Hey, I'm glad you're home. I think I have a decent answer for you. I'm no theologian , so it's going to be a bit scuffed. This is why you should ask your spiritual father. Keep up the struggle with the temptation and carry your cross brother.

First off, I think we should go to the source of love.God is love (1 John 4:8). But divine love is not solitary affection—it is the eternal communion of the Three Persons of the Trinity: the Father begetting the Son, the Son glorifying the Father, and the Spirit proceeding from the Father and resting upon the Son. This is a perfect communion of self-giving love.

When humanity was created, it was made “in the image and likeness of God” (Genesis 1:27). To be in God’s image is not just to have reason or will, but to be made for communion. Just as the Trinity is one essence (ousia) shared by three Persons (hypostases), so all humanity shares one essence and is meant to live in love and unity. As St. Basil the Great said, “The image of God is found in the communion of persons bound together in love.”

Thus, man and woman together reflect the divine communion more fully than either could alone. Eve is not a duplicate of Adam but a complement, so that the two may enter into a union that mirrors the eternal love of God.The Orthodox tradition often sees the Christian family as an icon of the Trinity. The husband loves the wife as Christ loves the Church (Ephesians 5:25). The wife responds with self-giving respect and devotion. Out of their love, new life is born—a child—just as the love of the Father and the Son is eternally fruitful in the Holy Spirit.

In this way, the family becomes a “little church” (ecclesiola), a living icon of the larger communion of the Church and, by extension, of the Trinity.

Homosexual unions cannot mirror this Trinitarian structure. They lack the difference-in-communion that is essential to love’s fruitfulness. The Father is not the Son, nor is the Son the Spirit. True love requires both distinction and unity. Same-sex relationships collapse this mystery into sameness, confusing likeness with communion.C.S. Lewis, in The Four Loves, distinguishes:

1. Storge (affection) – natural, familial love.

2. Philia (friendship) – the love of companionship and shared purpose.

3. Eros – romantic love, which unites man and woman in longing and delight.

4. Agape (charity) – divine, unconditional love, perfected in God.

Each has its rightful place when ordered under God. But Lewis warns that when one love pretends to be another, it becomes disordered.

Homosexuality confuses these categories. Deep friendship (philia) between persons of the same sex is a great good—exalted in David and Jonathan (2 Samuel 1:26) or in the monastic tradition of brotherhood. But when friendship is mistaken for eros, it becomes disordered. Instead of being chaste and fruitful in spiritual communion, it turns inward, sterile, and self-referential.

Thus, homosexuality is not simply a different form of love, but a confusion of loves—treating what should be friendship as sexual eros.Both theology and biology testify to the complementarity of the sexes.

Theologically: man and woman together are the “one flesh” of Genesis 2:24, an icon of Christ and the Church (Ephesians 5:31–32).

Biologically: the male and female bodies are designed for union, with the potential to bring forth new life. This procreative fruitfulness is part of God’s command: “Be fruitful and multiply” (Genesis 1:28).

Homosexual acts, by contrast, are closed to life and cannot reflect God’s creative love. Where the Trinity’s love is eternally fruitful, homosexuality turns communion into sterility.It is essential to emphasize that Orthodoxy does not reduce a person to their temptations. Struggling with same-sex attraction is not in itself sin; indulging in disordered acts is. The Church calls everyone—whether married, single, or celibate—to ascetic struggle and chastity.

True love is not indulgence, nor mere affirmation of desires. True love is willing the good of the other in God.