Words 5, 6 from the corpus “33 Words” (Orationes [Dub.])

Words 1, 2 • Words 3, 4 • Words 5, 6 Critical text 1, translation from ancient Greek, preface by A.S. Tvorogova Abstract. The article continues the publication of the editio princeps of the Greek text and the Russian translation of the original Words of the corpus “33 Words” (Orationes or Or.), attributed in the manuscript tradition to St. Simeon the New Theologian. Words 5 and 6 are brought to the reader's attention. The main theme of the published Words is the Sacrament of Communion and the necessary conditions for worthy communion, as well as the main sinful passions and Divine grace as the only means of victory over them. The Greek text of the Words had not previously been published; a Latin translation of the entire corpus, made on the basis of a late (16th century) manuscript, and a modern Greek translation of individual Words, including the fifth and sixth, were published. The introductory article shows the dependence of some ideas and terminology on the treatise “On the Church Hierarchy” from the Areopagitica. Affiliation of the published Words of St. Simeon the New Theologian is currently being questioned. 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. In previous issues of The Theological Messenger, the reader was presented with the first four Words from the corpus of “33 Words” attributed to St. Simeon the New Theologian. The published fifth and sixth Words also belong to this corpus, namely to that part of it that has no overlap with the known works of St. Simeon and in relation to which there are suspicions of incorrect attribution 2 . The fifth Word is devoted to the issue of worthy communion of the Holy Mysteries of Christ. The author likens a person mired in sins and fallen into the power of demons to a traveler who has lost his way and fallen into the hands of robbers, who then remains with them and no longer wants to return to his former life. Likewise, if a Christian abandons piety and gets carried away with vain affairs - covetousness and unjust enrichment, he then falls into carnal passions, begins to seek human glory, and thus falls under the power of demons. If, being in such a state, he dares to partake of the Holy Mysteries, this, in the author’s opinion, serves as a sure sign that he has even lost the grace of Holy Baptism. The devil gains power over him because of his insolence, just as Judas fell into the power of Satan after unworthy communion at the Last Supper. Based on the context, it is clear that the author considers the bread given by Christ to Judas at the Last Supper to be Communion 3. A similar point of view is found among exegetes both contemporary to the author (for example, Euthymius Zigaben) and ancient (St. John Chrysostom, Cyril of Alexandria). St. John Chrysostom in “Conversations on the Betrayal of Judas” also draws a parallel between unworthy communion and the state of Judas at the Last Supper, 4 noting that the unworthy communicant is subject to special attacks and influence of the devil. According to the author of the Words, responsibility for unworthy communion also falls on the priest who teaches the Holy Mysteries: through such unworthy communion, he makes the Christian who has sinned by mistake or misunderstanding (ἐκ παρατροπῆς) a perfect enemy of God. To summarize, the author identifies five categories of people who cannot be admitted to Communion: • catechumens, since they are not baptized; • those who were baptized, but loved unclean and unrighteous deeds; such are called apostates from the sacred life; • suffering from hostile and unclean spirits; • those who have left a sinful lifestyle, but are still in repentance; • those who have not yet surrendered their entire lives to God and are not living completely blamelessly in Christ. In this list one can see an exact parallel with the five categories of unworthy presence in the church assembly, listed in the third chapter of the treatise “On the Church Hierarchy” of the Areopagitik 5 corpus (literal matches are highlighted in bold): From this coincidence, as well as from the reference to the holy fathers, we can conclude that the author of the Words was familiar with this treatise and sometimes followed it literally, sometimes simplifying and interpreting not entirely clear expressions. The sixth Word is devoted to sinful passions, a description of their effect on a person and ways of liberation from them. The sequence of enslavement of a person to three main sinful desires, mentioned in the previous Word: the desire to acquire money, for pleasure and empty glory, receives a more detailed interpretation. First, a person desires a comfortable and carefree life, for which he needs money, then - human glory, and when he comes to maturity - carnal pleasures. A person cannot resist the passions unless he first puts on the whole armor of God, 6 that is, in reasonable communion (νοερὰν μετουσίαν) with Christ and power “from His fullness” (δύναμιν ἐκ πληρώματος αὐτοῦ), which is the life force (ζωτικὴν δύναμιν) of every soul. In support of this thought, the author quotes verbatim canon 111 (122) of the Council of Carthage in 419. This power or grace of Christ reveals for man the tricks of the devil and the roots of passions. One can see some contradiction in indicating the means of acquiring grace: on the one hand, the author points to the need to pray to Christ for deliverance from enslavement to passions; on the other hand, the only way to receive grace is called external means or “preparatory benefits” (ἐπισκευαστὰ ἀγαθά): drinking holy water (πόσις τῶν ἁγιασμάτων), anointing with consecrated myrrh and oil, through which Christ sends sanctification, expelling the passion-producing spirits of evil. The expression ἐπισκευαστὰ ἀγαθά, apparently, was borrowed by the author from the same chapter of the treatise “On the Church Hierarchy” Areopagitik 7, parallels with which are found in Homily 5. There this expression refers to the Church Sacraments, especially the Sacrament of Communion, while the author of the Words uses it for designations for the use of consecrated substances - holy water 8, oil and myrrh 9. It is interesting that the author does not mention at all about ascetic deeds as a means of combating passions. On the contrary, according to the author of the Words, to those who do not know and do not want to learn that only Christ can grant freedom from passions, the feats of fasting and prayer only bring greater harm: such a person becomes an even greater sinner and bears the name of Christian in vain. The article by J. Guyard 10 mentioned in previous issues examines the textual parallels between the original Words of the corpus and the theses of the resolution of the Council of Constantinople in 1140, which condemned Constantine Chrisomallus for the heresies of Bogomilism, Messalianism and Enthusiasm. Among other coincidences, the idea of ​​liberation from passions exclusively through external means is also mentioned 11 . Unlike other fragments, which coincide with the theses of the Words almost literally, this point, expressing a thought similar to that contained in the sixth Word, is formulated somewhat differently: “[Chrisomall argues that] souls suffering after Baptism from evil [thoughts] cannot free themselves from them except through what is unreasonably called prepared [means]” 12. J. Guyar offers his own conjecture of the text of the resolution, which adds the word ἀγαθῶν and makes the match more accurate. It is interesting to note that in the modern Greek translation of Dionysius of Zagorea and in the Russian translation of St. Theophan the Recluse's idea of ​​liberation from passions with the help of external means has undergone correction: instead of holy water, consecrated oil and peace, true repentance, sincere confession, many tears and sighs from the depths of the soul are prescribed 13. This example is typical for the mentioned translations and clearly illustrates the approach to the source text of the translators, who did not doubt the affiliation of the Words of St. Simeon and forced to correct dubious theses to the detriment of the accuracy of the translation. About those who should partake of the Divine Mysteries. And whoever eats and drinks the Body and Blood of Christ unworthily, as the Apostle says 14. The fathers say that just as a certain noble and rich man, if he leaves the beaten and straight road, walking impassable and deserted, and falls into the hands of robbers, takes off his beautiful clothes, and they dress him in stinking rags, smelling of meat and blood, and leave him with them to overeat like them, to drink, indulge in debauchery and commit robbery; and he, finding pleasure in gluttony, drunkenness and unclean deeds and becoming accustomed over time to an unclean and robber life, seems to forget about all his relatives and about his former noble, measured and respectable way of life, since his love for piety has completely cooled 15; Likewise, a Christian man, if he leaves the path suitable for Christians and follows [the path] of the devil, that is, leaves chastity, a moderate life, and abiding in piety, and loves vanity: untruth, covetousness and theft, and from them he will move to uncleanness, fornication and debauchery and, [despite the fact that] he is such, he will begin to pursue human glory and, walking this way, he falls into the hands of demons, then it happens to him that he is even deprived of Holy Baptism. And a sign of this is if he says that he is absolutely unable to resist debauchery, except at the time when he is satiated with the most shameful [passions]; and especially if he dares to partake of the most pure Body and honest Blood of Christ. In this case, woe to both the teacher and the communicant! The second - because as much as the one who commits shameful deeds receives communion, the more he is enslaved by the devil because of his shamelessness and insolence, for [in this case] God leaves him, as the Gospel of Judas writes, that when the Lord at the divine Supper dipped a piece and gave it to Judas, after he accepted it, Satan entered into him 16; to the one who teaches [woe] because he honors the one who is not worthy to even step into the church of God with the most pure Body and Blood, [while] every Christian is forbidden to even eat with him. After all, the apostle says: “If anyone, while calling himself a brother, remains a fornicator, or a covetous, or a reviler, or a drunkard, or a predator; You can’t even eat with someone like that” 17. You see that he is no longer even a brother, but is only called one, and [it is clear] why the one who teaches is condemned: because he makes a person who sins through a misunderstanding a perfect enemy of God. But such a one must be convinced with gentle words, reminded of the terrible punishments awaiting sinners and exhorted - either as a blind man led by the hand, because we do not punish the blind, but lead, or as a madman who is worthy of pity because he suffers from the devil's violence - so that the Lord will open his ears, and he will be able to at least a little know his wickedness and through repentance he will again be called to the land of the faithful. After all, such a one became wicked: if he had reverence for Christ and knew that God does not love iniquity, as it is said: “The evil one will not dwell with You; The wicked will not abide in Your sight"; and that He hates all who do iniquity 18 He would be ashamed to touch His Body, lest He should perish by the angel’s sword. But since many of these living in the world, out of shame before people, so as not to appear unworthy, dare to receive divine Communion and, if someone interferes with their audacity, they do not understand that they are doing something that dishonors them, but if they encounter an obstacle to immaculate Communion, they persistently indulge in recklessness, complete neglect, despair and destruction and do not thank the one who prevents a great danger, greater than which there is no and was: after all, because of unworthy Communion, they find themselves guilty against the Body and Blood of Christ 19 (and is there anything worse than being subjected to such a punishment as those who crucified Christ would have to accept?); with such you should do this: gather together the whole brotherhood and for their sake call upon God with tears, that [God] may deliver him over to Satan for the destruction of the flesh, so that the spirit may be saved on the day of our Lord Jesus Christ 20 . What does it mean for him to be betrayed to Satan for the destruction of the flesh? So that the body would be marked by various incurable diseases, suffering, torment, blows and wounds, as well as all kinds of ailments, as the devil struck Job with fierce leprosy from the sole of his foot to the very top of his head 21 so that, although involuntarily, he would come to his senses due to the brokenness of the body, and [then] what he did not want to do, being healthy, he would begin to do with groaning and sorrow: after all, when the soul sins, God punishes the body. And the holiness of divine Communion has strong power and power to forgive sin and cleanse the soul of attachment and desire for it. And just as it is impossible for fire and water to exist in one vessel, so [cannot exist together] the Body of Christ and vile sin in one Christian man. But even if the one who loves sin and [at the same time] partakes of the holy Body of Christ and His most pure Blood does not die immediately, he is assigned a place where the worm does not die and the fire does not go out 22. So, if he can burn and endure forever with the devil, then let him receive communion without fear. If not, then it is better for him to be temporarily removed from Holy Communion, to repent, to cry before God, to work a little in what he should do, to refrain somewhat from shameful deeds, and then to receive Communion without fear, so that Satan, who has entered into him and powerfully draws him to debauchery and other impurity, will be killed. After all, the one who loves shameful things excessively does not love them in itself, but is under the influence of the devil, by whom he was first ensnared and through the desire for pleasure opened the door for him, into which he stuck his head, and now, having entered little by little, he completely lies down, as if on the bed of his heart, so that the possessed often eat with pleasure even dung, which should be kept in mind by those to whom this serpent has left at least a little reason, by the great mercy of the divine fishing; and [he needs] to strive towards Christ, the only one who has the power to drive away demons and heal illnesses, both mental and physical. It should, however, be known that the Holy Fathers exclude five categories [of people] from Divine Communion: the first - the catechumens, as not yet baptized; the second are baptized, but have loved uncleanness and unrighteousness, and such are called apostates from the sacred life; still others suffer from hostile and unclean spirits; fourth - those who have abandoned a lifestyle contrary to [piety], but are still in repentance; fifth - those who have not yet surrendered their entire lives to God and do not live completely blameless in Christ. For there are four [conditions]: worthy, unworthy, worthy, unworthy. The unworthy is completely deprived of this Food and Drink, and the worthy - if he approaches with dignity, then he is worthy, but if unworthy, he eats and drinks condemnation for himself, without considering the Body of the Lord 23. In fact, there are five categories of excommunicated people: catechumens, as not yet baptized; fornicators and adulterers, homosexuals 24 and the perverse, 25 murderers, covetous people, robbers, the unrighteous, the proud and the lawless, who, being such, do not feel [it]; still others are possessed by demons; fourth - those who have resorted to repentance and confession, who are assigned a certain time to remain outside [the church]; fifth - those who have not yet fulfilled the time of repentance assigned to them. And these five [categories] obviously belong to the unworthy. And he who is pure and blameless is worthy of the Body and Blood of Christ; nevertheless, when it suddenly happens that someone worthy stains himself with something, since he is still a man, then such a person, although worthy, would receive communion unworthily, since he did not discard what he had disgraced himself with. Consequently, he eats and drinks unworthily who, being worthy, did not approach it worthily. About how people are caught up in money, pleasure and empty fame. There are three things that captivate every soul that comes into this life: money, fame and pleasure. And every man, because he does not know that this world is a place of suffering and moderate punishment because of the first crime of the first man and the father of all men, and only death is the rest, when he begins his life, desires money in order to live without need and sorrow, and some time later wants to be honored and glorified; when he reaches maturity, he desires to enjoy pleasures: as a sensual - sensual, as a visible - visible, as a temporary - temporary. After all, he who looks at the visible cannot see the invisible, just as he who looks at the invisible cannot see the visible. But anyone who has recently come into this present visible life, if he is not taught, then does not even know whether there is something invisible, does not know the obvious [fact] that he is mortal and transitory, that he was created not for this present life, but for another, future world, in order to [now] learn it, prepare for it and finally become worthy of it. So, [a person] should know that if these three [passions] have already prevailed over him, then he cannot free himself from them, even if he wants, just as a sparrow caught in a trap [cannot escape from it, even if he flaps his wings vigorously. And he needs help and a higher power, because these networks of the devil are strong, because of which a person falls under his power. And if it turns out that after death he is held by them, then, having died, he will find himself where the one who took him into slavery is, for whoever is defeated by someone is his slave 26 . After all, the power of these three things is strong, since they are visible, necessary for life and with their pleasantness attract and chain desire; and then they convince the one they have caught that he was created only for their sake. But if he has not yet been caught by them, he still cannot keep himself undetected, but after a short time he falls into their captivity, because the devil imperceptibly subjugates us to himself, since he uses against us what he has taken from us. Therefore, everyone must try to have time to put on the whole armor of God, 27 which is numerous, varied and varied, and all is one Christ, that is, in reasonable communion with Him and the strength from His fullness, 28 which is the life force for every soul, without which it is inconvenient and impossible for the soul to live and see. Because those who were baptized into Christ put on Christ 29 so that by this [power] the [Christian] would live and, being alive, would