Introduction
Throughout history, theologians have played a pivotal role in shaping the spiritual landscapes of both individuals and whole societies. Each theologian’s insights, impassioned teachings, and visionary interpretations of religious doctrines helped people understand the nature of religion and God. At the same time, these teachers’ approaches have sparked revolutions of thought and action. Symeon the New Theologian was one such controversial figure whose work was marked by rigorous asceticism and a fresh style (Hunt, 2015). This report delves into a brief biography of Symeon the New Theologian, followed by a discussion of his key works and doctrines, along with a personal critique of his theology.
Brief Biography
Symeon the New Theologian (949-1022) was a Byzantine monk and mystic. He received his nickname “the New Theologian” to denote his contrast against the two notable figures in Greek Christian reverence: the 4th-century theologian St. Gregory of Nazianzus and St. John the Evangelist (“Saint Symeon,” 2024). Symeon’s writings and spiritual practices paved the way for Hesychast mysticism, a 14th-century contemplative prayer movement in the Eastern tradition. While still a young boy, Symeon pursued a political career in Constantinople with his uncle’s support (Griggs, 2001).
After his uncle died in 963, Symeon obtained a new patron, Symeon Eulabes, who was a monk at Stoudios Monastery. However, by the end of the 970s, his political career ended (Griggs, 2001). At the age of about thirty, Symeon became abbot of St. Mamas monastery near Constantinople (“Saint Symeon,” 2024). Due to his austere monastic policy and conflicts with the Church hierarchy, Symeon the New Theologian was forced to resign the office in 1009 (“Saint Symeon,” 2024). He spent his last years as abbot of the rebuilt monastery of Saint Marina, across the Bosphorus, where he died in 1022, still in exile.
Key Works
Symeon the New Theologian’s writings largely consist of sermons preached to his monks at St. Mamas, Catecheses, a series of short rules – Chapters, and the Hymns of Divine Love, which reflect his spiritual experiences. Catecheses is considered Symeon’s central work, in which he preached to his fellow monks about the ecstatic joy of uniting with God (Maloney, 1987). Catecheses constitute a unique genre that reflects Byzantine spirituality by combining two features.
On the one hand, they contain a traditional delivery of classical themes familiar to all the Greek fathers writing about ascesis. On the other hand, Catecheses place an innovative emphasis on the work of the Holy Spirit in shaping the end of spiritual life and in fostering a greater mystical union with the Trinity (Maloney, 1987). Due to the double nature of Symeon’s key writing, it has been widely analyzed by contemporaries and subsequent generations.
Symeon’s Ethical Treatises is a collection of reflections on his struggle to confront the heavy rational theology which, in his opinion, was sabotaging true Christianity. Treaties 1-2 dwell on the economy of God’s salvation, 3-11 present Symeon’s doctrine on mysticism, and 12-15 focus on a variety of practical subjects and suggestions of ways in which ordinary people can attain salvation. The Practical and Theological Chapters reflect Symeon’s ideas on various topics (Maloney, 1987).
However, his main legacy is considered to be presented by Hymns of Divine Love, which he finished before his death. These ascetic exhortations and prayers include Symeon’s yearning for the vision of God and intimacy with Christ (Griggs, 2001). This epitome of his preaching and writing career was expressed in language far surpassing that of other theologians and had the power to ignite the audience to seek the same light that Symeon had experienced.
Key Doctrines
The first major doctrine defended by Symeon the New Theologian is the direct experience of God. Symeon emphasized the significance of experiencing God intimately and personally (Perczel, 2001). The theologian considered it possible for people to engage in direct communion with the divine, which he referred to as the ‘divine light’ (Hunt, 2015). The direct experience of God is the central theme throughout Symeon’s works and preaching. He insisted that all Christians’ ultimate goal should be to experience God in deep contemplation.
Regarding his own mystical practice, Symeon did not find it unique but rather typical for all Christians. He particularly emphasized the Church’s traditional prophetic and charismatic roles (Hunt, 2015). In one of his Discourses, Symeon repeatedly advocated sharing his inner experiences. He mentioned that such practice was not pretentious or arrogant but should serve as an inspiration to others (Symeon the New Theologian, 1980). Hence, the doctrine of direct experience served as the guiding principle in Symeon’s theology.
