Гимн 58. Как этот Божественный Отец, видя славу Божию, был действуем Св. Духом. И о том, что Божество находится внутри и вне всего (мира), но Оно и уловимо и неуловимо для достойных; и что мы – дом Давидов; и что Христос и Бог, соделывающийся многими нашими членами, есть один и тот же и пребывает не

When You reveal Yourself, Lord of all, and more clearly show the glory of Your face, I tremble all over, contemplating You above, as far as is accessible to me, low by nature, and overwhelmed with fear and amazement I say: all of Yours, my God, surpasses my understanding; for I am unclean and completely unworthy to look at You, the pure and holy Master, Whom the Angels fear and serve (Him) with trembling, and from whose face all creation shakes (and trembles). When, having said this, I close my eyes, that is, I turn my mind down, not being able to see or contemplate Your unveiled image, then I cry, deprived of Your beauty, my God, and cannot bear to be removed from You, the only Lover of Mankind. You, oh marvelously, illuminate all of me, weeping and weeping, with light, and I am amazed and weep even more, marveling at Your kindness towards me, the prodigal. Then, seeing the great ugliness of my body (my own) and the unworthiness of my pitiful soul (and my mind struck by this contemplation, I exclaim 375 who am I, O God and Creator of all, and what good have I done in life, or what commandment of Yours have I ever completely fulfilled, that You glorify me, despised, with such glory? And why or for what reason have You honored me, pitiful, day and night to illuminate with such (light)? In fact, have I ever longed for You, my King? Have I suffered through the laws of Your commandments, like all the saints who have endured this from the ages, so that You, O Christ, might save me, not 376 without works and save me, even though You are very loving? Creator of men, (however) I hear James saying 377 that faith without works is dead (James 2:20), and I tremble at the punishment that undoubtedly awaits me there, a despised (little man). So, how, Master, can I hope, as a faithful one, to be counted among those who have previously worked (for You), when I have never kept one of Your commandments? But I know that You can do everything, you do everything you want: You give to the last, O Lord, as you did to the first, and (what is especially) wonderful - first to the last of these first [that is, from the last]. When I tell you this, the Creator of the world, who first appeared above, and was once hidden from me, and after all, surrounding me with rays; I suddenly see all of You in me, the One who previously appeared above, but again hid, just as the sun, (covered by thinner) clouds, reduces its rays. How it is then accessible to those who see it and how it seems to be better seen by everyone; so You, unapproachable, are accessible to me, hidden inside me, being visible, as You know, to my intelligent eyes, growing little by little, appearing more and more clearly and more and more brilliant. Another time, You are again completely unapproachable to me. Therefore, I magnify Your incomprehensibility and Your goodness and loudly appeal to You: glory to Him who has so glorified our nature, glory to Your immeasurable condescension, O Savior, glory to Your power, glory to Your goodness, glory to You, that, remaining immutable and unchangeable, You are all immovable, (albeit) ever-moving, all outside of creation, but all and in all creation, you completely fill everything, being complete and outside of everything; You are above everything, Master, above every beginning, above every essence 378, above the nature of nature, above all centuries, above all light, the Savior, above intelligent beings, because they too are Yours, and better yet, Your thoughts are the work. For You are nothing among all, but above all; for You are the cause of what exists, as the Creator of everything. And therefore You are separated from everything, conceived somewhere above, above all that exists, invisible, unapproachable, elusive, inviolable and, being incomprehensible, you remain unchanged. Being completely simple, You are (yet all) diverse; and in general my mind (my) cannot comprehend the variety of glory and splendor of Your beauty. So, not being anything from everything, as the highest of all, You, Who are outside everything, as the God of everything, invisible, unapproachable, elusive and inviolable, You Yourself became mortal, entered the world and appeared accessible to everyone through the perception of the flesh. You (even) were known by mortals in the glory of (Your) Divinity and, completely elusive, became perceptible to them and, invisible to everyone, was completely visible (to them), and they saw the glory of Your Divine Divinity; only the faithful (saw) and see; yet the unbelievers, having seen You, the Light of the world, remained blind. So, the faithful, both then and now, always see You and have with them, You, the Creator of all things, who coexists and dwells (with them) in the darkness of this life, like the unapproachable sun, like an unquenchable lamp, which is not at all enveloped by darkness, but always enlightens those who see You. And since You are, as it is said, outside of everything, then You make those whom You enlighten to be outside the visible; and just as You, being there above with Your Father, undoubtedly, You Yourself are all with us and 379, being again in the world, are inconceivable for the world, for, being Yourself in everything, You appear above all; so You wear us out, Your servants, who are among sensible and visible (things), and, illuminated by Your