see and could remain undetected by these three things, since then the real benefits for which he was brought into this life would be revealed to him. But if he has already fallen under their power, he should ask and pray a lot to Christ, and also take intermediaries, but not so that his sins will be forgiven, but so that Christ will free and deliver him from enslavement to these three [passions], because he cannot free himself, even if he wants to. So that when he is freed, he asks for and receives remission of what he previously sinned, and, thanks to the participation of divine power, no longer sins with it. After all, there is a canon that says: “If someone says that the grace of God, by which he is justified in Christ Jesus our Lord, has power only for the remission of sins already committed and does not provide help so as not to commit other sins, let him be anathema.” But what holds these three things together? A certain hidden and imperceptible satanic force that induces the soul to desire them as if they were good, as if they gave her peace and joy and preserved her from sorrows and sorrows. And she cannot calmly notice the harm occurring from the enemy if she has not previously been enlightened by God, as we can see that a pregnant woman desires bad [food], which only she considers tasty, and eats it. After all, this is the only thing the devil always tries to do: so that they don’t find out that he himself is doing this unnoticed, with the help of [passions] catching and kidnapping someone who experiences [passion] and does not know the sacrament of Christianity. And the sacrament consists in the fact that for the sake of faith (and not for the sake of works) the rational power of the Divinity of Jesus enters baptized souls and shows them that it is not on their own that they indulge in covetousness, love of fame and lust. But into those souls who, after holy Baptism, were overcome by these three things, such grace cannot otherwise enter except through the preparatory means in which alone there is salvation, that is, through drinking holy [water], anointing with consecrated oil and holy myrrh and perceiving their fragrance, as a result of which Christ sends sanctification to these [people], and [these means] become cleansing for souls. Because the evil spirits that produce this insane and senseless need cannot tolerate the mental indwelling of the Holy Spirit, which is accomplished through these sensory and visible [means], and they flee. And when a Christian learns what the freedom of Christ is, which He grants to those who seek refuge in Him, then he thanks and never ceases to thank Him who said: “Everyone who commits sin is a slave of sin.” But the slave does not remain in the house forever; the son remains forever. So, if the Son sets you free, you will be truly free” 30. What then? When he partakes of the divine Body and Blood of Christ with such knowledge, he becomes one with Him, bone of His bones and flesh of His flesh 31 . And after he is sanctified, if he has money, then he has it as if he does not have it, because he sees it for what it is in essence; if he has glory, then he has it as if he did not have it, and those who have wives as if they did not have 32, as the apostle says, and those who use this world as if they do not use it 33. The same [apostle] also says this: “But I do not want to boast, except in the cross of our Lord Jesus Christ, by which the world has been crucified to me, and I to the world” 34 . “By whom” means this: if Christ had not come and sacrificed Himself for me, and if I had not been filled with the holiness He gave, I would have perished, because there is no other salvation. So, whoever has not learned this because he has not learned, and who does not want to learn this, has foolishly believed in Christ, is in vain called a Christian, and Christ will not help him in any way, because he gives the devil greater power over himself, since he has become an even worse sinner. Fasting is useless for such a person, because sinful passions rise up against him even more. When he sings psalms or prays, the devil powerfully snatches him away from God, because he stands before God with carelessness, because he cannot even stand before Him with fear, reverence and understanding, but allows his mind to imagine absurd and nasty things and listens to this before God more than what he utters with his lips. When he does alms, he destroys it, because if the one who does alms does not see that his soul is freed, and he receives permission from these bonds, that is, covetousness, love of fame and lust, then he has lost what was given; because the giver of alms receives in return the great mercy of God, that is, the health of the soul, which is freedom and deliverance from these three evils, since the Kingdom of Heaven accepts souls departing to another world only if they are healthy. For this corruptible must put on incorruption, and this mortal must put on immortality. And here on earth is a hospital for a painful and passionate nature, and the roots of the Kingdom of Heaven are also here, below. After all, if King Christ does not reign here over the soul, then it will not find another salvation. First, a person is born again here, and then he can see the Kingdom of God, but the one who does not see the Kingdom of Christ above him has not yet been born again, and he certainly needs to be born so as to see the Kingdom of God here. But look also at the difference between these three tyrannical passions: money, fame and power. It happens that there is one person who is covetous, another is a lover of fame, a third is a lover of voluptuousness, but it is impossible to find one and the same person who would be very covetous, and extremely ambitious, and completely voluptuous, but [everyone] is overcome by one [passion], while others, although also involved, but in moderation. And a person overcome by one of these three [passions] neglects the other two: the covetous for the sake of money neglects fame and pleasures; he neglects fame because for the sake of acquisition and small coin he does not avoid shame and disgrace, but loves to acquire money in dishonorable, shameful, unfair and strange [ways], because he looks only at acquiring profit; and neglects pleasures so as not to engage in empty affairs and not waste the money that he loves. The glory-loving person despises both money and pleasure for the sake of fame: he spends money recklessly so that he can be glorified and praised, but he rejects pleasure so as not to be ashamed and not to be reproached. The voluptuous person neglects both money and fame: he wastes money dissolutely on excesses and pleasures, and he despises all glory and is subjected to all kinds of dishonor for the sake of pleasures and shameful deeds. And not one of those listed wants to change either because of fear of punishment, or for the sake of the Kingdom of Heaven, but he ridicules punishment and neglects the Kingdom of Heaven. What then? The covetous ridicules the voluptuous and glory-loving: the glory-loving one - because for the sake of glory he does not agree to receive income in worthless and dishonest [ways], and the voluptuous one - because for the sake of shameful deeds he squanders his own property and his wealth. The lover of glory ridicules the covetous and the sensualist: the covetous - because for the sake of acquiring money he receives income from nasty and dishonest deeds, the sensualist - because he exposes himself to shame and dishonor. The sensualist ridicules the glory-loving and covetous: the glory-loving - because for the sake of glory, so that there is no reason to reproach him, he oppresses himself with chastity, and the covetous - because in order not to waste money on trifles, he is abstinent and content with little. And each of them follows his own demon and recklessly condemns the other, not seeing his passion, so that for both reasons, both because of passion and because of condemnation, he becomes guilty of eternal condemnation. Therefore, let us beg our only hope, Christ, to deliver us from these three shackles and sanctify our senses, so that we can hear divine words, so that we can see dispassionately, so that we utter words of repentance and blessing instead of reproach and condemnation, so that we can touch and touch healthily, because if we do not recover from these mental illnesses of ours, faith is in vain, piety is in vain, worship of God is in vain, in vain is fasting, prayer is in vain, alms are in vain, since all this is for the sake of our restoration and health. And if we do not recover, then we have believed in Christ foolishly, for he who believes in Christ has eternal life, which is the grace of our Lord Jesus Christ. But he who believes in Christ and does not have eternal life has believed in Christ in vain. So let him ask and receive eternal life, so that it becomes clear that he believes in Christ, because whoever does not have the spirit of Christ belongs to the devil as an infidel, because there is no middle [state]. Just as eternal life comes from faith, so faith is known by eternal life, which may we receive from now on and forever through the grace of the One in whom this faith is, Christ. John Chrysostom, St. 1896 – John Chrysostom, St. Creations. St. Petersburg, 1896. T. 2. [Ioann Zlatoust, sviatitel’. Creation (Works). Saint Petersburg, 1896. Volume 2.] Tvorogov 2016 – Simeon the New Theologian, St. Words 1, 2 from the corpus “33 Words” (Orationes [Dub.]) / Crit. text, trans. from Greek, foreword by A. S. Tvorogov // BV. 2016. No. 22–23. Vol. 3–4. pp. 380–407. [Simeon Novyi Bogoslov, prepodobnyi. Slova 1, 2 iz korpusa “33 Slov” (Orationes [Dub.]) (Sermons 1, 2 from the corpus of “33 sermons” (Orationes [Dub.])) / Kriticheskii tekst, perevod s grecheskogo, predislovie A. S. Tvorogova // Bogoslovskii vestnik (Theological herald). 