Silence...

"Our ignorance, O holy brothers, has cast as much light for you as it could on the knowledge and teaching of the illustrious fathers. Even if perchance our unskilled language has confused it instead of clarifying it, I pray that our blameworthy rudeness not nullify the renown of our Judge to lay bare this magnificent teaching, if one reflects upon its sublime insights, the offensive boorishness of our words cannot hinder the reader's profit. And we ourselves are concerned more about usefulness than renown. To be sure, I advise all into whose hands these little works may fall to realize that whatever is pleasing in them is from the fathers, whereas whatever is displeasing is ours" (17.30.3).

"It remains for the spiritual zephyr of your prayers to accompany me now, tossed about as I have been thus far by a most dangerous tempest, to the safe harbor of silence" (24.26.19).

The main purpose of this weblog's short run was to increase awareness of St. John Cassian and his works, especially for Christians in the Western Hemisphere. Hopefully it has fulfilled its purpose for at least a few people.

Since this blog has nothing of its own to contribute, it is better for it to remain silent. Moreover, it is best to read St. John's actual works rather than poor summaries of his works. These brief summaries were intended to encourage people to read the actual conferences.

The Conferences should be read with attention by all who desire union with God. They are even more helpful when they are read indefinitely alongside the Holy Scriptures. For Christians they should be required reading, yet they have been sadly neglected. Perhaps, St. John will enjoy a wider readership in the future.

Our God-bearing Father John Cassian, pray to Christ our God to grant us His great mercy.

Unceasing Prayer

Before Abba Isaac began his second conference on prayer St. John inserted a historical account of a disagreement among the Egyptian brethren, which provided the background for this conference's topic. This theological disagreement dealt with how man was made in the image of God. One party's failure to properly understand how man was made in God's image caused detrimental blasphemy to the Orthodox faith at the time (10.1). St. John related how Bishop Theophilus of Alexandria sent a letter (A.D. 399) to the monasteries in Egypt arguing against the Anthropomorphites who were a group that assigned physical, human characteristics to God. This letter sparked a controversy, because a large number of the monks thought that man was literally created in God's image. Among those caught in this error was Serapion who was an aged, pious monk (10.2.2).  Abba Paphnutius received a learned deacon at the monastery in hopes that he would settle this dispute amongst the brethren. The deacon pointed out to Serapion and the brethren that man is the image of God in a spiritual sense rather than in a physical sense (10.3.3). After realizing his error Serapion was greatly distressed, because he had to give up his anthropomorphic image of the Godhead, which he had always mentally envisioned during prayer (10.3.4). In tears he cried out, "Woe is me, wretch that I am! They have taken my God from me, and I have no one to lay hold of, nor do I know whom I should adore or address" (10.3.5). How many of us ignorantly fall into such errors? This error is why the Church forbids mental images during prayer--because we could end up praying to our image of the Trinity instead of the Holy Trinity. By such an error we could even run "the risk of everlasting death" (10.4.1). We could ignorantly undo all spiritual progress, as Serapion bitterly experienced. How can we expect to properly unite with God when we do not rightly understand Him from the beginning? Nevertheless, God's grace is sufficient, and he that seeks God finds Him.

The Lord's Prayer

Abba Isaac on the Lord's Prayer (listen to a chant in English or Church Slavonic):

"The words 'Hallowed be thy name' can also be quite satisfactorily understood in this way--namely, that the hallowing of God is our perfection. And so when we say to him: 'Hallowed be thy name,' we are saying in other words: Make us such, Father, that we may deserve to understand and grasp how great your hallowing is and, of course, that you may appear as hallowed in our spiritual way of life. This is effectively fulfilled in us when 'people see our good works and glorify our Father who is in heaven.'

The second petition of a most pure mind eagerly desires the kingdom of its Father to come immediately. This means that in which Christ reigns daily in holy persons, which happens when the rule of the devil has been cast out of our hearts by the annihilation of the foul vices and God has begun to hold sway in us through the good fragrance of the virtues; when chastity, peace, and humility reign in our minds, and fornication has been conquered, rage overcome, and pride trampled upon. And of course it means that which has promised universally to all the perfect and to all the sons of God at the appointed time, when it will be said to them by Christ: 'Come, blessed of my Father, take possession of the kingdom prepared for you from the foundation of the world.' Desiring and hoping for this with intent and unwavering gaze, we tell him: 'Thy kingdom come.' For we know by the witness of our own conscience that when he appears we shall soon be his companions. No sinner dares to say this or to wish for it, since a person who knows that at his coming he will at once be paid back for his deserts not with a palm or rewards but with punishment has no desire to see the Judge's tribunal.

Prayer of the Heart

The original Conferences were numbered at ten. Only later were other conferences included in this work to satisfy the needs of the brethren. Part II, Conferences 11 - 17, was written for Saints Honoratus and Eucherius and covered topics not previously mentioned at length in Part I. The former saint desired to establish his cenobium after the traditions of the desert fathers, while the latter desired to travel to Egypt, as Saints John and Germanus had previously done. Part III, Conferences 18-24, was written for the monks Jovinianus, Minervus, Leonitus, and Theodore who had established several cenobium in the Gallic provinces in and around modern day France. St. John Cassian comments that the first ten conferences were "put together haphazardly at the command of the holy Bishops Helladius and Leontius" (Conferences, Part II Preface, 1.2). All this being said St. John intended Abba Isaac's two conferences (IX & X) on prayer to be the fulfillment of a promise given in the Institutes, as well as the culmination of the first eight conferences.

"The aim of every monk and the perfection of his heart direct him to constant and uninterrupted perseverance in prayer; and, as much as human frailty allows, it strives after an unchanging and continual tranquility of mind and perpetual purity" (9.2.1). Establishing the virtues simply and humbly on the Gospel Rock is necessary before pure, interior prayer can be achieved. The beginning of pure prayer is acquiring the virtues and casting off the vices. Thus, a virtuous life and ceaseless prayer in the heart are inseparable.

Online Source for Translation Work

Here is a good Website for translation work.  They even have St. John Cassian's Conferences available to translate from Latin.

Sine labore nihil.

The Origin and Nature of Demons

As this conference serves as a continuation of its predecessor, St. Germanus asks Abba Serenus, "Should it be believed that these powers (demons) were created by the Lord for the purpose of warring against human beings in grades and ranks?" (8.2)

Abba Serenus immediately begins to explain the nature of the Holy Scriptures and how to interpret them. The Holy Scriptures at times state things clearly for all to understand, while at other times conveying things in a shroud of mystery. Why? Because certain things need to be veiled in order to distinguish the faithful from the profane and the lazy from the zealous with regards to virtue and prudence (8.3.2). The Holy Mysteries provide an excellent example, because the Eucharist separates the faithful from casual inquirers and slothful members. 

The Mind and Demons

Before Abba Serenus began his conference on spiritual warfare between the demons and the soul St. Cassian expressed his frustrations with his spiritual progress in the desert, "Nonetheless I find that, as I strive laboriously in this purity, I have progressed in this alone: I know what I cannot be. Hence I think that nothing but hard work will be my lot as a result of such contrition of heart, so that there may always be reason for weeping. Yet I do not cease to be what I must not be" (7.3.2). This line is so comforting. Often we forget that the saints were men and women like us with their own struggles and battles to fight. We have great comfort in this solidarity, as we summarize this conference on spiritual warfare and consider the principalities and powers of this painful world.

The mind, the demons, and spiritual progress are the focus of this conference. When these three realities are properly understood, the nature of spiritual warfare is perceived with great clarity.

The Suffering of Holy Persons

Why do the righteous suffer?  Why does God allow it? St. Cassian and St. Germanus posed these questions to Abba Theodore after two Palestinian monks had been killed by bandits (6.1.1).  These monks were so beloved by the people that two nearby towns fought over the right to their burial and relics (6.1.2).  We ask in our frustration, "Why were these righteous monks allowed to be brutally murdered?"

We have to look no farther than ourselves to discover why we are so disturbed by such evil occurrences.  Souls with "little faith and knowledge" are troubled when evil befalls the righteous, because they assume that the righteous get their rewards in this life rather than the next (6.2.1).  If this erroneous assumption were true, we would be the most miserable of men.  Instead of ignorantly and faithlessly assuming in despair we must rather focus on the nature of how things are between God and His creation. Only then will we gain true understanding about this perceived problem.