light, (entirely) take away grief with You, and make immortals from mortals; and we, remaining what we were, become, by Thy grace, sons like Thee, and Gods who see God. So, who will not resort to You, the only Lover of Mankind? who will not follow You? who does not say out of love: behold, having abandoned everything, we will follow You, the compassionate, meek and gracious Lord, always waiting for our conversion and not wanting the death of those who have sinned against You (Ezek. 33:11), (Who) and now you are doing terrible things in us, which, hearing about, (how) having to be 380 once in the house of David, we marvel that it could be 381 ? The House of David is us, as his (David’s) relatives; for You Yourself, the Creator of all things, became his son, and we are Your sons by grace. You are our kin according to the flesh, and we (Yours) are according to Your Divinity. For, having taken on flesh, You gave us the Divine Spirit, and we all together became one house of David according to Your properties and according to our kinship to You. So You are David's Lord (by Spirit) 382 , and we are all (David's sons) 383 Your Divine seed. By uniting, we become one house, that is, we are all relatives, we are all Your brothers. And what a terrible miracle? or how will not everyone who ponders this and weighs it tremble that You abide with us now and forever, and make each one a dwelling place and dwell in all, and You Yourself are a dwelling place for all, and we dwell in You: each of us individually with You, Savior, all with everything, and You (mutually) with each individually, are one with one, and above us all remain one? So, You are still doing everything terrible in us. What's terrible? – listen to a little of a lot. And although everything that we have said (hitherto) is more than amazing, listen now to something even more terrible than that. We become members of Christ, and Christ our members. And the hand (I have) of the most unfortunate and my foot is Christ. I am pitiful - both the hand of Christ and the foot of Christ. I move my hand, and my hand is the whole Christ 384, for the Divine Deity, agree with me, is indivisible; I move my foot, and now it shines, just like Him. Do not say that I am blasphemous, but accept it and worship Christ, who makes you such. For if you also wish, you will become a member of Him. And thus all the members of each of us individually will become members of Christ and Christ our members; and He will make all unbecoming (members) beautiful, adorning them with the beauty and glory of His Divinity; and at the same time we will become Gods, co-abiding with God, not seeing any disgrace in (our) body, but having all become like the whole body - Christ, and each of us is a member (of it), the whole Christ is 385. So, having learned that everyone is like this, were you not afraid or ashamed to admit that my finger is Christ and my genital member? - But God was not ashamed to become like you, and you are ashamed to become like Him? - I am not ashamed to become like Him, but so that He (becomes) like a shameful member; I suspected that you had blasphemed. - It’s bad, therefore, you understood [me], because this is not shameful 386. The members of Christ are also hidden (members), for they are covered; and therefore they are more important than others (I Cor. 12, 22 - 24), as invisible to everyone, hidden members of the Hidden One, from Which in the Divine combination is given the Divine seed, terribly imagined in the Divine image, (given) from the Divinity itself, for (from) all (Divinity) all God is the One who unites with united; each part separately is the whole Christ.” Further text of the original is omitted in l. p. This note, translated from the Greek, is taken from a copy of Patmossk. manuscript, where it is placed in the form of a scholia next to the text of the hymn. by us, oh terrible mystery! and truly there is a marriage, ineffable and Divine. It is combined, I will say this again, with each individual, and each, due to pleasure, is united with the Lord. So, if you have put on all of Christ with all your flesh, then you will think without shame about all the things that I am talking about. If not at all, or if with your soul you have (only) put on the small veil of the most pure tunic, Christ, I say; then all the other members, being in old clothes, in one place, of course, are ashamed. Having a completely unclean body, or better yet, having put on an unclean body, how will you not blush? When I say this terrible thing about the holy members, and I see the great glory, and my mind is enlightened, when (even) my senseless flesh rejoices; you see your flesh defiled, you remember your obscene deeds, and your mind, like a worm, always crawls in them. That is why you attribute shame to Christ and me and say: aren’t you ashamed to [talk about] shameful things, or is it better to reduce Christ to shameful members? I tell you again: see Christ in (women’s) lies and think about what is in the lies, and about Him who came out of the lies, (which) my God also passed through, coming from there. And what could you find even greater than what I said, which He also received for our glory, so that, imitating Him, no one would be ashamed, neither talking about what He suffered, nor suffering (itself)? He was all man and truly all God; He is one, undivided, ultimately perfect man, and He is also God, complete in all members. This is how it was (happens) in recent times. St. Simeon the Reverent, Studite 387, (here) he was not ashamed of the members of every person, (he was not ashamed) neither to see some naked, nor (himself) to be seen naked. For he had the whole Christ and was himself all Christ, and all his members and the members of every other, one by one and all (together), he always contemplated as Christ, and remained motionless, unharmed and dispassionate, both being himself entirely Christ, (so) and seeing Christ in all those who were baptized and put on the whole Christ. If you, being naked, (when) flesh touches flesh, you become misogynistic, like a donkey or like a horse; then why do you dare to slander a saint and blaspheme against Christ, who united with us and gave dispassion to his holy servants? And in fact, He is the groom, (as) you hear every day, and the brides are the souls of all those with whom the Creator is united and they are mutual with Him, and (then) marriage takes place. Combining with them spiritually, in a manner befitting of God, He by no means corrupts (them), let him not be, but if He accepted them corrupted and united with them, He immediately makes (them) incorruptible. And they, seeing everything previously defiled by corruption as holy, incorruptible and completely healed, glorify the Blessed One, love the Beautiful One, and with complete love they all cleave to Him; better yet, having received the holy seed, as we said, they have within themselves the entire imaginary God. Isn’t this true, fathers? Have we not rightly spoken about Divine things? Is it not the authentic [teaching] of the Scriptures that I have unquestionably taught? So 388, if You have clothed yourself in the shame of Your flesh, without having exposed your mind or stripped off your soul, (if) You, covered with darkness, could not see the light 389; what will I do for You? How can I show You reverence? How, woe is me, will I bring (You) into the house of David? For he is unapproachable for the careless like me, completely invisible for the blind like me, completely far from the unfaithful and lazy, far from all the evil, from all lovers of peace, and from the vain he is as incomparably removed as (if he were) higher than the heights of heaven or deeper than the depths of the abyss. And who in general or how will ascend to heaven? or will he descend underground (to) explore the abysses? and how, having sought, will I be able to find a pearl, as small as a mustard seed? But, O children, gather together, O mothers, O fathers, come before the end comes; and with me, all of you, weep and weep for the fact that, having received God as little ones in baptism, or better yet, having become sons of God as infants, we, having sinned, were soon cast out outside, from the house of David, without realizing it; and let us flow through repentance, for through it all those who are cast out enter; otherwise it is impossible either to enter inside, do not be mistaken, or to see what has been accomplished in it, and is now being accomplished, and to endless ages, in Christ my God, to whom is due all glory, honor and worship, now and forever. Amen. This hymn is also taken from P. r., where, as in l. p., it is placed at number 15. The words in brackets are taken from l. p. In l. There is no such offer. So in l. n., but in handwritten Greek. text Patmossk. For some reason the code here says: ἀκούω Παύλου. In Greek the text is Ἀσίαν, but this is, of course, a typo; it is necessary to read οὐσίαν, since in l. p. costs essentiam. There are no further words in the letter. p. before: so do us... γινόμενα, c. l. n. futura. Psalm. 121, 5; Wed third antiphon" 1st tone. In l. p. inserted in spirit. In l. etc. somewhat differently: “Am I moving my hand? – and Christ too, because my hand is He,” of course.”... In l. p.: “And let us each have the whole Christ as our member. For, one having become many (members), He remains inseparably Paul also says about this: “Shall I take the hooks of Christ and make the hooks of harlots?” (I Cor. 6:15). For no one is united with another member to a harlot. And since Christ was a perfect man, as well as a perfect God, then, having these members, He merited (them) incorruptibility and deification through the very union and communion. And those from St. baptism put on Christ and preserved the image (of God), or returned it through repentance, these members, the reproductive ud, I say, and the yatra, are dead to sin, through life-giving death, and are themselves awarded the Divine nature and called members of Christ. Having seen this glory in himself (see, for example, Hymn XXVIII, pp. 123 - 124 of the present translation] and seeing himself completely deified, the saint (Father) reveals the ineffable union of God with faithful people, which occurs because of God’s extreme love for them, about which, continuing (speech), he says: “So, if you have put on all of Christ with all your flesh, then you are without You will think of shame about everything that I say.” And since the faithful put on the whole of Christ with all their flesh, the saints no longer live in the flesh, but in the spirit, “because of the Spirit of God [according to the apostle. Paul] lives in you... If Christ is in you, the flesh is dead for sin’s sake, but the spirit lives for righteousness’ sake” (Rom. 8:9-10). Therefore, “whoever abides in Him does not sin,” as the beloved (disciple) says (1 John 3:6), and he is not flesh, but one spirit with Christ. For just as he who cleaves to a woman is one flesh with her, as Paul says, so “he who cleaves to the Lord is one spirit” with Him (I Cor. 6:16-17). Spiritual father Rev. Simeon NB. This continues until the end of the hymn in l. p. Obviously, here we are talking about the suffering of Christ on the cross, during which the sun darkened. You might be interested in: