As far as we are concerned, the kinship of St. Simeon's spirituality with the spirituality of the "Spiritual Discourses" is a gratifying phenomenon for us, since it clearly shows the rootedness of St. Simeon in the mystical tradition of the ancient Church, in what is best in it. Cm. See also: Catecheses t. 1, p. 39. Clause 3.

59 The works of Elijah Ekdicus were published in Migne P. G. 1277. 1128-1176 and (under the name of St. Maximus the Confessor) P. G. 90. 1401–1461. It is believed that he lived in the IX-X century. Philotheus of Sinai, the author of a significant writing on the spiritual life (his works are in Philokalia, 3rd edition, Athens, 1959, vol. II, pp. 274-286) belongs to the same epoch. All these writings, as it were, did not exert an influence on St. Simeon. It should be noted that in the same epoch (10th century) the ascetic works of the great Syrian mystic Isaac (Bishop of Nineveh) were translated from the Syriac original into Greek. They spread rapidly in the Byzantine world, aroused great interest, and contributed greatly to the mystical revival. Ave. Simeon probably knew these writings, although he never speaks of them.

60 Cat 12.625.

61 Cat 9.917.

62 Cat 17.87–95.

63 Cat 12.32–37.

64 Cat 12.252–259; cf. 227–229.