Words 1, 2 from the corpus “33 Words” (Orationes [Dub.])

Words 1, 2 • Words 3, 4 • Words 5, 6 Critical text 1, translation from Greek, preface by A.S. Tvorogova Abstract. In this publication, the reader is offered the editio princeps of the Greek text and the Russian translation of the first two Words of the corpus of 33 Words, attributed in the manuscript tradition to St. Simeon the New Theologian. The main theme of the Words of the corpus is the spiritual birth and growth of a Christian, his sanctification and transformation by Divine grace. The Greek text and discrepancies are given on the basis of six of the most important manuscripts, the earliest of which dates from the late 11th to early 12th centuries. The attribution of some Words (including Words 1 and 2) by modern researchers is questioned. The Corpus of 33 Words, or "Orationes", as it is entitled in the Latin translation, remains at the moment the last unpublished work of those works whose authorship is attributed by manuscript tradition to St. Simeon the New Theologian. The Latin translation of the corpus, made on the basis of a 16th-century manuscript, was published in 1603 in Ingolstadt by Jacob Pontan 2 and became the first work related to St. Petersburg to be published. Simeon. The same text, reflecting all the shortcomings and lacunae of the original Greek manuscript, was republished later, in the 19th century, in the 120th volume of the Patrologia Graeca series. In the 18th century some Words of the corpus were, among other works of St. Simeon, translated by Dionysius of Zagorei into modern Greek and published in 1790 3. From this text St. Theophan the Recluse in the 19th century. A Russian translation was made, which went through several editions and is still being reprinted. However, despite the fame of the case and printed back in the 17th century. Latin translation, original Greek text 33 Words never appeared in print, although some researchers announced the preparation of such a publication 4 . A critical edition of the text of the Words seems all the more necessary since this corpus is associated with a problem first formulated by J. Gouillard in the collection “Travaux et memoirs” for 1973 5 . It turned out that some Words contain expressions that literally coincide with expressions from the text of the resolution of the Council of Constantinople in 1140, which accused Constantine Chrysomallus of the heresies of Bogomilism, Messalianism and enthusiasm. J. Guyard also discovered other evidence in favor of the belonging of these Words (or their fragments) to Chrisomall, but further research turned out to be difficult due to the lack of a critical edition of Corpus 6 (J. Guyard used a typewritten copy of the text of one of the manuscripts for his work). This problem is also touched upon by A.G. Dunaev in his review 7 of the publication of “Alphabetical Chapters” by St. Simeon, prepared by the monks of the Holy Mountain with the participation of M. Pirard 8. A.G. Dunaev notes that despite the fairly thorough preparation of the text, the most important question about the authorship of the “Alphabetical Chapters” remains open; the publication also does not answer the question of whether there are textual parallels between the “Alphabetical Chapters” and the non-authentic Words of the corpus of 33 Words. It is obvious that the presence of a critical text of 33 Words, or at least a doubtful part of this corpus, will significantly help in solving this textual problem. In his other works, A.G. Dunaev agrees with the conclusions of J. Guyard and considers the mentioned Words to belong to Konstantin Chrysomall 9. This attribution is also shared by R. M. Parrinello, in whose monograph 10 devoted to the study of this part of the corpus, issues of textual criticism are touched upon rather superficially, and the views reflected in the Words and their text itself are attributed to Constantine Chrysomall. However, there is also an opposite point of view: for example, M. Angold doubts that the inauthenticity of these Words necessarily follows from the parallels found by J. Gouillard. Speaking about the composition and structure of the corpus, it should be noted that most of the Words are of a compilative nature and are composed of fragments of “Catechetical Words”. However, the body also contains original material, the volume of which, according to the estimate of Archbishop Vasily (Krivoshein), reaches 40 percent 12. It is with the original Words that the attribution problems mentioned above are associated. The first two Words offered to the reader in this publication are among them. The main theme of the Words of the corpus is the renewal and transformation of the