The Soul And The Body's Healing

Et revera majus miraculum est de propria carne fomitem luxuriae eradicare, quam expellere immundos spiritus de corporibus alienis; et magnificentius signum est virtute patientiae truculentos motus iracundiae cohibere, quam aeris principatibus imperare; plusque est exclusisse edacissimos de corde proprio tristitiae morbos, quam valetudines alterius febresque corporeas expulisse. Postremo multis modis praeclarior virtus sublimiorque profectus est, animae propriae curare languores, quam corporis alieni. Quanto enim haec sublimior carne est, tanto praestantior ejus est salus; quantoque pretiosioris excellentiorisque est substantiae, et tanto gravioris ac perniciosioris est et ruinae. Sanctus Ioannes Cassianus, Collationes, Collatio XV, Quae est secunda abbatis Nesterotis, De Charismatibus Divinis, Caput VIII, Quod mirabilius sit de semetipso vitia, quam de altero daemones extrusisse Source: Migne PL 49.1007b-1008a

And in truth it is a greater miracle to root out from one's own flesh the inclination to lust than to expel unclean spirits from the bodies of others, and it is a greater sign to restrain the wild motions of anger by the virtue of patience than to command the powers of the air, and it is greater to have shut out from one's heart the devouring pangs of gloominess than to have expelled sickness and fever from the body of another. Finally it is in many ways a greater virtue and a more glorious achievement to cure the infirmities of one's own soul than those of the body of another. For as much as the soul is greater than the flesh, so is its salvation more important, and as much as the soul is more precious and more excellent, so its ruin is more grievous and more perilous. Saint John Cassian, Conferences, Conference 15, The Second of Abbot Nesteros, On Divine Gifts, Chapter 8, That it is more wonderful to have cast out one's faults from one's self than demons from another.

Steps To The Heights

Sponsionis nostrae et itineris ordo compellit ut abbatis Nesterotis praeclari in omnibus summaeque scientiae viri institutio subsequatur. Qui cum sacrarum Scripturarum nos aliqua memoriae commendasse et eorum intelligentiam desiderare sensisset, talibus nos adorsus est verbis: Multa quidem scientiarum in hoc mundo sunt genera, tanta siquidem earum quanta et artium disciplinarumque varietas est. Sed cum omnes aut omnino inutiles sint, aut praesentis tantum vitae commodis prosint, nulla est tamen quae non habeat proprium doctrinae suae ordinem atque rationem, per quam ab expetentibus possit attingi. Si ergo illae artes ad insinuationem sui certis ac propriis lineis diriguntur, quanto magis religionis nostrae disciplina atque professio, quae ad contemplanda invisibilium sacramentorum tendit arcana, nec praesentis quaestus, sed aeternorum retributionem expetit praemiorum, certo ordine ac ratione subsistit! Cujus quidem duplex est scientia. Prima practice, id est, actualis, quae emendatione morum et vitiorum purgatione perficitur; altera theorice, id est, quae in contemplatione divinarum rerum et sacratissimorum sensuum cognitione consistit. Quisquis igitur ad theoreticen voluerit pervenire, necesse est ut omni studio atque virtute actualem primum scientiam consequatur. Nam haec practice absque theoretica possideri potest, theoretice vero sine actuali omnimodis apprehendi non potest. Gradus enim quidam ita ordinati atque distincti sunt, ut humana humilitas possit ad sublime conscendere: qui si invicem sibi ea qua diximus ratione succedant, potest ad altitudinem perveniri, ad quam sublato primo gradu non potest transvolari. Frustra igitur ad conspectum Dei tendit, qui vitiorum contagia non declinat: Spiritus namque Dei effugiet fictum, nec habitabit in corpore subdito peccatis Sanctus Ioannes Cassianus, Collationes, Collatio XIV, De Spirtiali Scientia Source: Migne PL 49.953b-955b

The order of our promise and course demands that the instruction of the Abbot Nesteros should follow, a man of excellence in all points and of the greatest knowledge. When he had seen that we had committed some parts of Holy Scripture to memory and desired understanding of them, he addressed us in these words. 'There are indeed many different kinds of knowledge in this world, certainly as great a variety as there is of the arts and sciences. But though all are either utterly useless or useful only for the goods of this present life, there is yet not one that does not have its own system and method for learning it, by which it can be grasped by those who seek it. If then those arts are guided by certain specific rules for the understanding of themselves, how much more does the system and expression of our religion, which tends to the contemplation of the secrets of invisible mysteries and seeks nothing of the present but only the gain of eternal rewards, depend on a fixed order and scheme? The knowledge of this is twofold: first, practical, which is brought about by an improvement of morals and purification from faults; second, theoretical, which consists in the contemplation of Divine things and the knowledge of most sacred thoughts. Whoever then would arrive at theoretical knowledge must first pursue practical knowledge with all his resolve and might. For this practical knowledge can be acquired without the theoretical, but the theoretical cannot possibly be gained without the practical. For there are certain stages, ordered and distinct, by which human humility is able to rise to the heights, and if these follow each other in turn in the way as we have said, man can attain to a height to which he could not fly if the first step were removed. Vainly, therefore, does one who does not refuse the pollution of the vices strive for the vision of God, 'For the spirit of God hates deception and dwells not in a body subject to sins.' 1 Saint John Cassian, Conferences, Conference 14, On Spiritual Knowledge 1 Wisdom 1.4-5

Fixing The Heart

Serenus: Periculosae praesumptionis est, necdum rebus recte discussis, nec certe ratione collecta, de natura cujuslibet rei proponere, definire, ac de fragilitatis suae consideratione capere conjecturam, nec de statu et qualitate ipsius disciplinae vel de aliorum experientia proferre sententiam. Nec enim si quis ignarus natandi, sciens pondus corporis sui ferre aquarum liquorem non posse, experimento suae voluerit imperitiae definire neminem penitus posse liquidis elementis solida carne circumdatum sustineri, idcirco vera eius opinio iudicanda est, quam secundum experientiam suam visus est protulisse, cum hoc non solum non esse impossibile, sed etiam perfacile ab aliis fieri, ratione certissima et oculorum fide non dubia comprobetur. Νοῦς itaque, id est, mens, ἀεὶκινητὸς, καὶ πολὺκινητὸς, id est, semper mobilis, et multum mobilis definitur. Quod etiam in sapientia, quae dicitur Salomonis, scriptum est, Γηίνον οἴκημα βαρύνει νοῦν πολὺ φροντίζοντα, id est, Terrenum habitaculum aggravat mentem multa cogitantem. Haec igitur pro conditione naturae numquam potest otiosa consistere, sed necesse est eam, nisi provisum habuerit ubi suos exerceat motus, et in quibus iugiter occupetur, propria mobilitate discurrere, et per omnia volitare, donec longo exercitio, usuque assuefacta diuturno, quod vos incassum dicitis laborare, experiatur et discat quas memoriae suae materias debeat praeparare, erga quas circumagat indefessos volatus, et immorando robur acquirat, et ita praevaleat adversas inimici suggestiones, quibus distrahebatur, extrudere, atque in illo quem desiderat statu et qualitate durare. Non ergo hanc evagationem cordis nostri vel naturae humanae, vel Deo creatori eius, debemus ascribere. Vera est enim Scripturae sententia, quia Dominus hominem fecit rectum, et ipsi quaesierunt cogitationes malas. A nobis ergo earum qualitas pendet. Quia cogitatio bona, inquit, scientibus eam appropinquat, vir autem prudens inveniet eam. Quidquid autem ut inveniri possit nostrae prudentiae industriaeque subiectum est, si non fuerit inventum, sine dubio nostrae desidiae vel imprudentiae, non naturae vitio reputandum est. Cui sensui Psalmista quoque congruit, dicens: Beatus vir cuius est auxilium abs te, Domine, ascensiones in corde suo disposuit. Videtis ergo in nostra ditione consistere, ut sive ascensus, id est, pertingentes ad Deum cogitationes, sive descensus, ad terrena scilicet et carnalia corruentes, in nostris cordibus disponamus. Quae si non in nostra potestate consisterent, nec Pharisaeos Dominus increpasset: Quid cogitatis mala in cordibus vestris? Nec per prophetam praecepisset, dicens: Auferte malum cogitationum vestrarum ab oculis meis. Et: Usquequo morabuntur in te cogitationes noxiae? Nec in die iudicii earum qualitas, quemadmodum operum exigetur a nobis, ita per Isaiam Domino comminante, Ecce ego, inquit, venio ut congregem opera et cogitationes eorum cum omnibus gentibus et linguis. Sed nec condemnari quidem earum testimonio vel defendi in illo terribili atque metuendo examine, secundum beati Apostoli sententiam, meremur, ita dicentis, Inter se invicem cogitationibus accusantibus, aut etiam defendentibus, in die qua iudicabit Deus occulta hominum, secundum Evangelium meum. Sanctus Ioannes Cassianus, Collationes, Collatio VII, De Animae Mobilitate et Spiritalibus Nequitiis, Caput IV, Disputatio Senis de Statu Animae ac Virtute ejus Source: Migne PL 49.671c-673a

