Born in Asia Minor, George (Symeon was his monastic name) was sent at the age of eleven to the imperial capital of Constantinople, where he was reared by an uncle who prepared him for a political career. His uncle died when George was fourteen and he became attracted to the monastery of Studios, where the monk “Symeon the Pious” or “Symeon the Studite” became his spiritual father. This monk, it should be noted was neither a priest nor the superior of Studios. George continued his political career under the spiritual direction of Symeon the Pious, and at the age of twenty-one had an experience of divine light one evening while praying. He continued his political career became an imperial senator, but decided at the age of twenty-seven to enter the monastery of Studios.

He took the same monastic name as his spiritual father and placed himself completely under the elder Symeon’s direction. The relationship between the two Symeons became controversial which forced the younger Symeon to join the monastery of Saint Mammas in 977, where he was ordained priest three years later and soon elected abbot. He revitalized the prayer life of the monastery and soon transformed saint Mammas into a model community. For various reasons he entered into conflict with the church authorities in Constantinople, one of them being his “unorthodox spiritual doctrine” which seemed to undermine ecclesiastical authority and he was forced to resign as abbot of St Mammas in 1005 and was tried and condemned to exile in 1009. In exile he founded another monastery, St Marina. Although he was rehabilitated and was offered a bishopric, he preferred to remain in his new monastery and died in 1032.

Symeon’s spiritual teachings are contained in his many works, like, “The Practical and Theological Chapters,” “The Discourses” “Hymns of Divine Love,” etc. His spiritual doctrine is rooted in the rich tradition of the Eastern Fathers who preceded him, especially Evagrius Ponticus, Maximus the Confessor, and John Climacus. According to their teaching, Christian spiritual growth begins with the active (ascetical) struggle to obey God’s commandments and resist temptation. This leads to apatheia or freedom from overwhelming compulsions which in turn gives birth to love or agape. This renders possible a deepening in contemplative prayer, that is, the ability to see God in all of creation and ultimately to behold God in Himself. In the development of this tradition prior to Symeon’s time, there had been a tendency to see growth in true contemplation as something possible only for monks. It was stressed that for growth in contemplation, it was necessary to withdraw from the world and to have solitude.

Symeon, however, modified and added significantly to this tradition. He believed that the vision of God or contemplation is something to which all Christians, married and celibate, hermits and city dwellers, are called. The life of asceticism and growth in contemplative prayer are possible to any Christian in any walk of life. The solitude of the desert is not absolutely required for inner stillness before God (hesychia) although it is a great help. Even the ascetical life which is a preparation for contemplation is viewed more positively by him. Apatehia which is the result of the ascetical struggle is not merely freedom from overwhelming compulsions and desires. It is a purification that requires the grace of God in order to take place and prepares the heart of the believer for the indwelling of the Holy Spirit. Ascetical struggle and the life of contemplation are part and parcel of spiritual life.

Another important aspect of Symeon’s theology is that he never sees a dichotomy between the contemplative experience of God and service to one’s neighbour. Obedience to the commandments and a special concern for the poor and neglected are the characteristics of those who have been called to an experience of God in contemplation. Thus Symeon’s spirituality does not focus exclusively on the vertical relationship between man and God, but rather, views the experience of God’s indwelling as the source of genuine compassion and service to one’s neighbour. Thus although he wrote for monks, the teachings of Symeon can be applied without reserve to all Christians and all can learn from him.