The second prominent doctrine favored by Symeon was repentance and purification. He frequently taught about the necessity of these processes for attaining union with God. Symeon did not consider confessing one’s sins a sufficient prerequisite of repentance. Instead, he argued that turning away from one’s sins and striving for holiness in one’s life were required to gain purification (Hunt, 2015). Symeon’s opinion on who could hear the confession led to frequent conflicts with church authorities. The reason was that Symeon held that only those who had direct experience of God could preach and absolve sins.
Meanwhile, the church authorities considered only ordained priests to possess such power. Symeon’s beliefs were based on his own experience, since his teacher, Symeon Eulabes, was not yet ordained but still gave absolution. Symeon the New Theologian had great respect for his teacher’s beliefs. In one of his Discourses, he called the latter “our holy father” and cited his preaching about the necessity of tears in people’s lives (Symeon, the New Theologian, 1980, p. 314). Hence, repentance and purification through tears occupied a solid position among Symeon’s doctrines.
One more tenet of Symeon’s teaching was that of mystical union and divine light. Symeon described his mystical experiences of union with God in terms of illumination and intense spiritual ecstasy (Hunt, 2015). Symeon believed that, through divine grace, individuals could experience a profound union with God that transcends common human understanding. This doctrine of mystical interaction with God was based on Symeon’s experiences, which began in his youth and continued throughout his life.
The contemplation of divine light was associated with an indescribable joy, along with the intellectual perception that the light was the vision of God (Hunt, 2015). The doctrine, also known as Hesychast, promised a direct mystical union to those who purified themselves (Perczel, 2001). Symeon spoke directly to God in his Discourses, referring to Him with phrases like “light of Your countenance” (Symeon, the New Theologian, 1980, p. 24). The main idea behind this doctrine was that true followers could experience the light’s effect on them and realize its transformative power.
Finally, another important focus of Symeon’s teaching was the role of spiritual guidance. Symeon was an ardent advocate of the positive influence of experienced spiritual leaders in one’s life (Hunt, 2015). He found it necessary for one to have a spiritual father to discern the path of union with God and avoid mistakes on the way. Having such guidance from Symeon Eulabes, Symeon the New Theologian fully recognized the value of such communication. These doctrines of Symeon had a profound influence on Eastern Christian spirituality and continue to be analyzed and practiced by modern Orthodox Christians.
Personal Critique
While some of Symeon’s ideas align with my worldview, I cannot fully grasp others. For instance, I firmly believe in the need to repent and purify one’s life by doing good deeds and confessing one’s bad deeds. I also support the notion of spiritual guidance, as it may be difficult for some people to fully grasp religious concepts and teachings without someone to explain the unknown and answer questions that may arise.
However, the notions of ‘mystical union’ and ‘divine light’ seem strange to me, as I was raised with the belief that God cannot be seen. As stated in Exodus 33:20, “… he said, ‘ You cannot see my face, for no one may see me and live” (Exodus 33, n.d.). Hence, I cannot support this part of Symeon’s teaching, even though I find some of the others quite relevant.
Conclusion
Symeon the New Theologian was a contradictory figure in the history of religion. However, although church authorities did not accept some of his doctrines, he remained a charismatic leader of thought and a powerful dogmatic preacher. With his works rooted in the great traditions of Eastern Christianity, Symeon enabled many individuals to understand religious doctrines, even though this sometimes challenged some of their concepts.
References
Exodus 33. (n.d.). Bible Gateway.
Griggs, D. (2001). Symeon the New Theologian’s doctrines on dispassion. Mystics Quarterly, 27(1), 9-27.
Hunt, H. (2015). A guide to Symeon the New Theologian. Cascade Books.
Maloney, G. A. (1987). Symeon the New Theologian. Encyclopedia of Religion.
Perczel, I. (2001). Saint Symeon the New Theologian and the theology of the divine substance. Acta Linguistica Hungarica, 41, 125-146.
Saint Symeon the New Theologian. (2024). Encyclopaedia Britannica.
Symeon, the New Theologian. (1980). Discourses. (C. J. deCatanzaro, trans.). Paulist Press.