The Sight of God in the Theology of Saint Symeon the New Theologian [42]

Here, parts 1, 2, 3, 4, 5, 6, 7, 8, 9, 10, 11, 12, 13, 14, 15, 16, 17, 18, 19, 20, 21, 22, 23, 24, 25, 26, 27, 28, 29, 30, 31, 32, 33, 34, 35, 36, 37, 38, 39, 40, 41.

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Niketas do not mention at a venture the detail that Symeon lacked culture and science of his time, ie teaching from outside. Niketas remembers this thing, for to put in prime-plan the theology as charisma.

Just for that Symeon is taught by the Ghost, for that he received at above the theological teaching, he is the Theologian par excellence of the Church.

Niketas, as and Symeon otherwise, pointing out the fact that we have a real theological knowledge only as a result of the ecstatic revelations from part of God, tells us bluntly for all that we can not confide in our own theological deductions, because God single teaches us about Himself, that only He can show us the true theology and that on it we receive as a result of the personal purity.

Theology is a divine gift and not an exclusive product of human intelligence.

In the 69th chapter, Niketas describes to us an another ecstasy of Saint Symeon, in that the divine light penetrates his whole body and makes our Father to be only light, only the heavenly fire:

„Into a day, therefore, how he standing at a pure prayer and talking with God, he saw a vision. And, behold!, the air began to shine in his mind and being in cell seemed him that he spends in daylight. But it was night, at the first watch.

And how began to light [fai,nein] at above, as the brightnesses of the morning sun…home and all [things] have passed and he thought that he was not in the house.

As out of himself with all [evxi,statw o]lwj], he observed with all the mind that light which shows to him: it grew a little and made the air to shine and brighter and he realized that he ended up with whole body in outside of the earth.

And how that light continues to shine even more clear and it appeared shining above him as the noon sun, he understood that he stood in the middle of what he saw and he was filled whole, in all the body, of the happiness and of the tears of pleasure that invaded him.

For he saw the light itself touching, in amazing face, at his body and entering a little in the members of him [ka,t’ ovli,gon gino,menon evn toi/j me,lesin auvtou]. […]

He saw so how little by little that light was given whole his entire body, the heart and his visceras and it makes him whole fire and light [pu/r o]lon kai. fw/j]”[1].

Being taught by a heavenly voice about the what were done with him[2], Symeon understood that „the glory that enveloped him…[is] the happiness that has to be given to the Saints in the eternal face[3].

This ecstasy initiates Symeon in the eternal existence of Saints, when all will have the bodies fully transfigured and the light will live in them in eternal mode.

Presenting the direct action, intensive, transfiguring of light on body, Niketas speaks us, in subsidiary, and about full filling of the soul by the Holy Ghost, ie about the full pnevmatization of human being.

What the Holy Ghost did in this case with Symeon was not than that at entrusted to him, in personal mode and experiential, about how shown the full pnevmatization of the risen body of the Lord, and through He, of all Saints.

Symeon pretasted in ecstatic mode the state of full deification of man, and namely our eshatological condition, that of resurrected beings and transfigured by the grace of the Trinity.

[1] OC 12, IX, 69, 1-16, 18-20, p. 92-94 /Life, ed. Iliescu, p. 88-89 / Ică jr. 4, p.288.

[2] Idem, IX, 69, 22-23, p. 94 / Idem, p. 89 / Ibidem.

[3] Idem, IX, 70, 1-4, p. 94 / Idem, p. 90 / Idem, p. 289.

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