Гимн 46. О созерцании Бога или вещей Божественных, о необычайном действии Духа Святого и о свойствах (περὶ τῶν ἰδίων) Святой и единосущной Троицы. И о том, что не достигший вступления в царство небесное не получит никакой пользы, хотя бы он был и вне адских мук 334 .

That You have done this in me, O all-guilty God and King? For what should I say or think? Although the miracle I see is great, But it is unknown and invisible to everyone. What kind of (miracle) is this? - Tell me. I can say with certainty: Darkness and shadow, sensual and feeling, A material creature, blood and flesh I hold, unfortunate, and (with them) mixed, to the Savior, Those who are in them are unhappy and pitiful, I am overcome with horror when I want to speak [about that miracle]. I see smartly, but where, what and how - I don’t know. For it is completely inexpressible, as I [see]. Where [I see] - this, I think, is both known and unknown: It is known because (something) is seen in me, And vice versa is shown in the distance; However, it is also unknown, since it introduces me To (some) place, in no way and absolutely nowhere (located), And produces in me oblivion of the sensual, And naked from everything material and visible And (even) from outside the body torments me. What is it that produces this in me? What do I see, say, and cannot express? However, listen and you will understand this thing. So she's completely unstoppable to everyone, And for the worthy it is both perceptible and communicable, And taught, having been subtly combined, And united with the pure ones inseparably, And dissolved in an unmixed mixture - All with all those who live blamelessly. She shines in me like a lamp, Rather, she is seen first in the sky, Being immeasurably higher than the heavens, It seems very unclear, invisible; When will I find it with difficulty? And I will relentlessly ask for it to shine, Either she is seen more clearly there, And ineffably uniting with her ladyship, Or is everything completely inside me shown, (Like) a spherical, quiet and Divine light, Ugly and formless, in an ugly image Visible and telling me the following: Why do you limit My presence to the heavens? And do you look for Me there, thinking that I live there? Why do you think that I am on earth? And you proclaim that I am with everyone, Determining that I am everywhere? So, this “everywhere” ascribes magnitude to Me, But I have no size at all, For know that My nature is above magnitude; Otherwise, “on earth” shows a limitation, But I, of course, am completely unlimited. You have heard that I am with the saints, Himself with His whole being (His) perceptibly, Through contemplation and even communion, With My Father and the Divine Spirit, So, if you say that We abide together in everyone, Then you will make (of Us) many, dividing us into many; If you say that it is one, then as one and the same in everyone, Is it better than this one both above and below? How can one and the same coexist with everyone? How will he who fulfills all things dwell in one? Being in one, how will you fill everything? Listen to the ineffable mysteries of the ineffable God, (Mysteries) marvelous and absolutely incredible. There is a true God, truly there is. This is what all the pious confess. But He is nothing that we know at all, Not even anything that the Angels know. In this [world] God, I say, is not anything, Nothing of all, as the Creator of all, But above all. For who could say What is God, that is, to say That He is this or that? I don’t know at all what He is like, what kind, what kind or different He is. So, I didn’t know what God was like In image and appearance, in size and beauty, How shall I explain His actions: How is He seen when He is invisible to everyone? How does he remain with all created nature? How does he dwell in all the saints? How does it fill everything and not fill anywhere? How is He above all and everywhere? After all, no one can say this at all. But O You, Whom none of the people have seen at all, O All-Tsar, the only pre-womb, I thank you with all my heart, That You did not despise me, down in the darkness Lying down, but touched me with His Divine hand, Seeing which, I immediately rose up, rejoicing, For she shone brighter than the sun. I tried to hold her, unfortunate one, But she immediately disappeared from my eyes. And again I found myself completely in the dark, Fell to the ground, crying and sobbing, Wishing to see Your Divine hand again. You extended it and appeared to me more clearly, And I hugged and kissed her. O goodness, oh great mercy! The Creator gave (me) to kiss his hand, Containing everything (with its) power. O talent, O ineffable gift! And again the Creator took her back, Testing, of course, my will, Do I love her and her Giver, Do I despise everything, did I prefer her, And am I in love with her? I immediately left the world and the things in the world, Closed all my feelings together: Eyes, ears, nostrils, mouth and lips, He died for all his relatives and friends, Indeed, truly I died by will, And I sought only the hand of God. She, seeing that I did this, Secretly touching my hand, she took it And she led me, who was in the midst of darkness. Feeling (this), I joyfully followed: I ran quickly night and day, Walking cheerfully and with zeal. Walking, on the contrary, I was motionless, And then he had more time to (stretch) forward. O sacraments, o victorious rewards, o honors! When thus I ran among the lists, That ineffable hand (of God) overtook (me) - Since my holy father prayed - And touching my pathetic head, Better yet (herself) she became my crown. Seeing her, I felt indescribable joy, Inexpressible joy and complacency. For how could I not (rejoice) having conquered the whole world, And from the hand of God the Divine crown, Better than the very hand of the Lord of all Having received, lo and behold, instead of a crown? Shedding light, she seemed immaterial to me, She seemed to stretch out her nipple to me She gave it to me abundantly, as to the son of God. Oh sweetness, oh indescribable pleasure! She and the cup of the Divine Spirit And an immortal stream became for me, From which, having received communion, I was satisfied with that food Heavenly, of which only Angels They are nourished and preserved incorruptible, (Being) second lights through the communion of the first (Light). So we are all Divine and ineffable The natures became partakers, Children of the Father, brethren of Christ, Baptized with the All-Holy Spirit. But, of course, not all of us have known grace, Illumination and inclusion, because not (everyone) Born this way, but it's barely One in a thousand or ten thousand Known in mysterious contemplation; All other children are miscarriages, For like children (νεαροί), having been baptized with water Or even with fire, they don’t feel it at all; So they too, being dead (νεκροί) through unbelief And they are poor because of not doing the commandments, They