55 Hymn 14.109–112.

56 Cat 6.358–368.

57 Cat 2.421–424.

The hypothesis of the "Messalian" or "semi-Messalian" or "moderately Messalian" character of the Spiritual Discourses was advocated by some twentieth-century scholars and rejected by others. Without wishing to enter into a detailed examination of this question, as it is not directly related to the subject of our work, we will only say that, in our opinion, the "Spiritual Discourses" and other works attributed to St. Macarius of Egypt, but probably written in Syria at the end of the fourth and beginning of the fifth century, represent a continuous stream of ancient monastic mystical spirituality, completely Orthodox in its origins, but partially deviated in its historical development and became which is often called "radical" or "popular" Messalianism. Only this spiritual and theological deviation with its strange beliefs and customs was condemned by the Councils, while the "Makariev" writings are for the most part polemical works against the Messalian deviations. Cm. on this subject: Jean Meyendorff. Messalianism or AntiMessalianism. A Fresh Look at the «Macarian Problem» – Kyriakon. Festschrift Johannes Quasten. Vol.11, pp. 585–590. MunsterWestf. (S. A.). Recently, the question of the Messalianism of Makariev's works was again raised by the German scientist Klaus Deppe in his scholarly work Der Wahre Christ. Cm. Bibliography. But the author goes further. Without asserting the existence of any historical connection between St. Symeon the New Theologian and Messalianism, he wishes, however, to prove the spiritual identity not only of St. Simeon, but also of the "hesychasm" of the fourteenth century with the "Messalian movement" (p. Truly, a proverb comes to mind: Whoever wants to prove too much, proves nothing!

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.