**11. Conclusions**

The purpose of this article was threefold: (1) to note key moments in contemporary Orthodox scholarship on Symeon; (2) to recognize contemporary Pentecostal/Charismatic scholarship in the light of the latter; and (3) to begin a conversation based on four salient points in the New Theologian's teaching on asceticism. Contemporary Orthodox scholarship on Saint Symeon the New Theologian is resistant to the idea of approaching Symeon as a charismatic reformer, cautious and occasionally openly opposed to viewing him as

a mystic, and much inclined, of course, to receive him as a Father. The latter point is a rather important one for Orthodox theologians. Pentecostal/Charismatic scholarship finds Symeon extremely attractive, ponders the possibility of seeking spiritual and theological roots in the Christian East, and is much less resistant to viewing Symeon as a mystic. For reasons that are understandable, Pentecostal/Charismatic theologians may not feel the need to pose the question about the reception of Saint Symeon as a Father. This kind of comparison is useful in theology because it allows us immediately to see divergences and convergences. In this article, I have endeavoured to observe these moments without making any attempt to create them. Pentecostal/Charismatic theologians and Orthodox theologians come from different theological traditions, so divergences are entirely natural. At the same time, I have tried to highlight some convergences that might come as a surprise to Orthodox theologians: the deep interest of Pentecostal/Charismatic theologians in Orthodox Pneumatology, their proposal to relocate themselves "Eastward" with regard to the patristic teaching on *theosis*, and the beginning of an effort to appreciate the importance of the sacraments and the ascetic life. I must admit to not having been aware of these moments until I read the work of the Pentecostal/Charismatic theologians featured in this article. I think that most Orthodox theologians would have predicted an interest on the part of Pentecostal/Charismatic theologians only in Symeon's teaching on the baptism of the Holy Spirit. We see, however, that the situation is quite different.

In my view, the logical place for a conversation to start is with the New Theologian's teaching on the ascetic life. In his discussions on asceticism, Symeon broadly combines theological anthropology, Christology, and eschatology, providing an excellent synthesis of his teaching. He links asceticism to *theosis*, and having discovered Land's assertion that Pentecostal spirituality is partially aligned with Orthodox theology on this point (Land 2010), I became convinced of the wisdom of using the Saint's teaching on asceticism as a basis for initiating a conversation. For these reasons, I responded to Mills by suggesting two moments and to McInnes with two moments. Each of the moments was chosen in response to the individual author's work. For Mills, Symeon's stress on the positive aspect of asceticism allows the author to see Christian asceticism as something current and relevant, a necessary part of discipleship that stretches beyond the confines of eleventhcentury monasticism. Confronting the baptism of the Holy Spirit as a purgative experience would allow the theologian and author to pursue further study of this "second" baptism within the resources of his own tradition while maintaining an awareness of some of the potential divergences between the Orthodox and Pentecostal/Charismatic traditions on this point. When I came to McInnes, I understood the substantial commitment that he had made to researching Symeon's works on the academic level. I suggest two moments that would allow for greater theological definition. The first one, that Saint Symeon is firmly committed to a Christian understanding of the body despite language that sometimes suggests an intrusion of Neoplatonism, may sound like an overly arcane point, unworthy of further consideration. I was inspired, however, by Father Alexis Torrance's approach to Symeon as a Chalcedonian and Neo-Chalcedonian thinker (Torrance 2020). If Torrance is right, Symeon could not embrace Neoplatonic thought to any significant degree. McInnes has done his research on this point and is fully aware of how different scholars align themselves. As for the dynamic nature of the acquisition of virtues and *apatheia* in Saint Symeon, it is a beautiful moment in Symeon's thought, one that links the acquisition of *apatheia* to Christification. This moment in Symeon's teaching provides a fine complement to McInnes's work and an important reminder of the New Theologian's enduring commitment to the possibility, and indeed necessity, of attaining *theosis* in this life, a hallmark of his teaching.

The reception of Symeon by Pentecostal/Charismatic theologians is only beginning. It will no doubt provide a fertile ground for exchange. We can only look forward to the work that will be done in the future.

**Funding:** This research received no external funding.

**Conflicts of Interest:** The author declares no conflict of interest.

#### **Notes**


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