh. The Church Fathers frequently meditated on the meaning of this spiritual crucifixion.

 

St. Augustine explains, “To crucify the flesh is to mortify the desires that are contrary to the will of God. It is to put to death the old self, with its sinful inclinations, and to live in the newness of life that comes from the Spirit.” This process of crucifixion is not easy, but it is essential for those who wish to follow Christ. Augustine further notes, “This crucifixion is a daily task, requiring constant vigilance and the grace of God. It is through this spiritual discipline that we are conformed to the image of Christ.”

 

St. Leo the Great adds that crucifying the flesh involves not only abstaining from sinful actions but also uprooting sinful desires from the heart. He writes, “The true crucifixion of the flesh is accomplished when we rid ourselves of the passions that lead to sin. It is not enough to avoid the external acts; we must also purify the internal desires that give rise to them.”

 

This call to crucify the flesh is ultimately a call to holiness, to live a life that is fully surrendered to God. It is a call to embrace the cross of Christ, not as a burden, but as the path to true freedom and eternal life.

 

The Law and the Spirit

 

St. Paul’s assertion that “if you are led by the Spirit, you are not under the Law” is a profound statement of Christian liberty. The Law, in this context, refers to the Mosaic Law, which was given to the people of Israel as a guide for righteous living. However, as St. Augustine explains, “The Law, while holy and good, was unable to bring about the righteousness it demanded, because it addressed itself to the flesh, which is weak and prone to sin.”

 

The coming of Christ and the gift of the Holy Spirit inaugurate a new covenant, in which the Law is written on the hearts of believers. Augustine continues, “The Spirit enables us to fulfill the righteous requirements of the Law, not by external observance, but by the internal transformation of our hearts. When we walk in the Spirit, we are no longer bound by the letter of the Law, but are free to live according to its spirit.”

 

St. Leo the Great concurs, stating, “The liberty of the Christian is not a license to sin, but the freedom to do what is right, empowered by the grace of the Holy Spirit. It is a freedom that comes from being led by the Spirit, who directs our steps and guides us into all truth.”

 

This freedom from the Law does not mean that the moral demands of the Law are irrelevant; rather, it means that they are fulfilled in a deeper and more perfect way through the work of the Holy Spirit in us. As St. Augustine puts it, “The Spirit does not abolish the Law, but fulfills it in love. It is love that is the fulfillment of the Law, and love is the first fruit of the Spirit.”

 

Living by the Spirit: The Path to Holiness

 

The message of Galatians 5:16-24 is ultimately a call to holiness, a call to live by the Spirit and to bear the fruit of the Spirit in our lives. This call is as relevant today as it was in the time of St. Paul, for the battle between the flesh and the spirit continues in every generation.

 

St. Augustine reminds us that this path to holiness is not one we can walk on our own. He writes, “We cannot overcome the flesh by our own efforts; we need the help of the Holy Spirit. It is the Spirit who gives us the strength to resist temptation, the wisdom to discern right from wrong, and the grace to grow in virtue.”

 

St. Leo the Great also encourages us to rely on the Holy Spirit, stating, “The Christian life is a journey, and the Spirit is our guide. He leads us through the trials and tribulations of this life, helping us to crucify the flesh and to grow in the likeness of Christ.”

 

In conclusion, the passage from Galatians 5:16-24 offers a powerful vision of the Christian life, one that is marked by the struggle between the flesh and the spirit, but also by the hope of victory through the Holy Spirit. The Church Fathers provide us with a rich tapestry of wisdom and insight, helping us to understand the depths of Paul’s teaching and to apply it to our own lives.

 

As we seek to walk in the Spirit, let us remember the words of St. Augustine: “Let us walk in the Spirit, and not fulfill the lusts of the flesh. Let us live by the Spirit, and bear the fruit of the Spirit, so that we may attain the kingdom of God.” And as St. Leo the Great exhorts us, “Let us crucify the flesh with its passions and desires, and let us live in the freedom of the Spirit, who leads us to eternal life.”

 

May the Holy Spirit fill our hearts with His grace, enabling us to bear the fruit of the Spirit and to live as true disciples of Christ, to the glory of God the Father. Amen.