don’t know what happened to them; Since it is a terrible wonder, so that the deluded faith So if you say that you know Him by faith, And you think that by faith you are the son of God; Then let the incarnation of God be “faith.” And not by deed, say, He became man If it's true. He became the son of man That is, of course, what He actually makes you, a son of God. Therefore, if He did not become a ghostly body, Then we, of course, do not mentally (become) spirit. But just as the Word was truly flesh, So It indescribably transforms us And truly makes them children of God. Having remained unchanged in the Divinity, the Word Became a man through the perception of flesh; Having remained unchanged as a man in flesh and soul, It made me all God. Taking on my condemned flesh, It clothed me with all the Divinity. For when I was baptized, I put on Christ, Not sensually, of course, but smart. And how not - God by grace and adoption He who with feeling, knowledge and contemplation put on the Son of God? If God the Word became ignorant As a human being, one should naturally think That in ignorance I too became God. If in knowledge, action and contemplation Then one must philosophize Orthodoxy, That I am entirely through communication with God, With feeling and knowledge, not being, But by communion, of course, he became God. Just as God was unfailingly born A man in the body and visible to everyone, So ineffably He gives birth to me spiritually And, (although) I remain a man, makes me God. And how He, visible in the flesh, The people did not know that He was God; So we [are seen as] as we were for everyone, Oh miracle, visible, of course, to people, The same as we have become by Divine grace, We are usually not visible to many, But only those whose soul's eye has been cleansed, We appear as in a mirror; Neither God nor we have been purified We are not visible, and for them it is absolutely incredible, So that we may ever become completely like this. For those who are unfaithful are those who are confirmed If not yet unfaithful, then completely dead, As Divine Paul showed 335 . Do not turn out to be unfaithful, but tell me and answer wisely: Which of these two do you prefer: Is faith dead, devoid of works, Or unbelief with works of faith? Of course, you will say: what is the use of doing Without right and perfect faith? On the contrary, I will object to you: what kind of The benefits of faith without works? So, if you want to know what we said before, And become God by grace, Not a word, not an opinion, not a thought, Not by faith alone, devoid of works, But by experience, deed and contemplation Intelligent and most mysterious knowledge; Do what Christ commands you And what He endured for you. And then you will see the most brilliant light that has appeared In the completely enlightened air of the soul, In an immaterial way, you will clearly (see) the immaterial essence, All truly penetrating through everything, From it (the soul) - through the whole body, since the soul is located In everything (the body) she herself is incorporeal; And your body will shine, as will your soul. The soul, for its part, like shining grace, He will shine like God. If you do not imitate humility, To the suffering and desecration of the Creator And you don’t want to endure them, Either mentally, or better yet sensually You (yourself) remained, oh madness, In the darkness and tartar of my flesh, Which is decay. Because what else How is death not in an immortal vessel [to be] Prisoner (in it), of course, forever, Deprived of all the blessings that are in the world, And the light itself? I'm not even talking anymore Consignment to fire and gnashing of teeth, and weeping and worms, But (about one thing) living in the body, like in a barrel, After the resurrection, as before, And (to) not look outside anywhere, Do not perceive light at all inside, But to lie this way, deprived All the pleasures here and in the future, As I said before. So say, listener, speaker: I don't want to be Nor enjoy those benefits But I just wish I was out of torment And at least not to accept a completely fiery test. What benefit will it be to you (from this), as I said? Answer me, wise one, and say: Do you believe that there is or will be Another greater punishment? Yes it will not; in fact, you claim that, being alone, You will then be in torment and torment. After all, if you said that the spiritual body Then you will receive it, then how can a soul To be enclosed in it, like in a barrel? Listen and learn how it goes. Just as a seed is sown according to kindred Wheat, I tell you, barley and other (cereals), And according to its kind it sprouts again; They fall into the ground as they happen to be. The souls, having left them, In the future resurrection of the dead Each of them finds its worth A cover full of light or darkness. Pure and participatory lights, And lit their lamps They will, of course, be in the non-evening light; The unclean, having the eyes of the heart How will they see the Divine Light? No way - tell me. So answer me When they (begin) to ask after death, who will hear them, And he will open their eyes, woe is me, When they voluntarily did not want to see the light And light the spiritual lamp? Therefore, hopeless darkness awaits them. The bodies, as we said, are equal Even the saints decay and rot, but they rise as they were sown. Pure wheat, blessed wheat - Holy vessels of the Holy Spirit, Since they were the purest, Then they rise also glorified, Shining, shining like Divine light. Having settled in them, the souls of the saints Then they will shine brighter than the sun, The divine laws of which they preserved. (The bodies of) sinners also rise (as such), How they were sown in the ground: Muddy, fetid, full of rot, With defiled vessels, the tares of evil, Completely dark, like those who have done works of darkness And former instruments of all things But they too rise immortal And spiritual, but similar to darkness. The unfortunate souls, having united with them, Being themselves gloomy and unclean, They will become like the devil, Like those who imitated his deeds And those who preserved his commands. With him they will be placed in unquenchable fire, Having been given over to darkness and tartarus; It would be better if they were brought down In dignity, in proportion to the severity The sins that everyone carries And they will remain there forever and ever. The saints, on the contrary, as we said, Rising each on the wings of (his) virtues, The Lords will rise up to meet, And they each have their own merit: How someone prepared himself, of course, So it will be closer or further from the Creator, And he will remain with Him forever, Playing and having fun with incomprehensible joy. Amen. In l. There is no such hymn at all, but in P. r. it is only known in the table of contents as word 50. Perhaps St. The Father means Ephesus here. 2.1 – 5 or II Cor. 4, 4. You might be interested in: