Гимн 47. О богословии и о том, что не изменившемуся чрез причастие Св. Духа и не сделавшемуся с познанием Богом по усыновлению непозволительно учить людей (вещам) Божественным 336 .

Who will comfort the sorrow of my heart? Having said - sorrow, I showed love (πόθον) for the Savior. This love is the action of the Spirit, or better, His essential presence, hypostatically (ἐνυποστάτως) visible inside me, (like) light. This light is incomparable and completely inexpressible. Who will separate (and separate) me from sensory (things) from which I once got rid of and hid from them, becoming outside the world 337? who will give me silence and tranquility from everything, so that I can be satisfied with the beauty and contemplation of Him, whose incomprehensibility ignites (in me) this love (τὸν πόθον)? hypostatic love (ἐνυποστάτος πόθος) is somewhat comprehensible [in Him]. For love (ἀγάπη) is not a name, but a Divine essence, communicable and incomprehensible and completely Divine. What is communicated is comprehensible, and what is higher than it is in no way. That is why I told you that that love (τὸν πόθον) is comprehensible and that it is hypostatic, as communicable and comprehensible. For everything that is comprehensible and communicable is, of course, an essence that is hypostatically communicable and in the same way comprehensible, since that which does not have essence is nothing and is called (nothing). The divine and uncreated nature is pre-essential, since it surpasses the essence of all created things; being called essential, it nevertheless has essence (ἐνούσιος) and hypostasis (ἐνυποστατος), being conceivable above any essence and completely incomparable with created hypostasis, for it is all unlimited by nature. What do you call what is not limited by hypostasis? and that which has no hypostasis is nothing; How will it be communicated to me? If you do not believe, then I will bring you Paul as a witness, who affirms that both are true. For when he says that he has within him Christ speaking and telling him by the Most Holy Spirit, he affirms that the Divinity is communicable and limited, which (however) was co-present in him unlimited and incomprehensible. When it represents those who dwell in the unapproachable light and testifies that It has never been visible to man (I Tim. 6:16); then shows the unlimitedness (of Him) and incomprehensibility. For how did he commune or fully touch Him Whom no man has ever seen? - in no way, of course, - you will tell me if you do not want to argue (with me). When again he tells you: “God (of ancient times) made light shine out of darkness, who is shining” within me (II Cor. 4:6), then what other God, tell me, does he give you to understand, if not the One who dwells in the unapproachable light, and whom no one has ever seen in any way? For the all-important One Himself, being uncreated from the beginning, took on flesh and was seen to be created for me, He Himself having wonderfully deified all of me, (by Him) perceived. Do you believe this, tell me, and do you not doubt it at all? So, if God, having become man, as you believe, deified me, the man whom He assumed, then I, having become God by adoption, see God by nature, Whom no man has ever been able, and indeed cannot see at all. Those who accepted God by works of faith and, having been regenerated by the Spirit, were called Gods, see Him Himself - their Father, always dwelling in the unapproachable light, having Him as an inhabitant living in them, and they themselves (mutually) dwell in Him - completely unapproachable. This is true faith, this is the work of God, this is the seal of Christians, this is Divine communion, this communion and the Divine pledge, this is life, this is the kingdom, this is the robe, this is the robe of the Lord, in which those who are baptized by faith are clothed, not in ignorance, I tell you, and not in insensibility, but through faith with feeling and knowledge, so that you do not say that I (only) believe, that I have put on Christ. I do not say: believe this, but a matter of faith (and affirmation of faith, and right confession of faith) 338 and have undoubted perfection [fullness] of faith, because you have put on Christ with feeling and knowledge, shining, shining with the glory of the Divinity and in the clearest light of everything changing you, (while) you invariably remain two of both: by adoption you are God, but by nature you are entirely (nothing other than) a person. When you become such, as I told you, then come and stand with us, my brother, on the mountain of Divine knowledge and Divine contemplation, and we will hear the Father’s voice together. Alas, how deprived we are of Divine dignity! how far removed from eternal life! As far as heaven is from the earth of the underworld and those who were once held there in an unfortunate way, so or even more are we all truly separated from the dignity of God and Divine contemplation, although, beyond expectation, we say that we dwell with Him and have within us abiding and dwelling all of Him Who lives in the unapproachable light; and sitting in the underworld, we want to (still) philosophize about what is above the earth and in the sky, and above the heavens, as those who know for sure, and tell everyone (about that) and be called experts (γνωστιχοί) 339 and thorough theologians and the mysteries of ineffable (revelations), which is, of course, a sign of insensibility. In fact, is he really not insensitive, and even more so, who, having been born miserably in the underworld and living in the complete darkness of the present world, and not having seen the light of the future age, which has completely shone on earth and is constantly shining, claims that he knows and understands what is in heaven, and sees everything there, and teaches others (that)? For just as a blind man who wanted to argue with the sighted and claim that this coin is copper, and this seal of (someone) other, [and not the king], and the letters (minted) on the coin mean this and that, would truly be an extraordinary monster for those who hear and see that this coin is gold and very ringing, and the seal is truly royal, showing (in no way) genuine the image of the king, and the mark means his name; this is how (the same thing) happens to us, but we do not allow something (like this) to happen, and we are not ashamed of anyone: neither the saints themselves nor the Angels who look down on our (deeds) from above. But the word of the Lord is fulfilled on us, saying that those who see do not see, and again those who hear close the ears of their souls, and do not at all hear the words of the Spirit (Matthew 13:13). Although they hear with their bodily, carnal ears, the spiritual ears of their hearts are covered, and they are completely unable to hear God. For they are in no way able to remove the veil of pride and insensibility from themselves, because they put it on themselves voluntarily and want to (have) their eyes and ears covered, and therefore they think that they see and hear. If someone tells them, listen, my children, take off the veil from your hearts (II Cor. 3:15), then they are irritated for these very words, that he called them not fathers, but children, and having acquired great hatred towards him from these words, they cannot understand the passion that is in them, or better yet, the passions that darken the mind and heart and remove those already received (by Him) from God. Slaves of conceit and pride, who voluntarily became (them) and surrendered into captivity, they always fulfill their will; Having left God's laws, they are a law to themselves, and not to God, but to themselves they serve, O audacity, instead of the glory of God, seeking their own (glory) and trying to create it by all sorts of deeds and methods. So, the glory of Christ is the cross and the passions that He endured for our sake in order to glorify us. But they do not want to endure this, as He endured, and refuse to become partakers of the glory of God, 340 preferring, O wickedness, glory from people, and choose voluntary separation from God. But You, my Christ, deliver those who trust in You from pride and bad addiction to vain glory, and make us partakers of Your suffering and glory, and grant us to be inseparably Yours now and in the future ages of ages. Amen. In l. paragraph 37 chapter: in P. r. According to the table of contents, this is the 52nd word, which, of course, is lost. In l. n. – quando mundum eub pedibus habui – when the world was under my feet. The words in brackets are taken from l. p., where added; et fidei confirmationem, et fidei tesseram... hoc est - the Latin translator explains this word. – vi seu facultate cognoscendi praediti. Further words to the end of the hymn are taken from l. k. In Greek. In the same text of the works of St. Simeon, published ἐν Σύρῳ 1886, these words are followed by another half of the hymn with a completely different content than the first, which was mechanically added here due to some oversight. The content of this second half clearly shows that this is a very special hymn, known in P. r. as the 54th word, preserved only in the title. In order to leave the hymns to the end under the same numbering as in the above-mentioned Greek. edition, we place the second half of the 47 hymns in this translation directly after the last 55 hymns of this edition, under number 56. You might be interested in: