Words 3, 4 from the corpus “33 Words” (Orationes [Dub.])

Words 1, 2 • Words 3, 4 • Words 5, 6 Critical text 1, translation from Greek, preface by A.S. Tvorogova Abstract. In this publication, the reader is offered an editio princeps of the Greek text and a Russian translation of the third and fourth Words of the corpus “33 Words” (Orationes or Or.), attributed in the manuscript tradition to St. Simeon the New Theologian. The main theme of the Words of the corpus is the spiritual birth and growth of a Christian, his sanctification and transformation by Divine grace. Most of the corpus is a compilation from the “Catechetical Words” of St. Simeon, however, fifteen Words, which make up approximately 40% of the total volume of the corpus, are original. The Greek text of the Words had not previously been published; only a complete Latin translation, made on the basis of a late (16th century) manuscript, and a modern Greek translation of individual Words were published. The attribution of the original part of the “33 Words” has been questioned by modern researchers, since it contains expressions attributed to Constantine Chrysomallus, who was convicted in the mid-12th century. for Bogomil and Messalian views. In this publication, the Greek text and discrepancies are given on the basis of six of the most important manuscripts, the earliest of which dates from the end of the 11th - beginning of the 12th century. The publication includes a table of common fragments of the published Words and other works of St. Simeon. This article is a continuation of the publication of the original part of the corpus “33 Words” 2 begun in the previous issue of “Theological Bulletin”. According to the findings of the archbishop. Vasily (Krivoshein), to the original, that is, not intersecting with the known authentic works of St. Simeon, there are fifteen Words, namely: Words 1–3, 5–6, 8–18 3. Doubts about their authenticity arose at the end of the 20th century. after the discovery made by J. Guyard 4: it turned out that some expressions from them literally coincide with theses from the act of the Council of Constantinople in 1140, at which Constantine Chrisomallus was condemned, and the eighth Word contains a rather lengthy fragment that coincides with the only work attributed to Chrisomallus, preserved in the manuscript Parisinus gr. 2087. The assumption made on this basis that the entire original part of the corpus belonged to Chrisomall is currently accepted by most scientists, although the only studies devoted to this problem remain two articles by J. Guyard, dating back to the 70s of the last century 5 . In the monograph published in 2008 by R.M. Parrinello "Santita, heresia e politica a Bizanzio nel XII secolo. Constantino Crisomallo, il falso bogomilo" 6 the question of the authorship of the Words is not examined in detail, the author agrees with the hypothesis of J. Guyard and to analyze the teachings of Crisomallo uses the text of the Words as a source. Chrisomallus was accused of the heresies of Bogomilism, Messalianism and enthusiasm. In this regard, the published third Word, or rather its first part, is of particular interest, because it sets out in the most detail the theological positions professed by the author. It is worth noting that a fragment of this lengthy theological passage coincides with the beginning of the 16th Alphabetical Word 7, which allows us to say that at least some fragments from both corpora belong to the same author. Was it St. Simeon or Constantine Chrysomallus, it is difficult to answer at this point; one can only say that the positions professed by the author in the Words cited are completely Orthodox and have nothing to do with either the Messalian doctrine or Bogomilism. One God, invisible, unknowable and supernatural, is recognized as the Creator of the world; it speaks of water Baptism into the Holy Trinity, which makes a person pure and subservient to God 8. In the confession, obvious allusions from patristic thought are noticeable: the difference in hypostases, expressed in the terms “other and other,” probably refers to the first letter of Kledonius to St. Gregory the Theologian 9, the terms ὑπερούσιος and ὑπερφυής come from the Areopagite Corpus, about the immobility and immutability of the Divine in the expressions ἄτρεπτον and ἀναλλοίωτον wrote Origen, St. Gregory of Nyssa, Basil the Great, etc. The author uses traditional theological terminology, the unity of natures in Christ is described using the expressions of the Chalcedonian oros (ἀσυγχύτως, ἀδιαιρέτως). Nevertheless, some expressions in this confession are not entirely accurate. So, for example, words about the creation or, more precisely, hypostasis (ὑποστήσας) by God the Word for Himself of a perfect human nature 10, taken out of context, can be interpreted in the Nestorian sense as a statement about the creation of a separate human hypostasis of Christ. It can be assumed that this is an inaccurate quotation from the anti-Nestorian work of St. John of Damascus 11, where a similar expression is given with a detailed interpretation. Interestingly, in two manuscripts, namely Vatopedi 667 and Mon. gr. 177, this expression is clarified: as in the anti-ritique of St. John of Damascus, the preposition ἐν (ἐν ἑαυτῷ ὑποστήσας) was added. Further, it seems excessive to use the expression τρεῖς ἐνυπόστατοι ἰδιότητες in relation to the Persons of the Holy Trinity. The term ἰδιότης was used either to denote essential and hypostatic properties, or as a synonym for the words “person” and “hypostasis” 12. In the first case, the more traditional form would be the expression ὑποστατικαὶ ἰδιότητες or ἰδιότητες τῶν ὑποστάσεων, when used in the second sense the above expression contains an obvious tautology and by the time the Words were written it could have been considered dogmatically flawed 13 . The expression ἐνυπόστατοι ἰδιότητες in the original writings of St. Simeon is never found, the word ἰδιότης appears in them only three times, and twice it denotes the properties of the Divine essence, and in the fifteenth Hymn it is used not as a theological term, but as a synonym for the words “relationship” or “belonging” 14. To indicate the Persons of the Holy Trinity, St. Simeon uses the terms ὑπόστασις and πρόσωπον, while in the original Words, on the contrary, πρόσωπον is never used as a theological term. The Fourth Word is not included in the list of completely original ones, but the volume of borrowings from the famous works of St. Simeon 15 is not very large in it and is only about 20%. Its features include the frequent use of quotes from prayers and liturgical texts: there is an allusion to the prayer “To the Heavenly King” 16, verses from the prayer “Our Father” 17, the hymn “Having seen the Resurrection of Christ” (most of this interpretation is borrowed from Cat. 13) 18, verses on “God the Lord” at Matins 19 . Also quoted verbatim is an expression from the 24th Epistle of St. Maximus the Confessor, which is generally uncharacteristic of the authentic works of St. Simeon, who, as a rule, avoided exact quotations 20. At the same time, the original part of this Word, like some other Words, contains an expression that literally coincides with one of the theses attributed to Chrysomallus 21. From such a complex structure of the Word, it can be concluded that the approach of the compiler of Corpus 22 allowed for the combination of fragments of works by different authors, and it is likely that other original Words, along with fragments belonging to Chrysomallus, may contain original material authored by St. Simeon. Below are tables of general fragments, published Words and other works of St. Simeon. Table of common fragments of published Words (Or. 1, 2 23, 3, 4) and Alphabetic Words 24 Table of Common Fragments (Or. 4) and the 13th Catechetical Word How many types of knowledge of God are there, and what are they? And the fact that one should know that God exists, but what He is, should not be sought. And how a Christian needs to believe in God and be baptized. Who is both called and actually is a Christian; and whoever is called, but is not, because he who does not do the will of Christ is not a Christian. And that unrighteous Christians are worse than unrighteous Jews. There are five types of knowledge about God: first, that God is not anything out of all things that are visible, spoken, or thought; the second - that everything visible, spoken or thought came from Him and did not exist before; the third - that without needing any of this, but out of His own goodness, He produced all this out of nothing [for the purpose] that it might fully taste His glory, power and constancy in Him; fourth - that He is good and therefore desires everything that is good and good, and hates wickedness and every vice; and fifth - that only in Him can every virtuous and godly way of life be carried out, and in no other way than through the participation in an invisible and intelligible way of His all-encompassing power, which is above all and does not touch anyone except the one who calls on it in perfect purity. But the Divinity, as [about Him] can be said in human [language], as far as the expressions “essence” and “nature” allow, is one essence and nature, superessential and supernatural, and three hypostases: another, another and another, in one unity and three divisions, so that the unity is divided, and the divisions are united, why is one and the same Deity not one, nor three, but also one, and three at the same time, and not one turned out to be fused through union, neither were the three separated through separation, for since the Divinity is super-essential, It is one and immovable and unchangeable. And It is like the mind, which has the word and the spirit, and is called the Father of the Son of the Word and the emitter of the Spirit, and also the Parent of the Word. And when the Father is called God, He is thought of together with the Son and the Spirit; when the Son is called God, they think of Him as the Son of God; when the Holy Spirit is called God, He is thought of as coming from the Father and belonging to the Son, so that both unity and division are inexpressible. So, one should only know that God exists, but what He exists must be sought not only boldly, but also extremely recklessly. After all, the potter who makes clay pots, which are of one essence with him, since he himself is [created] from dust, has never heard the pot he made speak to him about its creator. And if, in the case of consubstantiality, a potter is so much superior to a clay pot, how much more superior is God to man? Therefore, if God is not one of all things that are visible, spoken, or thought, then anyone who wants to explore and imagine the divine essence is more foolish than a potsherd. And what God is will help those who have reason to understand his creation, that is, the sky and everything else, the sun, the moon and the stars, the earth and the sea and man. Therefore, one should honor in silence and worship God alone, Whom no one has seen or can see; also to believe in the Father, Son and Holy Spirit, in one nature and three hypostatic persons; and in the great mystery of the economy: that the Word and Son of God, the hypostatic and natural [Son] of the Father, without being separated from the Father, was placed in the womb [which was] before the birth and after the birth of the Virgin Mary and became incarnate, hypostatizing to Himself a perfect human nature and remaining unchangeable God; and He was born of Her as Man, one in two perfect natures, mixed inseparably and united inseparably; and that He suffered at His own will, and was put to death by murderers at His own will, and was buried at His own will, so that in the division of death His divinity was not separated from His own soul, nor from His own body. Then He rose again on the third day and after forty days ascended as a Man into heaven and sits on the throne of His deity, sung with His Father and the Holy Spirit from all the heavenly ranks along with His flesh. And all this was so that those who believe in this Christ Himself would again be clothed in the Holy Spirit, from whom Adam was stripped when he became a transgressor [of the commandments]. And when they become partakers of the Holy Spirit, together with this Spirit they will be able to fulfill the divine commandments, as before - saints by faith, and overcome the devil and invisible demons. After all, without the Holy Spirit it is impossible either to [refrain] from sin, or to practice the sacred commandments, or to reject the power of demons and their power over us. [And we should] be baptized into the Trinity of one essence, as we believe according to the commandment of our Lord Jesus Christ Himself, who said to the apostles: “Go and teach all nations, baptizing them in the name of the Father and the Son and the Holy Spirit, teaching them to observe everything that I have commanded you” 25. And when we keep this, we reveal our love for Him and are worthy of remaining in it, as it is written: “If you keep My commandments, you will abide in My love, just as I have kept My Father’s commandments and abide in His love” 26; when we do not comply, we expose ourselves to the opposite [dispensation]. Because the Lord says: “Whoever does not love Me does not keep My words,” 27 and again: “Whoever has My commandments and keeps them, he loves Me,” 28 and therefore a believer in Christ has no other way to demonstrate his faith except to avoid what He has forbidden and to do what He has commanded. It is good to believe in Christ, but you must also believe in Christ, because anyone who does not believe in Christ will not receive any benefit from believing in Christ. So, we must believe in Christ as God, consubstantial with God the Father, who became incarnate for our sake, as was said earlier; You need to believe Him in everything that He said, that is, in those benefits that He promised, and in those punishments that He threatened. After all, the martyrs who believed in Him suffered torment to the point of death because they believed Him, who said: “Whoever denies Me before men, I will also deny” 29, and “he who endures to the end will be saved” 30; and how could they have died if they had not believed Him in this? And all who lived blamelessly lived [life] so blamelessly and righteously because they believed the divine promises and great promises and threats. But whoever believes in Christ and declares that he believes Him, but neither shies away from evil nor adheres to virtues, is unfaithful and has renounced Christ, just as the Apostle says: “By breaking the law you dishonor God” 31. And if he says that he believes in Christ, because he believes in Christ, but did not acquire the gravity of the virtues, that is, the fulfillment of His commandments, because of weakness, then he is a liar: after all, everything that Christ commanded the apostles and us to observe, we, [living] in the world, can observe, but we prefer not to do this, because we are weak in faith and love for Christ. Otherwise, what should we do with the apostolic saying about Christ: “[He] became for us wisdom from God, righteousness and sanctification and redemption” 32? After all, Christ is God’s power and God’s wisdom. So it is obvious that he is not involved in Him, since the power of Christ [acts towards us] in a twofold way, because He Himself, although one in hypostasis, is dual; and as a Brother of the same essence and kindred to us, He bestows first of all on our hearts such a dispensation as a real person needs to have: He makes the person who is involved with Him repentant, contrite, humble, sober, dejected, so that having previously disposed him in this way, he will not humiliate him when he asks, just as the prophet says: “God will not humiliate a contrite and humble heart” 33; and the one who asks not with a contrite and humble heart is humiliated. And when a Christian becomes like this, then, if he prays and asks, Christ will grant him virtues, since he has already become meek and is ready to learn the ways of the Lord, because He teaches them only to the meek 34 . And He makes him blameless, chaste, righteous, courageous in temptation, wise in the divine, merciful, compassionate, merciful, generous, philanthropic, good, a Christian, bearing the characteristics of Christ, and faithful, because he is entrusted with the grace of His Most Holy Spirit, through which and in which he received all this, because only from God are virtues [given] to people. And he becomes like the heavenly Father, as the divine Apostle John the Theologian says: “Children, it has not yet been revealed what we will be. We only know that when it is revealed, we will be like Him,” 35 that is, Christ, the Son of God. And the Kingdom of Heaven awaits those who are like the Son of God, but the likeness of God lies in the fulfillment of God’s commandments, and the keeping of God’s commandments comes from love for Christ, because the Lord says: “Whoever loves Me will keep My commandments,” 36 and he who fulfills the commandments of Christ becomes in His likeness 37 because Christ is depicted in him, as the Apostle says: “My children, for whom I am again in the throes of birth, until Christ is formed in you! “38 After all, if Christ is not depicted in every Christian, the Kingdom of Heaven will not open to him. So, let no Christian be mistaken, thinking to have a part with Christ 39, but not fulfilling the will of Christ. After all, [He] says: “Not everyone who says to Me: “Lord!” Lord!”, will enter the Kingdom of Heaven, but he who does the will of My Heavenly Father” 40, and again: “I came down from heaven not to do My will, but the will of the Father who sent Me” 41, although the Father and the Son have one will. But if the Lord Himself says this, then how can someone who fulfills his wishes but ignores the will of Christ be a Christian? And what does he hope for when he confesses Christ as Lord? Who calls the Lord his Lord and does not do the will of his Lord? Demons do not fulfill the will of Christ, but they confess Him and know that He is God, since they say: “We know You, who You are, the Holy One of God” 42. But since they have retreated [from God], and they have neither the desire nor the opportunity to call Him their Lord, they cannot fulfill His will. And therefore, only he is a Christian who, along with confessing Christ as Lord, does His will. And for whom Christ is Lord, and whoever confesses this, he, thanks to the strength of calling on the name of Christ, is strengthened to do His will. If he is not strengthened, then it is obvious in relation to him that he confesses Christ only with his lips, but in his heart he is far from Him 43 . After all, it is impossible for one who with all his heart confesses Christ as his Lord not to receive the power to do His will, because as much as we believe, our desire to fulfill the will of God increases. Consequently, the one who fulfills the commandments, in accordance with their fulfillment, shows the measure of his faith, accepting, insofar as he has believed, a measure of grace. The one who does not fulfill the commandments, in accordance with [his] inaction, shows the extent of [his] unbelief, losing grace because he did not believe. After all, it is impossible to do the will of Christ without Christ, just as He Himself says: “Without Me you can do nothing.”44. But he who does not do the will of Christ is deprived of Christ, and there will be no benefit to him from confessing Christ, because to confess Christ and to do the will of Christ are two things, but [in fact] one and not two, because one cannot stand without the other, even if it seemed possible to someone out of ignorance, as the apostle says: “Faith without works is dead in itself,” 45 and the Lord: “Why do you call Me: Lord! God! - and do not do what I say? 46 Truly I say to you, whoever commits sin is not a servant of Christ, but a slave of sin. The slave of sin cannot abide in the house of God and the Father forever 47,” but [abides forever] the Son and the one whom the Son frees from slavery to sin. The house of God and the Father is His Kingdom. So, if someone who bears the name of a Christian says: “I confess Christ as God and believe in Him,” and thinks that thanks to this confession alone he is already a Christian and has achieved the Kingdom of Christ, then he is deceiving himself. In fact, how can one be a Christian who every day or even every hour by [his] actions renounces Christ, Whom he confesses in words as God? And listen to what the Apostle Paul says about such: “They say that they know God, but deny by deeds, being vile and disobedient and incapable of any good work.”48 And he who neglects the commandments of Christ should not think that he does not renounce Christ: after all, with every transgression of the commandment of Christ, he renounces Christ, just as with every fulfillment of the commandment of Christ, the one who fulfills it confesses Christ. And just as those who believe only in words deny their faith in deeds, so those who confess it in words confirm their faith in deeds, because they fear Him whom they confess as God. And to fear God is nothing more than not doing evil when no one is looking. After all, many, out of fear of people, out of shame or for the sake of pleasing, do not do evil, and this is the same as doing [it]; Likewise, for those who do good in the same way, it is the same as not doing it. After all, anyone who does good for the sake of pleasing people or for the sake of some other passion turns out to be worthless before God. But in every deed, word or thought [should] have the goal of pleasing God and glorifying [Him], in accordance with the saying of the Apostle: “Whether you eat, drink, or whatever you do, do everything to the glory of God” 49. If this word is true and firm, as it really is - after all, there is a saying of the King, Judge, God and Lord Jesus Almighty, which says: “If your righteousness does not exceed the righteousness of the scribes and Pharisees, then you will not enter the Kingdom of Heaven” 50 - then what will happen to those who surpass the scribes and Pharisees in wickedness? After all, if those, being outside of grace, had righteousness, and those clothed in Christ, that is, God, surpass them in wickedness, then how worthy are they of expulsion from the Kingdom of Heaven! That anyone who asks, if he does not know what he is asking for, asks in vain. If he knows what he is asking for, but cannot receive what he is asking for, then there will be no benefit to him. What is the Kingdom of God and how do Christians receive it? Who is the evil one and how can you free yourself from slavery to the evil one. And how and with the help of what works the resurrection of the soul is accomplished. Most Christians, both those who wear the monastic form and those who live piously in the world, believe that they receive spiritual benefit when they sing David’s psalms and other hymns, simply by simply saying them, and they think to glorify God in this way, not knowing that [in fact] they irritate Him, but they themselves do not receive any benefit and therefore sin greatly. After all, every word is not only just a word, but a word [speaking about] action. For example, if someone is hungry, thirsty or has no clothes, then when he asks for bread, wine or clothing, is it enough to just say [something] to him? And when he receives nothing, he himself will remain hungry, and thirsty, and naked, and words are of no use to him, just as it happens with all chants. After all, what is sung is either a petition or thanksgiving to those who receive what they ask for. If the one who says to God: “Thy kingdom come,” 51 does not recognize the nature of this kingdom, then how will it come? But if he knows how it comes, but, although it calls him and asks for it, it does not reign over him, what good is it for him to say: “Thy kingdom come”? Here the Lord says in the Gospels: “Repent, the Kingdom of God is at hand” 52. So, where has God gone, who brought everything out of nothing, fulfilled everything and is everywhere, 53 and reigns over everyone, so that His Kingdom is now at hand? After all, if He had not gone away [before], and now [had not] returned, He would not have said that it was approaching. Of course, it was not He who separated from us, but we ourselves who separated from Him, because He was united with us from the very first creation of Adam. But since the primordial [man] fell into error and created evil, the Kingdom of God, which is the Holy Spirit of God, retreated from us, because it is impossible for a holy and good God to unite with evil, just as it was impossible for us to become good again on our own, just as it is impossible for rags lying around in dirt and rot to wash off on their own and without water. For this purpose, He Himself came, He who was able to wash us again, to wash us first with water, mixing water with the Holy Spirit, and after that to reign as He, the Pure, over the pure, so that, reigning over us, He Himself would accomplish His will through us. Because if He does not reign over us, then it is impossible for us on our own to do what is pleasing before Him. So, everyone over whom God does not reign, and who does not feel with a rationally intelligent feeling that God is doing His will in him through Jesus Christ, works in vain and lives in vain, he is still subject to the deceiver and does not feel it. Because if a rational soul does not receive a mental sensation that the Kingdom of God has touched it, then there is no hope of salvation. But a subservient rational soul must know the gifts of the Divinity reigning [over it] and the actions of the Holy Spirit: love, joy, peace, long-suffering 54 and so on. Because where God reigns, there is no slavery to the devil, but all service to God is performed. Further, if those who say: “Deliver us from the evil one” 55 do not know who the evil one is and how they are possessed by the evil one, what are his bonds and what is his power over those possessed by him, then how will God free them? If they know this, but have not been delivered from the evil one, what is the benefit for them to constantly repeat: “But deliver us from the evil one”? After all, the evil one is the devil who mixed the law of sin into human nature. And as long as we are in slavery to him through evil deeds, there is no good part for us, and we are unworthy of the Kingdom of God, because we falsely call [God] God and father, but for us the boss, and the father, and the master, and God is the devil, whose properties we carry within ourselves through the deeds of our life, as the Lord says to the Jews: “Your father is the devil; and you want to fulfill the lusts of your father” 56 and “whoever is conquered by someone is his slave” 57. After all, just as every son is like his father, since there is no son who does not come from the nature of the father, so a Christian should be like his father Christ through spiritual virtues, and not like the devil through sinful passions. So, we need to learn about the tyranny of the evil one, how insidiously he rules, and what is the way to free ourselves from his tyranny, so that by learning about the Kingdom of Christ and knowing it, we can seek its true coming and our deliverance from the shackles of passions and slavery to the evil one; and it comes only to those who know it. And when it reigns over them, it makes the angels subject to it fellow citizens. Because because of the disobedience of the first man, an oath came to the human race, because of the oath - corruption, because of corruption - death. Because of the obedience of the second Man, Christ, blessing came instead, from blessing - incorruption, from incorruption - immortality, from immortality - life, just as before life came from God. Where God is, there the devil and demons flee: such is freedom from the devil and his demons and deliverance for the human race through Jesus Christ. But before freedom, let no one consider himself a man, because it would be better for him not to have been born 58. And those who do not know what they ask of God may have two [reasons]: either ignorance or insensibility. He who is ignorant does not know what he is saying; but the insensitive one does not know what he is asking for. But which of the rulers will give to someone who asks for mercy, but does not know the mercy shown to him or does not feel what he is talking about, what he asks for only with his lips and, as if only out of habit, like a ringing brass or a sounding cymbal 59? Therefore, the kingdom of the devil and his power have power over Christians. And therefore, both monks and lay Christians turn out to be liars, slanderers, slanderers, perjurers, envious people, ill-wishers, murmurers, slanderers, covetous people, kidnappers, unrighteous, hypocrites, fornicators, adulterers, libertines, unclean, proud and lawless, and at the same time boasting of the Christian title and belonging to Christians; people who are unreasonable, reckless, disobedient, ungrateful, without love, irreconcilable, 60 haters of man, hating brothers, father, children, friends and hating God. Woe when they sing to God, woe when they pray to God, woe when they worship God, woe when they give alms, woe when they bring gifts to God, because the singing of the wicked is an abomination before God, and the prayer of the angry and vindictive is a vile stench, the alms of the proud is a burnt offering of dogs, the good deed of a libertine is the wages of a harlot, the gift of the covetous is an unclean sacrifice and blood pigs. But someone will ask: “What else should one do?” Let each of them do what is appropriate for him: having recognized his unworthiness, he will come to the priest, receive a catechumen from him in the word of truth, until the Gospel of truth is revealed to him, and then he will adopt the lifestyle appropriate for a Christian. And first you need to find out what “glory to God in the highest and on earth peace, good will toward men” 61. What favor? What is “God the Lord appeared to us” 62? What is this phenomenon? After all, every Christian who does not glorify God by fulfilling His commands and keeping His commandments is no different from those who do not believe in God, if not worse than them. “If I am the Father, then where is the respect for Me? - says [God], - and if I am the Lord, then where is the reverence before Me? 63 But God and the Father was pleased to reconcile the human race, which had fallen from the divine life because of sin and became hostile to Him, through the incarnation of His Son and again unite it with the divine life, as the apostle says: “Having been justified by faith in our Lord Jesus Christ, we have peace with God through life according to Christ 64. For He is our peace, having made both one and destroyed the barrier that stood in the middle, abolishing enmity through His Flesh 65, pacifying through Him, through the Blood of His cross, both earthly and heavenly. And we, who were once alienated and enemies, because of the disposition to evil deeds, He has now reconciled in the body of His flesh, by His death, in order to present you holy and blameless and blameless before Him, if you continue steadfast and steadfast in the faith and do not fail from the hope of the gospel which you have heard, which was proclaimed to every creature under heaven, of which I, Paul, have become a minister.”66 In fact, a Christian who, through the transgression of the commandments of the Gospel of Christ, resists and is at enmity with God is an enemy both to himself and to God, and it is impossible for him to be at peace with God. After all, until then we are in opposition and enmity with God, although we hide behind the name of the faithful, as long as we want to be in slavery to dishonest passions. “For,” says [the apostle], “the saving grace of God has appeared, teaching us that, denying ungodliness and worldly lusts, we should live chastely, righteously and godly in this present age” 67. Therefore, whoever does not live piously is ungodly, and whoever does not live chastely and righteously is far from the manifestation of God’s saving grace, and how can he [be] a Christian? What will he say when he enters the church of the Lord, thanksgiving or petition? If it is thanksgiving, then he is deceiving himself, since he has received nothing and thanks in vain. If it is a petition, then what kind? Which he himself does not know and does not understand? Such a person is worthless because he is unfaithful, dead and atheist. Unfaithful, because he did not accept the resurrection and therefore most of all lies when he says: “I saw the Resurrection of Christ” 68, although he himself is still with the dead, because he did not accept the smart dew coming from God, which is healing for the dead 69. After all, Christ’s resurrection and glory is the resurrection of us who lie, which is accomplished through His resurrection in us, and is manifested and contemplated in us, as the sacred expression that is on our lips every day says: “Having seen the Resurrection of Christ, let us worship the holy Lord Jesus, the only sinless one.” And if He never fell into sin, as it is written, and did not change at all in His glory, then how will He be resurrected or glorified, being always glorified and remaining invariably above all principality and power 70? But the resurrection of Christ and His glory, this, as has been said, is our glory, which comes through His resurrection in us, and is manifested and contemplated in us. After all, after He once took upon Himself our [nature], everything that He produces in us He attributes to Himself. And how Christ Himself and our God, hanged on the Cross and nailing in Himself the sin of the world, tasted death and descended into the depths of hell, and then again ascended from hell and entered His most pure body, from which He was not at all separated even when He descended [to hell]; and immediately rose from the dead and after that ascended into heaven with great power and glory, in the same way, when we come out of the world and through assimilation to the passions of the Lord we enter the tomb of repentance and humility, He Himself, descending from heaven, enters, as into a tomb, into our body and uniting with our souls, resurrects them, because, as everyone admits, they are dead. And the resurrection of the soul is its union with life. After all, if a dead body does not accept a living soul and does not mix with it unmixed, then it can neither live nor be called alive. Likewise, the soul cannot live alone on its own, unless it unites inexpressibly and unmerged with God, true eternal Life. But when he is united with God, then he makes it possible for him who has risen in this way to see the glory of His mysterious resurrection. That is why we say: “God the Lord has appeared to us” 71, and, pointing to His second coming, we add: “Blessed is he who comes in the name of the Lord” 72. But whoever has not clearly seen this resurrection, remaining unfaithful, atheist and dead, cannot even worship Jesus Christ as the Holy One and Lord. Because [Scripture] says: “No one can call Jesus Lord except by the Holy Spirit,” 73 and elsewhere: “God and the Father is spirit, and those who worship Him must worship in spirit and truth,” 74 that is, in the Holy Spirit and His only begotten Son. But this one [remains] incorrect because he did not show faith through works, because faith without works, according to the divine Apostle, is dead in itself, 75 just like works without faith. He is dead because he does not have in himself the life-giving God, because he has not acquired within himself the One who said: “Whoever loves Me will keep My word, and I and the Father through the Spirit will come and make an abode with him,” 76 so that He, by His coming, would raise him from the dead, revive him and grant him to see the Risen One in him and the One who resurrected him. After all, when He comes into us through the Spirit, He raises our souls from the dead and gives them life and allows us to see Himself, immortal and unharmed, living entirely in us. Because before uniting with God in reason, sight and feeling, our soul is dead, blind and insensitive, although it is rational and immortal by nature. And he is an atheist because if he believed that there would be God’s judgment and eternal punishment, he would not occupy his life with vain affairs. But now it seems that the condition of such [Christians] is so disastrous that even the pagans, who have not called on the name of God, do not have this. But they, unfortunate ones, walk upright, not even looking at those who died before them. No, let them not be mistaken, they are not Christians, but wicked, atheists and infidels, and especially when they are monks or, alas, priests! And even if the bishops, oh, what are Your meekness and long-suffering 77, O Christ, that the earth does not open up and swallow us up! If there is one, then how will he enter the church, and especially the Holy of Holies? After all, the apostle, when writing to the Corinthians, cries out: “Do not be deceived: neither fornicators, nor adulterers, nor wicked people, nor homosexuals, nor covetous people, nor thieves, nor drunkards, nor revilers, nor extortioners, nor the unrighteous will inherit the kingdom of God. And such were some of you,” he says, “but you were washed, but you were sanctified, but you were justified in the name of our Lord Jesus Christ and by the Spirit of our God” 78. And whoever has been washed, sanctified and justified is either completely inactive in such matters, or inactive. But if he is inclined [to such deeds], then it is clear that he is again defiled, naked from the washing of grace, deprived of justification and therefore excommunicated from the Church of Christ and from the earth itself and is completely unworthy to enter the church of God. So, everyone who notices such a property in himself, let him take care of his salvation, knowing for sure that he is outside Christianity, and Christ will not help him in any way, but he will go with the devil into that prepared fire. Because if every Christian does not know that he must be refined and created anew by the intelligible power of Christ, changed [and come into a state of] deification, become a new creation and a new man, for which both faith and Baptism are, then in vain he is called a Christian. After all, everyone who is saved or redeemed, or receives freedom or honor, benefits or wealth, receives all this from another, and not from himself alone. In the same way, someone else raises and restores everyone who falls and breaks, because he cannot restore himself. But if he feels his fall, then he looks for someone who will restore him. And when he finds it, he prays and asks for it. And when he becomes healthy, he thanks and glorifies the one who raised, raised and healed. And such is every Christian: before recovery, he asks the One who can heal him, and after recovery, he thanks the One who made him healthy. And if not so, then everything is in vain, including vain psalmody, no matter how big or how small. Bolotov 1918 – Bolotov V.V. History of the Ancient Church: in 4 volumes. Volume 4. History of the Church during the period of the Ecumenical Councils / Ed. A. I. Brilliantova. Pg., 1918. [Bolotov V. V. Istoriia Drevnei Tserkvi: v 4 tomakh. Volume 4. Istoriia Tserkvi v period Vselenskikh soborov (History of the Ancient Church: in 4 vols. Vol. 4. History of the Church during the Ecumenical Councils) / Pod redaktsiei A. I. Brilliantova. Petrograd, 1918.] Hilarion (Alfeev), bishop. 2008 – Hilarion (Alfeev), bishop. St. Simeon the New Theologian and Orthodox Tradition. St. Petersburg, 2008. [Hilarion (Alfeev), bishop. Prepodobnyi Simeon Novyi Bogoslov i pravoslavnoe Predanie (St. Simeon the New Theologian and Orthodox Tradition). Saint Petersburg, 2008.] Devreesse 1945 – Devreesse R. Le fonds Coislin: Catalog des manuscrits grecs. P., 1945. Vol. 2. Eustratiades 1924 – Eustratiades A. Catalog of the Greek manuscripts in the Library of the Monastery of Vatopedi. P., 1924. Gouillard 1973 – Gouillard J. Constantin Chrysomallos sous le masque de Syméon le Nouveau Théologien // Travaux et mémoires. P., 1973. Vol. 5. P. 313–327. Gouillard 1978 – Gouillard J. Quatre procès de mystiques à Byzance (vers 960–1143). Inspiration et authorité // REB. 1978. Vol. 36. P. 5–81. Hajdú 2003 – Hajdú K. Katalog der griechischen Handschriften der Bayerischen Staatsbibliothek München. Bd. 3. Codices graeci Monacenses 110–180. Wiesbaden, 2003 (Catalogus codicum manuscriptorum Bibliothecae Monacensis 2. 3). Hardt 1812 – Hardt I. Catalogus codicum manuscriptorum graecorum Bibliothecae regiae Bavaricae. Munich, 1812. Vol. 2. Kambylis 1976 – Symeon der Neue Theologe. Hymnen/Ed. A. Kambylis. B. – New York, 1976 (Supplementa Byzantina 3). Martini, Bassi 1906 – Martini E., Bassi D. Catalogus codicum graecorum Bibliothecae Ambrosianae. Milano, 1906. Vol. 1. Omont 1891 – Omont H. Supplément au Catalog des manuscrits grecs des bibliothèques de Suisse // Zentralblatt für Bibliothekwesen. Leipzig, 1891. Bd. 8. S. 22–26. Parrinello 2008 – Parrinello R. M. Santità, heresia e politica a Bizanzio nel XII secolo. Constantino Crisomallo, il falso bogomilo. Brescia, 2008. Tvorogov 2016 – Simeon the New Theologian, St. Words 1, 2 from the corpus “33 Words” (Orationes [Dub.]) / Crit. text, trans. from Greek, foreword by A. S. Tvorogov // BV. 2016. No. 22–23. Vol. 3–4. pp. 380–407. [Simeon Novyi Bogoslov, prepodobnyi. Slova 1, 2 iz korpusa “33 Slov” (Orationes [Dub.]) (Homilies 1 & 2 from the corpus of “33 Homilies” (Orationes [Dub.])) / Kriticheskii tekst, perevod s grecheskogo, predislovie A. S. Tvorogova // Bogoslovskii vestnik (Theological Herald). 2016. No. 22–23. Vypusk 3–4. P. 380–407.] Ἀλφαβητικὰ κεφάλαια 2005 – Συμεὼν ὁ Νέος Θεολόγος. Ἀλφαβητικὰ κεφάλαια / Εἰσαγωγή, Κείμενο, Νεοελληνικὴ ἀπόδοση ἀπὸ Μοναχοὺς τῆς Ἱερᾶς Μονῆς Σταυρονικήτα. Ἅγιον Ὄρος, 2005. Catéchèses 1963, 1964, 1965 – Syméon le Nouveau Théologien. Catéchèses / Introd., texte critique et notes par B. Krivochéine. Trad. par J. Paramelle. P., 1963, 1964, 1965 (SC 96 [Cat. 1–5], 104 [Cat. 6–22], 113 [Cat. 23–34]). Ettlinger 1975 – Theodoret of Cyrus. Eranistes/Ed. G. H. Ettlinger. Oxford, 1975. Gallay 1974 – Grégoire de Nazianze. Lettres théologiques / Ed., trad. par P. Gallay. P., 1974 (SC 208). Kotter 1981 – Johannes von Damaskos. Die Schriften des Johannes von Damaskos / Ed. B. Kotter. B., 1981. Bd. 4 (PTS 22). Saint Simeon the New Theologian. Homilies 3, 4 from the corpus of “33 Homilies” (Orationes [Dub.]) / Critical text, translation from Greek, foreword by A. S. Tvorogov In this publication the reader is presented with the editio princeps of the Greek text and the Russian translation of the third and fourth Sermons of the Corpus of “33 Homilies” (Orationes or Or.), attributed in the manuscript tradition to Simeon the New Theologian. The main theme of the Corpus is the spiritual birth and the growth of the Christianity, his sanctification and transfiguration by divine grace. Most of the body is a compilation of the works of St. Simeon, however, fifteen Homilies, which make up about 40% of the total volume of the corpus, are original. The Greek text of Homilies was not previously published; only a complete Latin translation was made, based on the late (XVI century) manuscript, and the Greek translation of individual Homilies. Attribution of the original part of “33 Homilies” by modern researchers is questioned, since it contains expressions attributed to Constantine Chrysomallus, sad in the middle of the XII century for Bogomil and Messalian views. In the proposed publication, the Greek text and discrepancies are given on the basis of the six most important manuscripts, the earliest of which dates from the late XI – early XII century. The publication includes a table of common fragments of published Sermons and other works of St. Simeon. The Greek text of the words (critical edition) is contained in the scanned original. Our electronic edition offers only Russian translation. – Editorial of the ABC of Faith. See table: Catéchèses 1963. P. 194–199. Gregorius Theologus. Epistola CI. (Gallay 1974, pp. 44–46). Compare: Joannes Damascenus. De fide contra Nestorianos 23 (Kotter 1981. S. 244 (PTS 22)). St. John uses the expression ὑπεστήσατο ἐν ἑαυτῷ. Compare: τρισὶ μέν, κατὰ τὰς ἰδιότητας, εἴτουν ὑποστάσεις. See: Gregorius Theologus. In sancta lumina. (PG 36, 345D). Τὴν γὰρ ὑπόστασιν καὶ τὸ πρόσωπον καὶ τὴν ἰδιότητα ταὐτὸν σημαίνειν φαμὲν τοῖς τῶν ἁγίων πατέρων ὅροις ἀκολουθοῦντες. Theodoretus Cyrrhi. Eranistes. (Ettlinger 1975. P. 65, 14–16). The legality of using the term ἰδιότης as a synonym for the term “hypostasis” was the subject of dispute by St. Peter of Antioch with Damian of Alexandria in the context of the controversy with the Tritheites: Bolotov 1918. pp. 355–356. Hymn 15, 125: τῇ ἰδιότητι τῇ σῇ, τῇ πρός σε συγγενείᾳ (according to the ed.: Kambylis 1976). More precisely, from the thirteenth Catechetical Word (Cat. 13). Hilarion (Alfeev), bishop. 2008. P. 180. Or. 4, 37–39. Also: Gouillard 1973. P. 318 (item III); Gouillard 1978, pp. 60, 76–78. The words from the non-original part of the corpus are a compilation of the Catechetical Words of St. Simeon; it can be assumed that the same approach was used in composing the original Words. According to the publication: Tvorogov 2016. According to the publication: Ἀλφαβητικὰ κεφάλαια 2005. Matthew 6:10. The Lord's Prayer. Wed. Prayer to the “Heavenly King” Matthew 6:13. The Lord's Prayer. Luke 2:14. Also see Great and Small Doxology at Matins. Ps.117:27. Also see "God is the Lord" at Matins. See the sequence of Sunday Matins. Ps.117:26. Also see "God is the Lord" at Matins.