Serenus: It is dangerous presumption when things are not yet rightly discussed nor grasped with certain reason regarding the nature of whatever is proposed, to define it, and amid our own fragility, to make conjectures, without bringing forward the judgement of the state and quality of the practice itself and the experience of others. For if someone ignorant of swimming knew that the weight of his body could not be supported by water and he wished from the proof his inexperience provided to assert that no one composed of solid flesh could possibly be supported by the liquid element, we should not therefore judge his opinion to be true, which he seems to have put forward in accordance with his own experience, since it can be shown to be not merely possible but even extremely easily done by others, with the clearest proof and ocular demonstration allowing no doubt. Thus the νοῦς, that is, the mind, is defined as ἀεικίνητος καὶ πολυκίνητος, that is, ever shifting and shifting much. And indeed in the wisdom that is called Solomon's it has been written, καὶ γεῶδες σκῆνος βρίθει νοῦν πολυφρόντιδα, that is, 'And the earthly tabernacle weighs down the mind that thinks on many things.' 1 The mind, then, in accordance with its nature can never be idle, and unless provision is made for it to exercise its motions in what will continually occupy it, it must because of its restlessness wander and stray over all kinds of things, until accustomed by long practice and daily use, where you say that you have toiled without result, it attempts and learns what food for the memory it should prepare that will bring it back from its ceaseless fluttering about and give it strength to be still, which thus may succeed in driving away the hostile suggestion of the enemy by which it is distracted and drawn away from that state and condition it desires. We should not, therefore, ascribe this wandering inclination of our heart either to human nature or to God its Creator, for it is a true statement of Scripture, that 'God made man upright, and they have sought out many evil thoughts.' 2 Thus the quality of these thoughts depends on us, for it has been said that a good thought comes near to those that know it, but a prudent man will find it. For where anything is subject to our prudence and diligence so that it can be found, if it is not found we must attribute that to our own idleness or carelessness and not to a fault of our nature. The Psalmist also agrees with this understanding, saying, 'Blessed the man whose help is from you, in his heart he has disposed ascents.' 3 You see, therefore, that it is in our power to dispose our hearts either to ascents, that is, thoughts for God, or to descents, that is, thoughts that sink to carnal and earthly things. And if this was not in our power the Lord would not have rebuked the Pharisees with, 'Why do you think evil in your hearts?' Nor would He have commanded the prophet, saying, 'Take away the evil of your thoughts from my eyes,' and 'How long shall wicked thoughts remain in you?' Nor would the character of them as our works be taken into consideration on the day of judgment, as the Lord admonishes us through Isaiah, 'Behold, I come that I may gather together their works and thoughts with all peoples and tongues.' 4 Nor would it be right that we should be condemned or acquitted by their evidence in that terrible and dreadful examination. As the blessed Apostle says, 'Their thoughts between themselves accusing or defending one another, in the day when God shall judge the hidden things of men according to my Gospel.' 5 Saint John Cassian, Conferences, Conference 7, On Instability of Mind and Spiritual Wickedness, Chapter 4, A Discourse of the Elder on the State of the Soul and its Excellence 1 Wisdom 9.15 2 Eccl 7.30 3 Ps 83.6 4 Mt 9.4, Isaiah 1.16, Jerem 4.14 ,Isaiah 66.18 5 Rom 2.15-16

Advancing In Understanding

Quapropter si vobis cura est ad spiritalis scientiae lumen, non inanis iactantiae vitio, sed emundationis gratia pervenire, illius primum beatitudinis cupiditate flammamini, de qua dictum est: Beati mundo corde, quoniam ipsi Deum videbunt; ut etiam ad illam de qua angelus ad Danielem ait pervenire possitis: Qui autem docti fuerint, fulgebunt sicut splendor firmamenti; et qui ad iustitiam erudiunt multos, quasi stellae in perpetuas aeternitates; et in alio propheta: Illuminate vobis lumen scientiae dum tempus est. Tenentes itaque illam quam habere vos sentio diligentiam lectionis, omni studio festinate actualem, id est, ethicam, quam primum ad integrum comprehendere disciplinam Absque hac namque illa quam diximus theoretica puritas non potest apprehendi, quam hi tantum, qui non aliorum docentium verbis, sed propriorum actuum virtute perfecti sunt, post multa operum ac laborum stipendia, iam quasi in praemio consequuntur. Non enim a meditatione legis intelligentiam, sed de fructu operis acquirentes, cum Psalmographo canunt: A mandatis tuis intellexi. Et excoctis passionibus universis, fiducialiter dicunt: Psallam et intelligam in via immaculata. Ille enim psallens intelligit quae canuntur, qui in via immaculata gressu puri cordis innititur. Et idcirco si scientiae spiritali sacrum in corde vestro vultis tabernaculum praeparare, ab omnium vos vitiorum contagione purgate, et curis saeculi praesentis exuite. Impossibile namque est animam quae mundanis vel tenuiter distentionibus occupatur, donum scientiae promereri, vel generatricem spiritualium sensuum, aut tenacem sacrarum lectionum fieri. Sanctus Ioannes Cassianus, Collationes, Collatio XIV, De Spirituli Scientia, Caput IX, Quod de actuali scientia proficiatur ad spiritalem Source: Migne PL 49.965b-966b

Whence if you have care to come to the light of spiritual knowledge, but not for the fault of empty boasting, but for the sake of being cleansed, first be inflamed with the desire for that blessedness concerning which it was said: 'Blessed are the pure in heart for they shall see God,' 1 so that you might even achieve what the angel said to Daniel: 'But they who are learned shall shine as the splendor of the firmament, and they who instruct many to righteousness as stars forever and ever.' 2 And in another prophet: 'Enlighten yourselves with the light of knowledge while there is time.' 3 And so keeping to that diligence in reading which I know that you have, hasten with all eagerness to gain first a comprehensive grasp of practical, that is, ethical, discipline. For without this that theoretical purity which we have spoken of cannot be obtained, which only those who are perfected acquire as reward, and not by the words of others who teach, but by the virtue of their own actions, and after much expenditure of effort and toil. For gaining knowledge not from meditation on the law but from the fruit of their own labour, they sing with the Psalmist: 'By your commandments I have understood.' 4 And having overcome all the passions, they confidently say: 'I will sing, and I will understand in the immaculate way.' 5 For as he sings, he understands what he sings who in the immaculate way is striving with the step of a pure heart. And therefore if you wish to prepare in your heart a holy tabernacle of spiritual knowledge, purge yourself from the infection of all sins and strip off the cares of the present world. For it is impossible for the soul which is occupied even lightly with worldly concerns to merit the gift of knowledge, or to become  a spiritual interpreter, or to be diligent in the reading of holy things. Saint John Cassian, Conferences, Conference 14, On Spiritual Knowledge, Chapter 9, How one advances from practical knowledge to spiritual knowledge 1 Mt 5.8 2 Dan 12.3 3 Hosea 10.12 4 Ps 118.104 5 Ps 100.2

Saviours And The Saviour

Tu, inquit, Deus et nesciebamus, Deus Israel Salvator. Quamvis multis jam Scriptura et evidentibus signis, de quo loqueretur, ostenderet, expressit tamen manifestissime in Salvatoris nomine Christi nomen, quia idem Salvator utique qui Christus, dicente angelo: Quia natus est vobis hodie Salvator, qui est Christus Dominus. Jesum enim Hebraice Salvatorem interpretari nemini dubium est, sicut angelis sanctae Mariae virgini protestatur, dicens: Et vocabis nomen ejus Jesum: ipse enim salvum faciet populum suum a peccatis eorum. Ac ne forte eum hoc modo Salvatorem diceres praedictum quo de aliis dictum est: Et suscitavit eis Dominus salvatorem Othoniel filium Chenez. Et iterum: Suscitavit eis Dominus salvatorem Aod filium Gera; adjecit: Ipse enim salvum faciet populum suum a peccatis eorum. Non est autem humanae opis redimere populum a captivitate peccati, quod illi soli utique possibile est de quo dictum est: Ecce agnus Dei, ecce qui tollit peccata mundi. Caeteri enim non suum populum, sed Dei; et non a peccatis, sed ab hostibus salvaverunt. Sanctus Ioannes Cassianus, De Incarnatione Christi, Contra Nestorium Haereticum, Liber IV, Cap XII Source: Migne PL 50.91a-94a

He says, 'You are God, and we did not know, O God of Israel the Saviour.' 1 Although Scripture has already shown by many clear signs who here is spoken of, yet it has most manifestly pointed to the name of Christ with the name of Saviour, because certainly the Saviour is the same as Christ, as the angel says: 'For to you is born this day a Saviour who is Christ the Lord.' 2 Indeed that in Hebrew 'Jesus' means 'Saviour,' is something everybody knows, just as the angel announced it to the holy Virgin Mary, saying: 'And you shall call His name Jesus, for He shall save His people from their sins.' 3 And lest perhaps you say that He is termed Saviour in the same way as others have been so called, 'And the Lord raised up a saviour for them, Othniel the Son of Kenaz,' and again, 'the Lord raised up a saviour for them, Ehud the son of Gera,' 4 he added: 'For He shall save His people from their sins.' But it is not in the power of a man to redeem the people from the captivity of sin, that is something that is possible only for Him of whom it is said, 'Behold the Lamb of God, behold Him who takes away the sins of the world.' 5 For the others saved a people who were not their own but God's, and they did not save them from their sins but from their enemies. Saint John Cassian, On the Incarnation Of Christ, Against Nestorius, Book 4, Chap 12 1 Isaiah 45.15-17 2 Lk 2.11 3 Mt 1.21 4 Judges 3.9, 3.15 5 Jn 1.29

The Death Of A Good Man

Germanus: Ergo si interemptus justus non solum nihil mali perpessus est, sed etiam mercedem passionis assequitur, quomodo in reatum vocabitur, qui non nocuit mortem inferendo, sed profuit? Theodorus: Nos de proprietate boni malique, vel ejus quod diximus esse medium disputamus, non de affectu eorum qui ista committunt. Nec enim quis impius vel iniquus idcirco impunitus erit, quia malitia sua justo nocere non potuit. Tolerantia enim et virtus justi non illi qui mortem vel supplicia intulit, sed illi proficit ad mercedem qui illata sibi patienter excepit. Ideoque et hic merito punietur pro crudelitatis saevitia, qua malum voluit inferre, et ille nihilominus nihil mali perpessus est, quia, virtute animi sui patienter tentationes doloresque sustentans, ea quae malo proposito illata sunt, ad profectum melioris status et aeternae vitae fecit beatitudinem pertinere. Sanctus Ioannes Cassianus, Collationes, Collatio IV, De Nece Sanctorum, Caput VII-VIII Source: Migne PL 49.654b-655a

Germanus: Therefore if a righteous man who is slain not only suffers no evil by being killed, but indeed gains a reward from his suffering, how shall he be called guilty who has done him no harm by killing him but advantaged him? Theodore: We are discussing the actual properties of things good and bad, and what we call indifferent, and not the characters of those who do these things. Nor should any impious or evil man go unpunished because his wickedness was not able to harm a righteous man. For the endurance and virtue of a righteous man does not profit the one who causes death or suffering, but he who patiently endures what is inflicted on him advances to the reward. Thus he who meant to do evil is rightly punished for savage cruelty, and the other suffers no evil, because in the virtue of his soul he patiently endures his trial and suffering, by which the evil deliberately inflicted upon him is to his advantage for a better state, and leads to the bliss of eternal life. Saint John Cassian, Conferences, Conference 6, On The Death of the Saints, Chaps 7-8

The Damnation Of Wicked Spirits

Spiritalis namque substantia, nec ulla carnis soliditate devincta, ut excusationem exortae in se pravae non recipit voluntatis, ita veniam malignitatis excludit, quia nulla quemadmodum nos ad peccandum impugnatione carnis extrinsecus lacessita est, sed vitio solius malae voluntatis accensa, et ob hoc sine venia peccatum et languor sine remedio est. Sicut enim nulla sollicitante terrena materia corruit, ita nec indulgentiam quidem aut locum poenitudinis obtinere potest. Quibus ex rebus evidenter colligitur quod non solum noxia non sit haec quae contra se invicem suscitatur in nobis carnis spiritusque contentio, verum etiam multam nobis conferat utilitatem. Sanctus Ioannes Cassianus, Collationes, Collatio IV, Caput XIV Source: Migne PL 49.602a-603a

Now a purely spiritual substance, one that is not tied to any material flesh, has no excuse for an evil thought which rises up in it, which also excludes forgiveness for wickedness, because it is not provoked to sin as we are by the assaults of the external flesh, but is inflamed only by the fault of a perverse will, and therefore its sin is without forgiveness and its weakness is without remedy. For as it does not fall because of an attraction of earthly matter, so it can find no pardon or place of repentance. From which we may clearly gather that this dispute which we have in us of the flesh and spirit against one another 1 is not merely harmless, but in truth extremely useful to us. Saint John Cassian, Conferences, Conference 4, Chap 14 1 cf Galat 5.17

Judgement And Counsel

Etenim saepe illud quod Apostolus dicit probatum est evenire: Ipse enim Satanas transfigurat se in angelum lucis, ut obscuram et tetram caliginem sensuum pro vero lumine scientie fraudulenter effundat. Qui nisi humiliet et mansueto corde suscepti, maturissimi fratris vel probatissimi senioris reserventur examini, et eorum judicio diligenter excussi, aut abjiciantur, aut recipiantur a nobis, sine dubio venerantes in cogitationibus nostris pro angelo lucis angelum tenebrarum, gravissimo feriemur interitu. Quam perniciem impossibile est evadere quempiam judicio proprio confidentem, nisi, humilitatis verae amator et exsecutor effecus, illud quod Apostolus magnopere deprecatur, omni contritione cordis implerit. Si qua ergo, inquit, consolatio in Christo, si quod solatium charitatis, si qua viscera miserationis, implete gaudium meum ut idem sapiatis, eadem charitatem habentes, unanimes idipsum sentientes; nihil per contentionem, neque per inanem gloriam, sed in humilitate superiores vobismetipsis alterutrum arbitantes; et illud, Honore alterutrum praevenientes, ut plus unusquisque consorti suo scientiae et sanctitatis ascribens, summam discretionis verae in alterius magis quam in suo credat stare judicio. Sanctus Ioannes Cassianus, Collationes, Collatio XVI, De Amicitia, Caput XI Source: Migne PL 49.1025b-1026a

Indeed it has often been proved that what the Apostle says really happens. 'For Satan himself transforms himself into an angel of light,' 1 so that he deceitfully pours out a confusing and dark gloom of thoughts for the true light of knowledge. Which unless they are received in a humble and patient heart and reserved for the examination of some more experienced brother or most virtuous elder, and when diligently sifted by their judgment, either rejected or accepted by us, without doubt will cause us to venerate in our thoughts an angel of darkness for of an angel of light and be struck with the most grievous ruin. Which destruction it is impossible for anyone to avoid who is confident in his own judgment, unless he is made a lover and follower of true humility and with all contrition of heart fulfils what the Apostle greatly prays for: 'If, therefore, there be any consolation in Christ, if there be any comfort of love, if there be any depths of compassion, fulfil my joy, so that you be of one mind, having the same love, being in full accord, doing nothing by contention, nor by vainglory, but in humility each judging others better than themselves.' 2 And this: 'in honour preferring one another,' 3 that each may ascribe more knowledge and holiness to his companion, thinking that the height of true discretion is found in the judgment of another rather than in one's own. Saint John Cassian, Conferences, Conference 16, On Friendship, Chap 11 1 2 Cor 11.14 2 Phil 2.1-3 3 Rom 12.10

Forgetfulness And Fasting

Si quis igitur secretis eremi delectatus, oblivioni tradere potuit humana consortia, ac secundum Ieremiam dicere: Et diem hominis non desideravi, tu scis; ego quoque id, Domino sua gratia largiente, vel assecutum vel certe assequi annisum fuisse me fateor. Itaque pio Domini nostri munere memini me in huiusmodi raptum frequenter excessum, ut obliviscerer me sarcina corporeae fragilitatis indutum, mentemque meam ita omnes exteriores sensus subito respuisse, et a cunctis materialibus rebus omnimodis exsulasse, ut neque oculi neque aures meae proprio fungerentur officio; et ita divinis meditationibus ac spiritalibus theoriis animus replebatur, ut saepe ad vesperam cibum me percepisse nescirem, ac sequente die de hesterna absolutione ieiunii penitus dubitarem. Ob quam etiam causam septem dierum cibus, hoc est, septem paximaciorum paria sequestratim in procherio, id est, amanuensi sporta die sabbati reponuntur, ut refectio praetermissa non lateat. Qua consuetudine illius quoque oblivionis error excluditur, ut expletum hebdomadae cursum, ac solemnitatem diei ipsius revolutam, finitus panum indicet numerus, festivitasque diei sacrae et congregationis solemnitas solitarium latere non possit. Quod si etiam hunc ordinem ille quem praediximus mentis excessus forte turbaverit, nihilominus quotidiani operis modus dierum numerum signans, arcet errorem. Sanctus Ioannes Cassianus, Collationes, Collatio XIX, Caput IV, De Fine Coenobitae et Eremitae Source: Migne PL 49.1130b-1131a

Therefore if someone delights in the remote places of the desert and would forget human association and with Jeremiah say: 'You know that I have not desired the day of man,' 1 I confess that I also, by the blessing of God's grace, achieved this or certainly tried to achieve it. And thus by the pious gift of the Lord I remember that I was often caught up into such rapture that I forgot I was endowed with the burden of a weak body, and my mind suddenly rejected all external senses and entirely severed itself off from all material objects, so that neither my eyes nor my ears performed their proper functions, and my soul was so filled with Divine meditations and spiritual contemplations that often at evening I did not know whether I had taken any food, and on the following day I was extremely doubtful whether I had broken my fast yesterday. Because of which, a supply of food for seven days, that is, seven sets of small cakes, were set apart in a hand-basket, and laid by on Saturday, that there might be no doubt when a meal had been overlooked. By which custom another error of forgetfulness was excluded, for when the number of cakes was exhausted, it showed that the course of the week was over, and that the services of the same day had come round, and so the festival and holy day and services of the congregation could not be hidden from the solitary. Because even if that rapture of mind spoken of should perhaps interfere with this arrangement, yet still the method of the days' work would show the number of the days and prevent error. Saint John Cassian, Conferences, from Conference 19, Chapter 4, On The Aim of the Coenobite and the Hermit 1 Jerem 17.16