Christian ascetic by the grace of the Holy Spirit, the necessary conditions and signs of such renewal. The symbolism of the number of Words included in the corpus is explained by the poetic epigraph present in some lists, which Archbishop Vasily (Krivoshein) cites in the publication of “Catechetical Words” 13. In this epigraph, the reader is called upon to, having rejected worldly cares, read with attention the proposed Words, compiled according to the number of years of the Savior’s earthly life, and, having learned from them the divinely inspired (ἔνθεος) life, grow to the measure of a perfect man 14, unite with Christ and ascend from the earth to where He dwells. The number of lines in this epigraph is also thirty-three. Obviously, this contains an allusion to Eph.4:13 - a fragment that St. Simeon often quotes 15 in his works and which also appears repeatedly in the corpus of 33 Words. A reflection of this idea can also be seen in the principle of compiling the corpus: the first Words (1, 2) are dedicated to Baptism, that is, the spiritual birth of a Christian, the following Words talk about spiritual growth: faith (3), the Sacrament of Communion (5), spiritual struggle and feat, also about monastic life (6-26), finally, the last Words (29-33) talk about spiritual perfection, patient enduring of sorrows and crying as the basis purity and dispassion. The manuscript tradition of the 33 Words corpus is represented by a relatively large number of manuscripts. Thus, no less than fourteen manuscripts are known containing the complete text of the corpus, and no less than twelve containing individual Words. The oldest manuscript, Coislinianus 292, dates from the late 11th – early 12th centuries. and contains, in addition to 33 Words, Catechetical, Moral and Theological Words, and for the latter, recognized as unconditionally authentic, the works of St. Simeon, it is also the oldest and most authoritative source. The text of the 14th century manuscript is taken as the basis for the critical text in this publication. Coislinianus 291, almost completely, up to the glosses, coinciding with the ancient text, but more correct from the point of view of spelling. To prepare the critical text, six of the most important manuscripts were used, covering, as preliminary research has shown, the main types of text represented in the manuscript tradition. At this stage of the work, compiling a complete and final stem of the manuscripts seems premature, since this would require taking into account all the discrepancies in all 33 Words, however, some idea of ​​the genealogy of the manuscripts of the corpus can be obtained from the stem given by Archbishop Vasily (Krivoshein) in his publication of “Catechetical Words” 16. The critical apparatus includes all discrepancies in the text, with the exception of differences in diacritics and accents (except for cases where erroneous variants are presented in most manuscripts or because of them the meaning or grammatical form of the corresponding word changes), as well as obvious typos (omission or rearrangement of letters, etc.). Discrepancies that arose as a result of itacism and deviations from the spelling norm, regularly found in individual manuscripts (for example, λανβάνω, εὐσευής), are included in the apparatus. Punctuation marks of the original manuscripts are not taken into account, and differences in punctuation are not entered into the apparatus. Stresses at the end of words and with enclitics are brought into accordance with the rules of the ancient Greek language. Glosses and marginalia are included in the critical apparatus, pagination in the margins is given according to manuscript A. The initial typing of the text from manuscript M was carried out by D. A. Pospelov. About how man lost the truth, because of which he was expelled from paradise, which is the word of God. What is the sin of the devil and what is the sin of Adam. And why from the very conception every person is a sinner and how through Holy Baptism he is reborn in the Holy Spirit. And that is what many prophets and kings desired before Christ. And that uninitiated Christians, when they repent of what they have sinned, should not be subject to canonical bonds and penances, but the sacrament of faith should be proclaimed to them and initiated into the fact that every Christian needs divine change, for this is perfection. Adam, when he believed the one who lied and ate from the tree of knowledge, fell from the truth because he believed the one who lied. And the human race, although after this it searched a lot for the truth, could not find it. And all the Hellenic sages point to this, who, using various methods, and most of all, by reasoning about virtues and vices, which they compiled at length and in large numbers, could not bring together, unite and harmonize in simplicity and truth. But truth is the word of God or the grace of Christ, which, with its incomprehensible power, folds numerous, divided and confused words of reasoning and reflection into a single simplicity and directness, as if into a natural, peaceful and consistent unity, and thereby exposes all other words as empty, vain and useless, since they search by touch, but cannot find the truth, hidden from human eyes by a just verdict. After all, since man accepted a lie of his own free will and without any coercion, he was condemned to grope for the truth and not find it, to pursue it, but not to comprehend it; and since it was hidden from our eyes due to faith in falsehood, it is found again and returns through faith to the truth. [Adam] believed in an implicit and unobvious lie, but we believe in a great and obvious mystery, in God incarnate. There was doubt, because of God’s commandment, but here there was confidence, because of God’s calling. What was taken on faith was exposed as a lie, since it plunged the believer into corruption and death. This, taken on faith, turns out to be the truth, since it raises the believer from corruption and death, when sin is taken away from him and goodness is given to him. Both can be judged by the end. So there is one sin, and one righteousness. Look at what the devil sinned, and look at what Adam sinned about, and you will not find anything except conceit. But they sinned because of excessive glory, since they were not glorified from a state of humility and, when they were endowed with glory, they became proud. After all, since they had never seen humility and did not know the humiliation and ignominy that comes from falling, and did not have the fear that comes from it, they became proud. Look at how righteous Jesus turned out to be: being God, He humbled Himself to free death, and death on the cross 17, intended for punishment of evildoers. So, there is one sin - conceit and there is one righteousness - extreme humility. And now who will ascend except a complete madman? After all, no one has the power to independently acquire extraordinary divine glory in life, and no one had glory before the humility inherent in him now, but everyone who is born is already deprived of glory and only through success one day becomes glorified; Therefore, how is he not mad and blind who ascends despite having previously experienced [the state of] insignificance? After all, the words: “No one is sinless except God, even if his life were one day” 18 were not spoken about those who have sinned, because how could a baby who is one day old sin? But the secret is that human nature is sinful from conception. However, God did not create man as a sinner, but as pure and holy. But since [man] who was created first lost the robe of holiness not because of some other sin, but because of pride alone, and became corruptible and mortal, then from him the sowing of the seed, and conception, and birth, and everything that follows is sinful, and everyone who is born and has not sinned is already a sinner. For this reason, a new birth and re-creation came through divine Baptism, which regenerates man in the Holy Spirit and, as it were, mixes him again with the divine nature, as it was when the hands of God created him. And it seems to recreate all his spiritual powers and again returns him to the pristine state before his fall and thus introduces him into the kingdom of God; and in its light gives him the ability to see the kingdom of God, into which the unbaptized can neither enter, nor contemplate, nor know it. And everyone who is baptized, when he becomes what that primordial one was, again works and preserves the intelligible paradise 19. And he works [to fulfill] the commandments of Jesus Christ and God who renewed him, and he preserves the grace of the Holy Spirit that has been in him since Baptism, confessing that the power of grace that is in me fulfills with me the commandments of Christ, and this is protection. After all, just as it is impossible for a house to stand or exist without a foundation, so it is impossible for a soul who believes in Christ to adopt a godly way of life if the foundation of the grace of the Holy Spirit is not laid in it. And fasting, and vigil, and lying on the ground, suffering, lack of wealth, tears, prayer are nothing. Even martyrdom itself is nothing, because those who renounced after many torments renounced because of this. The one who confesses Me 20 says: “We confess Him, we worship in Him, we are saved in Him,” because the Holy Spirit revives the soul in the same way as the soul is a Great Sacrament! May the whole earth honor him! In Him is a sacrifice of praise 21, a pure heart, that is, contrite and humble, 22 because it knows that it has [nothing] of its own, and how will it be exalted? And this humility of his, if it is truth and not ambition, is a sacrifice of praise to God. It is not the sinner who is unclean before God, but every high-hearted person, 23 for no one is without sin. The humble in heart is justified, the righteous is accepted into fellowship. Justification is the gift of the Holy Spirit. He who walks in the Holy Spirit is glorified, he who is glorified is sanctified: without sanctification no one will see the Lord 24 . “Let the wicked be taken away, lest he see the glory of the Lord” 25. Who is the wicked? High-hearted: according to the measure of exaltation there is a measure of wickedness, just as there is a measure of piety according to the measure of humility. Who then is humble in heart? Not clever, not wise, not understanding, not cunning, not knowing [anything] in itself, but partaker of the Holy Spirit, in whom is understanding, and wisdom, and understanding, 26 and instruction, and knowledge for the soul, purified and living in Him and pleasing God. And for this, the Word and Son of God became man and died for the entire human race, giving Himself as redemption. But as for the pious who had previously fallen asleep, for them this sacrifice became indisputable, since it was great and terrible; because none of the righteous after Adam’s crime could be saved, since everyone was under the sin of the forefather, under corruption and death, and no one was allowed through by the fiery sword guarding paradise 27, from which the primordial one was expelled. After all, [only] those who are undefiled and pure from all sin can be accepted into holy villages to dwell in their holy dwellings, as the Apostle also says that corruption does not inherit incorruption 28 . And it was fitting for the incorruptible Word of God in His corruptible flesh to be sacrificed and to wash the righteous from corruption, because it was not to those who are in [corruption] that the appeal belonged to that incorruption in which the first-created was created and from which it fell, but to this great dispensation of judgment and righteousness. But for those who lived later, [He] is both sacrifice and communion; and [He] in Communion mixes and transforms the communicant through unity and confusion; and that which is united [with Him] truly and properly, brings to Himself by the ineffable power of His creative Divinity, just as fire through the union makes the solid bodies that receive it fire, without abolishing their nature, but as long as they touch it, they themselves become fire. And this was desired by many prophets, kings and righteous men who lived before and foresaw that there would be those who would become flesh of the flesh of God the Word and bone of his bones, 29 but that they themselves were deprived of such benefits. So, for those who have been taught and learned and come to the consciousness of the great mystery of Christianity, who have reached the perfection of the faithful, but then fallen, since they are still men and clothed in dust, spiritual treatment is useful when they confess, and [it is useful] to impose on them the canonical bonds by which the fetters of sins are loosed, and [it is useful to apply to them] saving medicines, since they have been consecrated and have tasted the power of Christ. And they should rely on it and not sin, as the apostle says: “Sin must not have dominion over you, for you are not under the law, but under grace.”30 After all, if they had not rejected the grace of God, which they knew, then they would not have been allowed to sin. And they made themselves guilty against the blood of Christ, which cleansed their conscience from dead works in order to serve the living and true God 31; this is what they need for a second cleansing through labor and sweat, groaning and tears, so that they could say to God: “Look at my suffering and my exhaustion and forgive all my sins” 32. And forgiveness is the re-communion of perfect grace. Not because God needs the sufferings and labors of the repentant, but so that the repentant, having easily reconciled himself with divine grace, does not despise it as before and, needing a third cleansing, would not find himself rejected and the eternal fire, which eternally burns, but cannot cleanse the one being burned, would not become necessary for his purification. But for those who do not know the sacrament of Christianity, because there are, yes, there is a majority of those who have been baptized and are called Christians because of holy Baptism, but who are completely undeclared and uninstructed and, so to speak, uninitiated into this great sacrament, for such, when they confess their falls after Baptism, healing bonds and medicines are useless. After all, being ignorant of the sacrament of Christ, they will not be able to ever come to their senses from spiritual bonds and medicines, because having believed foolishly, they sinned foolishly, and having sinned foolishly, they do not have the power to know spiritual and rational healing. And therefore, just as for those who know the sacrament of Christianity and those initiated, as they learn and as they fall, bonds and medicine, cauterization, suffering and punishment are required, so for those who do not know and are untaught, the sacrament needs instruction, faith and dedication, and not fetters. After all, it is senseless to bind and burn someone deprived of feelings, and it is madness to treat the dead. But those who sinned under the law, that is, with consciousness, will be condemned by the law 33 according to the severity of the sacred canons, and those who do not have the law, sinned, that is, without receiving knowledge, are outside the law and will perish 34, in vain trying to justify themselves by ignorance, because the Lord said: “This Gospel will be preached throughout the whole universe, as a testimony to all nations.”35 Indeed, if the pagans are condemned, how much more so will the undeclared and uninitiated Christians who are in the midst of the Church of Christ, since they neglected this great work of the Word of God, for the sake of which He, being God, became man and suffered reproach and died as an evildoer. If some of these uninitiated ones sit on the throne of glory 36 of the kingdom of Christ and teach what they themselves do not know, oh [how great] is the patience of God! Rather, His great wrath and rejection are due to the fact that those in charge are blasphemers, flatterers and shameless people and infidels who have a vicious conscience, and most of all, those who boast about their idols, 37 that is, teaching speeches, for which they are admired and praised by uninitiated people like them! Indeed, it is good to believe in Christ, because without faith in Christ it is impossible to be saved, but you also need to accept the message of the word of truth. It is good to be proclaimed by the word of truth, because this is necessary, but it is also necessary to be baptized in the name of the Life-giving Trinity, so that the soul becomes a partaker of life. It is good to be baptized, but it is also necessary to receive an intellectual sensation of this mysterious life, or intelligible light. It is good to know enlightenment through rational feeling, but works of light are also necessary, because he who sees purely and unclouded must also do the works of God. It is good to do the works of light, but one must also put on the meekness and humility of Christ, so that the one who believes in Christ has the traits of Christ and, having changed so as to become meek and humble by nature, is received into the heavenly palaces and into the joy of his Lord 38 . However, if those who follow the path of God in the indicated order are caught on this path by the natural end - death, then by the mercy of the Almighty they will not be rejected, and the entrance to the Kingdom of Heaven will not be closed for them. But for those who do not follow this path, both their faith and their journey are in vain. That a person should first receive strength from Christ through holy Baptism and then follow the commandments of Christ, because holy Baptism makes [us] motionless or inactive towards evil, just like the second Baptism - through the divine and angelic image. Who are those who truly believe in Christ and what should clergy, priests, bishops and guides of souls be like? Anyone who tells someone, “do this” or “don’t do that,” is of course telling him so because he can either do it or not do it. After all, whoever would say this to someone who is unable would not be speaking in vain? The Lord said to His disciples: “Go and teach all nations, baptizing them in the name of the Father and the Son and the Holy Spirit” 39. That is, first - purification and strength through holy Baptism. And what after that? "Teaching them to observe everything that I have commanded you" 40. So, anyone who has not previously been strengthened by this power works in vain, trying to fulfill the commandments of Christ, and the one who commands him is mad and blind, because [he] must first be strengthened by the reasonable grace of Christ, which purifies the soul that receives it, and only in this way [can he] be commanded. Otherwise, how is it possible for a land full of thorns and thistles to receive pure wheat seed and not choke what was sown? For this reason, those who undertake the impossible will never bear fruit, not according to nature and order and not in accordance with the words related [to them], because everything is created, and contained, and completed by the word. And the divine Baptism of Christ has a powerful power, with which it makes those unbaptized and previously inclined to evil, when they are baptized, motionless to evil. But even if this is not the case, it still makes them temporarily resistant to the present, and this is a sign of its strength. And it disposes them to be inclined towards good, like the Angels, strong in strength, doing the will of God 41 . And for this purpose, Christ gave His divine Blood to those who believe in Him, so that through communion and Communion of it, those who believe in Him would first become partakers of the Divine nature 42 - for it is the blood of God, [and then,] as divine and having the strength of divine power, they would live according to the perfect law of the Gospel of Christ, doing His will as strong in strength 43 . However, let every believer and confessor of Christ keep in mind that if he received strength from this fortress and became capable of fulfilling the law of Christ, but neglected [it] and did not act according to the will of God, then he has renounced Christ and, as the Apostle says, tramples on the Son of God and does not consider the Blood of the Covenant as sacred 44 . And if after holy Baptism and the Communion of the divine Body and Blood some still remain susceptible to evil and are not strong in strength to do the will of God, then water was poured on such as if they were dead, because they had not yet believed in Christ. And such must come to the bishops and priests, accept the catechumen with the word of faith and believe in Christ, laying first of all a solid foundation through repentance of this great ignorance, through the laying on of hands and the acceptance of holy anointing. And when the Gospel of truth is revealed to them, and they accept a reasonable sense of the reasonable grace of Christ, touching their souls and creating in them a contrite and humble heart 45 and instilling in [him] the pure fear of God, for this is the beginning of the good path for Christians to live life according to Christ - then they will be deservedly awarded the Communion of the Most Pure Body and Blood of Christ, in order to become partakers of the Divine. nature 46. And when they are sanctified, sin will no longer, as before, dominate them, 47 because this is sanctification: to become a Christian strong with strength 48 to do the will of God, 49 so that when he is strengthened, the Christian will also be called faithful, since he has accepted the grace of Christ, and it is entrusted to him, and he lives in the Holy Spirit. Only in this way and in no other way can one become and remain a Christian. But the one about whom we were talking needs a strong punishment in order to equally repay with correction for sin and shed tears equal to the source of Baptism. He also [needs] to add to this a request that the treatment reach its end, and that he not receive condemnation to Gehenna in the event that he is taken before the healing, and its fire becomes necessary for him. After all, who can guarantee that the treatment will reach its end? Hence the bonds, hence the separations, hence the prolonged sobs, hence the prostrations to the ground and, once upon a time, standing with the faithful. And such a judgment is righteous. Why didn’t he preserve the divine sacrament that he consciously accepted? And he cannot say that his fall is second in relation to the fall of Adam. After all, if Adam had known that God was in him, he would not have tasted crime. However, at first he did not recognize that he had lost God, and then this became his usual state. And this one, in holy Baptism, consciously put on Christ, having previously been naked, as the apostle says: “Those who were baptized into Christ have put on Christ,” 50 because every rational soul, from divine Baptism itself, rationally perceives the grace of Christ, since Christ is immediately depicted in it. But since, when infants are baptized, they do not feel sanctification in Baptism, because this is a reasonable feeling, then after a short time, due to ignorance, a change occurs in them. And in some [grace] completely fades away, while in others only a small spark remains, and this great mercy is kindled again from faith, Dunaev 2007 – Dunaev A. G. Rec. on: [Dunaev A. G. Review of:] Εἰσαγωγή – Κείμενο – Νεοελληνικὴ ἀπόδοση ἀπὸ Μοναχοὺς τῆς Ἱερᾶς Μονῆς Σταυρονικήτα. Ἅγιον Ὄρος, 2005. 375 σ. (St. Simeon the New Theologian “Alphabetical Chapters” / Introduction, text, modern Greek translation by the monks of the monastery of Stavronikita. Athos, 2005. 375 pp.) // BT. 2007. No. 41. pp. 547–549. [Bogoslovskie trudy (Theological works). 2007. No. 41. P. 547–549.] Dunaev 2015 – Macarius of Egypt, St. (Simeon of Mesopotamia). Spiritual words and messages. Collection I / Preface, translation, indexes and comments by A. G. Dunaev. Critical edition and French translation of the Greek text, indexes by V. Despres. Critical edition of the Greek, Slavic and other Georgian texts by M. M. Bernatsky and S. S. Kim. M., 2015. [Makarii Egipetskii, prp. (Simeon Mesopotamskii). Dukhovnye slova i poslaniia. Sobranie I (Spiritual homilies and epistles. Collection I) / Predislovie, perevod, ukazateli i kommentarii A. G. Dunaeva. Kriticheskoe izdanie i frantsuzskii perevod grecheskogo teksta, ukazateli V. Depre. Kriticheskoe izdanie grecheskogo, slavianskogo i dr.-gruzinskogo teksta M. M. Bernatskogo i S. S. Kima.] Angold 1995 – Angold M. Church and Society in Byzantium under the Comneni. Cambridge, 1995. Devreesse 1945 – Devreesse R. Le fonds Coislin: Catalog des manuscrits grecs. P., 1945. Vol. 2. Eustratiades 1924 – Eustratiades A. Catalog of the Greek manuscripts in the Library of the Monastery of Vatopedi. P., 1924. Gouillard 1973 – Gouillard J. Constantin Chrysomallos sous le masque de Syméon le Nouveau Théologien // Travaux et mémoirs. P., 1973. Vol. 5. P. 313–327. Gouillard 1978 – Gouillard J. Quatre procès de mystiques à Byzance (vers 960–1143). Inspiration et authorité // REB. 1978. Vol. 36. P. 5–81. Hajdu 2003 – Hajdu K. Katalog der griechischen Handschriften der Bayerischen Staatsbibliothek München. Bd. 3. Codices graeci Monacenses 110–180. Wiesbaden, 2003 (Catalogus codicum manu scriptorum Bibliothecae Monacensis). Hardt 1812 – Hardt I. Catalogus codicum manuscriptorum graecorum Bibliothecae regiae Bavaricae. Munchen, 1812. Vol. 2. Martini, Bassi 1906 – Martini E., Bassi D. Catalogus codicum graecorum Bibliothecae Ambrosianae. Milano, 1906. Vol. 1. Omont 1891 – Omont H. Supplément au Catalog des manuscrits grecs des bibliothèques de Suisse // Zentralblatt für Bibliothekwesen. Leipzig, 1891. Bd. 8. Parrinello 2008 – Parrinello R. M. Santità, heresia e politica a Bizanzio nel XII secolo. Constantino Crisomallo, il falso bogomilo. Brescia, 2008. Ἀλφαβητικὰ κεφάλαια 2005 – Συμεὼν ὁ Νέος Θεολόγος . Ἀλφαβητικὰ κεφάλαια / Εἰσαγωγή, Κείμενο, Νεοελληνικὴ ἀπόδοση ἀπὸ Μοναχοὺς τῆς Ἱερᾶς Μονῆς Σταυρονικήτα. Ἅγιον Ὄρος, 2005. 1790 – 1790 τὰ εὑρισκόμενα / Ἔκδ. Διονυσίου Ζαγοραίου. Βενέτια, 1790. Pontanus 1603 – Simeonis Iunioris, theologi, presbyteri et praepositi monasterii sanctissimi martyris Mamantis ad Xylocercum de fide et de moribus tum christianis, tum monasticis Orationes XXXIII. Eiusdem divinorum amorum, sive commentationum sacrarum liber singularis. Eiusdem capita moralia duodetriginta / Ed. J. Pontanus. Ingolstadt, 1603. Catéchèses 1963, 1964, 1965 – Syméon le Nouveau Théologien. Catéchèses / Introd., texte critique et notes par B. Krivochéine. Trad. par J. Paramelle. P., 1963, 1964, 1965 (SC 96 [Cat. 1–5], 104 [Cat. 6–22], 113 [Cat. 23–34]). St. Symeon the New Theologian. Homilies 1, 2 of the corpus “33 Homilies” (Orationes [Dub.]) (Critical text, translation from Greek, foreword by A. S. Tvorogov) In this publication, the reader presented with an editio princeps of the Greek text and the Russian translation of the first two Homilies of the Corpus of 33 Homilies, which are attributed to the handwritten tradition of St. Simeon the New Theologian. The main theme of the Corpus is spiritual birth and growth of a Christian, his sanctification and transfiguration by divine grace. The Greek text and discrepancies are given on the basis of the six most important manuscripts, the earliest of which dates back to the late 11th – early 12th century. Attribution of some homilies (including, Homily 1 and 2) is questioned by modern researchers. The Greek text of the words (critical edition) is contained in the scanned original. Our electronic edition offers only Russian translation. – Editorial of the ABC of Faith. Thus, R. M. Parrinello previously announced work on the publication of 33 Words in her book published in 2008. See: Parrinello 2008. P. 17. Gouillard 1973, pp. 313–327. Ἀλφαβητικὰ κεφάλαια 2005. See: Catéchèses 1963. P. 79. For example, in: Eth. 9, Eth. 10, Eth. 14, Eth. 18, etc. Catecheses 1963. See insert. Compare: Lev.7:12–15; Ps.49:14; Ps.106:22; Ps.115:8; Hebrews 13:15. Also: “Sacrifice of Praise” at the Liturgy.