Гимн 30. Благодарение Богу за дары, которых (св. Отец) удостоился от Него. И 257 о том, что достоинство священства 258 и игуменства страшно даже 259 для Ангелов 260 .

I cannot, Vladyka, speak, even if I wanted to. For what will I say at all, being unclean in thoughts, and in actions, and in all ideas? However, wounded in soul and burning inside, I at least want to say something to You, O my God. For I see all of myself, and You, as my God, know that from (my very) birth I have defiled all my bodily and mental members, being all sin 261. Seeing mercy and love for mankind and many of Your good deeds that You have done on me, I become speechless and almost die, and I am constantly sad and sad, unhappy, since I am unworthy of all (Your) blessings. When, having come to my senses, I desire, O Christ, to think in my mind about the multitude of my 262 sins and the fact that I have not done a single good deed in my life, but instead of punishment and Your righteous wrath, which I should have suffered, as I have grieved You many times, You, on the contrary, have now honored me with such great blessings; then I come to despair and fear Your judgment, since (until now) I add sins (to sins) every day; and I tremble lest You turn Your great mercy and love for mankind into the wrath of great punishment, since, benefited (by You), I am all the more ungrateful to You, being an evil slave of You, the good Master. Therefore, everything else that served to patience, giving me the hope of eternal life, I rejoiced many times, as You alone know, trusting thereby in Your goodness and mercy. For this is why You, my Christ, took me from the whole world and separated me from all relatives and friends, in order to have mercy and save me. Assured of this by Thy grace, I had insatiable joy and sure hope. About these last two, to whom You, my King, deigned to be in me, I do not know what to say. they deprive my soul and mind of words, and stop actions and all thoughts, and even burden me with the greatness of Your glory, almost convinced me, my Savior, to abolish myself, so as not to say anything, not to do anything, not to touch any of these (things). And I myself am perplexed, surprised and saddened, how unfortunate I am agreed to serve and liturgize at such ineffable (sacraments), which the Angels tremble to look at without fear, (which) the prophets were afraid of, hearing about the incomprehensible (work) of glory and together with the economy, (about which) the Apostles, martyrs and many teachers cry out and cry out that they are openly unworthy preach (about it) to everyone in the world. How am I lost and prodigal, how despised am I, worthy to become the abbot of the brethren, the priest of the Divine sacraments and the servant of the Most Pure Trinity? For when bread is laid and wine is poured into the sign 263 of Your flesh and blood, the Word, then You Yourself are there - my God and the Word, and they truly become Your body and blood, the influx of the Spirit and the power of the Most High; and we dare to touch the unapproachable God, or better yet, who dwells in the unapproachable light - not only for this corruptible human nature, but also for all the intelligent armies of Angels. So, this ineffable, this supernatural work and undertaking, for which I am assigned, inspires me to also contemplate death before my eyes 264. Therefore, having left joys, I am overcome with trembling, since I know that it is impossible for me or anyone else to celebrate the liturgy with dignity and to lead in the body a life as if angelic, or better yet super-angelic, so that, as this word has shown and contains (Divine) truth, and in dignity become closest (to the God of) the Angels, as one who touches with his hands and eats with the lips of Him, to whom they stand with fear and in awe. And what soul will bear judgment on the brethren over whom I have been appointed to be a shepherd? What kind of mind will be able to uncondemnably experience the thoughts of each (of them) separately and bear all its (responsibilities) without omission, freeing itself [at the same time] from condemning them? I don't think this is in any way possible for people. So, I am convinced and want to be a better disciple, serving the will of one and listening to his words, (so that) for this alone I can give an account, rather than serve the morals and wills of many, test their thoughts, examine their intentions and even more deeply investigate their actions and thoughts, because judgment awaits me, and I must give an answer for the sins of those to whose shepherd, according to the ineffable destinies of God, I alone have been chosen. For everyone will be judged and will, of course, give an account of what he himself has done good or evil. I alone will give an answer for everyone. And how do I want to be saved or be pardoned when I cannot even show any deed to save my pitiful soul? For 265 be quite sure that I have nothing to say, since I have never done either a small or a great deed through which I can get rid of the eternal fire. But, O loving and compassionate Savior, give me the humble Divine power, so that I wisely through the word shepherd those brothers whom You gave me, instructing (them) in the pastures of Your Divine laws, and would raise them to the monasteries of the heavenly kingdom saved, whole, unharmed, shining with the beauty of virtues and worthy worshipers of Your terrible throne. And accept me also, unworthy, from the world, although covered with many sinful sores, but at the same time also a servant and an indecent servant of Yours, and count me among the elect, who are weighed by destinies, together with my disciples, so that we all together see Your Divine glory and enjoy Your ineffable blessings, Christ. For You are the delight, joy and glory of those who dearly love You forever and ever. Amen. In printed Greek, the particle ἤ appears everywhere here, but in P. r. everywhere καὶ, and in l. n. in the first and second cases ac, and in the third quoque. In P. r. and in l. This anthem is number 14. Latin The translator makes a note to this place, where, citing parallels from the psalms. 37, 4. 8, notes that St. Simeon says this out of humility and modesty; then he explains in what sense a person can be called all sin, that is, hyperbolically; and, finally, he warns against possible attempts to base St. on this saying. Father's teaching about the ineradicability of original sin even after baptism. We do not fully share the shallow thoughts of the author of the note, and therefore we do not present it in full. In this case, we follow the reading of P. r. and l. p.; but in the Greek printed text, instead of πλήθη it reads πάθη τῶν κακῶν μου - about one’s evil passions. Εἰς ὄνομα τὴς σῆς σαρκός; in l. n. ad corpus et sanquinem tuum… conficiendum. In l. n. the further two verses are omitted to the words": "through which I can"... You might be interested in: