International congress of byzantine studies belgrade, 22 27 august 2016

V. Rev. Tihon Rakićević
Manastir Studenica, Serbia; 
[e-mail]
Eschatological Vision of Theodore Stoudite (
Chilandar 387
) 
in the 
Life of Saint Simeon
of the Typikon of Studenica Monastery (
IX H 8 [Š 10]
)
Saint Sava came to Studenica from Mont Athos in 1206/7 AD. Upon his arrival, the abbot 
Sava started writing the introduction for the Typikon of Studenica more precisely the Life of the 
benefactor Saint Simeon. The Life of Saint Simeon is academically elaborated. The researchers 
have found the sources which made impact on inception of the writing. The primary source is 
Nemanja and Sava’s Founding Letter (Muniment) of Hilandar written in 1198 AD. In the Life of 
Saint Simeon (the title which interchanges with Nemanja’s Biography or Benefactor’s Biography 
written in Studenica) there are few information taken from the Typikon of Hilandar written by Saint 
Sava (Chapter 2, Chapter 3).
Until now the origin of Life of Saint Simeon epilogue is unclear. It comes from the description 
of monk Simeon’s spirituality and personality. The mentioned place concisely expresses Sava’s 
monastic spirituality in Studenica in the early thirteenth century, ie. his fundamental instructions 
addressed to Studenica monks. For this reason the claim has been that it is the independent text 
written by Saint Sava. These instructions are bond of the Life of Saint Simeon and the Typikon of 
Studenica. The Typikon actually begins with these instructions. The Life of Saint Simeon narrates 
Nemanja’s biography in the light of the Second coming of Christ and the Final Judgment to all people. 
The concluding Sava’s instructions advocate the mind of monks as in the mood of contemplating 
God overcome by the contemplation of paradise beauty and angelic joy. The monk’s mind should be 
preoccupied in what state are the soul or righteous or sinners, the Kingdom of God or the eternal 
torment. In this vision it is stated that Christ’s countenance will be brighter than the sun. This is what 
the brethren of Studenica should talk and worry about, to take care of that and to live accordingly 
as advocated by Saint Sava. 
Based on Nemanja’s biography in the light of the Final Judgment and based on these instructions, 
a monk is ready to attend the following instructions of the Typikon (Chapter 4 and further).
Out study has shown that a part of the prologue of the Typikon of Studenica is not an original 
work written by Sava, but taken over from Theodore Stoudite’s sermon to a larger extent and written 
probably in the period of 821 and 826 AD. In the following study there are comparative overview of the 
Life of Saint Simeon endings (IX H 8 [Š 10]) and the oldest Serbian-slavonic and Hellenic manuscripts 
of the medieval Byzantine period with Stoudite’s sermon which became a model for Sava’s work. The 
Serbian-Slavonic manuscripts are: Hilandar 387 (the second quarter of the thirteen century), Decani 
87 and HAZU IV d 4 (both by the end of thirteen of the beginning of fourteenth century). 
The Hellenic manuscripts are: Ambr. gr. C 02 (the end of ninth century), Paris. gr. 1018, Ottob. 
gr. 251 (the early tenth century), Ambr. gr. Е 101 sup. и Gr. II, 40 (both from twelfth century). 
These are the oldest known manuscripts regarding Stoudite’s sermon which became a model for 

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Sava’s work. The comparative overview given in a chart is followed by our comments relating to 
differences in particular places of the manuscripts and its theological significance. This explains 
ways in which Sava was instructing the brethren into the monastic and worshiping lifestyle in 
Studenica. These instructions determine the comprehension of the Typikon of Studenica which 
follows them (Chapter 4 and further). Besides, the methodology of including Stoudite’s vision into 
Sava’s instructions became transparent.