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, 80, 81, 82, 83, 84, 85, 86, 87, 88, 89, 90, 91, 92, 93, 94.

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Returning us at the eschatology for today, after how I promised, Saint Symeon speaks in the ethical Discourse 10 about the link between eschatology and the ecstatic sight, saying: „the coming of the Lord [parusia tu Chiriu] at the believers was made and is made always [ghegone che ai ghinete] and was made by all those who will it.

And if He is the Light of the world and He told His Apostles that will be with them until at the end of the world [Mt. 28, 20], how, being already with us, He will come? Nowise. For we are not sons of darkness and sons of night [I Thes. 5, 5], as the light to take us by surprise [catalavi] [Jn. 12, 35], but sons of light and of the day of the Lord”[1].

The coming of the Lord is a cotidianity for those who see the light in their being and for they His second coming is no longer expected but glorified in their whole being.

The Lord showed into light all His Saints, ie to all those who were thirsty and were hungry for His glory. Just therefore, the Saints are not sons of the night, of unseeing light, but of the day, of communion, in light, with their Master.

For those who live in light yet of now, the history has ended already. They live longer in eternity than in history and the changing of world means the sight of light and in the matter around them not only in their being.

But the prechanging of world brings an immense plus of holiness and of gladness thereof, for that means the everlastingness them in light, their steadfastness, for eternity, in the sight of the glory of the Most Holy Trinity.

Do not understand of here, that the Saints do not want the coming of the Lord, His parousia for all. Contrariwise, their daily communion with Christ, His sight provokes them an even greater love and waiting of His coming on the clouds of light of His glory, as to judge the world.

The second coming is an immense mystery, for that it is not known by anyone except God: „The ones what will to be then do not know any the Angels of God. For given being, that they did not know any of His coming on earth, in what kind and how [it will be], or when He would come down and make Himself man, all the more they must not know His coming from behind with glory. […]

[For this] showed even and the Lord speaking about His coming, „that the Powers of the heavens will be shaken” [Mt. 24, 29], in the sense that they will be amazing and they will marvel seeing, all at once, [on] those which until then they have not seen at all”[2].

The waiting is intense for the entire Church and the surprise of His coming will be overwhelming. Any scenario of His coming we could imagine it will be extreme of fade, of inexpressive and of corporal in that day.

Saint Symeon surprises extraordinarily well the idea of the surprise of His coming and of His transfiguring presence for the entire creation.

The coming of the Lord will not be, rather, a spectacular event, which will not engage us in no way, but, contrariwise, will be a capital event for us and for the entire creation, on which we will feel it the deepest in our being.

At His coming, He will be recognized by His Saints, for that and the Lord recognizes His Saints[3]. But and the Saints will recognize one another, for that Christ will dwell in all the Saints[4].

The books of conscience [e biblii tu sinidotos] will open[5] and from the being those who will be found with a holy life „will shine Christ God, the hidden now in them, as has shone, before of ages, from the Father, and the Saints will be like of the Most High. […]

[For] if the Saints are like of God and they will know on God as much as God knew on them, and as the Father knows on the Son and the Son on  the Father, all so must to see and to know each other and the Saints, nay even and those who have not ever seen in this world. […]

For as the Father will never be deprived of the knowledge of the Son or the Son of the Father, all so nor the Saints, made gods through adoption…will never be deprived of the knowledge among themselves, but among themselves they will see their glory and of themselves, as the Son sees it on of the Father and the Father on of the Son”[6].

*

 The eschatological symeonian perspective is, according as one can see, one of ghostual knowledge, of profound communion between Saints and God and among themselves.

The consciousness of relation with God sees here the true value, for that only those who have a real communion, yet of here, of on earth, with God, will have part of His recognition, of the communion with all the Saints and of His glory forever. The ghostual life is our adaptation at the conditions of eternal life, our preparation for to be proper of eternal communion with God.

Saint Symeon leads us, through his theology, at the abyssal understanding of the fact, that just the ghostual experience can give us a real and total gladness and fulfillment, which will not be lost through death, but will be potentiated overwhelming of much.

The postmodern world, which seeks totalising experiences and fulminant, which seeks  a rapid knowledge and intensive of our existence, it can find in the symeonian theology the profound sense of human fulfillment: the ghostual experience of eternal life, the eternal communion with our God, of all.


[1] SC 129, The Ethical Discourses, X, 679-686, p. 308 / Ică jr. 1, p. 343.

[2] SC 122, The Ethical Discourses, I, 12, 226-231, 235-238, p. 288, 290 / Idem, p. 157.

[3] Idem, The Ethical Discourses, I, 12, 267-268, p. 292 / Idem, p. 158.

[4] Idem, The Ethical Discourses, I, 12, 268-269, 271-272, p. 292 / Ibidem.

[5] Idem, The Ethical Discourses, I, 12, 273, p. 292 / Idem, p. 158.

[6] Idem, The Ethical Discourses, I, 12, 285-287, 299-304, 307-312, p. 292, 294 / Idem, p. 159.

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