Symeon the New Theologian


Symeon the New Theologian (also sometimes referred to as Simeon the New Theologian 949–1022 AD) was a Byzantine Christian monk, mystic, and poet who was the last of three saints canonized by the Eastern Orthodox church and given the title of “Theologian” (along with John the Apostle and Gregory of Nazianzus). “Theologian” was not applied to Symeon in the modern academic sense of theological study, but to recognize someone who spoke from personal experience of the vision of God. One of his principal teachings was that humans could and should experience theoria (literally “contemplation,” or direct experience of God).

Symeon was born into the Byzantine nobility and given a traditional education. At age fourteen he met Symeon the Studite, a renowned monk of the Monastery of Stoudios in Constantinople, who convinced him to give his own life to prayer and asceticism under the elder Symeon’s guidance. By the time he was thirty, Symeon the New Theologian became the abbot of the Monastery of St. Mammas, a position he held for twenty-five years. He attracted many monks and clergy with his reputation for sanctity, though his teachings brought him into conflict with church authorities, who would eventually send him into exile. His most well known disciple was Nicetas Stethatos who wrote the Life of Symeon.

Symeon is recognized as the first Byzantine mystic to freely share his own mystical experiences. Some of his writings are included in the Philokalia, a collection of texts by early Christian mystics on contemplative prayer and hesychast teachings. Symeon wrote and spoke frequently about the importance of experiencing directly the grace of God, often talking about his own experiences of God as divine light. Another common subject in his writings was the need of putting oneself under the guidance of a spiritual father. The authority for many of his teachings derived from the traditions of the Desert Fathers, early Christian monks and ascetics. Symeon’s writings include Hymns of Divine Love, Ethical Discourses, and The Catechetical Discourses.

The details of Symeon’s life come from his own writings and from the Life of Symeon, written by his disciple Nicetas. He was born at Basileion in Galatia to Basil and Theophano Galaton, members of the Byzantine nobility who supported the Macedonian dynasty. His given name at birth is unclear—it was traditional at that time, when becoming a monk, to take on a new name with the same initial as one’s birth name. Symeon may have ignored that tradition in order to take the same name as his spiritual father, Symeon the Studite. At age fourteen he met Symeon the Studite (also called Symeon the Pious), a holy monk of the Monastery of Stoudios in Constantinople. That meeting convinced the younger Symeon to forgo higher education and take on Symeon the Studite as his spiritual father. At that time he began studying the life of prayer and asceticism under his guidance, with the desire to immediately enter the monastery. Symeon the Studite asked the young Symeon to wait before becoming a monk, so he spent the years until age twenty-seven serving in the household of a patrician, though according to some sources he served the emperor instead.

Living a worldly life during the day, he reportedly spent his evenings in vigils and prayer, putting into practice the writings of two authors—Marcus Eremita and Diadochos of Photiki—that were given to him by his spiritual father. It was during this time that Symeon had his first experience of God as divine light, as he described later in one of his Discourses (Disc. 22.2–4). He attributed the experience to the prayers of Symeon the Studite. In spite of the experience, the young Symeon confessed that he still fell into worldly ways of living. Direct personal experience of God was to become one of Symeon’s central teachings in his writings, and to the monks who followed him.

At age twenty-seven, he entered the Monastery of Stoudios, giving his life over completely to discipleship to his teacher Symeon the Studite. The elder Symeon was not an ordained priest, but a simple monk who was considered holy by many people. The younger Symeon was extremely zealous in his practices and in following his teacher—to such an extent that the abbot of the monastery insisted that Symeon leave after only a few months.

Following the elder Symeon’s advice, he left for the nearby Monastery of St. Mammas in Constantinople, which was described as run down, both physically and spiritually. During his time at St. Mammas he continued to follow Symeon the Studite’s guidance. Within three years after moving to St. Mammas, Symeon was tonsured as a monk, ordained as a priest, and elected as the abbot of the monastery. He spent the next twenty-five years as abbot of St. Mammas, attracting many monks and clergy with his reputation for learning and sanctity.

