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Additional resources for Agrapha, New Oxyrhynchus Logia
5 He only formally entered the monastery in his twenty-ninth year. He stayed at the Stoudios for just one year, during which time he had a second vision. He then entered the monastery of St. Mamas in Constantinople and within two years had been elected its Abbot. He was to remain Abbot for twenty-Àve years, from 980–1005. From 1003–1009 Symeon was engaged in a running dispute with Stephen of Nikomedia regarding the cult of Symeon the Pious. Stephen was a synkellos in the Patriarchate of Constantinople and appears to have functioned as an enforcer of orthodoxy.
But in this second paragraph, Symeon places the experience in the heart and distances it from memory. Indeed, Symeon turns from commemorative sight and towards an understanding that it is immaterial vision that lets Christ be there within him. This brief passage is, therefore, to be read as an account that underlines the extent to which Symeon was seeking in his practice to surpass the limits of human capacities. His concern was with the spiritual, perhaps cardiac, vision of Christ, rather than the actual perception of the icon as it passed through his eyes.
1: The Church and the Last Things (Crestwood: St. Vladimir’s Seminary Press, 1995): 21–80. 11 Traités: 8–13. 1–11; Golitzin, On the Mystical Life, vol. 1: 21. 133; Golitzin, On the Mystical Life, vol. 1: 24–26. 31; Golitzin, On the Mystical Life, vol. 1: 27. 52–54; Golitzin, On the Mystical Life, vol. 1: 28. 8–18; Golitzin, On the Mystical Life, vol. 1: 31. 94–96; Golitzin, On the Mystical Life, vol. 1: 34. ”18 This is a somewhat paradoxical proposition. For, while the incarnation has allowed one to see God incarnate in Christ, the vision that is presented by Symeon is one that surpasses the normal constraints on human perception.