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, 75, 76, 77, 78, 79.

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In the finale of the ethical Discourse 15, putting in antithesis the interiority of unworthy priest confessor with of the one in which dwells the Ghost of God and Which is his priestly worthiness itself, our Father says:

„If the one quiets and the first-standing of others and the teacher of others does not know all this [of deification] the thread of hair/ full, then nor the one who seems that quiets is not hesychast, but sits in nescience, closed only with the body and nor the one who seems that is first-standing is not first-standing, but, walking in the path which he does not know, or rather, outside of this path, he throws them, together with him, in the precipice of eternal fire.

Nor the one who seems that he teaches is not a teacher of others, but he is a liar and a deceiver, for that he does not have in him the true wisdom, on our Lord Jesus Christ.

But what must be said really, about some as these, in which regards [the power] of to bind and to loose [tu desmin che liin], when those who have in themselves on the Holy Ghost, Who forgives sins, tremble not to do something against the thought of the One who is in them and speaks in them?

But who is so crazy and taken of a boldness so great, that to say and to make the things of Ghost before as he to receive the Ghost and to serve those of God without the power of God?”[1].

Is observed very limpid the fact, that Symeon speaks here about the feeling of the Ghost, in they themselves, by clerics and about a real bearing of the grace of priesthood, into consciousness, by each in part.

The Cheirotonia, so after how lived it Symeon, means the real coming, felt interior, conscientious of the Holy Ghost in the frame of legal cheirotonia, when we stand in knees, under the hands of cheirotoner archiereus and the keeping, throughout our entire life, of real feeling of this divine fire, who descended upon us then.

For that Symeon has experienced in real mode and he was experiencing the presence and the work of cheirotonia’s grace into him and in those whom he shepherded them and he increases them into ghostuality, he knew that it is and should be a common experience, quotidian, for each cheirotoned cleric, by Christ, in Church.

The feeling of grace, repeats invariably Symeon, is the true impartation of God and of Mysteries of His Church and without this does not exist the christian life, but a surrogate of life, a pseudo churchly life, lived in parasitical mode.

Just therefore, Symeon asks from himself and from all members of the Church a real experience with God, which is made through the continue repentance:

„For was not ever heard, nor is written in the Divine Scriptures to receive someone the sins of other and to account for him, without as the one who has sinned to be shown, first, fruits worthy of repentance, proportional with the kind of sin and without to have put at its basis his fatigues[2].

If the profile of true priest confessor must be that of a bearer of the Ghost into consciousness, the profile of true penitent is that of a worker, together with the Ghost, at the straightening of self.

Both human members of the Mystery of Holy Confession are, in symeonian theology, conscious of the presence of grace in their being and of the absolute necessity of God’s forgiveness, refelt as abundant filling of Holy Ghost.

Their personal relations with God are intersecting with their relation of confessorghostual son, making from this latter the most expressive inter-human relation, substantiated on the presence of Trinity’s grace in their life, but and on that of conscience of common responsibility for their salvation.

Every detail of the relation with God and of relations which imply the ghostuality sits, in symeonian theology, under the seal of the presence of grace and of the largest and of plenary personal fulfillment.


[1] SC 129, The Ethical Discourses, XV, 180-196, p. 456-458 / Ică jr. 1, p. 405-406.

[2] Epistles, I, apud Ică jr. 3, p. 309.

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