Not all of the monks were attracted by Symeon’s zealous approach. Symeon attempted to reform the Byzantine monasteries, where monks had become subservient to the emperor and had acquired large holdings of property, libraries, and art. His writings and teachings were aimed at returning the monasteries to their traditional role in the early church, urging the monks to take up a life of simplicity, asceticism, purity of heart, and constant prayer. The strict monastic discipline for which Symeon aimed upset several monks in the monastery. Symeon also took a more emotional approach to worship, suggesting that a monk shouldn’t take the sacrament without tears. The introduction of vegetarian meals, along with other unique practices to instill discipline and humility, also caused some displeasure among the monks.

Fifteen years after becoming abbot, one morning after the Divine Liturgy a group of approximately thirty monks rose against Symeon, who drove them away. Breaking the locks on the monastery gate on their way out, the monks took their appeal to the Patriarch Sisinios, who sided with Symeon and sent the monks into exile. Symeon pleaded on their behalf, doing everything he could to have the monks return to the monastery, including seeking out some of the monks to apologize to them. During his time as abbot, Symeon wrote Hymns of Divine Love (completed during his exile), the Discourses, and many letters and polemical works which have been lost. He also wrote articles relating to his disputes with the church theologians—these survived as his theological and ethical treatises. In 1005 Symeon resigned as abbot of St. Mammas, appointing one of his disciples in his stead, and taking up a more solitary life at the monastery.

Symeon endured severe opposition from church authorities, particularly from the chief theologian of the emperor’s court, Archbishop Stephen, who at one time was the Metropolitan of Nicomedia. Stephen was a former politician and diplomat with a reputation for a thorough theoretical understanding of theology, but one which was removed from actual experience of the spiritual life. Symeon, in contrast, held the view that one must have actual experience of the Holy Spirit in order to speak about God, at the same time recognizing the authority of scripture and of the earlier church fathers. Their differing views on the source of authority to speak on spiritual matters was the cause of several years of intense conflict, ending with Symeon’s eventual exile.

Stephen found fault with Symeon especially for his charismatic approach, and his support of individual direct experience of God’s grace. Symeon believed that direct experience gave monks the authority to preach and give absolution of sins, without the need for formal ordination—as practiced by his own teacher, Symeon the Studite. Church authorities also taught from a speculative and philosophical perspective, while Symeon taught from his own direct mystical experience. Symeon’s teachings, especially those regarding the direct experience of God’s grace, brought accusations of heresy from Stephen. Symeon responded to Stephen’s charges by declaring that the real heresy was to teach that it is impossible to have direct experience of God (Disc. 29.4).

Stephen also found fault with Symeon for revering his spiritual father, Symeon the Studite. At that time, formal recognition of saints was seldom practiced and not obligatory, so revered monks were informally recognized and honored by monasteries and by their disciples. Every year the younger Symeon arranged a celebration honoring his teacher, which included an icon of Symeon the Studite and a service to him. Stephen rebuked Symeon for honoring his teacher as a saint, because in his opinion the Studite was not worth of any honor. The conflict between the two lasted for six years.

Stephen was finally able to bring Symeon before the Synod on charges of honoring as a saint someone who Stephen believed was far from saintly. At first, Patriarch Sergius II of Constantinople supported Symeon, going so far as to send candles and perfume in support of the veneration of Symeon the Studite at St. Mammas. Stephen attacked the Studite as unholy and sinful, and was eventually able to convince others that Symeon’s homage was improper by convincing them that the Studite held some unorthodox beliefs. As a compromise, Stephen suggested that the annual festival honoring the elder Symeon be held as a private observance within the monastery. Symeon the New Theologian refused to compromise, declaring that it was his duty to honor the church fathers and the saints, and in January 1009 was condemned to go into exile. Stephen also convinced the Patriarch to order all icons of Symeon the Studite removed from St. Mammas, with many of them destroyed or covered over with soot. Symeon, for his part, never backed down from the church authorities.

In 1009 Symeon was sent into exile near Paloukiton, a small village near Chrysopolis on the Asiatic shore of the Bosphorus. According to one account, he was left by church authorities alone and without food, in the middle of winter. There he found a deserted and ruined chapel that had been dedicated to Saint Macrina. It happened to be on land owned by one of Symeon’s spiritual children, Christopher Phagouras, who donated the land and proceeds to start a monastery.

By this time, Symeon had many disciples—some of them, including the patrician Geneseos, appealed to Sergius II, the Patriarch of Constantinople, to lift the order of exile. Out of fear that the dispute would reach the emperor, Sergius II lifted the exile order completely, and then offered to re-establish Symeon at the monastery of St. Mammas and consecrate him as archbishop of an important see in Constantinople. The only qualification was that Symeon must show some restraint in his celebration of Symeon the Studite’s festival day. Symeon refused to compromise—the Patriarch, out of respect for Symeon, gave him his blessing to “live together with your disciples and act according to your good pleasure.”

Symeon remained at the Saint Macrina monastery, where many close disciples, both monks and secular people, gathered around him. At Saint Macrina he was free of monks who were averse to his discipline and zeal, and free from direct conflict with church authorities. He continued to honor Symeon the Studite—most of the clergy from Constantinople, along with many monks and laymen, joined him during those celebrations. He also wrote during that time and made himself accessible to all who wanted to see him.Symeon spent the last thirteen years of his life in exile, dying from dysentery on March 12, 1022. According to his biographer and disciple, Nicetas, Symeon foretold his own death many years previously, and on his last day called together all the monks to sing the funeral hymns.


After Symeon’s death his writings were kept alive by small groups of followers, eventually becoming one of the central teachings of the hesychast movement. Many copies of his works were made in the following centuries, particularly around the 14th century, and among the Eastern Orthodox monasteries on Mt. Athos. His recognition has always been greater outside the official church, its calendar and liturgy. Historians credit this to his zealous personality, his criticism of the church hierarchy, his emphasis on direct experience of God, and some of his unorthodox teachings—including his belief that an unordained monk who had the direct experience of God was empowered to absolve others of their sins.

Symeon wrote in a similar style and taught the traditional views of several early Christian fathers and hesychasts, including St. Augustine, Gregory of Nyssa, Gregory of Nazianzus, and Mark the Hermit. Where Symeon differed from his predecessors was in his transparent and open sharing of his most interior experiences. Symeon was the first Byzantine mystic to freely share those experiences, which were given in the context of his teaching that the direct experience of God was something to which all Christians could aspire.

One catechesis of Symeon’s, On Faith, along with a composite work titled One Hundred and Fifty-Three Practical and Theological Texts, are included in the Philokalia, a collection of texts by early Christian mystics.Another text in the Philokalia, titled The Three Methods of Prayer is also attributed to Symeon—it describes a method of practicing the Jesus Prayer that includes direction on correct posture and breathing while reciting the prayer. It is extremely unlikely that he wrote that text—some scholars attribute it to Nikiphoros the Monk, while others believe it was written by disciples of Symeon.


The Discourses are the central work of Symeon’s life, and were written during his time as abbot at St. Mammas (980–998). They consist of thirty-four discourses, along with two pieces on thanksgiving, that were given as talks to his monks and others interested in the spiritual life—often at St. Mammas during Matins services—and then compiled and likely edited by Symeon himself. They were widely read in Constantinople even before Symeon’s exile. Their style maintains the personality of Symeon as expressed in his live talks: simplicity, sincerity, humility, speaking from the heart, and “full of fire and persuasion.” There is no obvious sequence or order to the Discourses—the topics are apparently a collection of talks given during different liturgical seasons or at feast days of saints.

There are two main themes running through the different discourses. One is the traditional theme of the early hesychasts and mystical theologians of the Christian East, especially the practices of faith (praxis) and asceticism (askesis) that they frequently taught as the way to reach direct experience of God (theoria). Specific practices discussed by Symeon include: repentance, detachment, renunciation, mercy, sorrow for sins, faith, and contemplation.

Symeon’s other main emphasis is the power of the Holy Spirit to transform, and the profound mystical union with God that is the end result of a holy life. Symeon referred to this as the Baptism of the Holy Spirit, compared to the more ritualistic Baptism of water. Symeon believed that Christianity had descended into formulae and church ritual, which for many people replaced the earlier emphasis on actual and direct experience of God. The Discourses express Symeon’s strong conviction that the life of a Christian must be much more than mere observance of rules, and must include personal experience of the presence of the living Christ. Symeon describes his own conversion and mystical experience of the divine light.