2016. No. 22–23. Vypusk 3–4. P. 380–407.] Tvorogov 2017 – Simeon the New Theologian, St. Words 3, 4 from the corpus “33 Words” (Orationes [Dub.]) / Crit. text, trans. from Greek, foreword by A. S. Tvorogov // BV. 2017. No. 24–25. Vol. 1–2 pp. 528–572. [Simeon Novyi Bogoslov, prepodobnyi. Slova 3, 4 iz korpusa “33 Slov” (Orationes [Dub.]) (Sermons 3, 4 from the corpus of “33 sermons” (Orationes [Dub.])) / Kriticheskii tekst, perevod s grecheskogo, predislovie A. S. Tvorogova // Bogoslovskii vestnik (Theological herald). 2017. No. 24–25. Vypusk 1–2 P. 528–572.] Theophan the Recluse, St. 1892 – Words of St. Simeon the New Theologian / Trans. from modern Greek St. Theophan the Recluse. M., 1892. Issue. 1. [Slova prepodobnogo Simeona Novago Bogoslova (Sermons of st. Symeon the New Theologian) / Perevod s novogrecheskogo sviatitelia Feofana Zatvornika. Moscow, 1892. Vypusk 1.] 1790 – 1790 Τὰ εὑρισκόμενα / Ἔκδ. Δ. Ζαγοραίου. Βενετία, 1790. Heil, Ritter 1991 – Corpus Dionysiacum ii: Pseudo-Dionysius Areopagita. De coelesti hierarchia, de ecclesiastica hierarchia, de mystica theologia / Ed. G. Heil, A. M. Ritter. B., 1991 (PTS 36). Krivochéine 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]). Σύνταγμα 1853 – Σύνταγμα τῶν θείων καὶ ἱερῶν κανόνων / Ἔκδ. ὑπὸ Γ. Λ. Ῥάλλη, Μ. Ποτλή. Ἀθ., 1853. Τ. 3. 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. Cambridge - P., 1924. Gouillard 1973 – Gouillard J. Constantin Chrysomallos sous le masque de Syméon le Nouveau Théologien // TM. 1973. Vol. 5. P. 313–327. Hajdú 2003 – Hajdú K. Katalog der griechischen Handschriften der Bayerischen Staatsbibliothek München. Bd. 3. Codices graeci Monacenses 110–180. Wiesbaden, 2003 (Catalogus codicum manuscriptorum Bibliothecae Monacensis 2.3). 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. S. 22–26. St. Simeon the New Theologian. Sermons 5, 6 from the corpus “33 sermons” (Orationes [Dub.]) / Critical text, translation from Ancient Greek, foreword by A. S. Tvorogov This publication continues the editio princeps of the Greek text and the Russian translation of the original Sermons of the Corpus of 33 Sermons (Orationes or Or.), attributed in the manuscript tradition of Simeon the New Theologian. The Sermons 5 and 6 are offered to the attention of the reader. The main theme of the Sermons is the Sacrament of Communion and the necessary conditions for a worthy Communion, as well as the basic sinful passions and Divine Grace as the only means of overcoming them. The Greek text of Sermons has not been published before, the Latin translation of the whole corpus was made, based on the late (XVI century) manuscript, and a Modern Greek translation of individual Words, including the fifth and sixth. The introductory article shows the dependence of some ideas and terminology on the treatise “On the Church Hierarchy” from the Areopagitic corpus. The attribution of the Sermons to St. Simeon the New Theologian is now being questioned. 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 XI – early XII century. 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. See more in the publications: Tvorogov 2016; Tvorogov 2017. “After accepting what was offered, the devil entered into Judas, despising not the body of the Lord, but despising Judas for his shamelessness, so that you would know that those who unworthily partake of the Divine Mysteries are especially attacked and constantly entered by the devil, just as then into Judas” (Ioannes Chrysostomus. De proditione Judae 1 // PG 49, 380:49–55. Rus. trans.: John Chrysostom, St. 1896. P. 417). Ps.-Dionysios Areopagita. De ecclesiastica hierarchia 3, 7 (Heil, Ritter 1991. S. 87). Ps.-Dionysios Areopagita. De ecclesiastica hierarchia 3, 7 (Heil, Ritter 1991. S. 88). The word ἁγίασμα had many meanings, including the Holy Mysteries of the Body and Blood of Christ (See: Lampe 1961. P. 17). However, in this context, the author uses this word when speaking only about drinking (πόσεως τῶν ἁγιασμάτων) and, most likely, means holy water. It is unlikely that myrrh is mentioned here in the context of the Sacrament of Confirmation, since the listed remedies are intended for a person who is overcome by passions after Baptism. Τὰς μετὰ τὸ ἅγιον βάπτισμα τοῖς τῆς κακίας ἐπηρεαζομένας ψυχὰς μὴ δύνασθαι τούτων ἐλευθερωθῆναι, εἰ μὴ διὰ τῶν ἐπισκευαστῶν ἀνακαλουμένων ἀνοήτως (Ibid. P. 319). Theophan the Recluse, St. 1892. P. 212; Ζαγοραῖος 1790. Σ. 127. 1 Corinthians 5:11. Wed. Ps.5:4–6. Lat. translation: in masculos insanientes. See PG 120, 345A. Lat. translation: corrupti. Ibid.