How to Celebrate the Festivals, according to St. Simeon the New Theologian

From Orthodox Life, "Concerning Feast Days, and How One Should Celebrate Them" by St. Simeon the New Theologian.

Concerning Feast Days, and How One Should Celebrate Them

By St. Simeon the New Theologian

1) He who knows well and understands that he is created from nothing, and that he entered this world naked, will know his Creator also, and will fear and love Him alone, and will serve Him alone with all his soul, not placing any visible thing before Him.

Being convinced from knowledge of his own self, that he is foreign to everything earthly or, better to say, also to everything heavenly, he renders all the fervor of his soul for the service of His Creator and God. For if he is a stranger to the earth, from which he was taken (at creation), upon which he abides and lives his life, how much more so is he a stranger to the heavenly, from which he is so far removed both by the manner of his existence here and the manner of his life. He who is thus convinced from corning to know himself that he is a stranger on the earth and who keeps this thought in mind, that he entered this world naked and that naked he will leave it, what is his lot except for weeping and wailing, not only for himself but also for all those akin to him and all people who like him have passions?

Likewise, he who loves and fears God, and Him alone, that person, tell me, I ask you, will he agree to glitter in any carnal or physical manner? Or, if he is to celebrate a feast day, will he celebrate and make triumph in the generally accepted way—thoughtlessly and without result? Or is it possible that he would think of anything or do any deed, knowing that it is not pleasing to God? And so, he who is convinced that he is a stranger, poor, stark naked, even though he had authority over much, is it possible that he would start boasting of his wealth? Or is it possible that he would grow proud of what he does on his holidays, puff himself up over the multitude of candles he put up and lamps he lit, or over the fragrances and perfumes, or about the multitude of guests who gather and the abundant and expensive cuisine? Or will he put on airs about the fame of his friends and the visits of renowned leaders? No, he will not begin to think much of all this. He knows that now all this exists, but tomorrow it will pass away; now it is present, tomorrow it vanishes.

Such a person, knowing of what a feast pleasing to God consists, will not have in mind and feelings at all the sensual things which usually occur at celebrations (for usually only those persons are occupied with this sensuality who do not think about anything beyond what they see). But by a wise mind he gives birth to spiritual thoughts and is ecstatic over contemplation of the festal joy which is to come in the future life, and he is delighted in his heart thereby, as if in fact he did spiritually celebrate with the angels and saints, who have an unceasing feast in heaven. Such a person does not look at the candles and lamps, nor at the multitude of the people, nor at the gathering of friends, but his mind yearns for those things which come after all this, when all the physical lights die out and even the light of eyes, and each one passes on to another home for eternal dwelling.

2) And so do not recount for me, beloved, years and months and cycles of feast days, and do not say: now I have celebrated the Nativity of Christ, Theophany, the Resurrection, Ascension, and Pentecost. Do not say this, my brother, and do not count up the feasts you have celebrated and do not think that this is sufficient for the salvation of your soul. Do not think, either, that radiant vestments and decorations, food and drink, expensive perfumes, candles and lamps, and crowds of people make up the whole feast. These do not make a feast radiant and the feast does not consist of this alone. This is only a festal appearance.

What benefit do I acquire for myself if I light up, I will not say a multitude of candles and lamps in church, but if I light so many lights that they would shed as much light as the sun in the sky, and if in place of lamps I were to place stars in the vaults of the church, and thus create a second heaven here below on the earth, and were to delight in the light from all this and make a spectacle for awe and praise for those who came to the church? What benefit, I ask, would I have from this, when after a short time it will all burn out and I will remain in darkness?

Or what benefit is there for me if I anoint myself and all those who celebrate with various fragrances, but tomorrow am again covered with the stench of the flesh? Tell me, you who boast of radiant feasts, tell me, if, according to the wise Solomon, you have any understanding, what is the benefit from all this? Of course, there is none, and so you are silent, overcome by truth. For if I am now flooded with light but tomorrow am engulfed in darkness, if now I abound in merriment but tomorrow will be burdened with sorrows, if I am now healthy, but tomorrow will grow sick, tell me, what profit do I have from this? And what is the consolation in all this? The Lord does not love such feasts: Who sought this from your hands? He asks (Is. 1 :12).

