Scholarly Reflections
McDonnell, Kilian & Montague, George T. "Chapter Ten: Hilary of Poitiers: The Poet Bishop as a Bridge." Christian Initiation and Baptism in the Holy Spirit: Evidence from the First Eight Centuries. Collegeville, MN: The Liturgical Press, 1991, 122-138.
Hilary of Poitiers (c. 315-367) was classically educated and was recognized as a learned man (McDonnell & Montague 1991, 122). McDonnell notes that he was from a pagan family, but converted as an adult. He then shortly was elevated to serve as bishop of Poitiers, before being exiled from 356-360 (McDonnell & Montague 1991, 123). Hilary showed an interest in spiritual gifts and also poetry, which he viewed as a means to proclaim the Gospel.
Hilary's writing style was "highly literary" and elegant, which, according to Jerome, made his works less accessible (McDonnell & Montague 1991, 124-125).
Hilary specifically recommended Cyprian and Tertullian's works on the Psalms. This was unusual, as McDonnell finds Hilary to be "careless about making direct references to books he had consulted" (McDonnell & Montague 1991, 126). Hilary was influenced in his work with Psalms by his translation of commentaries by Origen and Eusebius. McDonnell thinks the references Hilary made to charisms may well refer to prophetic activity (McDonnell & Montague 1991, 127). The expectation of Hilary seems to be that of a gradual filling to overflowing with spiritual gifts. The spiritual gifts expected have a broad range, but include prophecy, which is taken as an ability to interpret Scripture (McDonnell & Montague 1991, 128-129). McDonnell ties Origen, Hilary, and Eusebius together as commentators on Psalms and people who were deeply interested in spiritual gifts (McDonnell & Montague 1991, 131). However, among the three, Hilary is the only one who ties the gifts to baptism. McDonnell thinks this may be due to the relatively insignificant influence of Montanism in Gaul (McDonnell & Montague 1991, 132).
McDonnell considers that Hilary, as an adult convert, would very possibly allow his writing about initiation to be influenced by his own particular experience (McDonnell & Montague 1991, 133). However, Hilary's prime emphasis was exegesis and conveying historic, apostolic teaching.
Hilary's exile was to Phrygia, which McDonnell reminds us was the source of Montanism (McDonnell & Montague 1991, 134). Hilary's works, particularly Aganst Constantius, show evidence that he was aware of Montanism However, he did not, in McDonnell's opinion, consider it a serious threat (McDonnell & Montague 1991, 135). Montanism was considered as a heresy in some areas, but in many ways the Montanists seemed orthodox. McDonnell describes the attitudes of a number of Hilary's contemporaries toward the movement (McDonnell & Montague 1991, 136-137).