The Sight of God in the Theology of Saint Symeon the New Theologian [72]

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, 42, 43, 44, 45, 46, 47, 48, 49, 50, 51, 52, 53, 54, 55, 56, 57, 58, 59, 60, 61, 62, 63, 64, 65, 66, 67, 68, 69, 70, 71.


Is easy of observed the fact that, in this passage, our Father sees the deprivation of the Holy Mysteries as a moment of interiorization and of  conscietization and more of necessity of union with God, which lives it and the one who does not see the light, which is private from the sight of the divine light.

With other words, the true love of Christ conscietizes and more, then when we live our remoteness from Him as the greatest personal drama.

When we feel how good was for us with Christ and how bad we feel without Him, then we understand, into an overwhelming mode, His direct role, of irreplaceable and deifying, which has Christ in our life.

The ethical Discourse 1, this theological overwhelming panoply, brings us and closer of the  core of symeonian eucharistic theology, ie of interior feeling of grace.

Speaking about Lord’s resurrection from the dead, Symeon leads the discussion towards our deification, through the impartation of Him.

 If then when raised, Christ has deified first the soul and then made as His body to be full of glory[1] and, in consequence, He descended in Hell and rose the souls of Saints from there, but not and their bodies, thing reserved of universal resurrection[2], all alike, says Symeon, „when we take the Ghost of the Master and of our God, make us together-sharers [simmetohi] and of Godhead and of His being.

For eating His Tooclean Body, ie the Divine Mysteries [Tia Mistiria], we make indeed con-corporeal [sissome] and related [singhenis] with Him entirely [olocliros], like says and the Divine Paul: „we are bone from His bones and meat from His meat” [Eph. 5, 30]; and again: „From the fullness of His divinity we all took and grace upon grace” [Jn. 1, 16 şi Col. 2, 9].

Reaching so these, makes us, through grace, like Loving of people God and our Lord Himself, renew with the soul, made incorruptible and living as raised from the dead, ie seeing on the One who reckoned fit to make Himself like us and seen being of Him, we who have vouchsafed make us like Him [axiotentes omii gheneste afto], as someone sees from afar the face of his friend, talks and speaks with him, and hear his voice”[3].

The receiving of the grace at Baptism and the sight of the light in ecstasy do not exclude the receiving of eucharistic Christ. The receiving of the Holy Ghost means the beingly union with God, from where the insistence of Saint Symeon in to name the ecstasy a beingly union, at the interior level of our being, with the glory of God.

The union with the glory of Christ presuppose and the sacramental union with Him, the One eucharistic.

After how tells us the text just cited, the union with the Holy Mysteries, with eucharistic Christ means our transformation in together-relatives with Christ, for that we are con-corporeal with Christ, for that Christ is in us and with us.

As and the union with the glory of Christ, the union with the glory of eucharistic Christ, which is the same eternal glory of the Trinity, means the union, the unmixed mixing with the humanity and the deity of Christ. Our entire body and soul unites with the integral humanity of Christ and with His divinity.

Our eucharistic con-corporeality with Christ is plenary and not partial, accentuates Symeon. The impartation with Christ is the experience, at the actual ecclesial degree, of eternal union with Christ, our Bridegroom.

Just therefore Symeon speaks of our full likeness with the person of Christ through the impartation with Him, which is coinhabitation and the real union with Him.

Make us like Him: this is the direct result of conscious impartation and full of His person. The consequences of impartation are astounding, for that make us like Him, incorruptible, resurrected with the soul, seeing on Him as living, as the One living Christ, Who stands with us the living.

The feeling of the deity of Christ, of eternal life what emanates from Christ, means real experience, shakable beautiful and deep of presence of God in us.

[1] SC 122, The Ethical Discourses, I, 3, 69-74, p. 200 / Ică jr. 1, p. 123.

[2] Idem, The Ethical Discourses, I, 3, 74-78, p. 200 / Ibidem.

[3] Idem, The Ethical Discourses, I, 3, 82-98, p. 202 / Idem, p. 123-124.

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