Things in this world are good, bad, or indifferent. The only good is the virtue of the soul--divine faith that makes us cling to the unchanging Good.  The only bad in this world is sin, which separates us from the unchanging Good God and unites us with the devil (6.3.1).  These ontological truths are fixed and unchanging (6.4.1).  Therefore, we must properly understand these truths so that our faith can be strengthened by real knowledge and remain undamaged by temptations.

The Eight Principle Vices

Abba Serapion, similar to his predecessor Evagrius, taught that there are eight principle vices (5.2-3):

1) Gluttony - natural vice committed through bodily action
2) Fornication - natural vice committed through bodily action
3) Avarice (love of money) - unnatural vice caused by external circumstances
4) Anger - natural vice caused by external circumstances
5) Sadness - unnatural vice caused by internal circumstances
6) Acedia (anxiety of heart) - unnatural vice caused by internal circumstances
7) Vainglory - unnatural vice committed in thoughts apart from bodily action
8) Pride - unnatural vice committed in thoughts apart from bodily action

The Spiritual Struggle

"I say then: Walk in the Spirit, and you shall not fulfill the lust of the flesh. For the flesh lusts against the Spirit, and the Spirit against the flesh; and these are contrary to one another, so that you do not do the things that you wish." - Galatians 5:16-17

Constant spiritual struggle is what is promised to all Christians who seek perfection in Christ.  As St. Anthony the Great said to Abba Poemen, "This is the great work of man: to take the blame for his own sins before God and to expect temptation to his last breath."  We are to earnestly contend for the Faith by engaging in constant, interior warfare.  In this fourth conference Abba Daniel, who was made a priest by Abba Paphnutius, elaborates on this struggle between the flesh and the spirit by explaining (1) the struggle's environment, (2) the definitions of "the flesh" and "the spirit", (3) the will's role in spiritual warfare, and (4) the states of the soul.

The Three Renunciations

We are called to be Christians in a variety of circumstances, through different decisions, and by numerous means.  Abba Paphnutius taught that there are three Christian callings and renunciations.

The three Christian callings are a calling (1) from God, (2) by human agency, and (3) out of need.  A Divine calling is most evident in the life of Abraham, (Genesis 12:1), St. Anthony (Life of St. Anthony by St. Athanasius), and St. Augustine (Confessions 8.12.29-30).  This calling is anything "which spurs us on to desire eternal life and salvation and encourages us to follow God and to adhere to his commands" (3.4.1).  When we are moved by the examples and teachings of holy men, God calls us by human agency (3.4.3).  The third calling of necessity is best exemplified by Israel who returned to the Lord only in times of persecution.  The Lord allows for circumstances that drive people to His Grace involuntarily by necessity, which is also illustrated in the conversions of St. Moses the Black and  the Apostle Paul (3.4.4-5).  Although the third calling seems the least praiseworthy of the three, all three callings have produced apostate, lukewarm, and perfect Christians (3.5.1).  If these callings are the beginning of Christian life, perfect renunciations are the end of it.

Obtaining Discretion

We cannot obtain discretion by ourselves--it is a gift from God (1 Cor. 12:8-11).  Nevertheless, we must always seek to obtain discretion in order to avoid errors and waywardness (The Conferences: 2.1.4).

In this conference Abba Moses shares a short discourse given by St. Anthony the Great on discretion.  St. Anthony points out that when discretion is lacking, our thoughts and deeds fall into darkness (Matt. 6:22-23).  How can we avoid such darkness?  By obtaining the virtues and being filled with the gladsome Light Who is Christ.  Only by discretion can we assure that the virtues will endure in us to the end (2.2.4; 2.4.4), because thoughts and deeds themselves proceed from discretion (2.2.6).  We always have the free will to discretely allow or disallow whatever thoughts come into our minds.  Thus, discretion is needed to preserve inner peace.

Cassian on His Conferences

"Our ignorance, O holy brothers, has cast as much light for you as it could on the knowledge and teaching of the illustrious fathers. Even if perchance our unskilled language has confused it instead of clarifying it, I pray that our blameworthy rudeness not nullify the renown of our Judge to lay bare this magnificent teaching, if one reflects upon its sublime insights, the offensive boorishness of our words cannot hinder the reader's profit. And we ourselves are concerned more about usefulness than renown. To be sure, I advise all into whose hands these little works may fall to realize that whatever is pleasing in them is from the fathers, whereas whatever is displeasing is ours." (The Conferences: 17.30.3)

"It remains for the spiritual zephyr of your prayers to accompany me now, tossed about as I have been thus far by a most dangerous tempest, to the safe harbor of silence." (24.26.19)

Now to that great harbor of silence...

A Forerunner of the Jesus Prayer

Abba Isaac in his second conference on prayer sets forth a formula for ceaseless prayer:

"O God, incline unto my aid; O Lord, make haste to help me." - Psalm 69(70):1 

He goes on to teach that ceaseless and pure prayer is learned similarly to how a child learns to write by tracing letters daily over a long period of time (The Conferences: 10.10.1).  Therefore, a simple prayer, also called an arrow prayer by St. John Chrysostom, should be constantly repeated to control the distracted and wandering mind.  St. Chrysostom prescribes a different formula for ceaseless prayer in his hourly prayers for the twenty-four hours of the day, yet the end goal is the same--to obtain a pure heart that constantly abides in Christ.

Earthly Riches and Salvation

"A person can be broken more easily by prosperity than by adversity." - Abba Theodore (The Conferences: 6.9.4)

Why do earthly riches hinder our life in Christ?  Christ commands us to forsake this world for Him, "If you want to be perfect, go, sell what you have and give to the poor, and you will have treasure in heaven; and come, follow Me" (Matthew 19:21).  And again, "Do not lay up for yourselves treasures on earth, where moth and rust destroy and where thieves break in and steal; but lay up for yourselves treasures in heaven, where neither moth nor rust destroys and where thieves do not break in and steal.  For where you treasure is, there your heart will be also" (Matthew 6:19-21).  Our hearts must turn from earthly riches to heavenly riches, which demands constant labor and struggle in our life in Christ. A rich man must disdain his wealth to gain eternal life, yet how many rich men disdain their wealth?  Thus, the camel seldom, if ever, passes through the needle's eye.  Nevertheless, "the things which are impossible with men are possible with God" (Luke 18:27).  

Six Foundations of True Friendship

 

1. Disdain of Possessions - You cannot love worldly possessions more than you love your brother.  To be a true friend you must love your neighbor.  See Matthew 12:31.

On Education

Characteristics and virtues that are important to learning:

Patience

Abba Serenus cautions, "It is a dangerous presumption to claim to understand the nature of anything hastily" (The Conferences:  7.4.1).

Great Lent as a Tithe

"The universal precept promulgated in the Mosaic law for all the people is: 'You shall offer your tithes and firstfruits to the Lord, your God.' And so, since we are ordered to offer tithes of what we own and of our produce, all the more necessary is it that we offer tithes of our very lives, of our human activity and of our works, which is very obviously accomplished in the reckoning up of Lent. For the tithe of the entire number of days which complete the turning year is thirty-six and a half days. Now if the Sundays and Saturdays are subtracted from seven weeks, there remain thirty-five days assigned for fasting. If the day of the vigil is added, however, on which the fast is prolonged until cockcrow on Sunday morning, not only is the number of thirty-six days arrived at but, in regard to the tithe of the five days that seemed to be left out, nothing will be wanting to complete the whole sum if the period of night that has added be included in." - Abba Theonas (21.25.2-3)

A Right Time to Lie

“And so a lie is to be thought of and used as if it were hellebore.  If it is taken when a deadly disease is imminent it has a healthful effect, but taken when there is no urgent need it is the cause of immediate death.  For we read that even men who were holy and most approved by God made such good use of lying that they not only did not commit sin thereby but even acquired the highest righteousness.” - Abba Joseph (The Conferences: 17.17.1)

The Begetter of All Virtues

 "And so, according to the opinion both of blessed Antony and of all the others, discretion was understood as that which would lead the fearless monk on a steady ascent to God and would always preserve the aforesaid virtues undamaged; as that with which the heights of perfection could be scaled with little weariness; and as that without which many of those who labor even with a good will would be unable to arrive at the summit.  Discretion is the begetter, guardian, and moderator of all virtues." - Abba Moses (The Conferences: 2.4.4)