Sorry, we are not gnostics. And that is very gnotic. "The seal of the Holy Spirit." Yes, every baptized and chrismated Christian.
Receiving chrismation still does not make one a "temple". One can receive a partial form of such a grace, which is why the newly baptized are described as illumined, even though that illumination is not yet completed. St. Theoliptos writes :
"If you transcend the flow of temporal things and detach yourself from the desire for what is transient, you will not notice mundane objects or crave for the delectable things of the earth. On the contrary, supernatural visions will be disclosed to you and you will contemplate celestial beauty and the blessedness of unfading realities. To the person who hankers after material things and who steeps himself in sensual pleasure, the heavens are closed, since his spiritual eyes are shrouded; but he who scorns material things and repudiates them exalts his intellect and perceives the glory of eternal realities and the luminosity of the saints. Such a person is filled with divine love and becomes a temple of the Holy Spirit; he aspires to do God's will and is guided by the Spirit of God, being granted divine sonship, blessed by God and conforming to Him. 'For all who are guided by the Spirit of God are sons of God' (Rom 8:14)
Isa, do you know of any father who explicitly described all believers as "temples of the Holy Spirit"?
We all do leave behind relics. That's why we do not cremate. Look at the service of burial.
Then perhaps I should clarify. I mean, of course, to speak of holy relics (i.e. miracle working remains). St. John of Damascus understands "temples of the Holy Spirit" to be a reference to the saints, and thus this explains the miraculous nature of their remains :
"Further, that God dwelt even in their bodies in spiritual wise, the Apostle tells us, saying, Know ye not that your bodies are the temples of the Holy Spirit dwelling in you?, and The Lord is that Spirit, and If any one destroy the temple of God, him will God destroy. Surely, then, we must ascribe honour to the living temples of God, the living tabernacles of God. These while they lived stood with confidence before God.
The Master Christ made the remains of the saints to be fountains of salvation to us, pouring forth manifold blessings and abounding in oil of sweet fragrance: and let no one disbelieve this... In the law every one who toucheth a dead body was considered impure, but these are not dead. For from the time when He that is Himself life and the Author of life was reckoned among the dead, we do not call those dead who have fallen asleep in the hope of the resurrection and in faith on Him. For how could a dead body work miracles? How, therefore, are demons driven off by them, diseases dispelled, sick persons made well, the blind restored to sight, lepers purified, temptations and troubles overcome, and how does every good gift from the Father of lights come down through them to those who pray with sure faith?
If every believer is a temple of the Holy Spirit, then why are all Orthodox remains not miraculous? The grace dwelling within would not so swiftly depart. Full illumination/noetic prayer is intrinsically connected with miraculous relics.
What happens if an Orthodox Christian does not pray noetically? Are they dead?
Not necessarily. They (myself included) are simply of the idiotes
as St. Paul says. They are untrained people - lacking spiritual discernment. They, I might add, must depend entirely on the guidance of the fathers and the illumined (one's spiritual father should be at least illumined).
Did any of these 3 prepare commentaries for both OT & NT?
Not that I have read, but if you want an accurate understanding of Orthodoxy, you need to first understand purification, illumination, and glorification in their appropriate hesychastic context. Only with this understanding does anything really make sense. Those three writers should well establish someone in Orthodoxy and give him at least intellectual discernment (not to be confused with spiritual discernment).
This being a good example of why. Read the passage. Did the fathers teach that only those who have acheived perfect noetic prayer are to "flee sexual immorality" because they are the only ones who are temples of the Holy Spirit?
No, but you are reading something into the passage that is not there. Fleeing sexual immorality is not something exclusive to the fully illumined, but it is very important for them to remain praying noetically. It would be much like a bishop telling his priests to remain obedient. This does not imply that the laity are free to do whatever they please.
But the epistles and early church writings are typically directed at the fully illumined simply because almost everyone was fully illumined (and a large amount were glorified). This will not change until later centuries around the time of the Edict of Milan. The great movement of people coming into the Church will lead to large number of nominal Christians (incidentally, many of those sincerely seeking the prayer of the heart will flee to the desert).
St John Chrysostom says absolutely nothing about achieving noetic prayer in Homily XVIII. Indeed, he speaks as if he expects all his listeners to understand they are the temple of the Holy Spirit. He must not have gotten the memo.
Where specifically does he say "all"? I think you are reading into St. John.
I insist, however, that this must be understood in the context of his time. Noetic prayer as the goal of all devout Orthodox was universally understood, so any listener would understand it in that framework (much like a hearer of St. Paul's epistle). Many things in the Church are this way - not being fully detailed and explained until later challenged. If you want to see the response to those later challenges, then I can only commend St. Symeon the New Theologian who will emphasize the importance of noetic prayer (and other such things).