Hidden Anger

Quid vero dicam de his (quod quidem dicere sine mea confusione non possum) quorum implacabilitati nec hic quidem sol occidens terminum ponit; sed per dies eam plurimos protelantes, atque adversus eos in quos commoti fuerint rancorem animi reservantes, negant quidem se verbis irasci, sed reipsa et opere indignari gravissime comprobantur? Nam neque eos congruo sermone compellant, nec affabilitate eis solita colloquuntur; et in eo se minime delinquere putant, quod vindictam suae commotionis non expetant; quam tamen quia proferre palam et exercere, aut non audent, aut certe non possunt, in suam perniciem virus iracundiae retorquentes, concoquunt eam in corde taciti, ac silentes in semetipsis consumunt, amaritudinem tristitiae non virtute animi protinus expellentes, sed digerentes processu dierum, et utcumque pro tempore mitigantes. Sanctus Ioannes Cassianus, De Coenobiorum Institutis, Lib VIII Cap XI, De Spiritu Irae Source: Migne PL 49.341a-b

But what am I to say, which indeed I cannot say without shame on my own part, of those to whose implacability even the going down of the sun brings no end, 1 but they prolong it for numerous days, and against those who have troubled them they preserve rancor, denying in words that they are angry, but in truth and deed showing that they are most resentful? For they do not address them suitably, nor converse with them affably, and in this they do not think that they do any wrong since they do not seek venegance for their distress. However, because they do not show their anger openly or exercise it, since they do not dare, or are not able, they twist back the poison of anger into themselves to their own ruin, and secretly nuture it in their hearts, and silently feast on it in themselves, not casting off the bitterness of their upset by the virtue of the soul, but smoothing it out as the days pass, and somewhat softening it after a time. Saint John Cassian, The Institutes of the Coenobia, Book 8, Chap 11, On Anger 1 Ephes 4.26

Sons And Fathers

Si quis igitur ad perfectionem tendit, de illo primo timoris gradu, quem proprie diximus esse servilem, de quo dicitur: Cum omnia feceritis, dicite, quia servi inutiles sumus, ad altiorem spei tramitem gradu proficiente conscendet, qui iam non servo, sed mercenario comparatur, quia mercedem retributionis exspectat, et quasi de peccatorum absolutione et poenali timore securus, ac bonorum sibi operum conscius, licet placiti praemium videatur expetere, tamen ad affectum illum filii qui de paternae indulgentiae liberalitate confidens, omnia quae patris sunt sua esse non ambigit, pervenire non potuit. Ad quem etiam ille prodigus, qui cum substantia patris etiam filii nomen amiserat, aspirare non audet, dicens: Iam non sum dignus vocari filius tuus; fac me sicut unum de mercenariis tuis. Post illas enim porcorum siliquas, quarum ei satietas negabatur, id est, vitiorum sordidos cibos, qui in semetipsum reversus, et salutari timore compunctus, immunditiam porcorum horrere iam coeperat, ac dirae famis supplicia formidabat, velut iam servus effectus, etiam mercenarii statum de mercede iam cogitans, concupiscit ac dicit: Quanti mercenarii in domo patris mei abundant panibus, et ego hic fame pereo! Revertar ergo ad patrem meum, et dicam illi: Pater, peccavi in coelum et coram te, iam non sum dignus vocari filius tuus; fac me sicut unum de mercenariis tuis. Sed ad istam humilis poenitentiae vocem in occursum eius pater prosiliens, maiore quam emissa fuerat pietate suscepit, eumque non contentus minora concedere, utroque gradu sine dilatione transcurso, pristinae filiorum restituit dignitati. Festinandum proinde nobis etiam est, ut ad tertium filiorum gradum, qui omnia quae patris sunt sua esse credunt, per indissolubilem charitatis gratiam conscendentes, coelestis illius Patris imaginem ac similitudinem recipere mereamur, et ad imitationem veri illius Filii proclamare possimus: Omnia quae habet pater, mea sunt. Quod etiam de nobis beatus Apostolus profitetur, dicens: Omnia vestra sunt, sive Paulus, sive Apollo, sive Cephas, sive mundus, sive vita, sive mors, sive praesentia, sive futura, omnia vestra sunt. Ad quam similitudinem etiam Salvatoris praecepta nos provocant: et vos perfecti, sicut et Pater vester coelestis perfectus est. In illis enim nonnumquam solet interrumpi bonitatis affectus, cum aliquo vel tepore, vel laetitia, vel oblectatione vigor animi relaxatus, aut metum ad praesens gehennae, aut desiderium subtrahit futurorum. Et est quidem in illis gradus cuiusdam profectus imbuens nos, ut dum vel poenarum metu, vel praemiorum spe incipimus vitia declinare, ad charitatis gradum transire possimus, quia Timor, inquit, non est in charitate, sed perfecta charitas foras mittit timorem, quoniam timor poenam habet. Qui autem timet, non est perfectus in charitate. Nos ergo diligamus, quia Deus prior dilexit nos. Non ergo aliter ad illam veram perfectionem conscendere poterimus, nisi quemadmodum nullius alterius nisi nostrae salutis gratia prior nos ille dilexit, ita eum nos quoque nullius alterius rei nisi sui tantum amoris dilexerimus obtentu. Quamobrem nobis studendum est, ut de hoc timore ad spem, de spe ad charitatem Dei, vel ipsarum virtutum amorem, perfecto mentis conscendamus ardore, ut transmigrantes in affectum boni ipsius, immobiliter, quantum humanae possibile est naturae, quod bonum est, retentemus. Sanctus Ioannes Cassianus, Collationes, Collatio XI, De Perfectione, Caput VII-VIII Source: Migne PL 49.853a-855

Therefore if someone aims at perfection, from that first step of fear, which we rightly termed servile, concerning which it is said: 'When you have done all things say: we are useless servants,' 1 he should rise by advancing a step to the higher way of hope, which is compared not to a slave but to a hireling, because it looks to the payment of reward, even as if it were free from the absolution of sins and fear of punishment and conscious of its own good works, but though it seems to look for the promised reward, yet it cannot come to that son's love, who, trusting in his father's forgiveness and liberality, has no doubt that all which the father has is his. To which indeed that prodigal one, who had lost along with the inheritance from his father even the name of son, did not venture to aspire, when he said: 'I am no more worthy to be called your son, treat me as one of your hired men.' For after those husks of the swine, the satisfaction of which was denied to him, that is, the vile food of vice, as he came to himself and was struck by a salutary fear, he already began to loathe the uncleanness of the swine, and to dread the torments of gnawing hunger, and as if already made a servant, thinking of the condition of a hireling and about the remuneration, with desire for it, he says: 'How many hired servants in the house of my father abound with bread and I perish here from hunger! Thus I will return to my father and say to him, 'Father I have sinned against heaven and before you, and am no more worthy to be called your son, treat me as one of your hired men.' But the father who ran to meet him received this voice of humble penitence with greater affection than that piety with which it was spoken, and was not content to allow him lesser things, but hurrying through the two steps without delay restored him to his original dignity of sonship. 2 Whence we also should make haste to that third step of sonship, which believes that all that the father has is his own, rising by means of the indissoluble grace of love, being accounted worthy to receive the image and likeness of our heavenly Father, and able to say after the likeness of the true son: 'All that the Father has is mine.' 3 Which also the blessed Apostle declares of us, saying: 'All things are yours, whether Paul or Apollos or Cephas, or the world, or life, or death, or things present, or things to come; all are yours.' 4 And to this likeness the commands of our Saviour also summon us: 'Be perfect, even as your Father in heaven is perfect.' 5 For sometimes in these persons the love of goodness is interrupted, when the vigour of the soul is relaxed by some coldness or joy or delight, and so for a time is drawn away from either the fear of hell, or the desire of things to come. And there is certainly in these things a step leading us to an advance, when from fear of punishment, or from hope of reward, we begin to avoid sin and are able to pass on to the step of love, for it is said: 'Fear is not in love, but perfect love casts out fear, because fear has punishment. For he who fears is not perfected in love. Let us love, then, because God first loved us.' 6 So we can only ascend to that true perfection when, as He first loved us for the sake of nothing but our salvation, we also have loved Him for the sake of nothing but His own love alone. Whence we must have zeal to rise with perfect ardor of mind from this fear to hope, and from hope to the love of God, and the love of the virtues themselves, that as we pass on to the love of the good itself, we may, as far as it is possible for human nature, keep firm hold of what is good. Saint John Cassian, Conferences, from Conference 11, On Perfection, Chap 7-8 1 Lk 17.10 2 Lk 15.11-23 3 Jn 16.15 4 1 Cor 3.22 5 Mt 5.48 6 1 Jn 4.18-19

Avoiding Division

Nam quemadmodum carnales adhuc et imbeciles fratres ob vilem terrenamque substantiam cito inimicus ille disjungit, ita etiam inter spiritales gignit pro intellectuum diversitate discordiam. Ex quae sine dubio contentiones rixaeque verborum, quas Apostolus damnat, plerumque consurgunt; unde consequenter divortia inter unanimes fratres hostis invidus ac malignus interserit. Vera est namque sapientissimi Salomonis illa sententia, Odium suscitat contentio; universos vero qui non contendunt, protegit amicitia. Sanctus Ioannes Cassianus, Collationes, Collatio XVI, De Amicitia, Caput VIII Source: Migne PL 49.1023b-1024a

For as the enemy swiftly separates brothers who are yet carnal and weak on account of some petty and worldly matter, so among the spiritual he brings forth discord on account of a difference of understanding, from which without doubt those contentions and quarrels about words, which the Apostle condemns, 1 for the most part arise, whence consequently our envious and malignant enemy places division between brethren who were of one mind. For true is the statement of the most wise Solomon: 'Strife stirs up hatred, but friendship protects all who do not stir up strife.' 2 Saint John Cassian, Conferences, from Conference 16, On Friendship, Chap 8 1 Galat 5 2 Prov 10.12

The Serpent's Counsel

Germanus: Nos hactenus credebamus causam initiumque ruinae seu praevaricationis diabolicae, qua de angelica statione deiectus est, invidiam specialiter exstitisse, quando Adam et Evam livida calliditate decepit. Serenus: Non esse istud initium praevaricationis illius seu deiectionis, Geneseos lectio manifestat, quae, ante illorum deceptionem, serpentini nominis eum nota credidit inurendum, ita dicens: Serpens autem erat sapientior, sive, ut Hebraici exprimunt libri, callidior cunctis bestiis terrae quas fecit Dominus Deus. Intelligitis ergo quod ante illam circumventionem primi hominis, de angelica discesserat sanctitate; ita ut non solum nominis huius insigniri mereretur infamia, sed etiam in nequitiae tergiversatione caeteris praeferretur bestiis terrae. Non enim tali vocabulo Scriptura bonum angelum designasset, nec de his qui in illa beatitudine perseverant diceret, Serpens autem erat sapientior omnibus bestiis terrae. Nam hoc cognomen non solum Gabrieli, sive Michaeli, nullo modo posset aptari, sed ne bono quidem cuiquam homini conveniret. Apertissime itaque et serpentis vocabulum, et comparatio bestiarum, non sonat angeli dignitatem, sed praevaricatoris infamiam. Denique livoris ac seductionis materia, qua ut hominem deciperet instigatus est, de anterioris ruinae exstitit causa, quod scilicet de limo terrae nuperrime figuratum ad illam eum gloriam cerneret evocandum, unde, cum esset unus de principibus, se meminerat corruisse. Et idcirco priorem eius lapsum, quo superbiendo corruerat, quo etiam serpens meruerat nuncupari, secunda ruina per invidiam subsecuta est: quae inveniens eum adhuc aliquid in sese rectum habentem, ita ut etiam cuiusdam colloquii atque consilii cum homine posset habere consortium, sententia Domini utiliter in ima deiectus est; ut non iam, sicut ante, sublime aliquid intuens excelsus incederet, sed ut solo cohaerens reperet, et humiliatus super ventrem terrenis vitiorum escis et operibus pasceretur, occultum deinceps publicans inimicum, ac ponens inter ipsum et hominem utiles inimicitias salutaremque discordiam; ut dum cavetur tamquam hostis noxius, amicitiis fraudulentis ulterius homini nocere non posset. In quo tamen et illud nos praecipue debet instruere, ut a malis consiliis declinemus; quod licet deceptionis auctor congrua poena et condemnatione plectatur, ne ille quidem qui seducitur, supplicio careat, licet aliquantulo leviore quam ille qui auctor deceptionis exstiterit. Quod hic expressum plenissime cernimus: Adam namque qui seductus est, immo, ut Apostoli verbis eloquar, qui seductus non est, sed seductae acquiescens, in exitialem videtur accessisse consensum, sudore vultus ac labore tantummodo condemnatur, qui tamen illi, non per suam, sed per terrae maledictionem sterilitatemque decernitur. Mulier vero, quae huius rei persuasor exstitit, multiplicationem gemituum ac dolorum atque tristitiae promeretur, perpetuo pariter iugo subiectionis addicta. Serpens autem, qui primus incentor huius offensae est, perenni maledictione mulctatur. Quamobrem summa sollicitudine et circumspectione cavendum est a consiliis pravis, quia sicut auctorem puniunt, ita deceptum nec peccato faciunt carere, nec poena. Sanctus Ioannes Cassianus, Collationes, Collatio Octava, De Principatibus Seu Potestatibus, Caput IX-XI Source: Migne PL 49.736b-739a

Germanus: Until now we believed that the reason and beginning of the ruin and error of the devil, by which he was cast down from the angelic state, was most particularly envy, when in his malicious cleverness he deceived Adam and Eve. Serenus: That this was not the beginning of his fall and ruin, the passage in Genesis shows, as before their deception it deems him to be already branded with the name of serpent, so saying: 'But the serpent was wiser,' or as the Hebrew books express it, 'more clever than all the beasts of the earth, which the Lord God had made.' 1 You understand, then, that before he deceived the first man, he had fallen away from angelic sanctity, so that he not only deserved to be stamped with the infamy of that name, but indeed surpassed all other beasts of the earth in the subterfuges of wickedness. For Scripture would not have designated a good angel in such a way, nor would it say of those who remained in that state of bliss: 'But the serpent was wiser than all the beasts of the earth.' For it is not only that this title could not possibly be applied to Gabriel or Michael, but it would not even befit any good man. And so the title of serpent and the comparison to beasts most clearly declares the wickedness of an apostate not the dignity of an angel. Finally the occasion of envy and seduction which drove him to deceive man, arose from the cause of his previous ruin, that is, he saw that one who had just recently been shaped from the mud of the earth was to be called to that glory from which he remembered that he himself, when he was one of the princes, had fallen. And so that first ruin of his, in which he fell by pride, and which earned for him the name of serpent, was followed by a second because of envy, which finding him still having something upright, so that he could yet have some conversation and counsel with man, the Lord's sentence very rightly cast him down into the depths, that he might no longer, as before, walk erect and look on high, but cleaving to the ground creep along, and being brought low on his belly, feed on earthly food and works of vices, and thereafter announce his secret hostility and set between himself and man a useful enmity and a salutary discord, so that while man is wary of him as a dangerous enemy, he can no longer harm him with fraudulent friendship. In which matter, however, we should especially learn, so that we may shun evil counsels, that though the author of the deception was struck with a fitting punishment and condemnation, nor did the one who was seduced lack a penalty, although it was somewhat lighter than his who was the author of the deception. And this we see was very plainly expressed. For Adam, who was deceived, or rather, to speak in the Apostle's words, 'was not deceived' 2 but, consenting to her who was deceived seems to have given a fatal agreement, is only condemned to labour and the sweat of his face, which, however, is given to him not through a curse on himself, but by a curse upon the earth and its barrenness. But the woman, who persuaded him, receives a multiplication of groans and pains and sorrow, together with the yoke of perpetual subjection. But the serpent, who was the first to incite them to this offense, is punished by an endless curse. For which reason we should beware, with the utmost care and circumspection, evil counsels, for as they punish their authors, so they do not spare the deceived fault, nor punishment. Saint John Cassian, Conferences, from Conference 8, On Principalites And Powers, Chaps 9-11 1 Gen 3.1 2 1 Tim 2.14

Son Of Man And God

Sed dicas forsitan gratiam hanc Domini nostri Iesu Christi, de qua Apostolus scribit, non cum ipso natam, sed postea ei illapsu divinitatis infusam; quia et homo ipse a te Dominus noster Iesus Christus, quem solitarium dicis, non cum Deo natus, sed postea a Deo dicatur assumptus, ac per hoc totum, homini illi gratiam quando et divinitatem datam? Neque nos aliud dicimus quam quod divina gratia cum divinitate descenderit, quia et divina gratia Dei sit et largitio quodammodo ipsius divinitatis ac donum munificentia gratiarum. Temporis ergo inter nos forsitan putetur magis quam rei esse distantia, quia divinitatem quam nos cum Domino Iesu Christo natam, tu postea dicas infusam. Sed illud est quod natam cum Domino divinitatem negans, nec postea fideliter confiteri potes, quia non potest una eademque res in parte esse impia, et in parte probari pia, et eadem in portione fidei et in portione esse perfidiae. Primum ergo illud a te requiro: Dominum nostrum Iesum Christum, qui ex Maria virgine natus est, hominis tantum filium, an etiam Dei dicas Filium? Nos enim, id est, catholicorum omnium fides, nos, inquam, omnes utrumque hoc et credimus, et intelligimus, et scimus, et confitemur, quod et hominis est filius, quia ex homine natus est, et Dei Filius, quia ex Divinitate conceptus. Tu ergo utrumque hoc, id est Dei Filium atque hominis, an tantum hominis esse asseris? Si tantum hominis, reclamant tibi apostoli, reclamant prophetae, reclamat denique ipse per quem est facta conceptio Spiritus sanctus. Obruitur impudentissimum os tuum cunctis divinorum apicum testimoniis; obruitur sacris voluminibus sanctis testibus; obruitur denique ipso Dei Evangelio, quasi divina manu. Et Gabriel ille magnus, qui in Zacharia vocem incredulam virtute verbi sui coercuit, multo magis in te blasphemam atque impiam suo ipso ore damnavit, dicens ad Mariam virginem Dei matrem: Spiritus, inquit, sanctus veniet in te, et virtus Altissimi obumbrabit tibi. Ideo et quod nascetur ex te sanctum, vocabitur Filius Dei. Vides quod ut secundum carnem hominis fieret filius Iesus Christus, ante est Filius Dei praedicatus? Paritura enim Dominum virgo Maria, sancto in se Spiritu descendente et virtute Altissimi cooperante concepit. Ac per hoc intelligis quod Domini Salvatorisque nostri inde est origo, unde conceptus; et cum descendente in Virginem totius Divinitatis plenitudine natus sit, filius esse hominis non poterat, nisi prius Dei Filius fuisset, et ideo missus ad annuntiandam sacri ortus nativitatem angelus Dei, cum sacramentum conceptionis ante dixisset, partui ipsi nomen imposuit, dicens: Ideo et quod nascetur ex te sanctum, vocabitur Filius Dei (hoc est, illius Filius nuncupabitur quo generante est generatus). Dei ergo Filius Iesus Christus, quia et a divinitate genitus, et a divinitate conceptus. Si autem Dei Filius, ergo indubitanter Deus; si autem Deus, ergo gratia Dei non carens, neque enim ea re umquam caruit quam ipse fecit. Gratia enim et veritas per Iesum Christum facta est. Sanctus Ioannes Cassianus, De Incarnatione Christi, Contra Nestorium Haereticum, Liber II, Caput VI Source: Migne PL 50.43b-47a

But perhaps you will say this grace of our Lord Jesus Christ, of which the Apostle writes, was not born with Him, but was afterwards infused into Him by the descent of Divinity, because the man Jesus Christ our Lord, whom you alone call a mere man, was not born with God, but afterwards was assumed by God, and by this alone grace was given to the man, at the same time as the Divinity. We do not say anything else but that Divine grace descended with the Divinity, for the Divine grace of God is a certain bestowal of actual Divinity and a gift of the abundance of graces. Perhaps then it may be thought that the difference between us is a matter of time rather than of something essential, because you say that the Divinity which for us was born with Jesus Christ was infused afterwards. But denying that Divinity was born with the Lord you cannot afterwards make a confession according to the faith, for it is not possible that one and the same thing be adjudged in part impious and in part pious, and for the same thing to have a share in faith and a share in faithlessness. Firstly then I ask you: Do you say that our Lord Jesus Christ, who was born of the Virgin Mary is only the Son of man, or that He is the Son of God as well? For we, that is, all who hold the Catholic faith, we, I say, all believe and understand and know and confess that He is both, that He is Son of man because He is born of mankind and Son of God because conceived of Divinity. Do you then admit both, that is, Son of God and Son of man, or only of man? If only of man then the Apostles cry out against you, the Prophets cry out, and finally the Holy Spirit Himself, by whom the conception was performed. That most shameless mouth of yours is stopped by all the witnesses of the Divine decrees, it is stopped by the sacred writings of holy witnesses, it is stopped by the very Gospel of God, as by a Divine hand. And great Gabriel who restrained the incredulous voice of Zacharias by the power of his word, 1 much more strongly has condemned the blasphemy and impiety in you by his own mouth saying to the Virgin Mary, the mother of God: 'The Holy Spirit shall come upon you, and the power of the Most High shall overshadow you, therefore that which is holy which shall be born of you, shall be called the Son of God.' 2 Do you see how Jesus Christ, that He might be of man according to the flesh, is first proclaimed to be the Son of God? For that the Virgin Mary bring forth the Lord she conceived by the descent of the Holy Spirit upon her and the cooperation of the power of the Most High. And by this you should see that the origin of our Lord and Saviour is from there, where He was conceived, and since He was born by the descent of the fullness of the whole Divinity upon the Virgin, He could not be the Son of man unless He was first the Son of God. And thus the angel of God sent to announce the nativity of the sacred birth, when he had spoken of the mystery of the conception, added a word about His birth, saying: 'therefore that which is holy, which shall be born of you, shall be called the Son of God,' that is, He shall be called the Son of Him from whom He was begotten. Therefore Jesus Christ is the Son of God, because He was begotten by the Divinity and conceived by Him. And if He is the Son of God, then undoubtedly He is God, and if God, then He does not lack the grace of God, nor indeed was He ever lacking in that which He Himself made. For grace and truth were made through Jesus Christ. Saint John Cassian, On the Incarnation Of Christ, Against Nestorius, Book 2, Chap 6 1 Lk 1.18-20 2 Lk 1.35

Remembering Sins

Caeterum quod paulo ante dixisti, te etiam de industria praeteritorum peccatorum memoriam retractare, hoc fieri penitus non oportet, quinimmo etiamsi violenter irrepserit, protinus extrudatur. Multum namque retrahit mentem a contemplatione puritatis, eius praecipue qui in solitudine commoratur, implicans eam sordibus mundi huius, et praefocans fetore vitiorum. Dum enim recolis ea quae secundum principem saeculi sive per ignorantiam sive per lasciviam commisisti, ut concedam tibi quod in hac cogitatione posito oblectatio nulla subrepat, certe antiquae putredinis vel sola contagio necesse est ut tetro mentem fetore corrumpat, et spiritalem virtutum fragrantiam, id est, suavitatem boni odoris excludat. Cum ergo praeteritorum memoria vitiorum pulsaverit sensum, ita ab ea resiliendum est, sicut refugit vir honestus et gravis, si impudicae ac procacis feminae in publico aut colloquiis aut amplexibus appetatur. Qui utique nisi se a contactu eius festinus abstraxerit, et vel brevissimam moram inhonestae confabulationis admiserit, etiamsi consensum impudendae respuat voluptatis, infamiae tamen ac reprehensionis notam cunctorum praetereuntium iudicio non evadet. Ita igitur etiam nos oportet cum fuerimus in huiusmodi cogitationes pestifera recordatione deducti, raptim ab earum contemplatione discedere, et implere illud quod a Salomone praecipitur: Sed exili inquit, noli demorari in loco eius, neque intendas oculo tuo in eam; ne videntes nos angeli immundis ac turpibus cogitationibus involutos, non possint de nobis praetereuntes dicere: Benedictio Domini super vos, benediximus vobis in nomine Domini. Impossibile namque est mentem bonis cogitationibus immorari, cum principale cordis ad turpes atque terrenos intuitus fuerit devolutum. Vera est enim illa Salomonis sententia: Oculi tui cum viderint alienam, os tuum tunc loquetur prava, et iacebis tamquam in corde maris, et sicut gubernator in magna tempestate; dices autem: Ferierunt me, sed non dolui; et deluserunt me, ego autem nescivi. Derelictis autem non solum turpibus, sed etiam terrenis cogitationibus universis, erigenda est semper ad coelestia nostrae mentis intentio, secundum Salvatoris nostri sententiam. Ubi enim ego sum, inquit, illic et minister meus erit. Solet enim frequenter accidere ut dum vel suos vel aliorum lapsus imperitorum quispiam miserantis retractat affectu, ipse etiam subtilissimi teli voluptario perstringatur assensu; et initium sub specie pietatis exortum, obsceno ac noxio fine concludit. Sunt enim viae quae videntur hominibus rectae, novissima autem earum venient in profundum inferni. Quapropter studendum est nobis ut virtutum potius appetitu et desiderio regni coelorum, quam noxiis vitiorum recordationibus, nosmetipsos ad compunctionem laudabilem provocemus, quia necesse est tamdiu quempiam pestilentissimis cloacae fetoribus praefocari, quamdiu supra eam stare vel coenum eius voluerit commovere Sanctus Ioannes Cassianus, Collatio XX, Caput IX, De Poenitentiae Fine Et Satisfactione Source: Migne PL 49.1165b-1167d

But with regard to that which you said a little earlier, that it is a care of yours to bring to mind memories of past sins, this should certainly not be done if it violently forces its way into you, which rather must be expelled instantly. For it greatly draws away the soul from the contemplation of purity, and especially in one who dwells in solitude, as it entangles him in the stains of this world and suffocates him with stench of vices. For while you recall those things which you did through ignorance or wantonness in accordance with the prince of this world, though I allow you that while in these thoughts no delight creeps in, yet surely the mere touch of the old filthiness is sure to corrupt your soul with its foul stench and to shut out the spiritual fragrance of the virtues, that is, the sweetness of a good odour. When, then, the recollection of past sins comes to your mind, you must recoil from it, just as an honest and upright man flees if he is sought out in public by a shameless and wanton woman either for words or embraces, for unless he quickly withdraws himself from her contact, if he allows her to linger for the briefest time with vile talk, even if he spurns to consent to her shameful pleasures, yet he shall not avoid the mark of disgraceful reproof in the judgement of all who pass by. Therefore, if we by remembrance have been led to similar thoughts, we should instantly cease contemplation of them, and to fulfill what is commanded by Solomon: 'But go forth, be unwilling to linger in her place, nor turn your eyes upon her,' 1 lest the angels see us embroiled in filthy and vile thoughts, and they not be able to say to us as they pass by: 'The blessing of the Lord be upon you, we have blessed you in the name of the Lord.' 2 For it is impossible for the mind to dwell in good thoughts when the main part of the heart is rolling among foul and and earthly considerations. True is the saying of Solomon: 'When your eye shall look on a strange woman, then your mouth will speak wickedly, and you shall lie as in the heart of the sea, and you shall be like a pilot in a great storm, yet you will say: They have beaten me, but I do not grieve; and they mocked me and I did not know it.' 3 For we should not only forsake foul thoughts but all earthly ones and always elevate the desire of our soul to heavenly things, in accordance with the saying of the Saviour: 'Where I am, there shall be my servant.' 4 Indeed it often happens that while someone is bringing to mind his own falls, or those of other inept folk out of some sort of pity, he is grazed by a most subtle blade to assent to the pleasure, and what began beneath the appearance of piety, terminates in an obscene and filthy end. 'For there are ways which appear right to men, but the ends of them shall come to the depths of hell.' 5 For which reason we must rather strive with a desire for virtue and longing for the kingdom of heaven, rather than with a noxious recollection of sin, so that we call ourselves to laudable compunction. Because a man is certain to be suffocated by the pestilential stench of the sewer if he chooses to stand over it or to stir up its filth Saint John Cassian, The Conferences, Conference 20, Chapter 9, On The End of Penitence and Satisfaction 1 Prov 9.18 2 Ps 128.8 3 Prov 23.33-35 4 Jn 12.26 5 Prov 16.25

Spiritual Knowledge

Sed ad expostionem scientiae de qua sumptum est sermonis exordium revertamur. Itaque, sicut superius diximus, practice erga multas professiones ac studia derivatur. Theoretice vero in duas dividitur partes, id est, in historicam interpretationem, et intelligentiam spiritalem. Unde etiam Salomon cum Ecclesiae multiformem gratiam enumerasset adjecit: Omnes enim qui apud eam sunt, vestiti sunt dupliciter. Spiritalis autem scientiae genera sunt, tropologia, allegoria, anagoge; de quibus in Proverbiis ita dicitur, Tu autem describe tibi ea tripliciter, super latitudinem cordis tui. Itaque historica praeteritarum ac visibilium agnitionem complecitur rerum quae ita ab Apostolo replicatur: Scriptum est enim quai Abraham duos filios habuit, unum de ancilla, et alium de libera; sed qui de ancilla, secundum carnem natus est; qui autem de libera, per repromissionem. Ad allegoriam autem pertinent quae sequuntur, quia ea quae in veritate gesta sunt, alterius sacramenti formam praefigurasse dicuntur: Haec enim, inquit, sunt duo testamenta: unum quidem de monte Sina, in servitutem generans, quod est Agar: Sina enim mons est in Arabia, quis comparatur huic, quae nunc est Jersusalem, et servit cum filiis suis. Anagoge vero de spiritalibus mysteriis ad sublimiora quaedam et sacratiora coelorum secreta conscendens, ab Apostolo ita subjicitur: Quae autem sursum est Jerusalem libera est, quae est mater nostra. Scriptum est enim: Laetare sterilis, quae non paris; erumpe et clama, quae non parturis; quia multi filii desertae magis quam ejus quae habet virum. Tropologia est moralis explanatio, ad emendationem vitae et instructionem pertinens actualem, velut si haec eadem duo Testamenta intelligamus practicem et theoreticem disciplinam; vel certe si Jerusalem aut Sion animam hominis velimus accipere, secundum, Lauda, Jerusalem, Dominum; lauda Deum tuum, Sion. Igitur praedictae quatuor figurae in unum ita si volumus confluunt, ut una atque eadem Jerusalem quadrifairm possit intelligi: secundum historiam civitas Judaeorum, secundum allegoriam Ecclesia Christi, secundum anagogen civitas Dei illa coelestis quae est mater omnium nostrum; secundum tropologiam anima hominis, quae frequenter hoc nomine aut increpatur, aud aludatur a Domino. De his quator interpretationum generibus Apostlus ita dicit: Nunc autem, fratres, si venero ad vos linguis loquens, quid vobis prodero, nisi vobis loquar, aut in revelatione, aut in scientia, aut in prophetia, aut in doctrine? Revelatio namque ad allegoriam pertinet, per quam ea quae tegit historica narratio spirituali sensu et expositione reserantur, ut, verbi gratia, si illud aperire tentemus, quemadmodum, patres nostri omnes sub nube fuerint, et omnes in Mose baptizati sint in nube et in mari, et quaemadmodum omnes eadem escam spiritalem manducaverint, et eumdem spiritalem de consequenti petra biberint potum; petra autem erat Christus; quae expositio praefigurationi corporis et sanguinis Christi, quem quotidie summus, comparata, allegoriae continet rationem. Scientia vero quae similiter ab Apostolo memoratur, tropologia est, qua universa quae ad discretionem pertinent actualem, utrum utilia vel honesta sint, prudenti examinatione discernimus, ut est illud: Cum apud nosmetipsos judicare praecipimur, utrum deceat mulierem non velato capite orare Deum. Quae ratio, ut dictum est, moralem continet intellectum. Item prophetia, quam tertio Apostolis intulit loco, anagogen sonat, per quam ad invisibilia ac futura sermo transfertur, ut est illud: Nolumus autem vos ignorate, fratres, de dormientibus, ut non contristemini, sicut et caeteri qui spem non habent. Si enim credimus quod Christus mortuus est et resurrexit, ita et Deus eos qui dormierunt, per Jesum adducet cum eo. Hoc enim vobis dicimus in verbo Domini, quia nos qui vivimus, qui residui sumus, in adventu Domini non praeveniemus, eos qui dormierunt quoniam ipse Dominus in jussu et in voce archangeli, et in tuba Dei descendet de caelo; et mortui qui in Christo sunt, resurgent primi. Qua exhortationis specie anagoges figura praefertur. Doctrina vero simplicem historiae expostionis ordinem pandit, in qua nullus occultior intellectus, nisi qui verbis resonat, continetur, sicut est illud: Tradidi enim vobis in primis quod et accepi, quoniam Christus mortuus est pro peccatis nostris, secundum Scripturas, et quia sepultus est, et quia resurrexit tertia die, et quia visus est Cephae. Et Misit Deus Filium suum factum ex muliere, factum sub lege, ut eos qui sub lege erant redimeret. Sive illud: Audi, Israel, Dominus tuus, Deus unus est. Sanctus Ioannes Cassianus, Collatio XIV, Caput VIII, De Spiritali Scientia Source: Migne PL 49.962b-965b

But let us return to the explanation of the knowledge from which our discussion began. Thus, as we said earlier, practical knowledge is distributed among many disciplines and interests, but the theoretical is divided into two parts, that is, the historical interpretation and the spiritual understanding. Whence Solomon, when he had enumerated the manifold grace of the Church, added: 'For all who are with her are clothed with double garments.' 1 But of spiritual knowledge there are different kinds: tropological, allegorical, and anagogical, concerning which it is said in Proverbs: 'But describe these things to yourself in three ways, according to the largeness of your heart.' 2 Thus the historical embraces the knowledge of things past and visible, which is repeated by the Apostle: 'For it is written that Abraham had two sons, one by a slave, the other by a free woman, but he who was of the slave was born according to the flesh, he who was of the free woman by the promise.' 3 But to allegory belongs what follows this, for those things which actually happened are said to have prefigured the form of some mystery: 'For these,' he says, 'are the two covenants, one from Mount Sinai, which births to bondage, which is Agar; for Sinai is a mountain in Arabia, which is compared to Jerusalem which now is, and she is in servitude with her children.' Then the anagogical, rising up amid the spiritual mysteries to the still more sublime and sacred secrets of heaven, is given after by the Apostle as: 'But the Jerusalem which is above is free, which is our mother. For it is written, Rejoice, barren one who has not born, break forth and cry out, you that travail not, for many more are the children of her desolate than of her that has a husband.' 4 The tropological is the moral explanation concerning the improvement of life and practical instruction, as if we were to understand by these two covenants practical and theoretical instruction, or certainly if we were to wish to take Jerusalem or Sion as the soul of man according to: 'Praise the Lord, O Jerusalem; praise your God, O Sion.' 5 Therefore these four mentioned figures coalesce, if we wish, in one subject, so that one and the same Jerusalem can be understood in four senses: according to the historical, as the city of the Jews; according to the allegorical as the Church of Christ, according to the anagogical as the heavenly city of God 'which is the mother of us all,' and according to the tropological as the soul of man, which under this name is frequently subject to praise or censure from the Lord. Concerning these four kinds of interpretation the Apostle says: 'But now, brothers, if I were to come to you speaking with tongues, what shall I profit you unless I speak to you either by revelation or by knowledge or by prophecy or by doctrine?' 6 For revelation belongs to allegory, by which what is concealed by the historical is revealed in its spiritual sense and interpretation, as, for example, if we tried to explain how 'all our fathers were under the cloud and were all baptized in Moses in the cloud and in the sea,' and how they 'all ate the same spiritual food and drank the same spiritual drink from the rock that followed them; which rock was Christ.' 7 Which explanation in the prefiguration of the body and blood of Christ, which we receive daily, contains the allegorical sense. But the knowledge, which is in the same way recalled by the Apostle, is tropological, by which, with diligent study, we see all things that have to do with practical discernment, whether they are useful and good, as when we are told to judge for our own selves 'whether it is fitting for a woman to pray to God with her head uncovered.' 8 Which understanding, as has been said, contains the moral meaning. That prophecy which the Apostle puts in the third place indicates the anagogical sense, by which the words are applied to things unseen and of the future, as it is said: 'But we would not have you ignorant, brethren, concerning those who sleep: that you not grieve as those who have no hope. For if we believe that Christ died and rose again, even so those who sleep in Jesus will God bring with Him. For this we say to you by the word of God, that we who are alive, we who remain at the coming of the Lord, shall not precede those who sleep, because the Lord Himself will command in the voice of an archangel and with the trump of God He shall descend from heaven, and the dead in Christ shall rise first.' 9 In which kind of exhortation the figure of anagoge is brought forward. But doctrine offers the simple course of historical exposition, under which no hidden meaning is contained but just what is declared by the words, as with: 'For I delivered to you first of all what I also received, how Christ died for our sins according to the Scriptures, and that He was buried, and that He rose again on the third day, and that he was seen by Cephas.' 10 And: 'God sent His Son, made of a woman, made under the Law, to redeem those under the Law.' 11 Or: 'Hear, O Israel, the Lord the God is one Lord.' 12 Saint John Cassian, The Conferences, Conference 14, Chapter 8, On Spiritual Knowledge 1 Prov 31.21 Versio Antiqua 2 Prov 22.20 Versio Antiqua 3 Galat 4.23 4 Galatians 4.22-27 5 Ps 147.1 6 1 Cor 14.6 7 1 Cor10.1-4 8 1 Cor 11.13 9 1 Thess 4.12-15 10 1 Cor 15.3-5 11 Galat 4.4-5 12 Deut 6.4

The Evil Of Pride

Nullum est igitur vitium aliud quod ita omnes virtutes exhauriat, cunctaque justitia et sanctitate hominem spoliet ac denudet, ut superbiae malum tamquam generalis quidam ac pestifer morbus, non unum membrum partemve ejus debilitare contentus, sed solidum corpus lethali corrumpit exitio, et in virtutum jam fastigio collecatos gravissima ruina dejicere ac trucidare conatur. Omne namque vitium suis est terminis et fine contentum; et licet contristet alias quoque virtutes, contra unam tamen principaliter tendit, eamque specialiter opprimit et impugnat. Et ut hoc ipsum quod diximus clarius possit intelligi, gastrimargia, id est, appetitus ventris, seu concupiscentia gulae, temperantiae rigorem corrumpit; castitatem libido conteminat; ira patientiam vastat; ut nonnumquam uni quis deditus vitio aliis virtutibus non penitus destituatur, sed illa tantum virtute truncata, quae e diverso aemulo sibi vitio repugnante succumbit, reliquas possit vel ex parte retinere: haec vero cum infelicem possederit mentem, ut quidam saevissimus tyrannus, sublissima capta arce virtutum, universam funditus civitatem diruit atque subvertit. Excelsa quondam sanctitatis moenia vitiorum solo coaequans atque permiscens, nullam deinceps imaginem libertatis animae sibi subditae superesse concedit. Quandoque ceperit ditiorem, tanto graviore servitutis jugo subditam universis virtutum facultatibus crudelissima depraedatione nudabit. Sanctus Ioannes Cassianus, De Coenobiorum Institutis, Lib XII, Caput III, De Spiritu Superbiae Source: Migne PL 49.424a-426a

There is, therefore, no other vice which is so destructive of all virtues, and robs and strips a man of all righteousness and holiness, as the evil of pride, which like some pestilential disease attacks the whole man, and, not content to make infirm one part or one limb only, it corrupts the entire body with its deadly ruin, and those now lifted up to the height of the virtues it tries to cast down into the most grievous ruin. For every other vice is happy within its own bounds and limits, and though it troubles other virtues also, yet it is principally directed against one alone, and specifically attacks and fights against that. And that this which we have said be more clearly understood: gluttony, the appetites of the belly and the pleasures of taste, destroys the rigor of temperance; lust defiles purity; anger lays waste to patience; so that sometimes a man who has surrendered to one of the vices is not utterly destitute of the other virtues, but deprived of that one virtue which succumbs to the oppossing and rival vice, he can in part retain what remains, but pride, when it takes possession of some unhappy soul, like some most savage tyrant, when the lofty citadel of the virtues is seized, demolishes and overturns the whole city to its foundations. Levelling the once high walls of sanctity with the vices and confusing them together, it thereafter permits no image of freedom to survive in the subject soul. And as it was richer, so the yoke of servitude will be heavier, by which, with the most cruel depredations, it will strip the one subdued of all its powers of virtue. Saint John Cassian, The Institutes of the Coenobia, Book 12, Chap 3, On The Spirit of Pride

Good Of God And Men

Quod si etiam manifestoribus adhuc testimoniis hujus sententiae rationem voluerimus astruere, nonne cum multa pronuntiari bona in Evangelio legerimus, et arborem bonam, et thesaurum bonum, et bonum hominem et bonum servum, quia non potest, inquit, arbor bona malos fructus facere facere, et bonus homo de bono thesauro cordis sui profert bona, et Euge, serve bone et fidelis; et utique hos omnes secundum se bonos esse non dubium sit: si respiciamus ad bonitatem Dei, nullus eorum pronuntiabitur bonus, dicente Domino, Nemo bonus nisi solus Deus. Cujus intuiti etiam ipsi apsotoli, qui electionis merito bonitatem generis humani multis excesserant modis, mali esse dicuntur, Domino ita ad eos loquente: Si ergo vos cum sitis mali, nostis bona data dare filiis vestris, quanto magis Pater vester qui in coelis est, dabit bonum spiritum petentibus. Denique sicut bonitas nostra supernae bonitatis intuitu in malitiam vertitur, ita etiam justitia nostra divinae, collata justitiae panno menstruatae similis deputatur, dicente Isaia propheta: Sicut pannus menstruatae, universae justitiae nostrae. Et ut aliquid adhuc evidentius inferamus, legis quoque ipsius praecepta vitalia, quae dicitur ordinata per angelos in manu mediatoris, et de qua idem Apostolus, Itaque lex, inquit, sancta et mandatum sanctum et justum et bonum, si perfectioni evangelicae conferantur, minime bona divino pronuntiantur oraculo, ait enim: Et dedit eis praecepta non bona, et justitias in quibus non vivent in eis. Apostolus quoque ita novi lumine Testamenti gloriam leis affirmat obtundi, ut eam evangelici comparatione fulgoris nec glorificatam esse pronuntiet, dicens: Nam nec glorisosum est id quod glorificatum est, propter excellentem gloriam. Quam comparationem etiam in parte contraria, id est, in peccatorum meritis compensandis Scriptura conservat, ut eos qui multo minus impii sunt, pejorem collatione justificet, dicens: Justificata est Sodoma ex te. Et iterum: Quid enim peccavit soror tua Sodom? Et justificavit animam suam aversatrix Isreal, comparatione praevaricatricis Judae. Ita igitur et universarum merita virtutum, quae superius comprehendi, cum per se bona atque pretiosa sint, tamen theoricae claritatis comparatione fuscantur. Multos etenim sanctos quamvis bonorum operum, terrenis tamen studiis occupatis, a contemplatione summi illius boni retrahunt ac retardant.. Sanctus Ioannes Cassianus, Collationes, Collatio XXIII, Caput IV, Source: Migne PL 49.1248a-1250a

But if we wish to establish the reason of this opinion with yet clearer proofs, is it not that though we read of many things as proclaimed good in the Gospel, a good tree, and a good treasure, and a good man, and a good servant, for He says: 'A good tree cannot bring forth evil fruit,' and: 'a good man out of the good treasure of his heart brings forth good things,' and: 'Well done, good and faithful servant,' and there can be no doubt that all of these are good in themselves, yet if we consider the goodness of God, not one of them will be called good, as the Lord says: 'None is good save God alone'? 1 In whose sight even the Apostles themselves, who in the excellence of their election exceeded the goodness of mankind in many ways, are said to be evil, as the Lord thus says to them: 'If you, therefore, being evil know how to give good gifts to your children, how much more shall your Father who is in heaven give good things to those who ask.' 2 Finally as our goodness in the sight of the supernal goodness turns to wickedness, so also our righteousness compared to the Divine is accounted to be like a menstrual rag, as Isaiah the Prophet says: 'All your righteousness is like a menstrual rag.' 3 And to bring forward something yet more evident, even the vital precepts of the law itself, which are said to have been given by angels by the hand of a mediator, 4 and of which the same Apostle says: 'So the law indeed is holy and the commandment is holy and just and good,' 5 if they are compared with the perfection of the Gospel are not at all pronounced good by the Divine oracle, for He says: 'And I gave them precepts which were not good, and ordinances whereby they should not live in them.' 6 The Apostle also affirms that the glory of the law is so obscured by the light of the New Testament, declaring that in comparison with the splendour of the Gospel it is not to be spoken of as glorious, saying: 'For that which was glorified is not glorious on account of the glory that excels.' 7 And Scripture maintains this comparison on the other side also, that is, in the weighing  of the merits of sinners, so that it justifies those who are less impious against those who are worse, saying: 'Sodom is justified above you.' And again: 'For what has your sister Sodom sinned?' and: 'The adversary Israel justified her soul in comparison with duplicitous Judah.' 8 So, then, the merits of every virtue, which I have given account of, though in themselves good and precious, are dimmed in comparison with the brightness of contemplation. For they hinder and retard the saints who are taken up with earthly occupations, even in good works, from the contemplation of that sublime good. Saint John Cassian, Conferences, Conference 23, Chapter 4 1 Mk 10.18, Lk 18.19 2 Mt 7.11 3 Isaiah 64.6 4 Galat 3.19 5 Rom 7.12 6 Ezek 20.25 7 2 Cor 3.10 8 Ezek 16