Гимн 59. Послание к монаху, вопрошавшему (св. Отца): как ты отделяешь Сына от Отца, мыслью (ἐπινοίᾳ) или делом? В нем найдешь богатство богословия, опровергающего его (вопрошателя) хуление 390 .

You have shone and shown the light of (Your) glory, The unapproachable light of Your being, O Savior, And enlightened the darkened soul, Better is she who is darkness from sin, Like someone who has lost her natural beauty, And, as if from hell, he raised the one lying down, And let me see the light of the Divine day, And illuminated by the rays of the Sun, And become light yourself, oh great miracle! [What] those who do not despise do not believe The glory of man, as You commanded. For they have not tasted the Divine glory, which You, my God, gave and now give To those who with all their hearts and with their entire will have Sought You - eternal glory, You are truly glorified by God, To see Whom loud glory is not given. Who is worthy to always see You He has, of course, achieved angelic dignity, Although bound by nature by flesh. If you also wanted to stay with him 391, Not choosing to remain within yourself, Then You have fulfilled Your economy, Having made the corruptible like You God, You are the eternal God, Co-existing in nature with God without origin. Son and Word, born of You, Who is not separated from You by thought, But in deed we are inseparable from You. If He is separated, it is not by nature, But rather a hypostasis or face; For in deeds it is [typical to speak] of the wicked and godless, Thought is completely darkened. Indeed, (if) the mind has a word born Incessantly, of course, then how is it separated? If It (God the Word) is really born and occurs, That is what is separated, in the hypostatic Word, But it also resides within the one who gave birth, That is, inside the Father’s womb, one must think, And goes through the whole world, And everything fills everything without the Father, And everything is with the Father; It passes, of course, through actions, And the passage (of Him) is conceived through illumination. You have heard that It both walks and remains [in place], And he turns away his face and turns (βλέπειν), Descends and rises again, It comes and flies back, And many other things (concerning) Divine action are proclaimed by all the Divine Scriptures, Ineffably coming from the Father And sent down to men through the Son: Not infidels, not lovers of fame, Not rhetoricians, not philosophers, Not to those who have studied Hellenic writings, Not to those who have read the external scriptures, Not those who practiced stage performances (σκηνικὸν βίον), Not those who talk a lot and eloquently, Not those who pronounce great names, Not to those who have acquired the friendship of the glorious, Not those who assisted those who acted dishonestly, Not those who invite and are invited, Not to those who amuse and amuse themselves; Those who have acquired a simple word and an even simpler Life and the simplest way of thinking, To those who flee glory like the fire of hell, And those who hate flatterers from the bottom of their hearts, For the Spirit does not accept flattery And he cannot stand to hear about what does not exist; Looking upon the glory of the soul alone And for the salvation of all brothers And (even) in small cardiac motion Having no sympathy for anything worldly, To praise, for example, or human glory, Or any other pleasure or passion. For they are dead, humble in spirit and heart, Meek and zealous for the Lord. They are wicked to the wicked 392 And the fragrance of life for the chosen ones of the Lord 393. They are (even) fornicators for the prodigal at heart And equal to the angels for the virgin souls. They are humble even in the midst of glory They consider poverty as a kingdom And the kingdom seemed to be in poverty. They, eating (food), are in abstinence And, fasting, they are satisfied with every kind (of it). They do not indulge in lies And they cannot despise the oppressed And oppressed by the rich. They are not ashamed of the human face, They are not softened in heart through gifts And they do not despise the law of justice, For they have inalienable wealth And everything in the world is considered as dung. Don't need teaching from people But, illuminated by His light, Behold the Son, see the Father And they worship the Trinity with their faces, To the one God, united by nature, unspeakably. Again they learn secretly from the Father, That the Son is born inseparably, as He alone knows. But I cannot say (this), for if I could, That word, of course, could express what is above words and mind, And everything that is above would become below. For if the creature had studied the Creator And I understood everything about what He is like, And she could express it in words and write; That thing would be better than the Doer. Leave, man, shudder, mortal by nature, And think that you were created from nothingness And, coming out of the mother's womb, I saw the world produced before you. And if you can know the height of the sky, Or show what the essence is Where they are established and how they flow, Being soulless and insensitively moving; Or if you knew the limit and measure, breadth and magnitude The very earth from which you yourself were taken, And what is it again, or where does it make its move; If you knew (all) this and found the limit for each individual; And if you numbered the sand of the sea, And could recognize the nature of himself, And explain this matter to [God’s] wisdom; Then you would understand the Creator Himself, As in the Trinity - the Unit is unmerged, And in Unity the Trinity is inseparable. Seek the Spirit, be out of the world, Don't let your eyes sleep at all And don't worry about real life Cry and wail for the time you lost; Perhaps you will ask God, and He will give (to you), As before I let you see the world So now it will be worthy to illuminate, And show you a smart world, And enlighten you with the light of the sun. When you see him, then you will know what I am talking about, Then you will understand the grace of the Spirit, That He, even though absent, is present with power, And being present, invisible in the Divine nature, For if you seek to see Him sensually, Then where will you find (Him)? - nowhere, of course, you have to say. If you can gain your sight intelligently, It’s better (when) He illuminates your mind And he will open the apples of your heart, Then you won't deny that He is everywhere, But through Him you will learn everything, even if you were unlearned and simple. If you did not know that the eye Your mind has been opened and seen the light, And I have not yet felt the Divine sweetness; If you are not enlightened by the Divine Spirit, If you didn't cry carefree tears, If you haven't seen that your mind is washed, And I didn’t know that your heart was cleansed And it shone with bright reflections; And (if) unexpectedly you did not find Christ within yourself, And he was not amazed when he saw the Divine beauty, And did not forget human nature, Seeing yourself completely changed; Then tell me, don’t you tremble to talk about God? How, being himself all flesh And not yet having become a spirit, like Paul, Do you dare to philosophize or talk about the Spirit, Who, (as) you hear, does not dwell in such, Like the Word, because they are flesh (Gen. 6:3)? I wrote this so that you know how I believe, And if you wish, you will believe me and be sad. For truly, if you do not have that treasure, which the world cannot contain, If you have not yet received the glory of fishermen, Those who accepted it truly perceived God; Then you will leave the world and what is in the world, And, jumping to your feet, you will begin to flow before you stop For you the gates of life and the local spectacle, And the holiday of this life will end, And the sun and stars will be darkened, And the earth will pass away and hell will open, And all darkness and chaos will come. And then you will know, dear soul, and you will know That those who do not have the Divine Spirit, Shining in the mind like a lamp, And dwelling in the heart inexplicably, Sent into eternal darkness. For the Spirit is Lord, And God the Father of the Lord is the Spirit, There is, of course, one Spirit, for He is not divided. He who has Him truly has three, But unmerged, although inseparable. For there is a Father, and as He will be the Son, After all, He is essentially unborn? There is also a Son, and how will He become the Spirit? The Spirit is the Spirit, and how will He appear as the Father? 394 The Father is the Father because He is always the Parent. How does this eternal birth happen? That (the Son) is not at all separated from the Father And everything happens inexplicably, Always abiding in the Father's bosom And always happening inexpressibly? The Son is eternally seen in the Father: Having been born, He remains inseparable, Having originated, He is not separated from the root; But separately it is inseparable, And being united entirely with the living Father, And He Himself is life, giving life to everyone. And as the Son is, so is the Father also. Seeing the Son, I also see the Father, Likewise, the Father sees the Son; However, one gives birth, the other is born, And apart from the Father is what He is. What is He, tell and explain to all people? God is beginningless, like the Creator of all, Since He was and will be 395 God equal to the Father in essence and nature, And in power, and in truth, and in appearance, And in time He was not yet without the Father. How does it happen? - like a word from the mind. How is it separated? - like a voice from a word. How did He become incarnate? - like a written word. Having been brought down from the highest to the lowest, I was saddened by myself, And the human race mourned; Since, looking for extraordinary evidence, [People] bring human And they think that they are depicting the Divine nature, That nature, which none of the Angels or people I could neither see nor name it. And in fact, what could we call the Creator of all? After all, names and things and words Everything happened according to the command of God. For He also gave names to His works, Each thing has its own name; Not to everyone Himself, but He gave it, so that even creatures In turn, (their) deeds were given names: And each one calls the other and is called 396. We don't know his name yet, Besides (the name) “He is,” the ineffable God, as He said (Ex. 3:14). So, if He is ineffable, if He has no name; If invisible, if hidden; If unapproachable, if He alone is above words, Beyond the concept of not only human, But also – immaterial minds; For He has made darkness a covering (His) (Psalm 17:12), And therefore everything else is in darkness, And He alone is like light, beyond darkness; The way you introduce 397 the concept of Him (ἐπίνοιαν) Or did you actually see the separated 398? Where did you come from and how did you pass through the darkness, One separated from all creatures? If this is not characteristic of you, but of someone else, then I wonder who? - I ask you to learn, An angel or some other immaterial [mind]? And haven't you read that the faces And their feet are covered Reverently and decently with Divine wings? If you understand these certain wings Not (otherwise than) a cover from unapproachable glory, For they do not see the nature (of God), but the glory of glory; What kind of person do you dare to tell? John or the great Paul? But one cries out and preaches to everyone, What is a belt or a strap? He cannot untie his shoes (Luke 3:16). The other one, when he ascended to the third heaven And after that he was taken to heaven, Didn't I tell you something privately? What have you hidden and now want to reveal? For we have not heard that he Any information about this in writing, But he also says loudly: I have heard verbs that I cannot utter (II Cor. 12:4); God dwells in unapproachable light (I Tim. 6:16). So John does not untie his belt And I am not worthy to untie one strap, Paul could not explain the verbs, Which he heard calling them ineffable; Who [after this] examined God like this, And remained unburned by the impregnable light? And having entered this abode [of God], I saw the very nature of the Lord, To something more than John and Paul Did he, the unfortunate man, dare to say? For who will not tremble and who will not cry About the blindness and darkening of those who are now speaking And introducing a new and truly strange heresy, Throwing everyone into one abyss, The questioners and the questioned? For by thought do they separate the Word Or in fact - they are maliciously mistaken, On both sides falling into heresy. After all, (to separate) by deed means to cut the Word (from the Father), The thought is, on the contrary, to drain Him, As if It were not completely separated. Shudder, man, know yourself, Tell us about yourself, tell us if you really want to tell something; Perhaps you too, like David, will cry out, Saying: Your wisdom is wonderful to me And your knowledge, my God (Psalm 139:6). And tell me first how we can be saved; Then tell me how you yourself were saved, So that it does not turn out that you teach us (only) with words, But you also show by your deeds that you are the most diligent, If you don't intend to punish yourself And condemn him as having not done what you say, And through this you become higher than words, As if he had never started such a thing. First put a stone in the foundation, For no building is built in air. Create the commandments of Christ the Stone, Builder of the Divine Church, New people - verbal sheep. Do and say, building on this Stone, Better yet, build yourself on the Stone. May He also be a shepherd for you, Both an architect and the foundation of life. What need is there for a roof before a foundation? First the foundation and then the roof: Doing with knowledge, and [only] thus contemplation. How do you want to drink wine before the grape harvest? It doesn't fit in the old bag. How do you think about gathering sheaves before sowing? And communicate emptiness to others? If you want, go without deviating from the path, Humans, as some live happily, And without a doubt, evil and ignorant of God, And others are unhappy, knowing God Some are poor and probably ungrateful, Others bear poverty with gratitude, And others are both rich and viciously unappreciative; Others, stealing and acting unjustly, They think that they serve God through this, And many other things that you see every day, What mortals do and vice versa endure; And God, the Creator of all, endures, May the lawless not consider Him somehow unjust Or cowardly people like me. Learn more about Divine judgment, About that day and hour at which We will all appear naked Before the judgment seat of my God and Savior, And for the local deeds and words, Thoughts and intentions together We will receive worthy retribution. Tell me who will be bold there And who, on the contrary, is put to shame? Can you talk about this without experience? After this, pay attention to creation, For you will find another abyss in it. Look at the sky, the sun and the stars, Look at the mother earth and the grave All of us, which happened according to [God’s] command. When you come here, tell about death, Philosophize about many inevitable things And useful for friends and together for relatives, For the rich as well as for the famous. And if you talk to everyone [about this], Then he will tell you (even) to death, And after death it will benefit you. Then look at the world around you: at the breeds of all kinds of animals within it, And together to the voices of little birds, On the latitude, size and boundaries of the sea; Marvel, be amazed and say in response: O depth of riches and knowledge of the Divine! O (depth) of Your wisdom, my all-merciful God! This is where you humble yourself through external (objects); Collect your mind, delve into yourself, Better yet, philosophize about yourself and what applies to you; And whatever you see, find in visible (things) Each teacher is a teacher of virtue Or an image of vicious passion, So that from the greatness and beauty of creatures You have learned incomprehensible wisdom Which the Creator of all prefigured. And, like a snake, acquire, of course, wisdom, Like a horse, run on the path from evil, Of course, you won’t laugh at the female sex. Become a cat guarding a mental mouse But by no means stealing what belongs to her neighbor And not looking at the lot of your brothers. But [being] a mouse, you will be nasty mice Drive him out of his house, of course. Don't be a wolf, but run from wolves Better yet, become the Lord’s dog, Breathing all my rage against them And tracking down the paths of your Lord; Until you find and overtake Divine prey, don't turn back And do not become prey to mental beasts. Imitate the hare if you can't imitate the dog, And having acquired Christ as his rock and refuge, Hide where there is (absolutely) 399 no fear. Or, like a deer, climb the mountains, Or spread (your wings) like a good bird, Under the wings understand holy love, You can't go anywhere without it. Imitate the foal that bears the Creator (Matthew 21:7), Be the ox pulling the Divine plow And cutting the sweet furrow of words. Imitate everything except the bad: A bad thing is a fox living in hypocrisy, Which (in reality) is one thing, but appears to be another; For she pretends to be dead in order to steal something. (Something) terrible - a bear: if somewhere she stumbles upon a sword, It doesn’t stop, tearing its wound, Until she herself dies from it. The thin thing is a pig, eating insatiably, The bad thing is the asp, for he stops his ears, Evil (everything) is bad, and if, wanting to explore it, You will try to avoid, dear soul, Then you will truly gain true wisdom. Walking along the path, oh, if only you were walking towards something better, And together with all (the creatures) I came to know myself! And then you will answer my question The word, of course, which you pronounce and which I perceive. Is it in you, passing on to me, Or does it leave you speechless? I know, you will say 400, that it passed to me too And everything remains in you, without being separated from you. Tell me about it and leave God now, So that the whole creation, trembling, does not fall And did not crush your fat flesh, And did not crush your fleshly soul, And did not burn your mind with fire, Which goes into a useless and empty exercise 401. The undivided Word is not separated (from the Father). After all, the one who is confined inside the house But has a mind wandering outside, Didn't stay in the house without my mind, But, of course, it is with him and outside (him). So, what do you call this department? Would you call it a deed or a thought - what do you say? If by thought, then how is all of it (the mind) outside? If by business, then how – inside the house? But what does this example mean, of course? In comparison with the Word, which surpasses mind and thought? For the Word sent from the Father, Descending (to earth) and inhabiting the womb of the Virgin, All was in the Father and all in the womb, Being inconceivable in the entire (universe). Without shrinking, without diminishing, of course, It all entered [into the womb] And, remaining unchanged, she took on the form of a slave, And, having been born, he became a man in every way, Having all passed through the womb and come into the world, And everything returned again to where it left from. So, did this happen by thought or deed? Could you quite boldly say (this) about what is ineffable for everyone? Angels and Archangels and for all created nature? And in fact, it is truly thought, but not fully expressed And it is by no means completely comprehended by the mind. How is He God and man, and vice versa man and God? And the Son is the Father, entirely inseparable from Him, And, having come into being in the world, he became (the son of) the Virgin, and remained, as it is said, inconceivable for everyone? By thought, tell me, or by deed (πράγματι)? - of course, now you will shut up; For even if you wanted to say, your mind will not give you the words, And your long-winded tongue will remain idle. If you would like to call the Divine nature a thing (πρᾶγμα), Then tell me, of course, and what kind, because I don’t know. Glory to You, Father and Son and Holy Soul, The deity is indescribable, inseparable by nature. We all worship You in the Holy Spirit, Those who have Your Spirit and have received (It) from You; And, seeing Your glory, we are not curious, But in Him (the Spirit) we contemplate You, the unborn Father, And from You is the Word born and proceeding; (So) 402, we worship the indivisible and unmerged Trinity In one Divinity, and beginning, and power. Amen. This hymn or message, written in verse, is not found in any of the books. n., neither in Greek. printed edition of the creative work. Simeon NB. In P. r. it is placed under the name of 21 words, from which it is taken. This is the same message that Simeon wrote to Patriarchal Syncellus Stephen, Metropolitan of Nicomedia, who once asked Simeon exactly this question: “how do you separate the Son from the Father?”... See about this in the life of Simeon. In some lists of the life this message is included in its entirety; at least it is in the Afonsk manuscript. Panteleimon Monastery No. 764 (see Lambros catalog vol. II, p. 428, No. 6271), from which we made a handwritten copy of the life of Simeon. The Holy Father obviously means John here. 14, 21. 23. According to another hand. (Athos Pavteleimonovskaya No. 764) – Son. According to another hand. – He did not happen and will not happen: He is God equal to the Father... On the other hand, and one is called the other or one another is called. In another hand. – how do you introduce the concept itself? See the title of this hymn. This word has been added to each other. handwritten According to another hand. “And I’m the only one who knows that... Literally: there is no use for anything useful venturing into empty space. This word is taken from friend. handwritten You might be interested in: