Гимн 6. Увещание к покаянию, и каким образом воля плоти, сочетавшись с волею Духа, соделывает человека богоподобным 144 .

I cry and lament when the Light illuminates me, and I see my poverty and know where I am, and in what mortal world I live, a mortal. I rejoice and rejoice when I think about the appointment and glory given to me by God, seeing myself completely adorned with an immaterial robe, as if I were an Angel of the Lord. So, this joy kindles in me love for the One who gives it and changes me - for God. Love exudes streams of tears and enlightens me even more. Listen, you who have sinned, like me, against God, strive and strive zealously in [good] deeds, so that you may receive and hold the substance of immaterial fire (by saying substance, I showed the Divine essence) and kindle the intelligent lamp of the soul, in order to become suns shining in the world and by no means invisible to those living in the world, in order to become, as it were, Gods, containing within themselves all the glory of God, in two essences, that is, in two natures, two energies and two wills, as Paul calls (Rom. 8:14 seq.). For one will is for the fleeting flesh, another is for the Spirit, and another is for my soul. However, I am not threefold, but twofold, as a person: my soul is inexplicably connected with the flesh. And yet each (of the parts) requires something peculiar to itself, such as [the body] - to eat, drink, sleep, which I call the earthly desires of the flesh 145. When the body is separated from the soul, it does not seek anything, but becomes dead and insensitive, like clay. Every desire (will) of the human soul, I think, is one. Therefore, whoever combined his will with the Divine Spirit became godlike; Having accepted Christ in his heart, he [truly] became a Christian from Christ, having imagined within himself one Christ, completely elusive and truly unapproachable for all creatures. But, oh immaculate nature! a hidden essence, love for mankind unknown to many, mercy invisible to those who live foolishly, an unchangeable being, indivisible, trisagion, light simple and formless, completely uncomplicated, incorporeal, indivisible and elusive by any nature, how You, O King, were visible, as I am, known by those sitting in darkness, carried in the arms of Your Holy Mother, bound, as murderer, suffered physically like a villain, wanting, of course, to save me and raise me to the paradise of glory again? Such is Your economy, O Word, such is Your coming, such is Your compassion and love for mankind, which was for us all people: faithful and unfaithful, pagans, sinners and saints. For Your appearance became salvation and redemption common to all. What is happening hidden in me as a prodigal and privately taking place in a certain unknown, that is, known to me, but unknown to others, what language will speak? what mind will explain? what word will express it so that my hand can write it? For truly, Master, it is terrible and terrible, and surpasses the word, that I see the Light Which the world does not have, and I am loved by One Who does not dwell in this world, and I love Him Who is by no means among the visible. Sitting on a bed, I am outside the world, and staying in my cell, I see the One who eternally remains outside the world, and who became [a man in the world] γενόμενον βλέπω) with Whom I am talking, but it would be bold to say - Whom I love (φιλῶ) 146, and He loves me (φιλεῖ). Just the contemplation of Him serves as food and excellent nourishment for me; uniting with Him, I ascend above the heavens, and I know that this is true and certain. Where then is this body, I don’t know. I know that he who remains motionless descends (to me). I know that what is [by nature] invisible appears to me. I know that He who is far removed from all creation takes me inside Himself and hides me in His arms, and then I am outside the whole world. On the other hand, I, mortal and insignificant in the midst of the world, contemplate within myself the entire Creator of the world, and I know that I will not die, being inside Life itself and having the entire, growing Life within me. She is in my heart and abides in heaven; here and there She seems to me equally brilliant. But can I clearly understand how this happens? and am I able to tell you [even though] what I understand and see? For what is truly completely inexpressible is what the eye has not seen, the ear has not heard, and what has never entered the fleshly heart (Isa. 64:4; 1 Cor. 2:9). I thank You, Master, that You had mercy on me and allowed me to see this and thus write it down, and to tell my descendants about Your love for mankind, so that even now (these) mysteries might be learned (μυηθῶσι) by peoples, tribes and languages, that You have mercy on all who ardently repent, as You (had mercy on) Your Apostles and all the saints, You do good to them, you honor them and glorify them, my God, as those who seek You with great love and fear, and look to You alone - the Creator of the world, to Whom belongs glory and honor, power and greatness, as the King and God and Ruler of the whole (world), now and always, unceasingly, forever and ever. Amen. In P. k. and in Latin. In translation, this hymn appears at number 13. B" Greek. ed. this place reads like this”: δ’ καὶ σαρκὸς θελήματα χοϊκὰ εἶναι λέγω. In P. the end is read differently: ...χοϊκῆς οἶδα καὶ λέγω, that is, what (needs) I know and call the desires of the earthly flesh. Latin the translation is made according to this latter reading. The concept of love in Greek is expressed by verbs: ἀγαπάω, ἐράω, φιλέω, etc. Β each of them has its own connotation: ἀγάπη indicates love mainly as a virtue, ἔρως - love as a passionate attraction, passion; φιλέω means to love in the sense of having friendship, having mutual respect. The first verb emphasizes the moral element in love, the second - sexual and the third - social. After these explanations, the meaning of the words of St. father is quite understandable.” You might be interested in: