The Theology of the Sight of God [14]

Rev. D.Th. Dorin Octavian Picioruş

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The Theology of the Sight of God 

Studies and translations

 ***

Here are the parts 1, 2, 3, 4, 5, 6, 7, 8, 9, 10, 11, 12, 13.

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The New Testament

1. 2. 13. The Shepherds and the Sight of God’s Glory

We begin the newtestamentary exemplifications concerning the problematic of the scriptural ecstatic with Lk. 2, 8-14. To us seemed natural to do this thing, for not to enter directly in Mt. 17, ie into a classic example of sight of the divine glory.

But, on the other hand, we held to present the ecstatic events of the Evangels in tandem with the historical life of the Lord and not in rapport with the toponymy of the textual fragments which have ecstatic evidences.

pastorii si slava lui DumnezeuThe shepherds, which, at first sight, seemed some poor mortals which were grazing the flocks in the middle of night, become, in the context of 2, 9, some veritable seers of the divine glory and of an extraordinary angelophany. If they could see the glory of God, then their sleeplessness must be regarded as state of wakefulness, of clean waiting of God’s presence in their life.

The glory of the Lord, on which had seen it the Saints of the Old Testament is revealed now and to the shepherds. This divine reality bears the same name as in the LXX and it is shown in different contexts, but to some people Saints, with a clean life.

The holiness, notwithstanding of any hierarchical or social rank, dwells in people who do the will of God, so and in the common people and unheeded as and these shepherds. The retail that the glory of the Lord appeared on field and not in the temple from Jerusalem, leads us at the conclusion that the glory of the Lord does not hold of the place in which it is seen but of the state of the persons who experience it.

A look of ensemble on v. 9 highlights us something very important for us. From the topical of this verse does not appear that God’s glory was seen by shepherds, for that it held, necessarily, of the sight of this Angel of the Lord.

The glory of the Lord is an independent reality of angelophany. But, although the Angel of the Lord is distinct of the glory of God, however he subsists in it and reveals itself to the people as being full of the glory of God.

The shepherds see in ecstatic mode both on Angel, as well as the glory of God. The glory is not a fog or a breeze which encloses on shepherds, but a divine reality, seen ghostually, which fills them and frightens them, cf. Ibidem.

fovonThe transformation of this fear, through a dangerous hermeneutic of experimentation of the terrible and of the terrifying, into an anguishing fear of God, who panics you, who makes you be delirious, into a true interior frighteness who hunchs you at proper, does not lead than at a demonic interpretation of the ecstasy.

In this hermeneutical key, the ecstasy would not be followed of joy and of holy trembling, ie of beneficial things for human, but of a maladive state of fear, as a monopolizing agitation without interior substrate.

haran megalinTheir vision acquires new proportions. We highlight the fact that in the case of the shepherds we are dealing with a collective ecstasy, in comparison with the personal ecstasies described so far. All the shepherds (does not say how many) saw on the Angel of the Lord, who spoke to them and the glory of God covered everything around them.

Lc. 2, 13-14All the Angels were in the glory of God and they praised on the living God as some living beings, awakened, deep theological. As unexpected was the appearance of the Angel on field still on so unexpected was and the appearance of this heavenly doxological host[1].

The Angels appear praising on God and desiring the peace of the world, the good understanding of people, the communion of humanity in its integrality. The unity of the heavenly host, the dynamism and its awake doxological sense must be cultivated also by people. The humanity one, created with a dynamic interior and with the doxological sense of the relation with God must revitalized.

In the angelic doxology from Lk. 2, 14 the humanity is not eliminated from calculation, but is constitutive part of the doxological community of God’s creation. The people are together with the Angels a single Church, a single doxological unity created by God.

These things must be known by shepherds. They had to understand that Christ came from the top ones and that the people must be all the same of united, as and Angels, in their liturgical community and in society.

According to Lk. 2, 15, the Angels have gone in heaven and the shepherds remained alone, motivated into a total mode as to get at Bethlehem. The vision has ended suddenly. They have not seen anything, but they were one in their mind, for that they forgot of flock and spoke only of the place where Christ was born.

The glory of God has not been put at doubt by shepherds and nor the words of the Angel. The shepherds have trusted in God’s revelation and did not consider it a hallucination or a demonic illusion. They went and had seen on the Lord, and after they saw Him they returned doxologing at their homes (Lk. 2, 15-20).


[1] 

exefnis

The Theology of the Sight of God [13]

Rev. D.Th. Dorin Octavian Picioruş

*

The Theology of the Sight of God 

Studies and translations

 ***

Here are the parts 1, 2, 3, 4, 5, 6, 7, 8, 9, 10, 11, 12.

***

1. 2. 12. The Glory of the Ancient of Days and the Son of Man

Saint Daniel has two shaking visions in the chap. 7. These relates us about the greatness of the Father and about the Son of man, Who appropriates the humanity in full mode and brings it on the seat of godhead.

His visions are, in the same time, ascertaining and prophetic. On the one hand, he sees the current things from the Lord’s house, on the other hand, he sees things what keep of the oikonomia of salvation and of eschatology.

Cel vechi de zile

The colour of His throne does not enter in contrast with the white of light although is alike a flame of fire (Ibidem). The light and the fire are two nuances of the same divine reality and therefore they cannot be seen disjunctive.

Those who are seen in ecstasy do not integrate in the human logic with which we are taught. The ecstatic moment teaches you to think superlogical and not logical.

rau de focThe transition from the image of the Father, from the description of His greatness, of His veiling in light, at the hypostasis of Judge is made immediately, although for us it presupposes the fullness of history and the entry of the cosmos in eternity. Daniel sees the history from above, through God’s eyes and just so and he describes it.

Fiul omuluiThe Son of man comes and sits in front of the Ancient of days, without as this thing to be considered a defiance at the address of This one (Ibidem). Contrariwise, the Ancient of Days gives all the power and all the nations of the earth and all His glory to the Son of man (7, 14). Father gives His integer glory and to the humanity assumed of the Son. The moment of Christ’s entry in the Father’s glory, a moment of oikonomia of salvation, was an ecstatic reality before to be a factual reality.

Daniel sees before the ones of oikonomia of the Son, being raised by the Holy Ghost in ecstasy. His visions authenticate the history, for that presage the fundamental events of history, but the most important thing is that one, that his visions presage and the history of eternity.

From them we learn what happens with us in eternity, that will be the course of our eternal life. The glory of God is the existential atmosphere of eternity in which we will enjoy of the presence of God.

The Theology of the Sight of God [12]

Rev. D.Th. Dorin Octavian Picioruş

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The Theology of the Sight of God 

Studies and translations

 ***

Here are the parts 1, 2, 3, 4, 5, 6, 7, 8, 9, 10, 11.

***

1. 2. 11. The Lord of Life and the Field of Death

Ezekiel experiences the touching of him of the hand of God, who leads him, into the Ghost, and places him in the middle of a field full of human bones (Eze. 37, 1).

1. exago2. xira sfodra3. logon4. The Ghost of lifeThe resurrection of the dead does not mean re-bringing into the anterior existence, but a furtherance into a ghostualised existence, full of grace. The bones become bodies but these bodies are filled by the Ghost of God, which is the true resurrection of the resurrected.

Eze. 37, 6 is fundamental for our theme through the final on which it has. After the evolutive presentation of the resurrection of the bones is specified this thing: that the bones will rise, the people will rise and will be living into the Holy Ghost and only in this gracial state will know on their Lord.

The Ghost of the Lord, found in these people resurrected, certifies the interior existence of God. With other words, the existence of God and His eternal irradiation cannot live outside of our being and we cannot give proofs about God’s existence, than if dwells in us the Ghost of God.

Ezekiel prophesies on the bones and they become bodies (37, 7-8). But the bodies did not have on the Ghost into them (37, 8). Only when comes the Ghost the dead are raised and stand upright, strengthened in their life (37, 9-10).

But the eschatological image of this chapter has touching and with the ghostual resurrection that happens in this life.

Even if the resurrection of the bodies is an eschatological reality, however now is the moment of ghostual resurrection, into the Ghost. Only those who live the gracial resurrection here are filled of life in full mode. The Lord of life will make living on those into which is the Ghost of life, according as we remarked at Eze. 37, 6.

The Theology of the Sight of God [11]

Rev. D.Th. Dorin Octavian Picioruş

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The Theology of the Sight of God 

Studies and translations

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Here are the parts 1, 2, 3, 4, 5, 6, 7, 8, 9, 10.

***

1. 2. 10. Isaiah and He that dwelleth on the tall one throne

The sixth chapter from the Holy Prophet Isaiah is an explicit paradigm of ecstasy, a punctual detailing of what was seen in ecstasy, ie a description more close to the ecstatic relatings from the Lives of the Saints and of what the postmodern believer seeks, in his hunger after special experiences, exotic. Here, Isaiah describes the vision on which he had in the year of death of the king Uzziah (6, 1).

idonThe ecstatic concreteness transpires from the fact that are described heavenly realities, what cannot be seen physically, but just ecstatically.

trontronosremarked in the discussion about Psalms, that the dwelling of God is in heaven, that there is the dwelling/ the home/ His temple. Is. 6, 1 confirms this thing, the fact that God is in heaven and that He empires over all what exists in heaven and that He fills the heaven with His glory[1].

His glory fills, overwhelms all what exists in His house. The Seraphims, who stand around Him, are and they overwhelmed by it (6, 2).

Their description from this verse remained normative for the prayers from Moliebenion [synonymous with Euchologion or with Trebnik and it translates the romanian word Molitfelnic], which describes the appearance of the Cherubims. The Cherubims are around Him[2].

The location of the Cherubims does not belong to Isaiah but it is a creaturely given, on which he sees it in his ecstasy.

The Seraphims are around Him but they are not static, unflinching perchance in the decor of the divine glory. Although their interior seating is of deep coyness before God, the Cherubims fly, move (6, 2).

They cover their faces and the legs with their wings, into a gest of the greatest godliness and delicacy and trembling in front of God, but, in the same time, they fly and are dialogical (6, 2-3).

Their condition of beings which surround on God does not enter into disagreement with their natural power of to be dialogical beings, which communicate between them through the song on which they bring it to God.

The dynamism does not contravene to the dialogical communion in the category of the Cherubims.

AghiosIf 6, 1 specified the fact that the glory of God is the one that fills the heaven, v. 3 extends the relation of glory with His creation, saying that and the earth is full of the presence of the divine glory.

The heavenly Powers, with other words, are not privileged in absolute mode. Although they are around God, in comparison with the man or the cosmos in its integrality, however the man and the cosmos are filled with the glory of God, of His energetic presence. God is in His creation through His grace and He maintains the existence of His angelic and terrestrial creation.

pasaBut his insertion in history and in cosmos does not make on man to see a separation between heaven, between the house of God, and earth, as long as he feels the glory of God.

Isaiah sees the heaven full of glory but and the earth. The sight of the omnipresence of the divine glory is the greatest experience of God’s existence, of this living God and not dead. Then Isaiah had the absolute certitude of the reality of God, for that he saw what irradiates from Him, from his God.

V. 6, 4 does not come out from the description of the house of God. Isaiah sees how leaped the threshold of that door of the house of God, from the cause of Cherubims’ voice and how the whole house was filled of smoke.

The earthquake on which provokes the glorification of the Cherubims, what and the smoke which filled the house of God are not then forms of the divine light, aspects of the light seen in ecstasy by Isaiah and not phantasmagoric representations of his mind.

The whole ecstatic landscape is not elected by Isaiah, but by God. Isaiah sees what God gives to him, what lets him to see from ecstatic point of view. Isaiah is the spectator full of grace of the Kingdom of God, of the Kingdom or of His House, into which the Lord sits on the throne of His glory, surrounded by Cherubims.

The sight of God and of His glory trigger in Isaiah, in ecstasy, a deep understanding of his sinfulness. His sight and of the Cherubims shudder him, stir him definitively, understanding instantaneously that he is a sick man, defeated by sin (6, 5).

buze necurateThe mercy of God made with him fills him of wonder and of love in the same time. He is perplexed by the love of God, Who does not looked at the uncleanness of his being, but at the fact of rejoicing on Isaiah with the reality of His presence.

antracaThe impartation of the heavenly reality of God has immediate consequences. At the question of the Lord, Isaiah responds immediately (6, 8). He wants to be the messenger of God for the people of Israel. If he feels with clean lips, ie a new man, Isaiah has the courage to speak to a people with old lips and beings. Is. 6, 9-13 represents the message of the Lord towards people, uttered all ecstatic.

The ecstasy of Isaiah, in conclusion, does not separate on Angels from men and nor dogmatizes to us a lack of God’s presence in heaven or on earth. The energetic presence of God transforms on man, makes him to have the courage and the zeal of the confession full of love of God.

The man who experienced the glory of God cannot be ideologized somehow, as long as he has raccordation at source, ie at the energetic reality of God.


[1] Commenting Is. 6, 1, Saint John Chrysostom was wondering rhetorically and answered the following: „Why it is said that it was raised and that is lofty? Nothing else is shown through the fact that it was raised, than that is sign of all the work and the power and the strength above all else”, cf. Joannes Chrysostomus, In Isaiam, Vidi dominum (homiliae 1-6), [text cf. Jean Chrysostome, Homellies sur Ozias, ed. J. Dumortier, Pub. Du Cerf, en SC 227, Paris, 1981], apud TLG #498.1.3.9-#498.1.3.12.

[2] The BOR 1988 edition speaks of a lay of the Cherubims before the Lord. The BOR 2001 is faithful to the version presented by the LXX, using: „around Him”. But VUL uses a rich expression from the point of view of ghostual experience: „Seraphin stabant super Illud”. We translate this text through: „The Seraphims stood in His height”, much closer to Him.

The Seraphims, cf. VUL, not only that they were seen in His glory, but they were seen by Saint Isaiah in the top of His glory, somewhere above than other heavenly creatures, ie into a greater intimacy with God. The latin version of Scripture not only that insinuates the heavenly hierarchies, but even statutes them. As long as in Scripture appears more namings of some heavenly Powers, is normal as these to have a higher degree of intimacy or lower with God and a localization of the degree of experience of His glory. The vision of Isaiah records the fact that the heavenly hierarchies are not representations of a celestial imagery, borrowed from other religions, but is a heavenly reality observable ecstatic.

[3] Is. 6, 7 entered in the orthodox liturgical text, as we know very well, it being use as post-eucharistic verse in the Liturgy of Saint John and Saint Basil, cf. Liturghier [Liturgikon], ed. BOR 2000, p. 178 and 249.

But we must emphasize the fact that the form of future of „to delete” and of „to cleanse” existent in LXX, as and in the translation quoted of the Liturgikon, must not be understood in eschatological key, but in the actual key and dynamic. To us begin to erase us the transgressions and to cleanse us the sins from the moment of impartation, but this beginning of cleansing is not hachured by the eucharistic moment and nor does reduce at it, but it continues, unrolls in all that day and throughout our life.

The consequences of the cleansing of sins through the impartation with Christ are continuous and absolute vital for us. The throwing of the cleansing of sins in everlastingness break us of this living understanding, unaltered of the real union, direct with the life of Christ from the Holy Eucharist. The interior feeling of the glory of Christ through impartation is what makes us to be contemporaries with God and to feel Him as on a living Being, irradiant and not as on a frightening statue into a giant dome, overwhelming.

The Theology of the Sight of God [10]

Rev. D.Th. Dorin Octavian Picioruş

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The Theology of the Sight of God 

Studies and translations

 ***

Here are the parts 1, 2, 3, 4, 5, 6, 7, 8, 9

***

1. 2. 9. God speaks to Job out of storm and cloud

pedosHe endures, supports without grumbling his physical and ghostual torments, which are for the holiness of his life and not for acts of injustice. His friends seek an moral explanation for the personal cataclysms suffered by him[2], but Job defends the state of grace of his life[3].

The 38th chapter switches Job’s suffering dilemma in divine plan, for that God Himself is the One who enters in frame and gives its solution.

nefon

Both elements are ecstatic realities, seen into the Ghost[6].

God is heard in ecstasy of Job and the places from 38, 2-39, 30; 40, 2-41, 34; 42, 7-8 are not literary exposes, with dogmatic-moral character, but revelational detailednesses, are what Job heard from the Lord in divine revelation.

His suffering appears as will/ advice/ oikonomia of God in 38, 2. The Lord speaks to him about His greatness, of His works in the world, as to make on Job to see, of above, his suffering, in report with the logic of God, which allows to those strong ghostually to know and more deeply their person, through suffering, through trial cruel, exhausting.

The Lord asks his interlocutor, as measure what He describes different phenomena and characteristics of creation, but He does not speak openly about his suffering. The fact that Job cannot understand the greatness of divine works must lead him at the conscience that his suffering, even if seems senseless, has and it a sense, as all those created or permitted by God.

megalaBut in our opinion, the 42nd chapter is not so much a untying of the mystery of suffering of Job or of the Saints but a categorical underlining of post-ecstatic life of Job. Job before of the sight of God asked to speak with God, to see where is This (Job 23, 3-6).

„The end”[7] from 23, 3, cf. LXX, on which wanted Job means his passing at the Lord as to can see on Him.

cap. 19cap. 42Job 42, 6, speaks about the interior consequences of the sight of God in the being of Job, which thinks of now in other parameters of intensity his relation with God. The sight of God is not a reality reserved exclusively for the life after death but it is possible and in our historical condition.

This thing understands very well Job and the problem of his suffering passes on a second plan, for that this suffering has proved enlightening, full of salvific consequences for him.

But the book Job is not without of the attestation of ecstatic experience until the ecstatic chapter par excellence, chap. 38. This chap. 38 does not bring an absolute novelty in the life of Job, for that the visions are recognized by 20, 8 and 33, 15-16 as realities, who are experienced fulgurating of quickly, on unexpected. And God enters suddenly, without warnings in the discussion of the 5, cf. 38, 1.

va mantuiThus the jobian soteriology, according as we found, recognizes both the reality of the face of God, as well as on that of divine light. The light of God, in which go the Saints, the saved, is the glory of Pantocrator from 37, 22 or the work/ His majesty hard of endured by people from 31, 23.

The greatness of God about which Job had spoken in his lamentation from 10, 16 is confirmed by the sight of God from the end of the book. Job knew that God reveals Himself, He shows Himself to the people. He wanted to see on God and to escape of the suffering of which he was comprised. He wanted to stand talking with God. God fulfilled this request of his love, but when He speaks no one can answer to Him.

The final of the book, as we know, relates us about his restoring in the glory on which he had before. He was happy now, for that he saw with the eyes of his heart on the Lord and he understood that this, the sight of God, is the single real desire, acute, true of the man.


[1] Cf. Matthew Henry Commentary, Job, cap. 1, 1, apud BW 0.6, the name Job means „one hated”.

[2] About the accusations of three friends and of Elihu to see: Job 4, 5-6; 5, 17, 27; 8, 2-7, 13-19; 11, 2-20; 15, 2-33; 18, 2-21; 20, 2-29; 22, 2-30; 33, 12-33; 34, 2-37; 35, 2-16; 36, 2-4, 16-33; 37, 14-24, cf. ed. BOR 1988.

[3] For the defense of Job, to see: Job 6, 14, 21, 24, 25-30; 12, 2-25; 13, 1-19; 16, 2-7, 10-22; 17, 2, 10; 19, 2-29; 21, 2-34; 23, 2-17; 26, 2-4; 27, 2-6, cf. Idem.

[4] Job himself asked as the Lord appeared to him, to come to give the untying of his suffering. To see: Job 7, 7-21; 13, 20-28; 14, 3, 6, 13, 15-22; 16, 7-9; 17, 3-4, cf. Idem.

[5] Ed. BOR 2001 opts at 38, 1 for: „And the Lord said to Job through storm and cloud”. Metrop. Bartolomeu remarks in Idem, n. a, p. 606, that: „The storm and the cloud are elements through which God reveals Himself”.

[6] Saint Augustine, in his commentary at Job, interprets 38, 1 in ecstatic key, saying: „…the Lord said unto Job from storm of cloud [per turbinem nubis]. For the same voice was done and in the case of Moses, as was done when the Lord revealed Himself to the three Apprentices in mountain [Mt. 17, 1-5]”, cf. S. Aurelii Augustini, Annotationum in Job, Liber Unus, in PL 34, col. 871.

Comparing the augustinian scriptural text with the VUL text, we observe that Augustine speaks about „per turbinem nubis” [from/ through storm of cloud], while VUL speaks about „de turbine” [from storm]. The essential consists in the fact that Saint Augustine reports at his recept text and he sees very clear that here we are dealing with an ecstatic sight and not with a speech from cloud or from swirl of God, as something spectacular.

[7]

telos 2

The Theology of the Sight of God [9]

Rev. D.Th. Dorin Octavian Picioruş

*

The Theology of the Sight of God 

Studies and translations

 ***

Here are the parts 1, 2, 3, 4, 5, 6, 7, 8

***

1. 2. 8. The Presence of the Glory of God in Psalms

The Book of the Psalms does not offer us standard confessions of the divine ecstasies, but theological processings of the ecstatic experiences. The integer scriptural text is interwoven with experiential remarks, not being at all negligible those relating at the glory and the presence of God in the world.

The glory of God is seen by David and by other authors of the Psalms and it is confessed as a reality on which they have appropriated, which belongs to them, but which does not transform in something material in their being, but is the work of God which shines in their being in quotidian mode.

doxa muThe mountain, expression of the divine transcendence[3], is not an obstacle for to be heard, if you pray to God. God hears on the ones of down, even if He lives into the ones high.

megaloprepiaThe rarity of this substantive in the LXX (appears of five times in Psalms and of six times in the LXX) indicates the fact that the reality of God exceeds any human denotation. The believer man experiences the presence of God but cannot define it, cannot fully confess it in human terms.

The Lord dwells in Zion (Ps. 9, 12; 19, 3; 25, 8; 47, 3; 75, 3 etc) but His holy temple and His throne are in heaven (Ps. 10, 4; 17, 7; 19, 3, 7; 23, 3; 27, 2; 32, 14; 67, 6 etc).

The two affirmations are not mutually exclusive. The Lord dwells, through His glory, in the middle of the people of Israel and He enlightens the eyes of men (Ps. 12, 4; 26, 1; 33, 6). Ps. 14, 2-3 and 23, 4-6 show the interior conditions required by the one who wants to dwell in the mountain of God (Ps. 14, 1; 23, 3).

Only the Saint will dwell in the holy mountain of God. The climb in His mountain does not presuppose the moral dilettantism and nor the lack of intimacy with God, but the most direct ascesis, to which God answers through the showing of His glory.

am vazut mai inainteThe sight of God brought him the most intense interior certitude and this made him to pass with well through all the temptations and the troubles of this life.

The consequences of his ecstasy are the enjoyment and the blitheness of heart and much hope of salvation (Ps. 15, 9). David’s body is touched by God’s glory and he understands that his body will have part of incorruptibility, of incorruption (Ps. 15, 10), if he was made intimate with God.

caile vietiistate of complete happiness of those who will see the glory of God, cf. Ps. 15, 11; 16, 15; Ps. 103, 13, 16.

The Saints people will be full of divine glory, they will satisfy the longing of God seeing His glory. The satiation of God’s sight is ontological one and not digestive. The Saints will be filled of the light of God and will stand in His light for eternity.

Just therefore the sight of the Lord’s face is a total fulfillment of longing of the Saints of to see on God and of to live with Him forever.

mania LuiThe darkness from where comes out the Lord, His personal absolute transcendence, cannot be perceived by creatures, but His person is visible for us, only when He comes down to us as God and man. The darkness of the divine glory is the one who surrounds the being of God from eternity.

ascunzisuldinamisImparat17; 91, 2 etc). God’s glory does not comprise anything untrue, but it shows us the truths of eternal realities, for that is above any human or angelic understanding.

pighi zoisBut the Saints see on God still of here, for that the beauty of God is manifested, cf. Ps. 49, 2; 62, 3; 64, 5; 75, 5; 92, 1.

sotiria


[1]
doxa 3

[2] We will give all the sendings at Psalms from this section after the LXX.

[3] Therefore Saint Basil the Great wrote in his commentary at Psalms: „That one mountain is the country the one above of heaven, the country the one brilliant and bright” of His Kingdom, cf. Saint Basil the Great, Homilies at Psalms. Writings. Part I, trans., introd., notes and indices by Rev. D.[umitru] Fecioru, in col. PSB [Fathers and ecclesiastical Writers], vol. 17, Pub. IBMBOR, Bucharest, 1986, p. 207.

[4] To see and Ps. 49, 3; 96, 3, where the fire is designated as the burning before Him, the One who will come.

[5] To see and Ps. 56, 6, 12; 71, 19; 96, 6; 107, 6.

[6] The Book of the Psalms insists on the characterization of God as living God, as God who manifests the life with power before men and Which enters in the life of people as strengthening, as power, as beauty. To see: Ps. 72, 26; 83, 3; 89, 14; 96, 11; 117, 17.

But perceiving on God in their intimacy, people realize that He has been from always the foundation, the strength, their fountain of life.

The ghostual experience does not create a link with God from a certain age, but it conscientizes the fact, that each of us have a relation with God before we were born, from eternity, that God wanted us and supports us the existence from always.

[7] We must to remark the fact that the expression „the God of my salvation” (Ps. 17, 47; 50, 16; 67, 20; 84,5; 87, 2; 94, 1) is proper to the book of Psalms.

The full attachment of God, the full love for Him is not expressed than in the terms of eternal gladness, of incessant life with Him.

Our salvation is an illusion, if it means „a memorable page of history”, as in the case of the great men of culture and of science or an initiation into an esoteric group with orientation non-transcendental.

Only the eternal existence, lived in complete divine happiness can be called salvation, for that it means delimitation of all that has bullied and grieved the human being in its historical condition.

The Theology of the Sight of God [8]

Rev. D.Th. Dorin Octavian Picioruş

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The Theology of the Sight of God 

Studies and translations

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Here are the parts 1, 2, 3, 4, 5, 6, 7

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1.2. 7. The Temple full by the Glory of God

If in the case of Moses, the tent of the testimony was the place where God dwelt or He shows His presence (Lev. 9, 23-24), the moving of the ark of law in the temple built by Solomon does not mean than a moving of God’s dwelling into a space much more imposing.

This new liturgical spatialization of God’s presence, as otherwise and the first, in this case the tent of the testimony, was a divine initiative and not human, cf. II Sam. 7, 7, 12-13; III Kings 5, 5; 6, 12-13[1]. The Lord promises to David that his son will raise this temple and to Solomon says, cf. VUL: „habitabo in medio filiorum Israhel et non derelinquam populum Meum Israhel” („I will dwell among the children of Israel and will not forsake/ forget/ neglect on My people Israel”) [I Kings 6, 13].

mediuis the place where He makes Himself evident in plenary mode in before the people. The evidence of God in the temple does not mean a narrowing, a restriction of God’s presence in the world, but, contrariwise, a maximum nearness of those who believe in Him, a meeting place of God with men, on which God has endorsed it effectively.

Solomon brings the ark of the covenant of the Lord from Zion, together with all things from the tent of the testimony and with the tent itself (I Kings 8, 1-4). We assist in I Kings 8, 1-9 at a moving full of godliness of the tent in temple.

templu 1templu 2The glory of God, seen as cloud of light, fill the entire temple, floods it[3]. The holiness of temple is the direct consequence of the glory of God and it is kept as long as God wants to manifest in this. The initiative is fully of God and His glory overwhelms on priests, which are no longer able to liturgise from cause of

doxaSolomon’s words from III Kings 8, 12, cf. ed. BOR 1988, support the ecstatic character of cloud, which is seen by all the priests of the inauguration of the temple: „Dominus dixit ut habitaret in nebula[4]” („The Lord said that dwells in cloud”, cf. VUL).

The cloud or the darkness where God dwells is one of the expressions of God’s transcendence, across from the low power of the people of to define the personal reality of God and their relation with God. God, says Solomon, is not in cloud, but beyond of cloud or of darkness and He is just intuited, felt into a certain degree, which overwhelms on the faithful.

From the fact that God fills the temple and that the priests experientize the glory of God is understood that God is not inabordable. But He is intimizable, outside any boundedness or human conceptualization. God and His reality are not exhausted at the cognitive level, but are only indicated.

The darkness of God is overwhelming light, is plenary irradiation of imperishable life of God, is something from God, which touches the human person and makes it to be proper of God. The divine darkness fills on man of knowledge and does not vacuum him mentally or emotionally of every trace of understanding of our union with it.

Saint Solomon expresses God’s transcendence without as to diminish with something the immanent character of God’s presence in world. The glory which filled the temple is of God and it does not materialize through its epiphany but is giving to the people to their sanctification.

The apparition of the glory of God did not make on God the prisoner of our world, but has revealed to us the energetic presence of God, through which He lets Himself known and loved by the faithful.


[1] Cf. ed. BOR 1988.

[2] Into a typological and spiritual commentary of much exactness, Saint Bede said, that the temple built by Solomon was an image of „Holy universal Church” [Sanctae universalis Ecclesiae], cf. Venerabilis Bedae, Epistola ed Eumdem Accam, De templo Solomonis, in PL 91, col. 737C.

[3] In the commentary of Saint Bede at Kings, this identifies the cloud, which filled the temple of Solomon, from I Kings 8, 10, with the glory of God, bringing guarantee for this fact Lk. 2, 14, cf. Venerabilis Bedae, Quaestiones super libros Regum, in PL 93, col. 445C.

[4]nebula