Гимн 28. Исполненные любови к Богу слова Отца показывают здесь, какое изменение произошло в нем, как он, вконец очистившись, соединился с Богом и из какого каким стал. К концу он, богословствуя, говорит (еще) и об ангелах 248 .

Oh, how immeasurable is Your compassion, O Savior! How did You deign to make me a member of Yours, (me) unclean, lost and prodigal? and how did he clothe me in the brightest clothing, shining with the radiance of immortality and filling all my members with light? For Your most pure and Divine body all shines with the fire of Your Divinity, having dissolved and ineffably mingled [with It]. So, You gave it to me too, my God, for this unclean and corruptible church (of my body) united with Your most pure body, and my blood mixed with Your blood; I know that I have united with Your Divinity, and have become Your purest body, Your shining member, a truly holy member, a bright, transparent 249 and shining member. I see (Your) beauty, I see the radiance (as) in a mirror, I see the light of Your grace, and I am amazed at the indescribable [miracle] of the world, I go into a frenzy, noticing myself, from what kind of - oh miracle - I have become, and I am afraid and ashamed of myself, and as if I honor and fear You, and I am completely perplexed in worrying about where I should sit, and with whom draw closer, and where to bow these Thy members, for what deeds and deeds should I use them - these terrible and Divine (members). Grant me, O Creator, and Creator, and my God, to say and do what I say. For if I do not actually do what I say, then I have become brass, ringing loudly and in vain (I Cor. 13:1) and not feeling the sound of blows. But do not allow me, do not forsake me, and do not allow me, my Savior, to go astray, pitiful, poor and strange, who owes you ten thousand talents (Matthew 18:24). But as once upon a time, so now, O Word, do it: for then from the inheritance and the whole land of our fathers, from father, brothers, mother, our own and strangers, and all other relatives and friends, You separated me, O Savior, a sinner and the worst of them all, You took me into Your most pure embrace - who appeared ungrateful for Your benefits; so now have mercy on me, O Merciful One, and even more have mercy on me, O my God, and protect me, and curb the (wrong) movements of my spirit, and make me able to patiently endure every temptation and sorrow of life, and what I cause to myself (with my) bad wisdom, what the envious demonic race tempts me with, and what they do to me in deed and word the weak of these my brothers. Alas and woe is me! since my members destroy me, and through them I suffer again, being dragged by the legs - I, who am destined to be the head. Walking barefoot, I pricked them with thorns, and I suffer greatly, unable to bear the pain. One of my legs goes forward, the other opposite turns back; they drag and drag me here and there, I stumble and fall down. So, I can't (anymore) follow everyone. It is bad to lie down, but walking like this is even worse than lying down, for (this) is truly terrible, since it surpasses all other misfortunes. Grant me, Lord, contrition and weeping, and grant me worthy in the darkness of this life, in this world – the vale of sorrow, to work for You and serve You well and to preserve Your holy commandments. I thank You that You have given me to live, and to know You, and to worship (You), my God. For this is life, (to) know You, the only God, Creator and Maker of all, unbegotten, uncreated, one without beginning, and Your Son, begotten of You (John 17:3), and the All-Holy Spirit proceeding (from You) 250 - the all-praised Trinity Unit, Whose worship and pious service is more excellent than any other glory, would you call earthly (glory) or heavenly. For what is the glory of the Angels, Archangels, Dominions, Cherubim and Seraphim and all the other heavenly armies, (what is their glory), or the light of immortality, or the joy, or the radiance of immaterial life, if not the one light of the Holy Trinity, inseparably threefold divided, which is one in three persons (χαρακτῆρσι) and unknown, we know, because He wants. For it is impossible for a creature to know the Creator of all things as He knows Himself by nature; by grace, all the Angels and all created nature see and understand Him, not comprehending, but understanding, since this Light desires to be known or to appear to the blind, and also to those who see, of course. For the eye does not see without light, but it receives vision from the Light, since it was produced by It. Whether you call it corporeal or incorporeal, you will find that God created everything, what is in heaven (whatever you have not heard of), what is on earth and what is in the abysses. And for all this, one life and glory, one desire and one kingdom, wealth, joy, crown, victory, peace and every other beauty is the knowledge of the Beginning and the Cause, from which everything was produced and came into being. It is the composition of the above and the below. She is the ordering of everything intelligible, She is the clarification of everything visible. The Angels held her strong, enriched with even greater knowledge and fear when they saw the fall of Satan and those deceived with him by conceit. For those who only forgot Her fell, enslaved by exaltation; those who, on the contrary, had Her in their minds, were elevated with fear and love, clinging to their Lord. Therefore, the knowledge of the power (of the Lord) also increased love (in them), since they saw the even more brilliant and clear light of the Holy Trinity; and this again reflected every other thought and made unchangeable those who, having received a changeable nature in the beginning, remain at the height of the celestials. In P. r. 2 word; in l. paragraph 3 chapter. In P. r. instead of διαθγες stands δἰ αὐτῆς, i.e., shining through Him (the Divinity). Καὶ τὸν σόν Υίὸν ἀπὸ σοῦ γεννηθέντα, καὶ ἐκπορεντὸν το Πανάγιον Πνεῦμα. The doctrine of the procession of the Holy Spirit is expressed here somewhat incompletely, since St. Simeon, in the poetic form of the hymn, in this case had to take into account the requirements of metrics. Nevertheless, based on the arrangement of words, this passage can be translated in no other way than in the Orthodox sense. Meanwhile, Pontanus gives the following translation of this passage: et Filium ex te genitum, et procedentem ex utroque Spiritum sanctissimum. Thus, here we see a clear distortion of the original Greek. Latin text translator under the influence of the Roman Catholic. teachings – filioque. But our St. The father has no hints about the latter. Ave. Simeon in his conversations or words very clearly teaches about the procession of the Holy Spirit only from the Father. See Greek. ed. creativity Simeon NB. ἐν Σύρῳ 1886 μ. I, λ. 57 σ. 294ι; λ. 61 σ. 320 2; λ. 62, σσ. 324 1. 325 1; λ. 80 σ. 438 2. R. p. “Words” by Simeon Ave. N. B. issue. II M. 1890 p. 46. 49, 103, 105, 331, etc. It is more important in this case to refer to the hymns of St. Simeon, for which there is a printed original text. But even in the hymns the Orthodox teaching about the procession of the Holy Spirit is quite clearly expressed, for example, in hymn 34 we read: καὶ μένει καὶ προέρχεται ἀφράστως. Even Pontanus did not dare to distort this passage into Latin. translation. See the latest from MR. gr. t. CXX Div. amur. With. XXXI, col. 578D. In hymn 42 St. Simeon writes: αὐτοῦ τὸ Ἅγιον προέρχεταί ыου Πνухнμα... Quote. Greek ed. μ. II σσ. 49 2 i 63 2 . See 59 more hymns in this translation and the original text to it in Appendix I. In P. r. stands not νεῖκος, but νίκος, and in l. n. – victoria. In P.K. instead of δήλωσις it is read δούλωσις - submission; in l. p., according to the last reading, is also subjectio. But the first reading seems to correspond more to the context of the speech. You might be interested in: