Scholarly Reflections
McDonnell, Kilian & Montague, George T. "Chapter Twenty: Philoxenus and the Syrians: The Monasticized Charisms." Christian Initiation and Baptism in the Holy Spirit: Evidence from the First Eight Centuries. Collegeville, MN: The Liturgical Press, 1991, 288-305.
While Chrysostom considered the gifts of the Spirit to belong to a bygone era, McDonnell still considers that they may have been operating in other settings. To evaluate this possibility, he looks at the ascetic and monastic movements in Syria (McDonnell & Montague 1991, 288). Philoxenus observed that not all the sick were healed through prayer and that sins were forgiven only to those wo lived an ascetic lifestyle. Not until reaching perfection through asceticism and renunciation of the world could one expect to be truly forgiven or to receive healing (McDonnell & Montague 1991, 289). He did assert that everyone received the Holy Spirit at baptism, but the gifts were not available to any who had not completely renounced the world (McDonnell & Montague 1991, 291).
McDonnell observes that in Syriac monastic thought, Pentecost and baptism are closely connected (McDonnell & Montague 1991, 293). The person who has been baptized in water is also a recipient of fire and the Holy Spirit, reminiscent of Jesus' work in Matthew 3:11 and Luke 3:16. Miracles, which Jesus began after his baptism, may be seen as the ability of Christians after their baptism. However, it appears likely to some that this is a second baptism, the spiritual move away from the things of this world (McDonnell & Montague 1991, 295).
Theodoret, in his History of the Monks in Syria (ca. 444), escribes a number of ascetics, some of whom performed miracles (McDonnell & Montague 1991, 297). He considered God to give greater gifts to those with greater souls. The majority of people he described were not known for exercising spiritual gifts. McDonnell observes, "Theodoret seems to tie charisms to holiness in a way alien to St. Paul" (McDonnell & Montague 1991, 298). The greater gifts are given to the greater saints. They do, however, remain tied to evangelization, as they draw attention to God.
By the eighth century, McDonnell finds Joseph Hazzaya as a Syrian mystic who takes the work of the Spirit to fit into both mystical and intellectual cateories (McDonnell & Montague 1991, 300). There remains a strong identification of baptism with spiritual gifts, as well as a concern for emotional zeal. The gifts of the Spirit are spiritual and internal, not normally seen or heard by others (McDonnell & Montague 1991, 301).