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, 72, 73, 74.

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For to talk about the presence of Christ, reminds us Symeon and if we want to make Theology in ultimate instance, we must talk about the God, Which we feel in us but and above us, Who is always together with us, but is, in the same time, in outside of all creation and not by a God lost in sidereal horizons, Who does not have touching with the world and is not present in the world through His grace[1].

The polemic of Symeon with non-experimental theology, fixedist, we find at all the step in his charismatic theology.

Responding those surprised by his affirmation [that the Holy Communion is itself the content of ecstatic sight], Symeon cites Jn. 6, 43-44, affirming, that nobody cannot recognize, to understand His divinity, if not will attract him the Father toward this divine understanding[2].

If only those taught by God can believe in the Son of God[3], all likewise, says Symeon, only those who impart with the Holy Mysteries of the Lord have the eternal life into them and on these will raise them the Lord in the day of then[4].

Our Father goes and farther in his unbeatable syllogistical, conquering and he connexes the impartation with the Holy Mysteries with the interior understanding, personal, of the interior reality of the Most Holy Trinity.

Starting from Jn. 6, 56-57, Symeon says that „the our union/ communion [tis chinonias] with Him, through Eucharist, makes in evident mode  [diarridin] [for us], as the union and the life which has that One with the Father.

For as that One is united in natural face  [fisicos] with God and His Father, all so and us…through the eating His Body and trough the drinking His Blood we will unite with Him and we will live in Him through grace [cata harin].

And that we do not reckon, that all keeps of bread seen, from this reason He said, in more rows: „I am the Bread that comes down from heaven”  [Jn. 6, 51]. And He did not say: „That came down”.  […] But He says: „That comes down”, ie evermore comes down, and always, and comes and in the clock of now at those worthy [epi tus axius]”[5].

Our union through grace with the Son is all just as close, of indestructible, as and that between Him and the Father.

Experiencing the interior link with the Son, reminds us Symeon, we understand from experiential point of view and at our level, the   natural link, interior and personal of trinitarian persons.

Triadology and Christology, in evident mode, are understood at personal level in symeonian theology, through our link with Christ and in the impartation of Him.

The union with eucharistic Christ is beingly, essential and revealing. Without it we cannot have true life into us, we do not know what means the living link with God and we can not understand, in personal mode, nor the hypostatic union of natures in the person of Christ and nor the beingly link, of indestructible, of trinitarian persons.

The ecstatic sight confirms the overwhelming reality of eucharistic impartation and the eucharistic impartation with Christ centers our longing on the sight and the feeling of Christ in our life.

Little lower, in the same discourse, Symeon invites on those that reduce the Eucharist at what is seen, at an understanding, the interior contemplation of eucharistic Christ: „As you do not surmise nothing bodily…this little bread [ton micron arton], small piece that was deified [tin olighin merida teopiitisan], to see it with eyes of the mind made entire like the Bread which comes down from heaven, Who is true God and bread and drink of eternal life, lest, remaining in unbelief and only at the bread seen in all senses, to eat not the heavenly Bread, but only on the earthly and to be devoid of life, uneating ghostually [pnevmaticos mi fagon] the heavenly Bread, as says Christ Himself: „the Ghost is Who what makes living, the body does not use at nothing””[6].

As to feel on Christ in the Holy Eucharist we must see on Christ in it and in the same time, when impart us with Him, to fell how this union with Him is real and deifying.

Otherwise, unbelieving that Christ is there and without to feel His divinity in us, impart us only in appearance with Him, for that we have not seized inward His power the life-creating, the glory of His divinity.

Without the feeling of His divinity impart us only with bread and wine (for that we believe that we receive only that which we see that we receive), lacking us of the true consequences of impartation.

Symeon attracts the attention that we must be, first, united with Christ through the love and the faith in Him and through the fulfillment of His commandments, for that to feel Him in us eucharistically and to fell how to scatter in all our being His glory and makes us gods through grace.

We, those who impart us, in conscious mode, of Christ entire and make us one with Him, are called by Symeon „to let us ravished in the Ghost, in itself His true life, in the third heaven, or, rather, in itself the heaven of Holy Trinity, for that seeing and hearing simultaneously those spoken and that remain unspoken, taste them and smell them and touch them beautiful with the hands of soul [ie with the ghostual senses of the soul o.n.], to exalt praise of thanksgiving to the God the loving of men”[7].

The impartation is the prelude of ecstasy, the deepest and clearest motivation for to cleanse us of passions and to wish the sight of God.

The impartation and the sight open, doxological, towards the adoration of God or these two modes of real union with God increase us the interior dimension, doxological, of our relation with the Creator, the Saviour, the Sanctifier and our Judge.

The dramatic consequences, at personal and ecclesial level, of interior unintimation of eucharistic Christ, reveal us, in their true monstrosity, in the ethical Discourse 10, where Symeon stresses the following: „And if not stay thus the things, if we do not make partakers, still being in body, of the eternal goodies and neither we, the chosen, do not receive the grace, follows that Christ Himself is just a Prophet and not God.

And all which tells His Evangel are a prophecy about future things and not a gift of the grace. And, in similar face, the Apostles prophesied and have not fulfilled those prophesied, and did not take neither they [nothing] and neither have shared and others. […]

But if those who eat His body and drink His blood have eternal life, after His divine word [Jn. 6, 54], and we eating these not feel in us nothing more than the felt food, nor receive in conscious face another life, then impart us with a simple bread and not with God.

For, if Christ is God and man, and His Holy Body is not only body [i Aghia Sarx Aftu u sarx monon], but body and God in inseparable face but and unmixed, He is seen, through body, and then through bread, for sensible eyes, but unseen, through Godhead, for sensible eyes, but seen by eyes of the soul.

Therefore and says somewhere: „Who eats My Body and drinks My Blood remains in Me and I in him” [Jn. 6, 56]. And He did not say, that remains in them and they in Him, but „in Me”, ie in My glory, in My light, in My deity”[8].

The eucharistic theology of Symeon is, as shown here, the promoter of ecclesiality and of the experience of interior union with the Son of God incarnate.


[1] Into a recent interview, Father Professor Dumitru Popescu emphasized the capital importance, in actual orthodox theology, of reliefation of the presence of God in the world, saying: „If you say that God does not exist in the world, categorical that then the world becomes a matter which manipulate it how you want. Today we live into a times in that the deterioration of circumambient environment and the disequilibriums of world economy appear to aggravate all more. […] [But, if] God created the earth from love for man, in consequence the earth belongs to God. We are not our own masters and neither of the body and neither of the air or of the earth. All comes from God. Just the perspective of presence of the Ghost of God in the world can glimpses an existence more viable for man and for creation”, Rev. Prof. Acad. D.Th. Dumitru Popescu, The Church Must to Assume the Culture of Times, but Without Making Compromises  [Biserica trebuie să-şi asume cultura vremii, dar fără a face compromisuri], interview realized by Ciprian Bâra, in the newspaper The Light [Lumina], no. 21 (2008), p. 8.

[2] SC 122, The Ethical Discourses, III, 456-468, p. 422-424 / Ică jr. 1, p. 210.

[3] Idem, The Ethical Discourses, III, 474-475, p. 424 /  Idem, p. 211.

[4] Idem, The Ethical Discourses, III, 495-498, p. 424-426 / Ibidem.

[5] Idem, The Ethical Discourses, III, 507-517, p. 426 / Idem, p. 211-212.

[6] Idem, The Ethical Discourses, III, 528-538, p. 428 / Idem, p. 212.

[7] Idem, The Ethical Discourses, III, 558-564, p. 430 / Idem, p. 213.

[8] SC 129, The Ethical Discourses, X, 738-745, 758-773, p. 312, 314 / Idem, p. 344-345, 345.

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