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.

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The new-baptized infants or the new-baptized adults not having a safe faith, a faith shown through facts, ie a continue life of holiness, assumed, it inclines to evil and facts of shame.

Through a such careless life or through the apostasy, the unknowing and the forgetfulness of faith into that we baptized, we experience the casting of proper holiness, of the lose of feeling of the grace from our being.

Saint Symeon uses in this passage the verb apovallo, an expressive verb, that announces that we cast, leave, abandon something, in our case, something from us, something that defines us in fundamental mode as members of the Church: the presence of the grace from our being.

The coming of the Ghost in us and the keeping of Him in us represent just what we receive from God and what makes us living members of the Church.

În the measure in that we, says Symeon, cast this holiness, we cast it with all, wholly [apan], we cannot enjoy by its return in us, than through repentance, the sacramental confession of sins and tears.

The holiness being the presence of the Holy Ghost in us, His indwelling in us and His remaining in us, just therefore at Symeon the holiness is fluctuating, is an interior reality extreme of dynamic, that represents our con-habitation with God.

For Symeon the holiness is lost through sin and regain through repentance. But the repentance brings in us a coming of the Ghost on measure of our opening to God – therefore Symeon uses in text the expression cata analoghian – and, once with it, and the cleansing from sins.

Into a such soteriological perspective, in that the holiness is the together-habitation with God in our being and where it can be lost into a twinkle and can be refound immediate, through repentance, confession of sin and tears, through the pain for those that we have made and through the re-receiving of the Ghost, we understand why Symeon insists so much on the reality of the feeling of grace, of continuous feeling of God in us.

The ghostual life is a life of the permanent feeling of grace, which integrates and the awareness of loss or of attenuation of its feeling through our sins but and its abundant receiving  through our facts of piety.

The entire symptomatology of the presence of God’s grace in us has to do with ghostual life, mystical of Church and, after how we see at Symeon, the ghostual life begins with the Holy Baptism and continues on all the parcourse of our life and in eternity.

If we cast on the Ghost from us, if we disembarrass of Him through sin, on the measure of our repentance, of our return, the Holy Ghost returns in us and is always with us.

The connexion between Baptism and the ghostual life or, better said, the continuation of divine life in us, planted at Baptism in our being, is made through continuous repentance for our sins.

Speaking about repentance in our life, he says that this is a work ipemfeni [1], an open reality, temporal indeterminated.

The Baptism is the moment in that our souls receive the earnest that will be brides of Christ[2]. But Symeon emphasizes the fact, that we must take the earnest from Baptism, ie on the Ghost in our being and to have Him in conscious [gnostos] face in ourselves[3].

The receiving of the earnest at Baptism does not presuppose however and the consciousness of secure salvation of our person, nor an indifferent comportment to ghostual life or one triumphalist opposite of the errors of other kinds of believers, which are in outside of the Church.

The earnest, emphasizes Symeon, the presence of the Ghost, must be refelt of our entire being, through „the work of the commandments and the acquiring of the virtues”[4].

Just in the frames of ghostual life, of life lived through the commandments and virtues, we feel the safe presence of the Ghost in us.

Symeon puts the earnest in the direct link with the stable feeling, firm [asfalis] of the Ghost.

Our current dwelling by the Ghost is possible only through our total attachment to His presence and through a life of holiness. Our bonding by the Ghost, our inflaming feeling and the confession of abyssal relation with Him represent and our personal holiness and the ecclesial character of our being.

The salvation and the holiness are at Symeon our living experience, continuous, of our relation with God, into that initiated us the Holy Baptism and which we keep it trough a tireless fight with the sin and through the fulfillment of all His commandments.


[1] SC 51, Chapters, III, 46, 1-2, p. 94 / Ică jr. 3, p. 408.

[2] Idem, Chapters, III, 47, 3-4, p. 94 / Ibidem.

[3] Idem, Chapters, III, 47, 10-12, p. 94 / Ibidem.

A romanian commentator of symeonian theology remarks the fact, that „the secret feeling of the presence of grace or of the work of Ghost is in indissoluble correlation with the sight of the Christ’s glory in light and love”, acc. Rev. Lect. PhD student Călin-Ioan Duşe, The Holy Baptism at Saint Symeon the New Theologian [Taina Sfântului Botez la Sfântul Simeon Noul Teolog], in Theological Horizons [Orizonturi Teologice] I (2000), no. 3, p. 164.

[4] SC 51, Chapters, III, 48, 15-16, p. 94 / Ică jr. 3, p. 408.

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