Hymns of Divine Love

In Hymns of Divine Love (also called Hymns of Divine Eros) most of which were completed during his time in exile, Symeon describes his vision of God as uncreated divine light. That experience of divine luminosity is associated by Symeon with the Holy Trinity, with God, and sometimes with Christ. The Hymns are similar in theme to the Discourses, but are written with poetic meter and rhyme. He began writing them at the same time as the Discourses but only finished editing them during the last thirteen years of his life at the monastery of St. Macrina. There are 58 hymns totaling approximately 11,000 verses.

The Hymns cover various themes, similar to the Discourses: repentance, death, the practice of virtue, charity, detachment, and more. Especially notable are the Hymns that recount Symeon’s mystical experiences and his love for Christ, which have been described as “ecstatic writing and mystical content that becomes very personal, both to Symeon and to the reader.”

An excerpt from Hymn 25 includes the following description of Symeon’s mystical union with God as light:

“But, Oh, what intoxication of light, Oh, what movements of fire! Oh, what swirlings of the flame in me, miserable one that I am, coming from You and Your glory! The glory I know it and I say it is your Holy Spirit, who has the same nature with You, and the same honor, O word; He is of the same race, the same glory, of the same essence, He alone with your Father, and with You, O Christ, O God of the universe! I fall down in adoration before You. I thank You that You have made me worthy to know, however little it may be, the power of Your divinity.”

Theological and ethical treatises

Symeon’s theological and ethical treatises were original written works, as compared to many of his other writings that were taken from his talks. They cover a wide range of topics, including Symeon’s defense against Stephen regarding his own views on the unity of the Holy Trinity. He also presents his doctrine on mysticism, the necessity of faith, the possibility of direct experience of God, the Baptism of the Holy Spirit, and more. The last four treatises were written during his exile, and discuss living a holy life while on earth, salvation through faith and good works, and the need for solitude if one wants to become a channel of divine grace to others.


The church authorities regularly challenged Symeon, even though his teachings were rooted in the Gospels. He was also faithful to the early Greek Fathers and the two main traditions of Byzantine spirituality: the Alexandrian School, which took a more intellectual approach, and the “school of the heart”, represented by Mark the Hermit, Pseudo-Macarius, John Climacus, and other early ascetic monks. He combined these different traditions with his own inner experience in a synthesis that was new in Byzantine mysticism.

Symeon often taught that all followers of Christ could have the direct experience of God, or theoria, just as the early church fathers experienced and taught. In that context he frequently described his own experiences of God as divine light. He preached to his monks that the way to God’s grace was through a life of simplicity, asceticism, sanctity, and contemplation, which was also the doctrine of the hermits and monks known as the Desert Fathers. In addition, Symeon placed great emphasis on putting oneself under the complete guidance of a spiritual father.

Direct Experience

A central theme throughout Symeon’s teachings and writings is that all Christians should aspire to have actual direct experience of God in deep contemplation, or theoria. Regarding his own mystical experiences, he presented them not as unique to himself, but as the norm for all Christians. He taught that the experience came after purification through prayer, repentance, and asceticism. He especially called on his monks to take on the traditional charismatic and prophetic role in the Church.

In one of his Discourses he defended the frequent sharing of his own inner experiences, writing that it was not presumptuous, but was done to encourage others in their inner life:

“We have written them because we are mindful of God’s gifts, which He has bestowed on our unworthy self from the beginning of life until the present moment … and in gratitude we show to all of you the talent He has entrusted to us. How can we be silent before such an abundance of blessings, or out of ingratitude bury the talent that has been given to us (Mt. 25:18), like ungrateful and evil servants? … By our oral teaching we encourage you too to strive that you may have part in His gifts and enjoy them, the gifts of which we, though unworthy, have been partakers through His unutterable goodness.” (Discourse XXXIV)

Divine light

Symeon repeatedly describes the experience of divine light in his writings, as both an inward and outward mystical experience. These experiences began in his youth, and continued all during his life. They came to him during inward prayer and contemplation, and were associated with a feeling of indescribable joy, as well as the intellectual understanding that the light was a vision of God. In his writings, he spoke directly to God about the experience variously as “the pure Light of your face” and “You deigned to reveal Your face to me like a formless sun.” He also described the light as the grace of God, and taught that its experience was associated with a mind that was completely still and had transcended itself. At times he described the light speaking to him with kindness, and explaining who it was.

In Discourse XXVIII Symeon wrote about the light and its power to transform:

“It shines on us without evening, without change, without alteration, without form. It speaks, works, lives, gives life, and changes into light those whom it illuminates. We bear witness that “God is light,” and those to whom it has been granted to see Him have all beheld Him as light. Those who have seen Him have received Him as light, because the light of His glory goes before Him, and it is impossible for Him to appear without light. Those who have not seen His light have not seen Him, for He is the light, and those who have not received the light have not yet received grace. Those who have received grace have received the light of God and have received God, even as Christ Himself, who is the Light, has said, ‘I will live in them and move among them.’ (2 Cor. 6:16)”

Guidance of a spiritual father

Symeon taught that putting oneself under the guidance of a spiritual father was essential for those who were serious about living the spiritual life. That relationship was a historical tradition especially prominent among the Desert Fathers, who defined the qualifications for acting in the role of a spiritual father: personal experience; an interior life; purity of heart; the vision of God; insight; inspiration; discernment. Official ordination as a priest was not a requirement—Symeon’s own spiritual father was a simple unordained monk who had many spiritual children. Symeon also taught that such teachers were empowered by their holiness to preach and to absolve others of their sins, a view that brought him into disagreement with church leaders of his time.


Excerpts from his writings:

“O grandeur of ineffable glory! O excess of love! He Who embraces all things makes His home within a mortal corruptible man, He by Whose indwelling might all things are governed, and the man becomes as a woman heavy with child. O astonishing miracle and incomprehensible deeds and mysteries of the incomprehensible God! A man carries God consciously within himself as light, carries Him Who has brought all things into being and created them, including the one who carries Him now. He carries Him within as a treasure inexpressible, unspeakable, without quality, quantity, or form, immaterial, shapeless, yet with form in beauty inexplicable, altogether simple, like light, Him Who transcends all light. And, clenching his hands at his sides, this man walks in our midst and is ignored by everyone who surrounds him. Who can then adequately explain the joy of such a man? Will he not be more blessed and more glorious than any emperor? Than whom, or than how many visible worlds, will he not be more wealthy? And in what shall such a man ever be lacking? Truly, in no way shall he lack any of God’s good things.”

“Thou Thyself becamest visible… {Thou} didst grant me to see the outline of Thy form beyond shape. At that time Thou tookest me out of the world — I might even say, out of the body, but Thou didst not grant me to know this exactly. Thou didst shine yet more brightly and it seemed that I saw Thee clearly in Thy entirety. When I said, ‘O Master, who art Thou?’ then, for the first time Thou didst grant me, the prodigal, to hear Thy voice. How gently didst Thou speak to me, who was beside myself, in awe and trembling… Thou saidest, ‘I am God who have become man for your sake. Because you have sought me with all your soul, behold, from now on you will be My brother, My fellow heir, and My friend!’”

“How good it is thankfully to proclaim the blessings of God, who loves men!… By grace I have received grace, by doing well I have received [His] kindness, by fire I have been requited with fire, by flame with flame. As I ascended I was given other ascents, at the end of the ascent I was given light, and by the light an even clearer light. In the midst thereof a sun shone brightly and from it a ray shone forth that filled all things. The object of my thought remained beyond understanding, and in this state I remained while I wept most sweetly and marveled at the ineffable. The divine mind conversed with my own mind and taught me, saying, ‘Do you realize what My power has done to you out of love for men because of but a little faith and patience that strengthens your love? Behold, though you are subject to death, you have become immortal, and though you are ruled by corruption you find yourself above it. You live in the world and yet you are with Me; you are clothed with a body and yet you are not weighed down by any of the pleasures of the body. You are puny in appearance, yet you see intellectually. It is in very deed I who have brought you into being out of nothing.’”

“The soul cannot live unless it is ineffably and without confusion united to God, who is truly the life eternal. Before this union in knowledge, vision, and perception it is dead, even though it is endowed with intellect and is by nature immortal.”

“As we ascend to that which is more perfect, He who is without form or shape comes no longer without form or without shape. Nor does He cause His light to come to us and be present with us in silence. But how? He comes in a definite form indeed, though it is a divine one. Yet God does not show Himself in a particular pattern or likeness, but in simplicity, and takes the form of an incomprehensible, inaccessible, and formless light. We cannot possibly say or express more than this; still He appears clearly and is consciously known and clearly seen, though He is invisible. He sees and hears invisibly and, just as friend speaks to friend face to face, so He who by nature is God speaks to those whom by grace He has begotten as gods. He loves like a father, and in turn He is fervently loved by His sons.”

“God is called light, Who transcends all light, because He illumines us; and life, Who is beyond all life, because He vivifies us. Shining around us all, and encircling and cherishing us with the glory of His divinity, He is called raiment, and so we saw that we clothe ourselves with Him Who is intangible in every way and Who cannot be grasped. Uniting Himself without mingling with our soul, and making it all as light, He is said to indwell us and, uncircumscribed, become circumscribed.”

“Hitherto I had frequently seen a light, at times within, when my soul had enjoyed calmness and peace. At times it appeared to me externally, from afar, or even it was completely hidden, and by its hiddenness caused me the unbearable pain of thinking I would not see it again. But when I lamented and wept and displayed complete solitude and obedience and humility it appeared to me again. It was like the sun as it penetrates through the thickness of mist and gradually shows itself a gently glowing sphere. Thus Thou, the ineffable, the invisible, the impalpable, the immovable, who always are everywhere present in all things and fillest everything, at all times, or if I may say so, by day and by night, art seen and art hidden. Thou goest away and Thou comest, Thou dost vanish from sight and Thou suddenly appearest. So bit by bit Thou didst scatter the darkness that was within me; Thou didst dispel the mist and dissolve the thickness; Thou didst clean the dim eyes of my intellect. Thou didst remove the barriers of my eyes and didst open them; Thou tookest away the veil of insensitivity. At the same time Thou didst put to sleep all passion and every fleshly pleasure and totally expel them from me. Having thus brought me to this state Thou didst clear the heaven of every mist. By “the heaven” I mean the soul Thou hast cleansed in which Thou comest invisibly (how or from whence I know not). Thou who art everywhere present art suddenly found and manifested like another sun. O ineffable condescension!”

“While many have seen {the light of God}, they have not all acquired it, just like many have seen the great treasure in the royal vaults and have gone away empty. While a divine light and illumination often comes in the beginning to those who are fervently repenting, it passes away immediately. If they give themselves up even to death itself and seek it with hard labor, presenting themselves to the Lord as worthy and blameless in every way, then at last they receive it again come back to them. If however, they become a little lazy and take leave from throwing themselves into greater labors by loving their own souls, they become unworthy of so great a gift and do not enter, while still living in the body, into everlasting life.”

“Blessed are they… who have received Christ coming as light in the darkness, for they are become sons of light and of day.

Blessed are they who even now have put on His light, for they are clothed already with the wedding garment. They will not be bound hand and foot, nor will they be cast into the everlasting fire.

Blessed are they who hourly taste of the ineffable light with the mouth of their intellect, for they shall walk “becomingly as in the day” , and spend all their time in rejoicing.

Blessed are they who have kindled the light in their hearts even now and have kept it unquenched, for on their departing this life they shall go radiant to meet the Bridegroom, and go in with Him to the bridal chamber bearing their lamps.

Blessed are they who ever weep bitterly for their sins, for the light shall seize them and change the bitter into sweet.

Blessed are they who shine with the divine light and who see their own infirmity and understand the deformity of their soul’s vesture, for they shall weep without failing and, but by the channels of their tears, be washed clean.

Blessed are they who have drawn near the divine light and entered within it and become wholly light, having been mingled with it, for they have completely taken off their soiled vesture and shall weep bitter tears no more.

Blessed are they who see their own clothing shining as Christ, for they shall be filled hourly with joy inexpressible and shall weep tears of astounding sweetness, perceiving that they have become themselves already sons and co-participants of the resurrection.

Blessed are they who have the eye of their intellect ever open and with prayer see the light and converse with it mouth to mouth, for they are of equal honor with the angels and, dare I say it, have and shall become higher than the angels, for the latter sing praises while the former intercede. And, if they have become and are ever becoming such while still living in the body and impeded by the corruption of the flesh, what shall they be after the Resurrection and after they have received that spiritual and incorruptible body? Certainly, they shall not be merely the equals of angels, but indeed like the angels’ Master, as it is written: ‘But we know,” he says, “that when He appears we shall be like Him’.

Blessed is that monk who is present before God in prayer and who sees Him and is seen by Him, and perceives himself as having gone beyond the world and as being in God alone, and is unable to know whether he happens to be in the body or outside the body , for he will hear ‘ineffable speech which it is not lawful for a man to utter’, and shall see ‘what no eye has seen, nor ear heard, nor the heart of man conceived’.

Blessed is he who has seen the light of the world take form within himself, for he, having Christ as an embryo within, shall be reckoned His mother, as He Himself Who does not lie has promised, saying: ‘Here are my mother and brothers and friends.’ Who? ‘Those who hear the word of God and do it’. So those who do not keep His commandments deprive themselves voluntarily of so great a grace, because the thing was and is and will be possible, and has happened and happens and will happen for all who fulfill His ordinances.”

“By crucifying oneself to the world, and the world to oneself , brethren, our souls therefore die before death and rise again before the resurrection of the body in deed, in power, in experience, and in truth. When the mortal attitude has been eliminated by the immortal mind and mortality has been driven out by life, then, as though it had risen from the dead, the soul manifestly sees itself, just as those who rise from sleep see themselves. It recognizes God who has raised it; as it perceives Him it gives Him thanks and worships Him and glorifies His infinite goodness. On the other hand, the body is entirely without breath, motion, and memory in relation to its own desires, but in these respects becomes altogether dead and lifeless.”

“God is fire and He is so called by all the inspired Scripture. The soul of each of us is a lamp. Now a lamp is wholly in darkness, even though it be filled with oil or tow or other combustible matter, until it receives fire and is kindled… The man whose soul’s lamp is still in darkness, that is, untorched by the divine fire, stands the more in need of a guide with a shining torch who will discern his actions.”

“Constantly call on God, that He may show you a man who is able to direct you well, one whom you ought to obey as though he were God Himself, whose instruction you must carry out without hesitation… It is better for you to be called a disciple of a disciple rather than to live by your own devices and gather the worthless fruits of your own will… So, brother, do as we have said, and go to the man whom God shows you, either mystically in person, or externally through His servant.”

“Peter said that he and the other disciples had forsaken everything in order to follow Christ (Mt. 19:27)} By the word everything he included lands, money, their own wills, to the point of contempt and abhorrence for this transitory life in order that they might taste that life which is substantial and eternal. It is altogether sweeter and preferable; it is nothing else but God Himself.”


About Bob OHearn

My name is Bob O'Hearn, and I live with my Beloved Mate, Mazie, in the foothills of the Northern California Sierra Nevada Mountains. I have a number of blog sites you may enjoy: Photo Gallery: Essays on the Conscious Process: Compiled Poetry and Prosetry: Verses and ramblings on life as it is: Verses and Variations on the Investigation of Mind Nature: Verses on the Play of Consciousness: Poetic Fiction, Fable, Fantabulation: Poems of the Mountain Hermit: Love Poems from The Book of Yes: Autobiographical Fragments, Memories, Stories, and Tall Tales: Ancient and modern spiritual texts, creatively refreshed: Writings from selected Western Mystics, Classic and Modern: Wisdom of a Spirit Guide: Thank You!
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One Response to Symeon the New Theologian

  1. Bob OHearn says:


    We awaken in Christ’s body
    as Christ awakens our bodies,
    and my poor hand is Christ, He enters
    my foot, and is infinitely me.

    I move my hand, and wonderfully
    my hand becomes Christ, becomes all of Him
    (for God is indivisibly
    whole, seamless in His Godhood).

    I move my foot, and at once
    He appears like a flash of lightning.
    Do my words seem blasphemous?—Then
    open your heart to Him

    and let yourself receive the one
    who is opening to you so deeply.
    For if we genuinely love Him,
    we wake up inside Christ’s body

    where all our body, all over,
    every most hidden part of it,
    is realized in joy as Him,
    and He makes us, utterly, real,

    and everything that is hurt, everything
    that seemed to us dark, harsh, shameful,
    maimed, ugly, irreparably
    damaged, is in Him transformed

    and recognized as whole, as lovely,
    and radiant in His light
    we awaken as the Beloved
    in every last part of our body.

    Translated by Stephen Mitchell


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