Here, parts 1, 2, 3, 4, 5, 6, 7, 8, 9, 10, 11, 12, 13, 14, 15, 16, 17, 18.

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The glory of God reveals us those of the Trinity, because we find „the grace of the Ghost, and through Him and in Him [we see] the Son together with the Father. And [the soul] will see [the glory of the Trinity], as it is able (dunato.n) to look at it.

And thus, through Them and from Them, it will learn in face of unspeakable and it will speak and it will write all to all and they will make teachings on measure of God (qeopreph/), alike with the teachings of all the previously Holy Fathers”[1].

Symeon, in accord with this passage, is observed that he sees the didascalic initiative, but and the writing and the editing  of the theological books, as the post-ecstatic achievements at that we are pushed to the Trinity Herself and that this books have the endorsement of the earlier patristic books.

The patristic writing, with other words, is not an inventory of the theological data on base a predetermined chronology, but is a reality that keeps the man who divinizes himself and it will be write and edit until the second coming of the Lord.

The personal measure determines the understanding concerning of those of the God’s light and differences gradually on the seers to God. This does not means then, that there are the special lights for each Saint in part, but everyone imparts the unapproachable light of God on his measure.

The impartation by the Holy Ghost, by glory, is for Symeon the indication that someone is a Holy man[2]. This state of parrhsi,a, the boldness to God, translates, in fact, the reality of the communion with God.

We have boldness to God not if we are without grace, the good deeds and the sight of God and we hide behind a personal experience that is only the linguistic type and not factual, but only if God revealed to us and He continuously discovers Himself to us, if we feel that He enlightens always and if we feel uninterrupted His grace in our being.

The presence of Trinity in us through Her glory, of the grace of Trinity that embraces and, in the same time, exceeds all, is what that guarantees our theology and supports our state of parrhsi,an.

Symeon knew that the thing entirely, because his theology was one with his experience, was on measure of his ecstatic experience.

But, how his experience was the result of real communion with God, he does not speak anywhere in his opera about the states subjectivist or fantastical of the spirit, but about a senzation and a paradoxical spiritual experience of communion with the Trinity through the sight of His glory.

Symeon’s own addressability to the Trinity is retrieve in the appointment of God right Filoikti,rmoj (Lover of clemency)[3].

The clemency of God is manifested in his life as crossing over all his sins, to fill his heart with the brightness of His glory[4]. For this the unspeakable clemency he is arch-satisfactory, because he knows very sure, that only the clemency of Trinity filled him with so much grace and not his good works.

And we observe enough limpid, how the Hymns 44 and 45 begin in doxological mode concerning to Trinity, for to transform in the highlights very condensed of the triadological dogma.

Prevail the happiness, the gratitude, the thanksgiving for the graces poured into his being by the Mostpure Trinity and it becomes, suddenly, into a concise theology of the reality of the trinitarian persons and the eternal relations between them.

Symeon emphasizes the God’s desire to have a faithful with a doulei,an gnhsi,an, with a real, true service[5]. They are the ones who get in their heart the Father, the Son and the Holy Ghost in face conscious, in their being, the Trinity who lives (oivkou/nta) and walks (evmperipatou/nta) together with them[6].

At fact, the fulminant Hymn 58 requires nothing else, than the real presence of God in every orthodox, who is baptized christianly in the Church of God.

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According as we could constated, Saint Symeon speaks with boldness with the Trinity, because He is the God of his love, of his heart, because he has a real communion and paradoxical with God.

He is the doxological and very grateful to Her, he feels unworthy for the gifts of Her but, in the same time, he feels and follows which teaches the Trinity.

He speaks as a servant of the Trinity’s love, as a friend of the Lord, as a theodidact, who made from his life theology and from theology one of the most encouraging invitation at the personal experience of the God’s presence.

Any alignment of his with the extremism, with the psychic unbalance or with the phraseological theology comes only from people who have not experienced the faith as a way to sight, but as a historical form of the epistemologization and the repertoire of the Church’s Tradition.   


[1] SC 174, Hymns, XXXIV, 84- 90, p. 434 / Ică jr. 3, p. 205.

[2] Idem, Hymns, XXXIV, 96-97, p. 434 / Ibidem.

[3] SC 196, Hymns, XLV, 1, p. 102 / Idem, p. 244.

[4] Idem, Hymns, XLV, 1-3, p. 102 / Ibidem.

[5] Idem, Hymns, LVIII, 209, p. 294 / Idem, p. 295.

[6] Idem, Hymns, LVIII, 205-208, p. 292-294 / Idem, p. 294-295.

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