Christ did not command us to celebrate our feasts in such a way. How then? Listen now with attention. I will also tell you in advance what certain persons say in defense of this. What then is your way? Not to light lamps or candles? Not to cense with incense and other fragrances? Not to call the people together for the feasts, not to invite chanters or friends or acquaintances or persons of note? Is this what you are saying? Is this how you commend? No, I do not say this. Forbid such a thing! Quite the opposite, I advise you to do all this, even in greater proportions. I am completely in agreement with all this. But I wish that you know, with all this, how it is that Christians should celebrate their feasts. And now I will explain for you the mystery of Christian celebration.

3) What mystery is this? That which is symbolically depicted by what you do on the feasts. The lamps which you light symbolize the noetic light, in order to remind you that just as the entire church is in light from the multitude of lamps, so also the dwelling place of your soul, which is also God’s, more honourable than the temple made with hands, must be completely in the spiritual light, i.e. therein there must shine all the spiritual virtues, being lit by the divine fire of grace, and must illumine you entirely so that in your soul there not remain a single corner that is not illumined. The multitude of burning candles symbolize the radiant thoughts, which must shine within you like candles so that there not be a single dark thought in the dwelling of your soul, but so that all would be on fire and radiant with the light of the Holy Spirit, and that there not be in you any deficiency in any of the light-bearing thoughts of -discretion. The fragrant spices, which pour forth sweet aromas, point out to you that spiritual myrrh, i.e. the grace of the Holy Spirit, and the fact that they are made up of various essences, teaches you that this spiritual myrrh must be acquired in such a way that it be varied, i.e. consist of various gifts of the Holy Spirit.

Prophesying concerning this spiritual myrrh, the prophet called it in the Psalms the dew flowing down on Mount Zion, the myrrh that flows down on the beard of Aaron and onto the hems of his garments (Ps. 132:2-3). Such is the Holy Spirit, Which flows down from the Father of Lights on the worthy spiritual men, and from them is passed on to others, and refreshes all, like dew.

The incense of the censer, which while burning gives forth fragrant smoke, points at that same grace of the Holy Spirit in the following manner: as it rises from within, as also happens in those who have received the action of the Holy Spirit, it bursts forth like a fountain of water, leaping to eternal life. Here it illuminates radiantly and at the same time sweetens the senses with spiritual fragrance: it enlightens, like light that is seen by those who are pure of heart; it makes fragrant, like the tree of life which mortifies carnal desires, pours out everywhere the aroma of spiritual longings and feelings, and rejoices the hearts of all the faithful with pure joy.

That which occurs on the feast days does not symbolize this alone, but opens the way for many other spiritual thoughts. Thus, if God thus adorned and glorified with fragrance this inanimate myrrh, then will He not adorn you as well, whom He created in His image and likeness (if you wish it, of course) with various forms of virtues and will He not glorify you with the fragrance of the Holy Spirit? These spices, manufactured by human hands and delighting your senses with their aroma, in a wise way represent your own creation, or just as these spices are concocted of various fragrances, prepared by the hands of perfumers, making a fragrant perfume out of various essences, so the hands of God created you and most wisely created a harmony with spiritual aspects of the spiritual myrrh, i.e. with the gifts of the Life-creating Spirit. And you should be fragrant with the aroma of understanding and wisdom, that those who hear the words of your teaching might be made fragrant in the feelings of their souls and might rejoice with spiritual joy.

The crowds of people that gather on the feasts and with a loud voice hymn the praise of God represent the heavenly orders and the innumerable ranks of angels which chant and praise the heavenly Master for the great salvation which was accomplished for your sake. Praise and hymns chanted by the people represent that mystical hymn silently performed by the Angels, that you may be taught to become an angel on earth and mystically and silently with the immaterial lips of your heart to hymn God Who created you.

The friends and acquaintances and persons of note who gather on the feast day teach you by their presence that you should be zealous, so that through the fulfilling of all the commandments and through the wealth of the virtues you may be counted and become a coinhabitant with the apostles, martyrs and all the saints.

If, beloved, you celebrate your feasts in this way, and if you yourself will be such a person as I have described, then you will truly celebrate a spiritual feast and will concelebrate with the Angels. But if you do not celebrate this way and do not conduct yourself as we have said, then what benefit will you have from your festivals? I fear that you also will hear the same words from God as did the ancient Jews: I will turn your feasts into grief and your songs into weeping (Amos 8:10). Perhaps you will ask me: If we are not such persons as you have described, then, in your opinion, should we not celebrate the feasts at all, not even physically and sensually?

No, brother, I do not say this to you. Celebrate fervently and do all that applies to the worship of God and the honoring of the Angels, as you are able. Invite to the feast, if you can, everyone—kings, noblemen, bishops, priests, deacons, laymen, so that through you God may be glorified by all, and this glory, sent up to God by them, may be accredited to you, as the cause of it, and thus you may appear pleasing to God. But do not think that this is everything that you must do for the glorifying of God and the honoring of His Angels, and what is more, as if you are adding something through this to the glory of the Most High or of His saints. For, as the Apostle says, For indeed what had glory in this case has not glory on account of the glory that surpasses it (II Cor. 3:10). Nor do the saints have need of human, earthly glory.

Celebrate in order to find mercy from God by the prayers of His saints. But again, do not think that thus the visible and physical things that you do for the feast are the true feast. They are but the shadow and the image of the feast. For tell me, I ask you: these visible, inanimate and feelingless externals—what communion do they have with the invisible, the divine, the spiritual, the living and the life-bearing? Therefore, if you wish to celebrate the feasts with understanding and piously, then may your feast not be the light of lamps, which after a short time burn out, but the pure lamp of your soul, i.e. the knowledge of heavenly and divine things, knowledge granted by the Holy Spirit to him who is an Israelite, a person of a lofty and contemplative mind.

May this knowledge shine in you all the days of your life more than the rays of the sun. May it shine in all Christians with the pure light of the word, so that by the grace of the Holy Spirit the commandment might be fulfilled in them: Let your light shine before men that they may see your good works and glorify your Father Who is in the heavens (Matt. 5:16).

In place of many lamps may you have radiant thoughts, from which is woven the material for the adornment of the virtues, and through which all the beauty of the spiritual temple of your soul becomes obvious for those who have proper mental vision.

In place of the fragrant incense may you be made fragrant by the inexplicable aroma of the Holy Spirit.

In place of multitudes of people may you be joined by the orders of holy Angels, who may glorify God for your good deeds and may rejoice over the salvation and progress of your soul.

In place of friends, noblemen and kings may you concelebrate, as with your friends, with the saints, who are more worthy of honor than any noblemen or kings. May these saints be your dear ones, preferred to all others, so that after your death they may receive you into their eternal mansions, as Abraham received Lazarus into his bosom.

4) In place of a feast weighted down with various foods, may you have the one bread of life, which for the senses is seen as bread, but spiritually is the Body of Christ. This is the bread which came down from heaven and gives life to the world, from which he who eats is not only nourished, but also brought to life and resurrected as if from the dead. May this bread be for you both food and delight, never sated and never decreased. And the wine, which in this mystery is the true Blood of God, may it be for you the ineffable light, unspeakable sweetness, eternal rejoicing. If you will drink of this wine worthily you will not thirst forever, only drink with spiritual feeling and with the peaceful disposition of the powers of your soul. And penetrate deeply into the meaning of what is said. If you commune the heavenly bread and wine, i.e. the Body and Blood of Christ, with feeling and consciousness of what they are, then know that you commune them worthily. If you do not commune thus, then you eat and drink unworthily. Communing with a pure heart and with faith, you are worthy of the mystical table; but if you are not found worthy of this, then you do not have union with Christ.

5) Those who commune the divine Mysteries unworthily should not think that through them they are united with God so simply, because this does not occur with them, and perhaps will not occur as long as they remain this way. Only those who through communion of the divine Body of the Lord are found worthy to see with the mental eye, to feel with the spiritual senses, partake with spiritual lips of the divinity which is beyond sight and touch and taste—only they know how good the Lord is.

They do not eat physical bread alone and do not drink only physical wine in a physical way, but at the same time spiritually eat and drink God, with both the senses of the soul and those of the body. They eat the flesh physically, but through this are mentally united with God and spiritually with Christ, Who has two natures, as God and man. And they become one body with Him and communicants of His glory and divinity.

In this way, those who commune worthily are united with God, eating of the bread and drinking from the chalice, with knowledge and contemplation of the power of the mystery, and with spiritual feeling. But those who commune unworthily remain void of the grace of the Holy Spirit and feed only their bodies and not their souls.

6) But beloved, do not be upset with me when you hear the truth which I proclaim, for this is truth. For if you believe and confess that the Body of Christ is the bread of life and grants eternal life to them that eat it, and that His Blood is, for them who drink it, a fountain of water leaping to eternal life, then tell me, I ask you: Why is it that after communing these divine Mysteries, you do not receive into your soul anything extraordinary in comparison with what you had prior to communion? And if you sense some little joy when you receive communion, why then after a short time, do you again become what you were before, and do not sense at all within you any influx of life or any shining light? This bread, for those who have not lifted themselves above the physical, is common bread, even though in a mysterious way it is the light that cannot be contained and cannot be approached, just as the wine also is mystically light, life, fire, and living water. Therefore, when you partake of this divine bread and drink of this wine of rejoicing, but do not sense that you have come alive with life immortal, having received into yourself the light-bearing and fiery power, just as the prophet Isaiah received the burning coals in his mouth, and that you have drunk the Blood of the Lord as the living water that rejoices; if, I say, you do not feel within you that you received something of what I have just described, then how do you think you have communed eternal life, have approached the unapproachable light of divinity, have become a communicant of the unwaning light? No, my brother, no. Nothing of the sort has occurred with you, since you do not sense within you any of what has been spoken of. But that light shines upon you, and you are blind and not enlightened, and that fire sheds its warmth upon you, and you remain cold; and that life has entered into you, and you do not feel it and remain dead; and the living water has flowed off your soul as from a rooftop, but did not remain in you, because it did not find within you a vessel worthy of itself in order to dwell within you. Therefore, if you thus commune the most pure Mysteries without feeling any grace in your soul, then you commune only externally, and do not receive anything within you. For those who worthily come to these mysteries and properly prepare for the reception into themselves of the Son of God, of this bread which came down from heaven, those He touches feelingly, and He dwells with them without fusion, granting them to experience sensitively His presence through grace.

Thus, if you will celebrate the feasts as I have described for you and will commune the divine Mysteries as I have told you, then all your life will be one unbroken festival, one unending Pascha, the transfer from the visible to the invisible, to that place where all images, shadows, and symbols of feasts which we have during our life here, will pass away, and where the eternally pure will eternally delight in the purest sacrifice, Christ the Lord, in God the Father and the Spirit of one essence, ever contemplating Him and remaining in His sight, dwelling and reigning together with Him, and there is nothing loftier or more blessed than this in His Kingdom. To Him belong all glory, honor and worship, now and ever, and unto ages of ages. Amen.

SOURCE

St. Simeon the New Theologian, Orthodox Life, No. 3 (1974), Vol. 25 (Jordanville, NY: Holy Trinity Monastery, 1975), pp. 11–18.