Cover

Pagei CASSIANSPRAYER FORTHE21STCENTURY

Pageii Thispageintentionallyleftblank

Pageiii

CASSIANSPRAYER
FORTHE21STCENTURY
BY

JOHNJ.LEVKO,S.J.

Pageiv

2000ByTheUniversityofScrantonPress AllRightsReserved

LibraryofCongressCataloginginPublicationData

Levko,JohnJ.,1942 Cassiansprayerforthe21stcentury/byJohnJ.Levko. p.m. Includesbibliographicalreferencesandindex. ISBN0940866951(pbk.) 1.Cassian,John,ca.360ca.435Contributionsindoctrineofprayer.2. PrayerChristianityHistoryofdoctrinesEarlychurch,ca.30600.I.Title. BV207.L482000 248.3'2'092dc2l

00051879

Distribution: UniversityofScrantonPress LindenStreet&MonroeAvenue Scranton,PA18510 Phone:18009413081 Fax:18009418804

PRINTEDINTHEUNITEDSTATESOFAMERICA

Pagev DEDICATION:

WithHeartfeltGratitude ToMyBelovedParents, JohnandMary, WhoMadethisPossible.

Pagevi Thispageintentionallyleftblank

Pagevii

CONTENTS
Preface HistoricalPerspective RecentAuthors Chapter1: Prayer 1. WhatIsPrayerforCassian? WhenIsPrayerHeard? 2. IncessantPrayer InternalUnionwithGod:WithandWithoutWords ValueofShortPrayer IsTherePrayertoJesusinCassian? PrayerofFire Chapter2: DispositionsforGoodPrayer 1. Patience 2. StruggleAgainstSin:Temptation InnerStruggle GrowthinDiscretion PerseveranceinPrayer 3. SelfControl ControlofThoughts,FeelingsandPassions Chapter3: EffectsofPrayer 1. DiscretionandSpiritualDirection Discretion Fasting? SpiritualFriendship? SpiritualDirection 2. SpiritualLife PracticalandOptimisticView ContinualNourishment Chapter4: JourneysinPrayer 1. LukewarmnesstoSteadfastness 2. SolitudetoOpenness ix xi xiii 1

23

43

71

Pageviii Chapter5: CassianandIgnatiusofLoyola Conclusion Abbreviations SelectBibliography SelectIndex 83 91 97 99 117

Pageix

PREFACE
Thisstudygrewoutofmyworkinthepastoral/retreatministryintheUnitedStatesasaByzantineJesuit.ItwasenrichedbymyresearchattheCenterforEastern ChristianStudies(CECS)oftheUniversityofScrantonandthePontificalOrientalInstituteinRome.IwriteasanEasternChristianwhoseentirespirituallife,while immersedinAmericansociety,hasbeennurturedbytheChristianEast.Inanyconsumerorientedsocietypreoccupiedwiththedrivetowardperfectionand bombardedwithhundredsofdailyadvertisementspushingthelimitsofethicallyacceptabletaste,weoftenfinditdifficulttotransferthisdrivetothespiritualrealm,even whenthereexistsadesiretodoso.Asthenewmillenniumdawns,agrowingnumberofpeoplearelookingforandinneedofasenseofspirituallife,alifeofprayer. JohnCassiananswersthatneed.Whilehewritesprimarilyforthemonasticlife,Cassianstreatmentofprayerisuniversal.HisConferencesconstituteamanualof perfectionaguideforthosecalledtoseektheultimateend,whichiseternallife.HeistryingtoreformGallicanmonasticismalongEgyptianlinesandthestructurefor progressinprayerthatheoutlineswaswovenintothestructureofmonasticlifeintheWest. PrayeristhecentralingredientforCassianinanyspiritualjourney.Itisnotsomuchanactivityasastate.Infact,themonasticlifeequalsalifeofprayerwheretheonly perfectionthatmattersistheinwardstateofthesoul.SpiritualgrowthisintimatelyconnectedwithprayerandthecontinualmeditationuponHolyScripture.Prayer actsasthefoundationforallotheringredientsinthespiritualjourneyfromacquisitionofvirtuestothehighestlevelsofcontemplation. Whetheritisajourneyinprayerfromlukewarmnesstosteadfastnessorsolitudetoopenness,Cassiansthoughtcentersprimarilyupontheinnerstrugglebetween fleshandspirit.Thepurelifeisseenasrealpreparationforpureprayerwheregrowthinthevirtuesleadstopurityofheartbymeansofprayerandhenceinthe gradualtransformationintoagreaterimageandlikenessofGod.Theinteriortransformationthroughimageandlikenessinthespiritualstruggleiseffected,shaped,and nurturedindiscernedgrowththroughprayerwhereitissupportedbymemoryofScripture,discernment,andtheexampleofothers.

Pagex Cassianisconcernedtoshowthatsincanbedestroyedthroughprayerbydiscernment,spiritualdirection,aridselfcontrol.Hefindsmodelsforprayerinthelivesof theDesertFathersandhisjourneyinprayernurturedmanyspiritualwriters,includingIgnatiusofLoyola.OnnopointhasCassiansofaithfullyreportedtheteachingof theseFathersasonthegoaloftheasceticallifeanditsdevelopmentwithinthecontextofagrowinglifeofprayer. WhileitisnotanexegeticalanalysisofCassiansworks,thisstudyisasynthesisofoneofhismostpracticalandimportanttopics,thatofprayer.Thepurposeofthe studyistohighlighttheimportanceandrelevanceofCassiansviewofprivatepersonalprayerasweenterthe21s tcentury.Itisnotanexclusivelyoriginalworkso muchasanattempttobringtogetherinsynthesisformsomeofhiswisdomfromtheChristianEastconcerningprayer.Thosereaderswhoareinterestedinamore developedviewofotheraspectsofCassiansspiritualtheologyareencouragedtoconsultthefootnotesandbibliography.Iwanttothankthepublishersofthe ecumenicaljournalDiakoniaandSt.VladimirsTheologicalQuarterlyforpermissiontousemyarticles,whichappearedintheirpublications. Finally,IwouldliketoexpresswordsofgratitudetomybrothersandsistersinChristwhoencouragedmeinthiswork.Inaddition,appreciationmustbeexpressedto Rev.Tompidlk,S.J.,whodevelopedmyunderstandingofprayertoRev.JosephL.Quinn,S.J.,whomadepractical,stylisticsuggestionsconcerningpartsofthe manuscriptandtoRev.RichardW.Rousseau,S.J.,JohnE.Sinclair,andPatriciaA.MecadonoftheUniversityofScrantonPressformakingtheproductionofthis bookareality.

Pagexi

HISTORICALPERSPECTIVE
JohnCassian(ca.360435)wasbornmostprobablyintheRomanprovinceofScythiaMinor,whatisnowcalledRomania,modernDobrudja.1Itwasatimeof passionatedoctrinalinvolvement,withallthegreatquestionsconcerningtherelationshipsfirstwithintheTrinityandthenbetweenthehumananddivinenaturesofChrist comingunderincreasinglyrigorousscrutiny.2 InhisearlyyearsCassiantraveledtotheHolyLandandjoinedamonasteryinBethlehemlaterhetraveledtoEgyptwithafriend,Germanus.HeremainedinEgypt untilabout399andmusthavemetEvagrius3whilethere.WhileinConstantinoplehewasordainedadeaconandbecameasupporterofJohnChrysostom.4Around theyear405,CassiantraveledwestandeventuallytoRomebeforegoingontothesouthofGaul,wherehewouldsharewhathesawandlearnedintheEasttoinspire anauthenticmonasticmind.5ThetravelsofCassian,especiallythroughoutEgypt,allowedhimtoexperiencethepossibilitiesandalsothelimitationsofmonasticlife.It wasfromtheseexperiencesthat,asChadwicksays,hebegantocreateoutofthediversityofEgyptianideasacoherentschemeofspirituality.6 HebecameapriestandfoundedtwomonasteriesnearMarseillesaroundtheyear415:oneformen(St.Victors)andtheotherforwomen(HolySaviors).AsGuy says,7 CassianissaidtohavehadtheintentionofreproducingthelessonsthathereceivedfromhisEgyptianmastersinadaptingthemtotheexigenciesoflifein thesouthofGaul.Inreality,herethoughtandsystematizedthisteaching,notwithoutenrichingitwithabundantreadings.
1JohnCassian,2nded.,byOwenChadwick,CambridgeUniversityPress,1968,p.9.

2JohnCassian:Conferences,trans.&prefbyCohnLuibheid,PaulistPress,1985,p.xi.

3Chadwick,op.cit.,p.26.,

4Ibid.,pp.3031.

5JeanCassien,historiendumonachismegyptien?byJeanClaudeGuy,SJ.,SP8(1966),372.

6Luibheid,op.cit.,p.2.

7EcritureSainte:danslemonachisme,DSAM4,1:163164.

Pagexii AreasonableapproximationofthetimeperiodbywhichCassianfinishedallthreeofhisworksis425to430.8Inhistwomostimportantworks,allthreeofhistwo mostimportantworks,theInstitutesandConferences,hetriedtosummarizeallthespiritualteachinghehadreceivedinEgyptinthe4thcentury.First,hisintentionin theInstituteswastoprovide9 thecustomofthemonasterieswhichhavebeenobservedthroughoutEgyptandPalestine,astheyweretheredeliveredtousbytheFathersnotlooking forgracefulspeechbutwantingthesimplelifeofholymentobetoldinsimplelanguagetothebrethreninyournewmonestery. WhiletheInstitutestendedtogivetheouterformofcoenobiticlifeanditsascesisintheremediesfortheeightprincipalvices,theConferences,Cassianssecondwork, highlightedtheprogressfromtheexteriortotheinteriorman:theyshowedtheEgyptianidealofinnerascenttoperfection.Finally,inordertocounterthedoctrinal errorsattributedtoNestorius,CassianwroteDeIncarnatione. OurworkhereisspecificallyconcernedwithCassainsconceptofprayer.Inordertoappreciatehisunderstandinganddevelopmentofprayer,itwillbeusefulto ascertainwhathasbeendoneintherecentpast.
8Chadwick,opcit.,p.39.

9Inst.,preface.

Pagexiii

RECENTAUTHORS
AmongthemanyrecentauthorswhohaveincludedsomeaspectofCassiansconceptofprayerintheirwork,themostwellknownareprobablySalvatoreMarsili, JeanClaudeGuy,OwenChadwick,andColumbaStewart.WhilethereareotherauthorswhohavestudiedthetopicofprayerinCassian,nonehasattempteda generalindepthsynthesis. SalvatoreMarsiliswork,GiovanniCassianoedEvagrioPontico,considerstherelationbetweencharityandcontemplationheisbasicallyconcernedwithananalysis ofthesupremegradeofprayer(orcontemplation)inCassianswork.WhileheusestheOurFatherasanexampleofthemethodandformofprayer,Marsili indicatess10thatitisnothisintenttoresearchallthepossibleaspectsthatprayercanassume.Hepointsoutthatpureprayer(proseuche)isoftenidentifiedby Cassianwithcontemplation.AccordingtoMarsili,itisbygrowingtowardapatheiaandcharitythatthemonkwillbeatthedoorofcontemplation11commontoboth EvagriusandCassianisthatperfectpurityandcontemplationaregracesandgiftsoftheLord.12Inexplainingthefourfold13natureofprayerfrom1Tim.2:12, Cassianbeginsatthestageofthanksgivingtorefertothecontemplativephase,whichatitsrootsisalwaysundertheinfluenceofdivineinspiration.14Infact,for Marsili15itisthanksgiving,gratiarumactio,whichderivesfromcontemplationfuturorumbonorum. AmonghismanyworksconcerningCassian,JeanClaudeGuyhasprobablythebestintroductiontohiminaworkentitledJeanCassien:Vieetdoctrinespirituelle.It dealswithabroadanalysisofthespirituallifeofCassianquotingbothInstitutesandConferencesbutonlyprovidesabriefdiscussionof.oneofCassianstwo conferencesonprayer,and
10GiovanniCassianoedEvagrioPontico:DottrinasullacaritaacontemplationebySalvatoreMarsili,O.S.B.,SA,FasciculusV.Romae:Herder,1936,p.145.

11Ibid.,p.131.SeealsoConf.10:9.

12Ibid.,p.142.

13Cf.Conf.9:9,9:15.Supplication(obsecratio),prayer(oratio),intercession(postulatio),andthanksgiving(gratiarumactio).

14Marsili,op.cit.,p.30.

15Ibid.,p.62noteConf.9:16.

Pagexiv eventhisisonlyaparticularanalysisofoneaspectofprayer,theprayeroffire.16 WhileexplainingCassiansconceptionofthemonksspiritualjourney,GuydevelopshissubjectsdoctrineconcerningtheuseofHolyScripture.17Eventhoughhe brieflymentionstheimportanceofspiritualdiscernmentandhumilityinthejourneytowardmonasticperfection,18Guydoesnotdeveloptherelationshipbetween prayerandtheuseofScripture.Also,hedoesnotdeveloptherelationshipofScripturetospiritualdiscernment,humilityandpatience,andthegrowthprocessintothe imageandlikenessofGod. AccordingtoMarsili,19CassianintendedtotransmitprincipallyEgyptianmonasticdoctrinefromthebeginning.However,Guynotonlyquestionsthehistorical objectivityofCassiansinformation,20butalsopointsoutthatCassiandoesnotappearasatruewitnessofEgyptianmonasticlife.21Indeed,Guywarnsagainsta toofacilecredulitytowardsCassianasanhistorian.22Nevertheless,forGuythisdoesnotcompromiseCassianspositiononprayer,sinceasGuyadmits,Cassian hasnothingtodowithbeinganhistorian.Heisatheoreticianofspirituallife,andatheoreticianofanoutstandingoriginalityanddepth.23Imyselfamlessnegativethan GuyandassertthatthebasicmaterialCassianusedwasthetraditionofdesertteaching,andthathisworksfilteredtheseearlyidealsforuseintheWest.Infact,onno pointhasCassiansofaithfullyreportedtheteachingoftheDesertFathersasonthedevelopmentoftheasceticallifewithinthecontextofagrowinglifeofprayer. OwenChadwicksprimarywork,entitledJohnCassian,24isprobablythebestdocumentedsurveyinEnglishofthelifeandworkofCassian.Inhissecondchapter, entitledTheMonastery,ChadwickveryablydiscussesthetextoftheInstitutesandtheruleofthe
16JeanCassien:VieetdoctrinespirituellebyJeanClaudeGuyS.J.,Paris,1961,p.55.

17Ibid.,p.43

18Ibid.,pp.4952.

19Marsili,op.cit.,p.78.

20JeanCassien,historiendumonachismegyptien?byJeanClaudeGuy,S.J.,SP8(1966),366,372.

21Ibid.,p.369.

22Ibid.,p.371.

23Ibid.,p.372.

24Chadwick,op.cit.

Pagexv monastery.Herehedoesanexcellentjobofdiscussingtheofficesofprayer.WhilehequestionsthehistoricalobjectivityandauthenticityofseveralofCassians statementsconcerningprayerpractices,25ChadwickconcludesthatCassianisnotareporterortransmitterofhistoricaldetailandfactsbutaformulatorofspirituality thatrestedupontraditionandexperience.26Itisinthethirdchapter,entitledTheJourneyoftheSoul,thatChadwickdiscussesprayeritself.Heprovidesavery briefandattimesasuperficialsketchofCassianstwoconferencesonprayer.Hestates27thatCassianbelievedthattheemptymindmightbedemonic.The thoughtswerenottobeexpelledbutcontrolled. ColumbaStewartsbookCassiantheMonkisawellwrittenbutlimitedstudyofthelife,monasticwritings,andspiritualtheologyofCassianinsevenchapters,thelast threeofwhichareconcernedwithCassiansdoctrineofprayer.AsStewartadmits,28importanttopicssuchasthediscernmentofthoughts,Cassiansconsideration ofthetraditionaleightprincipalfaultsandmanyotheraspectsofhisasceticaltheologyreceivelittledirectattentioninthisstudy.Thisisaconcerngiventhedesireof StewarttorepresentCassiansunderstandingofhumandevelopment29andthepercentageofmaterialthatStewartdevotestoCassiansdoctrineofprayerandthe interrelatednessoftheseomittedtopicswithprayer.ThereisadirectrelationshipforCassianofgrowthinprayertodiscretioandconformingtotheimageofGod,30 yetStewartishesitantatbestinreferencinganysuchrelationship. StewartmentionstheconceptofelderandhighlightstheimportanceofCassiansintegrativeviewofthehumanperson31yetfailstoadequatelyreferencethe significanceofspiritualdirection,whichisofprimaryimportanceinthisintegrationprocess.Inordertofacilitatethejourneyinprayer,Cassianinsistsuponthe importanceofaspiritual 25Ibid.,pp.4950,5859.
26ADescriptivePresentationonJohnCassianandHisTreatiseonPrayer:TheRelationshipofVirtueandPrayerbyMichaelJ.Jennett,DissertationadLaureamin

FacultateS.TheologiaeApudPontificiamUniversitatemS.ThomaedeUrbe,Roma,1981,p.56. 27Chadwick,op.cit.,p.104. 28CassiantheMonkbyColumbaStewart,NewYork,OxfordUniversityPress,1998,p.vii. 29Ibid.,p.viii. 30Cf.Conf.10:6. 31Ibid.,p.132.

Pagexvi father(elderorguide)whointercedesandmediatesGodsgraceforthedirectee.ItsherethatdiscernmentandspiritualdirectionforCassianinterconnectineach Christianlife.Asdiscernmentissituatedinthecontextofprayer,sotooCassianseesprayerasundergirdingspiritualdirection,especiallyintheearlystagesofthe spiritualjourney,forthesoulmaturesinprayerthroughdiscernment.Probablymorebasicthanthislastshortcoming,especiallywithregardtoCassiansdescriptionof prayer,isthefactthatalthoughhedoesmentionitinseveralplaces,32StewartdoesnotelaborateontheimportanceforCassianofdispositionorstateofprayer. TheinnerstruggletodevelopaspiritualturntoonesmemorywasgradualforCassianandeffectedaspiritualtransformation,whichinturnhelpedtoestablisha prayerfuldisposition.ForCassiantheinteriortransformationthroughimageandlikeness33inthespiritualstruggleisdynamicandpersonal,andiseffectedandnurtured throughprayer.HeinsisteduponboththestruggleandGodsgracewhich,asChadwicksaid,waspresupposed,notomitted.34 Whileeachofthesefourauthorspresentsavaluable,butlimited,studyofCassiansconceptofprayer,ourworkendeavorstoprovideasynthesisofthemeaning, practice,disposition,andeffectsofCassiansprayerleadinguptoandincludingtheprayeroffire.Theintimateconnectionbetweenprogressinprayerandspiritual growthforCassianisstudiedaswellastherelationshipofprayertodiscretioandconformingtotheimageofGod.WeextendtheworkofMarsiliandGuybystudying therelationshipofScripturetospiritualdiscernment,humility,andpatienceaswellastherelatednessofScripturetotheinnerstruggle,spiritualgrowth,andprayer.We enhancetheworkofChadwickandStewartbyshowingtheimportanceforCassianofselfcontrol,internaldisposition,discernment,andspiritualdirectioninthe journeyofprayer.
32Ibid.,note35,p.31.

33Gen.1:2627. 34Chadwick,op.cit.,p.116seeConf4:5.ForadiscussionofCassianandthePelagian/semiPelagianquestionsseeChadwick,op.cit.,pp.1920,113136and

Stewart,op.cit.,pp.1922,7781.

Page1

CHAPTER1 PRAYER
Asweenterthe21s tacentury,thestruggleforourconsumerorientedattentioncontinuestogrowexponentially.Advertiserstrollconstantlywithincreasedtarget marketingwherethepracticalconcerniswhatwelikewhatwebuywhatwegobackandbuyagain.But,weencounterthisconstantcalltopracticalityinevery walkoflife,eveninthespiritual.ThewordsofJohnCassianspeaktothiscall,especiallyinprayer. 1.WHATISPRAYERFORCASSIAN? PrayerfortheblessedAntonyisseenasalifeofconflictinwhichevilforcesareencounteredanddefeated,forasScripturesays,letuskeepourheartinall watchfulness(Prov.4:23).Forwehaveterribleandvillainousenemiestheevildemons,andourcontendingisagainstthese.1AsAntonyadmits,weneednotfear theirsuggestions,forbyprayerandfastingandbyfaithintheLordtheyarebroughtdownimmediately.2FaithintheLordisforAntonythedesiretoallowtheWord ofGodandHiswilltoshapeeachmomentofourlivesthroughHisSpirit.Origenlinksprayerandfaith,3butalsohighlightstheimportanceoftheinternaldisposition beforeandduringprayerforthepersonwhoisabouttocometoprayershouldwithdrawforalittleandpreparehimself,andsobecomemoreattentiveandactivefor thewholeofhisprayer.4

1RobertC.Gregg,Athanasius,TheLifeofAntonyandtheLettertoMarcellinus,translationandintroduction,PaulistPress,NewYork,1980,p.47.SeeVitaAntonii,

21.
2Ibid.,p.48Vita,23also,Vita,4,5,27,30,40,47.

3Origen,OnPrayer,11:5,12:1.SeeOrigen,withtrans.&intro,byRowanA.Greer,TheClassicsofWesternSpiritualitySeries,PaulistPress,NewYork,1979.

4Ibid.,31:2.

Page2 Amongthemanydefinitionsofprayergiventhroughouttheages,probablythethreebestknownintheChristiantradition,ashighlightedbyTompidlk,arethe following:5 (1)askingGodforwhatisfitting(2)anascentofthespirittoGod(3)thespiritscolloquywithGod.JohnofDamascusunifiedthefirstandthesecond definition:PrayerisanascentofthemindtoGod,ortheaskingGodforthingswhicharefitting,6aformulaborrowedbymanyothers.7 Prayeris,inonesense,thefilialexpressionofonesdesiresforselfandotherstotheheavenlyFatherfromwhomcomeallgoodthings,naturalorsupernatural.Ina widersense,itistheascentofthemindtoGod. ForCassian,prayerisacomprehensivetermcomposedofafourfoldnatureinwhichhepresentsfourkindsofprayer8accordingtothefourfolddivisions9listedby St.Paulin1Tim.2:1.Hecertainlyechoesthedynamic,personalthoughtofEvagrius,whosaysthatprayerisastateofcontinualrecollection,10thefruitofjoyandof thanksgivingandtheexclusionofsadnessanddespondency.11AlthoughprayerisaddressedtoGod,12CassianseesJesusasthedivineteacherofprayerand insiststhatHeisourexampleforprayer)13ForCassian,weoughttoaskinfaithfilledconfidenceforonlythosethingswhichare
5SHI,pp.308309.

6Defideorthodoxa324PG94:1089C.

7ThomasAquinas,SummaTheologiaeIIII.83.lcExpositioinepistolambeatiPauliadColossenses,13. 8Conf.9:9.FortheEnglishtranslationofCassianstexts,seethatofEdgarGibsoninTheWorksofJohnCassian,NPNF,Vol.XI,2ndseries(EerdmansPubl.Co.,

1964).Thefollowingmayalsobeconsulted:(1)BonifaceRamseyinJohnCassian:TheConferences,ACW57(1997)andJohnCassian:TheInstitutes,ACW58 (2000),(2)ColmLuibheidinJohnCassian:Conferences,PaulistPress,NewYork,1985,and(3)OwenChadwickinWesternAsceticism,LibraryofChristian Classics,TheWestminsterPress,Philadelphia,Vol.XII,1958. 9Deesis(supplication),proseuche(prayer),enteuxis(intercession),eucharistia(thanksgiving). 10EvagriusPonticus:ThePraktikos&ChaptersonPrayer,trans,byJohnEudesBamberger,OCSO,CSS4,CistercianPubl.,1981,Prayer,3,52,102. 11Ibid.,1516. 12Conf.9:12. 13Ibid.,10:6.

Page3 containedinthelimitsoftheLordsPrayer,14forallowingGodswilltocometoperfectioninourlivesthroughprayerisofthehighestpriorityforhim:following theexampleoftheLord,weshouldendallourprayerslikeHis,addingtoallourpetitionsthewordsHowever,notasIwish,butasyouwish.15 WHENISPRAYERHEARD? Inaworldoftenobsessedwithdemonstratingconfidenceinnearlyeverywalkoflife,weoftenforgetthatconfidenceplaysanimportantroleinthespirituallife, especiallyduringthejourneyinprayer.ManyoftheearlyChristianspiritualwriters16refertoconfidence,butfewdevelopsuchapracticalviewasCassian,who understandsitasbeingpartoftheinternaldispositionoftrueprayer.Itisprayerinfaithfilledconfidence17whichisheardbyGod.Cassianunderstandsconfidenceas partoftheinternaldispositionwhichflowsfrompurityofconscienceandisalwaystemperedbyhumility.18Faithfilledconfidenceinaprayerfuldispositiongradually allowsonetonotcareaboutthequantityofverses,butabouttheintelligenceofthemindaimingwithalltheirmightatthis:Iwillsingwiththespirit:Iwillsingalsowith theunderstanding(1Cor.14:15),19forif whilewearepraying,nohesitationintervenesandbreaksdowntheconfidenceofourpetitionbyasortofdespair,butwefeelthatbypouringforthour prayerwehaveobtainedwhatweareaskingfor,wehavenodoubtthatourprayershaveeffectuallyreachedGod.20
14Ibid.,9:24.

15Ibid.,9:1820,24,34. 16Cf.Origen,OnPrayer9:1,10:1,19:1,30:1Evagrius,Praktikos89,Prayer80,92,94.AsOrigenstates:GoddeliversusfromtheEvilOnenotwhentheEnemy

whowrestlesagainstus(Eph.6:1112)hasinnowayattackedusthroughanyofhiscraftsandanyoftheservantsofhiswill,butwhenwearegainingthevictorywith couragebystandingfirmagainstwhathappenstous(OnPrayer,30:1emphasismine).AccordingtoEvagrius,ifyouprayinalltruthyouwillcomeuponadeep senseofconfidence(Prayer,80)praywithtearsandyourrequestwillfindahearing.NothingsogratifiestheLordassupplicationofferedinthemidstof tears(Prayer,6). 17Conf.9:32. 18Ibid.,9:33. 19Inst.2:11. 20Conf.9:32.Emphasismine.Also,see9:34and1Jn.5:14.

Page4 PrayerinfaithfilledconfidenceisintimatelyconnectedforCassianwithdevelopingaGodcenteredinternaldisposition21basedonthevirtues. ForCassian,itisnurturingtheexperienceofhumilitybymeansofprayerwhichallowsonetogrowinspiritualselfknowledgethroughdiscernment.22Itisthe confidenceresultingfromthisexperiencewhichCassianrecognizesbesidesgraceashelpinggrowthindiscernment,Inhisportraitofatruespiritualguide,Cassian insistsonthevirtueofhumility,whichisnecessaryfordiscernment.Asimplediscussionwithaspiritualguidecanleadtogrowthinhumility,peaceinonesprayerlife, andinnerfreedomfromconfession.23CassianimpliesarelationshipbetweenbeingcleansedorsetfreefromsinbythedailygraceofChristandprayertoChrist.24 Hehighlightstheimportanceofaspirituallymindedpersonwhoknowshowtoheal25andrealizesthatthecleaningofawoundisaprerequisiteforitshealing.How muchmoreimportantisthisforinvisiblewounds,thosewoundsforwhichtherearenoexteriormarks?Cassianknowsthathelpingtohealtheafflictionsofthebody andsoulisthepracticeoffasting,notonlyfromfoods,whichaffectthebody,butmoreimportantly,fastingasanexternalmanifestationofprayer. 2.INCESSANTPRAYER Cassianplacesgreatvaluenotonlyonbrevityinprayerbutalsoonfrequencyandrepetition.Prayerisdynamicallycyclicforhim.ItispromptedbyHolyScripture, whichistakenin,allowedtoaffecttheheart,andmadeonesownonlytobefulfilledinonesdailylife.ThespiritualjourneyforCassianisagradualconformingtothe imageof

21ForCassian,growthinprayeralwaysallowsforgrowthtowardaninternalabsorption,whereourLordbringsthesoulbackwithintheeyesoftheheart(Conf.

3:7,10:6,andInst.5:34)andthesoulseesitselfilluminatedbycelestiallight. 22Conf.2:10.
23Ibid.,2:11theconfessionmentionedhereisnotasacramentalactasinourdailyandstrictsense,butanasceticalmeansofspiritualhelpinonesaspirationfor

spiritualperfection,especiallyinprayer.
24Ibid.,23:15seealsoDeIncarn.,7:1.CassianmentionsprayertoJesusinthecontextofcallinguponthenameofChristtohelpustransformourinteriorlifethrough

HisSpirit:Conf.15:3,5,7. 25Ibid.,2:11.

Page5 God,26whichistheconcomitantresultofcontinualrecollectionofGodandincessantprayer. Inordertohelpbattlepossibletemptationstopreventtherevealingofallsecretsofthehearttoaspiritualguide,Cassianhighlightsthevalueofconstantprayerinthe hearttohelpdevelopanimpregnablewallforallwhoarelaboringundertheattacksofdemons.27Themonasticsoulisonecompletelystrivingtowardperfectpurity ofheartandincessantprayeritistobecomealivingandconstantprayerthatconfessestheindispensabilityofGodsgraceinovercomingtemptation.ForCassian,the practiceofcontinualprayerhelpstokeepthemonkawareofGodspresence. ThethemeofunceasingprayerforCassianisimportanttothemonasticlife28andtheobjectiveofallperfection: Thisthenoughttobethedestinationofthesolitary,thisshouldbeallhisaimthatitmaybevouchsafedtohimtopossesseveninthebodyanimageof futurebliss,andthathemaybegininthisworldtohaveaforetasteofasortofearnestofthatcelestiallifeandglory.This,Isay,istheendofallperfection, thatthemind,purgedfromallcarnaldesires,maybedailyliftedtowardsspiritualthings,untilthewholelifeandallthethoughtsoftheheartbecomeone continuousprayer.29 InthistextCassianhighlightsasenseofunitybetweentheidealofperfectioninthespirituallifeandtheonenesswithGodcreatedbycontinuousprayer.Thestructure ofthetextisframedbyCassianwiththeverbs(may)begin,(may)belifted(towards),andbecome.Yetitistheidealofperfection,whichprovidesthedeepest meaningforthetext,andwhichCassianemphasizesbythecorrespondingsignificanceofthewordsdestination,end,andone(continuousprayer).Thecoreofthe textiscontainedinthelinesthemindpurgedfromallcarnaldesiresmaybeliftedtowardsspiritualthings,untilthewholelifeandallthethoughtsoftheheartbecome onecontinuousprayer.ThekeywordshereforCassianaretobecomeonecontinuousprayerthe

26ForCassian,theinteriortransformationthroughimageandlikeness(Gen.1:2627)inthespiritualstruggleisdynamicandpersonal,andiseffectedandnurtured

throughprayer.
27Conf.10:10.

28Ibid.,10:711.

29Ibid.,10:7.Emphasismine.

Page6 dynamicwordstobecomehighlightthecentralideaoftheneedtobedailyliftedtowardsspiritualthings.Thisbecomingisaspiritualascentanddynamicchange, whichCassianseesasagradualparticipationinGod.ItisamovementupwardtowardonenesswithGod,aonenessthatisrealizedinpracticaltermsbygrowth towardpureprayer. IfwereadtheFathersofthedesert,werarelyfindadiscursivetreatiseonprayer.Itisalmostimpossibletomethodizethemostintimatestagesofassimilationbyloving surrenderintoGod.ThisassimilationmeansaclingingutterlytoGodandisbasedontwoprinciplesforCassian: thatweshouldfirstlearnbywhatmeditationsGodmaybegraspedandcontemplated,andnextthatweshouldmanagetokeepaveryfirmholdofthis topicwhateveritiswhichwedonotdoubtistheheightofallperfection.30 TheseFatherscouldgivetoadiscipleawordbywhichtheycouldbesaved,awordthatcouldpreparethegroundworkforspiritualgrowth.Cassiansawthe supernaturalvalueofthisgrowththroughtherhema(wordorsaying)utteredfrequentlybytheFathers,asHausherrsays,presupposedratherthanstatedexplicitly.31 Spiritualfatherscouldtelladisciplehowtofastandmakevigils,dopenance,cryoutfortearsandacontinuedstateofcompunction,andhowtosayaprayer,but ultimatelytheyknewthatGodhadtotakeovereventually,andthenitwasamatterofpersonalexperience.NoonebutGodcouldgivethatexperience.AsJesussaid: Ifanyonelovesmehewillkeepmyword,andmyFatherwilllovehim,andweshallcometohimandmakeourhomewithhim(Jn.14:23).Prayeristheawareness ofthisholypresence,anditistheadorationandcompletelyselfsurrenderingworshipthatfollowsfromthisawareness.Theselfsurrenderingworshiphasasa concomitantresultthetotallyintegratedunionofprayingChristianswiththeirLord,orasOrigensays,aunionofdispositionsanddesiresaboutdivinethings: Andhepraysconstantly[deedsofvirtueorfulfillingthecommandmentsareincludedaspartofprayer]whounitesprayerwith
30Ibid.,10:8.

31SpiritualDirectionintheEarlyChristianEastbyIrneHausherr,CSS116,CistercianPublications,Kalamazoo,Michigan,1990,p.257.

Page7 thedeedsrequiredandrightdeedswithprayer.Fortheonlywaywecanacceptthecommandtoprayconstantly(1Thess.5:17)asreferringtoareal possibilityisbysayingthattheentirelifeofthesainttakenasawholeisasinglegreatprayer.32 CassianbearswitnesstohisdependenceonthedoctrineofOrigenbysayingthat: Whenthesoulhasbeenestablishedinsuchapeacefulcondition,andhasbeenfreedfromthemeshesofallcarnaldesires,andthepurposeoftheheart hasbeensteadilyfixedonthatwhichistheonlyhighestgood,hewillthenfulfillthisApostolicprecept:Praywithoutceasing(1Thess.5:17).33 ThisdependenceisonlyhighlightedbyadevelopedpassagefromEvagrius: Wehavereceivednocommandtoworkandtopassthenightinvigilsandtofastconstantly.However,wedohavetheobligationtopraywithoutceasing. Althoughthebody,duetoitsweakness,doesnotsufficeforsuchlaborsasthese,whicharecalculatedtorestorehealthtothepassionatepartofthesoul, thesepracticesdorequirethebodyfortheirperformance.Butprayermakesthespiritstrongandpureforcombatsincebyitsverynaturethespiritis madetopray.Moreover,prayerevenfightswithouttheaidofthebodyonbehalfoftheotherpowersofthesoul?34 CassiancertainlyfollowsEvagrius,andofcourseOrigen,incallingforunceasingprayer.Heispracticalandunderstandsthatgrowthtowardtherealizationofincessant prayerisgradualandincludestwoimportantelementswhicharenotmutuallyexclusive:(1)internalunionwithGod:withandwithoutwords,and(2)thevalueofshort prayer. INTERNALUNIONWITHGOD:WITHANDWITHOUTWORDS InordertounderstandbetterCassiansviewofincessantprayerinthespiritualjourneytowardinternalunionwithGod,thereisaneedtoappreciatetheimportanceof keepingonesheartstill.AsCassiansays:
32Origen,OnPrayer,12:2.

33Conf.9:6.

34Bamberger,op.cit.,p.29Praktikos,49.

Page8 Therearethreethingsthatmakeashiftingheartsteadfast,watchings,meditation,andprayer,diligenceinwhichandconstantattentionwillproduce steadfastfirmnessofmind.Butthiscannotbesecuredinanyotherwayunlessallcaresandanxietiesofthispresentlifehavebeenfirstgotridofby indefatigablepersistenceinworkdedicatednottoavaricebuttothesacredusesofthemonastery,thatwemaythusbeabletofulfilltheApostles command:Praywithoutceasing(1Thess.5:17).35 ToprayalwaysandwatchandpraywerewatchwordsoftheearlyChurch.Evagriusmakesclearthatwedohavetheobligationtopraywithoutceasing.36For Cassian,unceasingprayerhelpstominimizedistractionsaswellasaidsinliberatingthemonkfromtheruleoflimitedprayerwhethercollectiveorobligatory.Cassian states: thatwhichiscontinuouslyofferedismorethanwhatisrenderedatintervalsoftimeandmoreacceptableasafreegiftthanthedutieswhichare performedbythecompulsionofarule:asDavidforthisrejoicessomewhatexultinglywhenhesays,FreelywillIsacrificeuntoTheeand,Lettheflee willofferingsofmymouthbepleasingtoThee,OLord(Ps.53:8118:108).37 Indeed,asEvagriusadmits,Happyisthespiritwhich,prayingwithoutdistraction,goesonincreasingitsdesireforGod.38AccordingtoA.G.Wathen, InordertoseethesignificanceinprayerofstabilityofthesoulitisnecessarytohavesomeideaofCassiansthoughtregardingidletalk,chatteringand gossip.Themonkistoavoidsuchtalk,whichimpliesheistokeepsilentattimes.InCassiansmindsilencecouldbebothavirtueandavice.39 Tominimizethefrequencyofidletalk,CassianencouragesthemonktorepeatbyheartsomepsalmorpassageofScripture:
35Conf.10:14.

36Praktikos,49.

37Inst.3:2.

38ChaptersonPrayer,118.

39SilencebyAmbroseG.Wathen,OSB,CSS22(1973)120.

Page9 ByrepeatingbyheartsomePsalmorpassageofScripture,hegivesnoopportunityortimefordangerousschemesorevildesigns,orevenforidletalk,as bothmouthandheartareincessantlytakenupwithspiritualmeditations.40 Spiritualthoughtswillnoteasilybeattainedbyidlegossip.AsCassiansays: ifweareovercomebyslothorcarelessnessandspendourtimeinidlegossip,orareentangledinthecaresofthisworldandunnecessaryanxieties,the resultwillbethatasortofspeciesoftareswillspringup,andaffordaninjuriousoccupationforourhearts,andasourLordandSavioursays,41 whereverthetreasureofourworksorpurposemaybe,therealsoourheartissuretocontinue.42 Inordertominimizeaninjuriousoccupationoftheheartatthetimeofprayer,Cassianhighlightstheimportanceofthememory,especiallyitsroleinthequalityof prayer:forthemindofmancannotbeemptiedofallthoughts,andsoaslongasitisnottakenupwithspiritualinterests,itissuretobeoccupiedwithwhatitlearnt longsince.43Cassianunderstandsthat Whatwewouldbefoundwhenatourprayers,thatweoughttobebeforethetimeofprayer.Foratthetimeofitsprayersthemindcannothelpbeing affectedbyitspreviouscondition,andwhileitispraying,willbeeithertransportedtothingsheavenly,ordraggeddowntoearthlythingsbythosethoughts inwhichithadbeenlingeringbeforeprayer.44 ThetimeofprayerandincessantprayerarenotmutuallyexclusiveexpressionsforCassian.Infact,theformerincludesthelatterinthegrowthprocess.Justas maturingprayerresultsintranquillityofheart,growthinprayerisagradualprocessandoccursnormallylittlebylittle.Inordertohaveapureheartatprayer,Cassian understoodtheneedtoavoididlewords,andwanted
40Inst.2:15.

41Cf.Mt.6:21.

42Conf.1:18.

43Ibid.,14:13.

44Ibid.,10:14.Emphasismine.

Page10 thesoulkeptfreefromallconversationandfromrovingthoughtsthatthusitmaylittlebylittlebegintorisetothecontemplationofGodandtospiritual insight45weshallnotpossiblyattaintothosemoresublimekindsofsupplicationofwhichwespoke,unlessourmindhasbeenlittlebylittleandby degreesraisedthroughtheregularcourseofthoseintercessions.46 Inordertogrowinpurityofheartandhenceinprayer,47controlofthetongueisseenasimportantbyCassian.Nevertheless,thisisnotthesameasthatsilenceorlack ofallverbalcommunicationasbestexperiencedinthedesert:theAbbotPaulhadmadesuchprogressinpurityofheartinthestillnessandsilenceofthedesert.48 Theinnerdisciplineofprayerbecomesimportant.Freedomdemandsinnerdiscipline.Toknowpurityofheart,ortruelove,49istobefreefromallattachments.50For Cassian,heisindeedfree,whohasbeguntobeledcaptivebyThee[LordJesus].51Cassianrelatesthisfreedomtoonesabilitytofeelatpeaceduringprayer withsilence,bothexteriorandinterior.AsWathenpointsout,silenceortheabsenceofverbalcommunicationbetweenmonksisconsideredbothnegativelyand positivelybyCassianthereisanundesirableaswellasadesirablesilence.52Cassianremindsusthatsilenceduringthejourneyinprayerisadirectconsequenceof theGospelrequesttopraywiththedoorclosed: BeforeallthingshoweverweoughtmostcarefullytoobservetheEvangelicprecept,whichtellsustoenterintoourchamberandshutthedoorandprayto ourFather,whichmaybefulfilledbyusasfollows:Wepraywithinourchamber,whenremovingourheartsinwardlyfromthedinofallthoughtsand anxieties,wediscloseourprayersinsecretandinclosestintercoursetotheLord.Wepraywith
45Ibid.,9:3.SeeWathen,op.cit.,p.121.

46Ibid.,9:16.

47Ibid.,7:26,14:4,19:10,24:18.

48Ibid.,7:26. 49Truelove,thatis,theloveoftheSonwholovestheFather,notoutoffear,notoutofhopeofreward,butforlovessakealoneseeMichelOlpheGalliard,S.J.,

LaPuretdeCoeurdaprsCassien,RAM17(1936),2860. 50Cf.DeIncarn.5:15Inst.4:3435. 51DeIncarn.7:1. 52Wathen,op.cit.,p.122.

Page11 closeddoorswhenwithclosedlipsandcompletesilencewepraytothesearchernotofwordsbutofhearts.53 Itseemsthatsilenceasrestraintofspeechisarelativegood.Indeed,itcanevenbebad.Whetheritisgoodorevildependsuponitsmotivation.Motivatedbyvainglory andprideorbyangeranddejection,silenceisanevil.Butmotivatedbyhumility,adesiretolistentospiritualdoctrineortomeditateonScripture,ortogrowtoward unceasingprayer,silenceisagoodandistobecultivated.Pureprayercanflourishandgrowwithinthiscontextofsilence.Silencecanonlybeevaluatedinsofarasitis relatedtosomethingelse.Whenitisrelatedtoaviceitisevil.Whenitisrelatedtoavirtueitisgood.Onedoesnotfindanyindicationthatsilenceisgoodorevilin itself,Itisalwaysfunctionalforgoodorforevil.54 Silencecanbeahindrancetoprayerandindeednotdesirable,ifasCassiansays,55itdenotesnotcompunctionorhumility,butprideandwrath.Nevertheless,there isdesirablesilence,whichisconducivetoprayer.AsCassianadmits,whenamonkretirestohiscell,he doestheworkassignedtohiminsuchawaythat,byrepeatingbyheartsomePsalmorpassageofScripture,hegivesnoopportunityortimefor dangerousschemesorevildesigns,orevenforidletalk,asbothmouthandheartareincessantlytakenupwithspiritualmeditation.56 Yet,forCassian,thehumilityandpatienceneededtoacquiretruepeaceofheartforprayerarenotautomaticallyobtainedbyexternalsilence: truepatienceandtranquillityisneithergainednorretainedwithoutprofoundhumilityofheart:andifithassprungfromthissource,therewillbenoneed eitherofthegoodofficesofthecelloroftherefugeofthedesert.Foritwillseeknoexternalsupportfromanything,ifithastheinternalsupportofthe virtueofhumility,anditsmotheranditsguardian.57
53Conf.9:35emphasismine.SeeMt.6:6.

54Wathen,op.cit.,pp.127128.

55Inst.12:27.

56Ibid.,2:15.

57Conf.18:13.

Page12 Fortruepeaceofheart,thevirtuesofhumilityandpatiencemustbeacquired,asCassianexemplifiesintheverseofthePsalmist: IsaidIwilltakeheedtomywaysthatIoffendnotwithmytongue.Isetaguardtomymouthwhenthesinnerstoodbeforeme.Iwasdumbandwas humbledandkeptsilencefromgoodthings)58 Inthejourneyofprayer,astatemayeventuallybereachedwherewordsarenotnecessary.Silencepermeatesthisstateastate,whichCassiansays, transcendsallhumanthoughts,andisdistinguished,Iwillnotsaybyanysoundofthevoice,butbynomovementofthetongue,orutteranceofwords, butwhichthemindenlightenedbytheinfusionofthatheavenlylightdescribesinnohumanandconfinedlanguage,butpoursforthrichlyasfromacopious fountaininanaccumulationofthoughts,andineffablyutterstoGod,expressingintheshortestpossiblespaceoftimesuchgreatthingsthatthemindwhen itreturnstoitsusualconditioncannoteasilyutterorrelate.59 Therewillbetimes,asCassianadmits,whennowordswillbeabletoexpressonesfeeling,especiallyofcompunction: sometimesthemindhidesitselfincompletesilencewithinthesecretsofaprofoundquiet,sothattheamazementofasuddenilluminationchokesall soundsofwordsandtheoverawedspiriteitherkeepsallitsfeelingstoitselforlosesthemandpoursforthitsdesirestoGodwithgroaningsthatcannotbe uttered.60 ThiscertainlyechoestheexperienceofEvagriuswhoremindsusthathappyisthespiritthatattainstocompleteunconsciousnessofallsensibleexperienceatthetime ofprayer.61Certainly,thepurestprayercanindeedbesilence.Silencecanbeprayeritcanbetherealizationofthemonk'sgoal.62Throughthewordsofthe blessedAntony,
58Ps.38:23seeInst.4:41Conf.16:26.

59Conf.9:25.Emphasismine.

60Ibid.,9:27.

61ChaptersonPrayer,120.

62Wathen,op.cit.,p.126.

Page13 Cassianremindsusthatisnotaperfectprayer,whereinamonkunderstandshimselfandthewordswhichheprays.63 InCassiansjourneyofperfectioninprayertowardinternalunionwithGod,prayerwithandwithoutwordsplaysasignificantroletowardtherealizationofincessant prayer.Growthinunceasingprayeristheconcomitantresultofthedeepeningoftheinnersilenceofonesheart. VALUEOFSHORTPRAYER InordertogrowmorefullyintheacceptanceofwhatEvagriuscallstheobligationtopraywithoutceasing,Cassianadvocatesashortprayerformula.64Simpleprayer consistingofshortphrasesdrawnfromScriptureplayedanimportantroleintheprayerlifeoftheearlymonks.OneofthemostfrequentlyusedverseswasDeusin adiutoriummeumintende,OGod,cometomyaid!65Cassianinsiststhat forkeepingupcontinualrecollectionofGodthispiousformulaistobeeversetbeforeyou.OGod,makespeedtosaveme:OLord,makehasteto helpme(Ps.69:2),forthisversehasnotunreasonablybeenpickedoutfromthewholeofScriptureforthispurpose.Foritembracesallthefeelings whichcanbeimplantedinhumannature,andcanbefitlyandsatisfactorilyadaptedtoeverycondition,andallassaults.66 Intheeyesoftheancientmonks,brevitywasacharacteristicofauthenticprayer,andthisinconformitytotheGospelpreceptwhereJesussays:inyourprayersdonot babbleasthepagansdo,fortheythinkthatbyusingmanywordstheywillmakethemselvesheard.67Cassiancoupledthiswiththeelementoffrequency: theythinkitbestfortheprayerstobeshortandofferedupveryfrequently:ontheonehandthatbysooftenprayingtotheLordwemaybeableto cleavetoHimcontinuallyontheother,thatwhenthe
63Conf.9:31.

64Ibid.,10:10.

65Ibid.seePs.69:2fromGibson,op.cit.,p.405. 66Ibid.TherelationshipbetweenprayingalwaysanddistractionsisconsideredinapaperentitledPrayAlways:JohnCassianonDistractionsbyKennethC.

Russell,RR53,2(1994),263272. 67Mt.6:7.

Page14 devilislyinginwaitforus,wemaybytheirtersebrevityavoidthedartswithwhichheendeavorstowoundusespeciallywhenwearesayingour prayers.68 ForEvagrius, thevalueofprayerisfoundnotmerelyinitsquantitybutalsoinitsquality.Thisismadeclearbythosetwomenwhoenteredthetemple,andbythesaying: whenyoupraydonotdoalotofemptychattering.69 Hesaidthatatthetimeoftemptationsonewastomakeuseofshortandintenseprayer.70Cassianfollowsthisadvicebysayingthat weoughttoprayoftenbutbriefly,lestifwearelongaboutitourcraftyfoemaysucceedinimplantingsomethinginourheart.Forthatisthetrue sacrifice,asthesacrificeofGodisabrokenspirit(Ps.50:19).Thisisthesalutaryoffering,thesearepuredrinkofferings,thatisthesacrificeof righteousness,thesacrificeofpraise,thesearetrueandfatvictims,holocaustsfullofmarrow,whichareofferedbycontriteandhumblehearts,and whichthosewhopracticethiscontrolandfervorofspirit,ofwhichwehavespoken,witheffectualpowercansing:LetmyprayerbesetforthinThysight astheincense:lettheliftingupofmyhandsbeaneveningsacrifice(Ps.140:2).71 ItisinthewritingsofCassianthatwefindthefirstcleardescriptionofthepracticeofprayerdesignatedbytheGreeksasmonologistos,72aforminwhichasingle prayerformulaisconstantlyrepeatedinordertohelpfocusthemindandheartinordertosustainunceasingprayer.OnesuchformulapresentedbyCassianisPsalm 69:2.Inordertogrowthroughthevicissitudesinprayerlifeandtodeepentheinteriordispositioninprayer,Cassianadvocatedtheneedforacertaindegreeof spontaneityinprayer.Lengthinprayerusuallymeantanabsenceofspontaneity,soCassianplacedimportanceontheshort
68Inst.2:10.Also,PrayerinEarlyWesternMonasticismbyAdalbertdeVog,OSB,inWS3,pp.114ff.

69ChaptersonPrayer,151Lk.18:10&Mt.6:7.

70Ibid.,98.

71Conf.9:36.

72NJH,p.242.

Page15 prayerformulaandchosePsalm69:2asaformulathatcouldbeeasilyrepeatedseveralhundredtimesadaybypeoplewhoarepreoccupiedwithothertasks.73 AccordingtoCassian, Whenyouwakeletitbethefirstthingtocomeintoyourmind,letitanticipateallyourwakingthoughts,letitwhenyourisefromyourbedsendyoudown onyourknees,andthencesendyouforthtoallyourworkandbusiness,andletitfollowyouaboutalldaylong.Thisyoushouldthinkabout,accordingto theLawgiverscharge,athomeandwalkingforthonajourney(Dt.6:7),sleepingandwaking.Thisyoushouldwriteonthethresholdanddoorofyour mouth,thisyoushouldplaceonthewallsofyourhouseandintherecessesofyourheartsothatwhenyoufallonyourkneesinprayerthismaybeyour chantasyoukneel,andwhenyouriseupfromittogoforthtoallthenecessarybusinessoflifeitmaybeyourconstantprayerasyoustand.74 CassianrecommendedPs.69:2asamethodforcontinualprayer.Thereweremanyeffectsofusingasinglepsalmverse.Hausherrstatesthat thefirsteffectofthepsalmverseistoawakeneverydevoutsentimentinourheartsthatiswhyCassiancalleditasacredformula(formulapietatis). Secondly,ithelpstoovercomeandbanishalltemptations.Third,itiseffectiveagainsteverysuchspiritualinfirmityasevilinclinations,evilfeelings,vices especiallyoftheflesh,illicitdesires,burstsofanger,variousdangersandoccasionsofsin.Fourth,itispowerfulagainstdreamsandillusionsinspiredby thedevil.Andfinally,itisameansofretainingthecontinualmemoryofGodandmaintainingunceasing,assiduousprayer,withoutstrainordifficulty.75 TheDeusinadiutoriumleadstotheperfectionofcontemplationandtoagreaterdegreeofpuritybecause,accordingtoCassian,76 itreliesonnoimageoftheimagination,noronanyspeechorwords,butitspringsuplikeasparkfromaburningcoalinanineffablesurgeoftheheart andaninexhaustiblealacrityofspirit.The
73Ibid.,p.206.

74Conf.10:10.

75NJH,p.203.

76Ibid.,p.204.

Page16 mindiscarriedbeyondallmaterialthingsthatcanbeseenorfeltandpoursoutitsprayerwithinutterablesighsandgroanings.77 Otherauthorsmayhaveusedpsalmversesforprayer,butCassianwasprobablythefirsttoarticulatethisuseofScripturetodevelopcontinuousprayer,ascenturies laterwouldbewitnessedtotheuseoftheJesusPrayer:LordJesusChrist,SonofGod,havemercyonmeasinner.78 ISTHEREPRAYERTOJESUSINCASSIAN? IntheworksofCassian,ifthereisprayertoJesus,79itisfoundinthesymbioticunitybetweengrowingintheexampleofChristandspontaneousshortprayer.Itisin followingtheexampleofChristthatweacquireacertaininternaldispositionnecessaryforspiritualgrowthinprayeranditmaturesthroughspontaneousshortprayer, oftenwithoutaudiblewords.80Hausherrmentionsthatthepersonwhopraystendsspontaneouslytouseexpressionsthataremostinaccordwithhisown temperament81andthatthefewasceticswholeftsomerecordoftheirprayerlifeallknewtheimportanceoftheinteriordispositioncreatedbyprayer.Weare remindedbyHausherrthat inthegospelsmanypeopleaskfavorsofthemiracleworkerfromNazareth.NeitherMatthewnorMarknorJohnrecordsanyprayerscontainingthe vocative,Jesus.Mark1:24and5:7arenotprayersbutthecriesofdemonscomingthroughthemouthsofthepossessed:Jesus,sonofthemosthigh God,Iimploreyou,donottortureme(Mk.5:7).82 WhileitmaybetruethattheJesusPrayer83ispresentinthefourgospelsinfragmentaryform,wemaybesurethattheversefromMk.5:7was
77Conf.10:11.

78Cf.Luibheid,JohnCassian:Conferences,op.cit.,p.13.Conference10:10isanimportantstageintheoriginsofhesychasmandtheJesusPrayer.

79Cf.Conf.15:3,5,7.CassianmentionsprayertoJesusinthecontextofcallinguponthenameofChristtohelpustransformourinteriorlifethroughHisSpirit.

80Mt.11:2829:learnfromme,forIamgentleandhumbleinheart

81NJH,p.205.

82Ibid.,pp.194195,197.

83Seefootnote#78above.

Page17 notthemodelthatinspiredit,thoughthereisasimilarityintheinitialwords.84 OrigenmentionssupplicationtoJesusandinsiststhattheChristianmakehisprayerinandthroughChrist.85AsOrigensays,86 itisnotfoolishtooffersupplication,intercession,andthanksgivingalsotothesaints.Moreover,twoofthem,Imeanintercessionandthanksgiving, maybeaddressednotonlytothesaintsbutalsotootherpeople,whilesupplicationmaybeaddressedonlytothesaintsifsomeoneisfoundtobeaPaul oraPetersoastohelpusbymakingusworthyofreceivingtheauthoritygiventhemtoforgivesins(cf.Mt.9:6Jn.20:23)Ifthesekindsofprayerare tobeofferedtoholymen,howmuchmoremustthanksgivingbeaddressedtoChrist,whohasbenefitedussogreatlybythewilloftheFather? Moreover,intercessionmustbeaddressedtoHim,asStephensays,Lord,donotholdthissinagainstthem(Acts7:60).Imitatingthefatherofthe lunaticweshallsay,Iprayyou,Lord,havemercyonmysonoronme,oronanyoneatall(cf.Mt.17:15Lk.9:38). GabrielBungeadmitsthefollowinginthecaseofEvagrius: Dependingonthestageit(prayer)hasattained,itisaddressedtooneofthethreedivinePersons,butalsotoChrist,theincarnateLogos.Theprayersand requestsforhelpandsupportinthesuppressionoftemptationsaremostly(althoughnotexclusively)addressedtoChrist,afterthemodelofthosewho encounteredhiminhisearthlyexistence,87 EvagriussuggestsprayingtoChristinournightlyvigilsaswellasaddressingprayertotheLogosHimself.88Herecommendsshortandintenseprayerand reportedlygivesustheinstructionstouniteourbreathwiththenameofJesus:Jointoeverybreathasoberinvocation
84NJH,pp.194195,197.

85Cf.Origen,withtrans.&intro,byRowanA.Greer,TheClassicsofWesternSpiritualitySeries,PaulistPress,NewYork,1979,pp.100101.

86Origen,OnPrayer,14:6.

87TheSpiritualPrayer:OntheTrinitarianMysticismofEvagriusofPontus,byGabrielBunge,MS17(1987),198199.

88Praktikos,54ChaptersonPrayer,50.

Page18 ofthenameofJesusandthethoughtofdeathwithhumility.Boththesepracticesbringgreatprofittothesoul.89 WhiletheinvocationofJesuswasusedtohelpdevelopaninteriorlyreceptivedispositioninprayer,90itwasnotinitselfsufficient:eventhoughwhenheisshowing offheinvokesthenameofChrist,yetheisfarfromChrist,becauseinhisprideofhearthedoesnotfollowhishumbleTeacher.91InDelncarnatione,Cassianimplies aconnectionbetweentheinvocationofJesusandfreedom,aninternaldispositionallowinggrowthinpurityofheartwheretheheartisatpeaceandbearsthefruitsof tranquillityandcalmness.Hestates: againandagaindowepraytoThee,OLordJesus,towhomwehaveeverprayed,thatThouwouldstgiveuswordsbyopeningourmouthtothe pullingdownofstrongholds,destroyingcounsels,andeveryheightthatexaltethitselfagainsttheknowledgeofGod,andbringingintocaptivityevery understandinguntoThineobedience:(2Cor.10:45)forheisindeedfree,whohasbeguntobeledcaptivebyThee.92 ItisthegrowthindispositiontowardunceasingprayerusingtheremembranceofJesusthroughHisinvocationwhichallowsforgrowthinpurityofheartandinternal peace.CassianseestheexampleofChristandHisremembranceinshortprayerasnurturingthisgrowth. PRAYEROFFIRE IntheascendingsequenceofthejourneyinprayerthereisintermingledbyCassianapeculiarformofprayer:fieryprayertheoratioignita.Itisasuddenburstingforth inawordlessandineffableelevationofthemindandhearttoGod.Monksintheearlieststagesofprayercanevenhavesomeexperienceofit,forasCassianinhis practicaloptimismsays,inwhateverdegreeanyonestands,heisfoundsometimestoofferpureanddevoutprayers.93
89ChaptersonPrayer,98cf.HolyFathersfromthePhilokalia.Tr.byE.Kadloubovsky&G.E.H.Palmer,p.113.

90TheInvocationoftheDivineNameinSinaiteSpiritualitybyEdwardJ.Ryan,ECQ14,4(19611962),245.

91Conf.15:7.

92DeIncarn.7:1.

93Conf.9:15.

Page19 OfthevariousdegreesofcontemplationmentionedbyCassian,thehighestistheoratiopura,94astateofprayeralsocalledoratioiugis.95Briefmomentsofthis higheststateofineffableprayerthatrisesabovehumanconsciousnessarereferredtoasoratioignitanowordsareutteredandthesoulissoheavenlyilluminatedthatit dartsouttoGod: Sometimeshoweverthemindwhichisadvancingtothatperfectstateofpurityandwhichisalreadybeginningtobeestablishedinit,willtakeinalltheseat oneandthesametime,andlikesomeincomprehensibleandalldevouringflame,dartthroughthemallandofferuptoGodinexpressibleprayersofthe purestforce.96 Theprayeroffireisspontaneous,sudden,andintense.Onthepartofthemonk,itsmorepassivity,waitingfortherevelationofGodthananactiveresearchofwhat radicallyovercomeshisownstrengths.97Itisprayerwhich isbroughtaboutbythecontemplationofGodaloneandbyferventlove,bywhichthemind,transportingandflingingitselfintoloveforHim,addresses GodmostfamiliarlyasitsownFatherwithapietyofitsown98ardentprayerwhichisknownandtriedbybutveryfew,andwhichtospeakmoretruly isineffablewhichtranscendsallhumanthoughts,andisdistinguishedbynomovementofthetongue,orutteranceofwords.99 FieryprayerisGodsgift.Itissimplythenormalfruitionthatburstsforth,bythegraceofGod,whenvocalprayeriswellmade.Here themindenlightenedbytheinfusionofthatheavenlylightdescribesinnohumanandconfinedlanguageexpressingintheshortestpossiblespaceof timesuchgreatthingsthatthemindwhenitreturnstoitsusualconditioncannoteasilyutterorrelatethis
94Ibid.,9.

95Ibid.,10:8107:6. 96Ibid.,9:15seealsoConf.9:26.Cassianseesthesparklikeprayerofcontemplationassometimesgrantednotjusttothosewhohaveattainedgreatpurityofheart,

butonoccasiontothoseprogressingalongthewayofvirtueaswell.ItisinessenceaGodgrantedmysticalexperience. 97Guy,JeanCassien:Vieetdoctrinespirituelle,op.cit.,p.55. 98Conf.9:18. 99Ibid.,9:25.

Page20 conditionourLordalsosimilarlyprefiguredbytheformofthosesupplicationswhich,whenheretiredaloneinthemountainHeissaidtohavepouredforth insilence)100 Cassianhimselfreceivedthisgift: bythekindgiftoftheLordIrememberthatIwasoftencaughtupintosuchanecstasyastoforgetthatIwasclothedwiththeburdenofaweakbody, andmysoulonasuddenforgotallexternalnotionsandentirelycutitselfofffromallmaterialobjects,sothatneithermyeyesnorearsperformedtheir properfunctions.101 JustastheprayeroffireisspontaneousandagiftofGod,sotooistheconcomitantgiftoftears,whoseplentifulsupply,Cassianassuresus,isnotinourown power.102Infact,theprayeroffiremaybeimpossiblewithoutthetearswhichhelpuspurifyouraffections.AsCassiansays:sometimesthemindisfilledwith suchoverwhelmingconvictionandgriefthatitcannotexpressitexceptbyfloodsoftears.103Tearsreleasethenewsoftheinnerstruggleweareallinvolvedin,but tryearnestlytohide.Thetermreferredtoactualweeping,butitwasalsoaeuphemismforanorganictransformationoftheperson:atransformationwhichhadadirect influenceonpersonalprayer. Cassiandoesmakementionofthegiftoftearsasanattendantcircumstance,104andrelatestheimportanceofthisgiftinquotingIsaac:105 noteverykindofsheddingoftearsisproducedbyonefeelingoronevirtue.Forinonewaydoesthatweepingoriginatewhichiscausedbythepricks ofoursinssmitingourheart,ofwhichweread:Ihavelabouredinmygroanings,everynightIwillwashmybedIwillwatermycouchwithmytears. 106Inanother,thatwhicharisesfromthecontemplationofeternalgoodthingsandthedesireof
100Ibid.

101Ibid.,19:4.

102Ibid.,9:28.

103Ibid.,9:27.

104SpiritualTerminologyintheLatinTranslationsoftheVitaAntoniibyL.Th.A.Lori,Nijmegen,1955,p.159seeConf.9:27#821130.

105Conf.9:29.

106Ps.6:7.

Page21 thatfutureglory,owingtowhichevenricherwellspringsoftearsburstforthfromuncontrollabledelightsandboundlessexultation,whileoursoulisathirst forthemightyLivingGod,saying,WhenshallIcomeandappearbeforethepresenceofGod?Mytearshavebeenmymeatdayandnight.107In anotherwaydothetearsflowforth,whichwithoutanyconscienceofdeadlysin,yetstillproceedfromthefearofhellandtherecollectionofthatterrible judgment,withtheterrorofwhichtheprophetwassmittenandprayedtoGod,saying:EnternotintojudgmentwithThyservant,forinThysightshallno manlivingbejustified.108Thereistooanotherkindoftears,whicharecausednotbyknowledgeofonesselfbutbythehardnessandsinsofothers wherebySamuelisdescribedashavingweptforSaul,andboththeLordinthegospelandJeremiahinformerdaysforthecityofJerusalem)109 TearswereofmarkedimportancebecausetheywerealwaysexteriorsignsoftheinteriorstrugglebetweenthepassionsandthespiritsdesireforGod.Theywere physicalmanifestationsofaveryprofoundontologicaltransformationoccurringwithinmanslifeheisbecomingGodbyparticipation.Thecauseofthesetearsarises fromGodsgifttomantoseehissinfulnessandseparatenessandtheexperienceoftheabundantmercyandloveofGod.InhumilityweseekGod,andHegracesus withtheperfectionofthathumility. Nevertheless,asHausherradmits,110Cassianhasalowopinionofforcedtears,111apointonwhichhediffersfromsomeofhisEasternbrethren,notablytheone hefollowsfaithfullyinmanyothermatters,EvagriusPonticus.WhileEvagrius,inhistreatiseonprayer,tellsmonksprayfirstforthegiftoftearssothatbymeansof sorrowyoumaysoftenyournativerudeness,112Cassianbelievesthat fromthesetearsthosearevastlydifferentwhicharesqueezedoutfromdryeyeswhiletheheartishard:andalthoughwecannotbelievethattheseare altogetherfruitless(fortheattempttoshedthemismade
107Ibid.,42:34.

108Ibid.,142:2.

109Cf.Jer.9:1Ps.101:10Mt.5:3.

110Penthos:TheDoctrineofCompunctionintheChristianEastbyIrneHausherr,S.J.,CSS53(1982),83.

111Conf.9:30.

112ChaptersonPrayer,5.

Page22 withagoodintention,especiallybythosewhohavenotyetbeenabletoattaintoperfectknowledgeortobethoroughlycleansedfromthestainsofpast orpresentsins),yetcertainlytheflowoftearsoughtnottobethusforcedoutbythosewhohavealreadyadvancedtotheloveofvirtue,norshouldthe weepingoftheoutwardmanbewithgreatlabourattempted,asevenifitisproduceditwillneverattaintherichcopiousnessofspontaneoustears.Forit willrathercastdownthesoulofthesuppliantbyhisendeavours,andhumiliatehim,andplungehiminhumanaffairsanddrawhimawayfromthecelestial heights,whereintheawedmindofonewhopraysshouldbesteadfastlyfixed,andwillforceittorelaxitsholdonitsprayersandgrowsickfrombarren andforcedtears)113

113Conf.9:30.

Page23

CHAPTER2 DISPOSITIONSFORGOODPRAYER
Thecomputerizationofsocietyinundatedwiththedrivetowardimmediategratificationhighlightstheneedforsomeformofpatience.Althoughweappreciatethe psychologicalneedofpatienceinraisingchildren,weneverthelessfinditdifficulttotransferthisappreciationtothespiritualrealm,especiallyinnurturingaGod centeredinternaldispositionforprayer.TheworksofCassianhighlighttheimportanceofthisneed,especiallyinthejourneyofspiritualperfectionthroughprayer. ThereisadynamicgrowthprocessinprayerforCassiananditisconditionedlittlebylittlefromthestateofthesoulbeforeprayertoitsconditionduringprayer.1

1.PATIENCE
Cassianisveryclearthatwhateverlevelofvirtueamonkexercises,whateverholinesshecultivates,allofitultimatelycomesfromandismadepossiblebyGod.One becomesspiritualthroughtheparticipationoftheHolySpirit.AmongthemanyfruitsoftheHolySpiritispatience,anditsabsencehamperstheefficacyofprayer.2 Thusifwecanspeakofakindofreligiousheroismintermsofthemonkssearchandstruggleforperfectionbymeansofprayer,itisalwaysthecasethatreligious heroismforCassianisacharismgivenbyGodtoattainperfectionis,asSt.Paulsays,tofightthegreatfightandtogainthecrown.3
1Conf.,10:8.Seealso9:3,16.

2Inst.9:11seeGal.5:2223.

3Conf.1:5.SeealsoInst.5:17.

Page24 Cassianslanguageforthemostpartisthatofintensecombat,neverendingstruggle,4andthepossibilityofvictoryfortheperseverant.Althoughthejourneyofthesoul inprayerdescribedbyhimisjustasmuchadefensivebattleagainsttheencroachmentsbyevilanddemonicforcesasitisaprogressivedevelopmentofthevirtues, growthinonesprayerlifeforCassianisintimatelyconnectedwithastrongedificeofallthevirtues.5Itisthepreparationbeforeprayerthatisimportantforhiminthe defensiveandprogressivedevelopment6ofvirtuessothatthesoulcanbepreparedthroughdiscernmenttoactwhenthetimecomesandthroughactiongraduallyto growinperfectionandasaconsequenceconformmoretotheimageofGod. ForAntony,togrowinperfectionmeanttogaincontrolofourpassions.7PerfectionforCassianisdynamicandfullofmovementtowardtheloveofGod.Forthe personwhoseeksgenuineperfection,thereawaitsthosethingswhichusedtoseembeyondthepowersofmen.8Thelifeofperfectionmakessuchthingsnotonly possiblebutalsotrulyrewarding.AsO.Chadwicksays,theentiredirectionofCassiansthoughtwastowardtheprivate,mysticalexperienceofthedivine.9Only withintheenvironment,providedinanasceticaltradition,canthecontemplativelifeofprayerthrive.Thisasceticaltraditionhelpstoplaceallspiritualgiftsin perspective.ThepowertoperformexorcismsorhealingsisagiftfromGod,butitisjustoneofthemanycharismswhichGodofferstomenwhoseekhimthrough prayer.Moreimpressivethananyabilitytohealoreventoraisethedeadarethegiftsofhumilityandofpatience,10especiallywithrespecttogrowthinprayer.As Cassiansays, WepraywhenwepromisethatdespisingsecularhonorsandscorningearthlyricheswewillcleavetotheLordinallsorrowofheartand

4Thedynamicofinnerstruggle(orpaliinGreek)isimportantforCassianduringthejourneyinprayer.Itisthestruggleagainst(oripaliprosinGreek)thepowers

ofevilduringthejourneyinprayerwhichCassianhighlights(seeEph.6:12inInst.5:18,19andConf.7:21,33,8:2,13:14). 5Conf.9:2. 6Ibid.,10:14. 7VitaAntonii,55. 8Conf.,pref.:1seeLuibheid,op.cit.,p.10. 9Luibheid,op.cit.,p.30. 10Chadwick,op.cit.,pp.9596,100.

Page25 humilityofspirit.Wepraywhenwepromisethatwewillevermaintainthemostperfectpurityofbodyandsteadfastpatience,orwhenwevowthatwe willutterlyrootoutofourhearttherootsofangerorofsorrowthatworkethdeath.11 CassianwasafollowerofEvagriusinhisdevelopmentofbasicprayerlife12andEvagriusappreciatedthefactthatthecontemplativeshumilityconsistaboveallinnot forgettingtoascribetheentiremeritofvictoriesoverhisenemiestothegraceofGod.13Evagriuswasawareoftheimportanceofgrowthinhumility,especiallyfor progressinthespiritualjourneyinprayer:strivetocultivateadeephumilityandthemaliceofthedemonsshallnottouchyoursoul.14Nevertheless,atthetimeof temptation,Evagriusespeciallyappreciatedpatience:thetimeoftemptationisnotthetimetoleaveonescell,devisingplausiblepretexts.Rather,standtherefirmlyand bepatient.15Indeed,Evagriusknewthatpatiencewasasignificantfactorforgrowthduringprayer:whateverdifficultyyoupatientlyendurethroughloveofwisdom willreapripefruitsatthetimeofprayer,16andifyouknowhowtopracticepatienceyoushalleverpraywithjoy.17AccordingtoCassian,patiencewastobe lookedforastheconsequenceofyourownhumilityandlongsufferingwhichdoesdependonyourownwill.18Peaceofheart,forCassian,residedinonesown control19andpatiencehadtobemaintained,notinwords,butininwardtranquillityofheart.20TheperfectionofpatiencewasimportantinCassiansviewfor growthinpeaceofheart: Weneednotthenseekforourpeaceinexternals,norfancythatanotherpersonspatiencecanbeofanyusetothefaultsofour
11Conf.9:12.Seealso15:7.

12LesKphalaiagnosticadvagrelePontiquebyAntoineGuillaumont,ed.duDeuil,Paris,1962,p.77.

13SHI,p.89.

14ChaptersonPrayer,96.

15Praktikos,28.

16ChaptersonPrayer,19.

17Ibid.,23.

18Inst.4:42.

19Ibid.,8:17.

20Conf.16:22.

Page26 impatience.ForjustasthekingdomofGodiswithinyou,21soamansfoesaretheyofhisownhousehold.22Fornooneismoremyenemythanmy ownheartwhichistrulytheoneofmyhouseholdclosesttomeForwherethoseofourownhouseholdarenotopposedtous,therealsothekingdom ofGodissecuredinpeaceofheartifIaminjured,thefaultisnotowingtotheothersattack,buttomyownimpatience.23 Cassianrealizedtheimportanceofgrowinginalastingandunbrokenpatiencebecause Whatgreaterinjurycanhappentothesoulthanforit,owingtosomesuddenblindnessfromrage,tolosethebrightnessofthetrueandeternallightandto failofthesightofHimWhoismeekandlowlyofheart?(Mt.11:29)24 Oneenemyofgrowthinpeaceofheartisuncontrollableorspirituallyunprofitable25anger.AntonyurgedhisfollowerstolistentothewordsofSt.Paul:never letthesunsetonyourangerorelseyouwillgivethedevilafoothold.26WhileitisEvagriuswhopointsoutthatangerdisturbsthenormalactivityofthemind27and thatturbidangeriscalmedbythesingingofpsalms,bypatience,andbyalmsgiving,28itisCassianwhounderstoodangerasdestructivetogrowthinpurityof prayer29andsawpatienceashelpingtodiffusethispassion:
21Cf.Lk.17:21.

22Cf.Mt.10:36.

23Conf.18:16.

24Ibid.,19:14. 25SpirituallyunprofitableinthesensethatGodsrighteousnessisneverservedbymansanger(James1:20cf.Inst.8:1).EvenCassianadmitsthattherearecases

inwhichangerisusefulandprofitable(cf.Inst.8:7).Theroleofangeristofightagainstthedemons,nottouseitagainstourneighbor,asexpressedbyClimacusinhis Scalae,26. 26VitaAntonii,55.SeeEph.4:2627Cassianutilizesthispassageinthefollowingfourplacesinhisworks:Inst.8:9Conf.2:4,16:6,17. 27Praktikos,63. 28Ibid.,15.

29Conf.9:3.ArecentdescriptionofangerasabarriertoprayerforCassianisgivenbyKennethC.RussellinHealingtheHeart:DesertWisdomforaBusyWorld,

Novalis,1993,pp.5657.

Page27 Andintruthitisagreatermiracletorootoutfromonesownfleshtheincentivestowantonnessthantocastoutuncleanspiritsfromthebodiesofothers, anditisagrandersigntorestrainthefiercepassionsofangerbythevirtueofpatiencethantocommandthepowersoftheair.30 Cassianunderstoodthatgrowthinhumilityandpatiencewastheconcomitanteffectofgrowthinprayertoprovidefortheinwardtranquillityofheart.Hesawpatience askeytothisgrowth: Weoughtthentorestraineverymovementofangerandmoderateitunderthedirectionofdiscretion,afoolisinflamedbythepassionofhisangerto avengehimselfbutawiseman,bytheripenessofhiscounselandmoderationlittlebylittlediminishesit,andgetsridofitsoyourmindwillbeenlarged withwidelongsufferingandpatience,andwillhavewithinitsaferecessesofcounsel,inwhichthefoulsmokeofangerwillbereceivedandbediffused andforthwithvanishaway.31 ThepracticebywayofprayerofanyofthevirtuesdiscussedintheConferencesisforCassianinarealsenseacharismaticrealitybecauseallholythingshaveGodas theirauthor. Aswonderfulasphysicalcuresmaybe,theyneverthelessmostlypertaintotheexteriormananddonotalwaystouchtheinnerman,theinnerlife,thelifeofprayer suchgiftsusuallyremaininferiorinqualitytotheultimategiftsandvirtuesthatadvanceandincarnatethemonasticlifeofprayer.Cassianutilizesthelivesofholymenas examplesofthisadvancementandincarnationbecausetheyareextraordinaryfortheinnerlifetheywitnesstoinfollowingChrist.ForCassian,growthinthevirtues, especiallyhumilityandpatience,nurturesgrowthinfaithfilledconfidenceduringprayer,whereonenolongerdependsonexternalsbutnowreliesonaGodcentered internaldisposition,theinnerman.32Itistheprofundityandstrengthoftheinnermanwhichdistinguishesthemonk,especiallyhislifeofprayer.Cassianplaces emphasisonthefactthatChristlooksnotonlyatexternalactionsbutalsoattheinternaldispositioncreatedbymeansofprayer,theinternalmovementsandpurityof theinnersoulinwhichideallytheinnerman
30Conf.15:8.

31Ibid.,16:27.Emphasismine.

32Ibid.,18:16.

Page28 maynotevensilentlybedisturbedinitselfattheblowsoftheoutwardman.33

2.STRUGGLEAGAINSTSIN:TEMPTATION
Oneofthegrowingtrendsinourtelevision/computerorientedsocietyistheneedtoberesponsibleconsumers,materiallyaswellasspiritually.Televisionnetworksfind itmonetarilyconvenienttoboostratingsbypreyingonbasichumaninstincts,probingregionsdeemedofflimits,andexploringtaboosubjectsundertheguiseof satisfyingcustomerinterestscomputeraccessibility(especiallynowthroughtheInternet)aidsintestingthelimitsandembracingrapidleapsfromonebrokentabooto thenext.Oftenthedesireforimmediategratificationobscuresanyfeelingofresponsibilityandtheredevelopsaninabilitytoestablishlimitsofbehaviorandcontrols. Thisdesireofimmediacyinacultureofexcessoftenresultsinavelocityoflifestylethatmakesitconvenientnottothinkaboutbehavioranditsconsequences,notto mentionasenseofevil. Whilethereisadesiretominimizethelikelihoodofbeingdeceivedandaneedtoreducegeneralvulnerabilitytotemptation,theproblemofevilcontinuestovexeven theresponsibleconsumerinthespiritualjourney,whereitisoftenneglected,especiallyinprayer.TheworksofCassianarerelevanttotheseconcerns,especiallythe need(1)todealwiththeinnerstrugglethroughgrowthindiscretion,and(2)topatientlypersevereinprayerduringtimesoftemptation,forintheabsenceofthe recollectionofGod,temptationcannotbefarbehind.34 INNERSTRUGGLE InthewordsofA.deVog,thenotionofmonasticlifeforCassianisentirelydynamic,indeedwarlike.Itisaboutaninterminableprogress,afightwithoutendagainst sinaconstantstruggle.35AccordingtoTompidlk,36
33Ibid.,16:22.

34Ibid.,7:24and8:19. 35MonachismeetglisedanslapensedeCassienbyAdaibertdeVog,O.S.B.,Thologiedelaviemonastique(tudessurlaTraditionpatristique),Aubier,

1961,p.232.
36pidlk,op.cit.,p.235.

Page29 Thedesertisthedemonsveryfavoritedomain,andthemonkwhowithdrawstherewillconfronttheminfacetofacecombat.37Thedemonology expressedintheLifeofAntony,38intheworkofEvagrius39andCassian40becameclassicalofthedesert. Thedesertwithitsstarknessandsimplicityisnotaplaceofsuperficialexperiences.Thedepthofonesidentityisoftentestedandexperiencedinthedesert. Nevertheless,fewofuscangotothephysicaldeserttofindGod.Ourdesertisnormallycreatedwithinourselvesadesertinwhichonesearsgrowattunedtothe innersilence41ofonesheartasilencebestrealizedinthedesertssolitude.42SolitudeisthefurnaceinwhichonestransformationintotheimageofGod43takes place.Itisallaloneinthesolitudeofonesheartthattemptationhappenstemptationwhichisauniqueandverylonelythingandpermeatesthejourneyinprayer. JesusHimselfexperiencedtherealityoftemptation.44AsScriptureremindsus,theenemywillbeback.45Theysimplyattackagaininanotherway,46asAntony admits,butweneednotfeartheirsuggestions,forbyprayerandfastingandbyfaithintheLordtheyarebroughtdownimmediately.47FaithintheLordisfor AntonythedesiretoallowtheWordofGodandHiswilltoshapeeachmomentofourlivesthroughHisSpirit.PrayerforAntonyisseenasalifeofconflictinwhich evilforcesareencounteredanddefeated,forasScripturesays,
37Bamberger,op.cit.,p.16Praktikos,5.

38Cf.LouisBouyer,LaviedesaintAntoine,AbbayedeWandrille,1950,103ft.

39vagrelePontique:TraitPratiqueouLeMoinebyA.andC.Guillaumont,Tome1,SC170,94ff.

40CassienbyMichelOlpheGalliard,S.J.,DSAM2:242. 41Foranappreciationofgrowthinunceasingprayerastheconcomitantresultofthedeepeningoftheinnersilenceofonesheart,seeChapter2(part2above)ormy

paperentitledIncessantPrayerandJohnCassianinDk.28,2(1995)7480.Also,seeSilencebyAmbroseG.Wathen,O.S.B.,CSS22,1973. 42Cf.Conf.7:26,14:4,19:10,24:18. 43Seefootnote#26inChapter1. 44Mt.4:113. 45Lk.4:13. 46Athanasius,TheLifeofAntony&theLettertoMarcellinusbyR.C.Gregg,translation&introduction,NewYork,1980,#23,p.48. 47Ibid.also,VitaAntonii,4,5,27,30,40,47.

Page30 letuskeepourheartinallwatchfulness.48Forwehaveterribleandvillainousenemiestheevildemons,andourcontendingisagainstthese.49Duringhisthirtyfive yearsinthedesert,Antonywastemptedinmanydifferentways.50 Temptation,Origeninsists,isalwaysanidentityexperiencerevealingwhoweareandwhowearemeanttobecome.51Theinnerstruggle(temptation)orwrestling against52evilislikenedtowarfareoranathleticcontest.OrigenusesthescripturalaccountofEveseasydeceptionfromGen3:16tohighlighttheuseof temptation,53andremindsus thatthepersonwhoisabouttocometoprayershouldwithdrawforalittleandpreparehimself,andsobecomemoreattentiveandactiveforthewholeof hisprayer.HeshouldcastawayalltemptationandtroublingthoughtsandremindhimselfsofarasheisableoftheMajestywhomheapproaches.54 EvagriusfollowsOrigeninusingthewarfareandwrestlingimagerywithrespecttotheinnerstruggleagainsttemptation.55ForEvagrius,wisdomisnotwonexceptby abattle56andheviewssin57asapossibilitybecausehumanbeingsarevulnerabletodeception:
48Prov.4:23.

49Gregg,op.cit.,p.47.EmphasismineAlso,VitaAntonii,21.

50OnDiscernmentofSpiritsintheEarlyChurchbyJosephT.Lienhard,S.J.,TS,1980,p.516.

51OrigenbyRowanA.Greer,op.cit.,p.161. 52OnPrayer,33:1.SeeGreer,op.cit.,p.162.Thestruggleagainst(ipaliprosinGreek)temptationattractedtheascetics,whowereoftencalledthe

strugglers(agonistaiinGreek).Thedynamicofinnerwrestlingorstruggle(cf.Eph6:12)isimportantforCassianduringthejourneyinprayer.Hehighlightsthe factthatwewrestleagainst(colluctatioadversusinLatincf.Inst.5:18,19Conf.7:21,33,8:2,13:14)demonsinthisinnerjourney. 53Ibid.,p.161Origen,OnPrayer,29:18. 54Ibid.,p.164.Emphasismine.SeeOrigen,OnPrayer,31:2. 55Evagrius,Praktikos,72. 56Ibid.,73.

57Thedistinctionbetweensinandtemptationrestswiththeconsenttotheevilthought(andnotwithitsmerepresence)asEvagriusstatesinPraktikos7475:

Temptationisthelotofthemonk,forthoughtswhichdarkenhismindwillinevitablyarisefromthepartofhissoulthatistheseatofpassion.Thesinthatamonkhas particularlytowatchoutforisthatofgivingmentalconsenttosomeforbiddenpleasure.

Page31 Whenyouareprayingagainstsomeevilthoughtsandyoufindthatyouarefreedfromthemreadily,examinehowthiscomesaboutlestyoufallintosome hiddentrap,andbybeingdeceivedbetrayyourself.58 OneexampleofasubtleformofdeceptionforEvagriuswastheholyangelimagery: Itisproperthatyoubeadvisedaboutanotherruse.Thedemonsdivideupintotwogroupsforatime,andwhentheyseeyoucallingoutforhelpagainst theonegroupandothersmaketheirappearanceundertheformofangelswhodriveawaythefirstgroup.Theyhaveinmindtodeceiveyouintobelieving thattheyareholyangelsinalltruth,59 J.Driscollrightlypointsoutthatthispassagespeaksofdemonsappearingasangelsandtryingtoconvincetheonetowhomtheyappearintothinkingthattheyareholy angels,60andyettheyare,asEvagriussays,theteachingsofheretics:angelsofdeath.Theonewhoreceivesthemlooseshissoul.61Inmanyofthecasesrelatedby Cassianthereexiststoriesconcerningdeceivedholymenofthedesert.62Inmanyofthesestoriesthedeviltakesontheappearanceofanangeloflight63while manifestingtheultimateindeceit,especiallyintheinnerstruggleduringthejourneyinprayer.64 Evagriusviewoftemptationintheinnerstrugglewasheavilyinfluencedthroughalifeofconflictwithdemons:alifevulnerabletodemonicattacksfornothavingkept watchoverpraktike,whichbasicallyconsistsintheartoflearningtocombatevilthoughts.65AsJ,E.Bambergerpointsout,ofthehundredchaptersthatmakeupthe
58Evagrius,Prayer,133.Emphasismine.Seealso,Prayer,134,94,95.

59Ibid.,95.Emphasismine.

60TheAdMonachosofEvagriusPonticus,itsstructureandaselectcommentary,byJeremyDriscoll,O.S.B.,SA104,Rome,1991,footnote183,p.149.

61Evagrius,AdMonachos125.Emphasismine.SeeH.Gressmann(ed.),NonnenspiegelundMnchsspiegeldesEuagriosPontikos,TU39,4(1913)143165.

62Cf.Conf.2:5,7,8.

63Discretio,byFr.Dingjan,O.S.B.,Assen,VanGorcum&Co.,1967,p.250.

64Cf.Conf.10:10,9:34,9:6,10:ll.

65Guillaumont,op.cit.,38112.

Page32 Praktikos,demonsarementionedinsixtyseven.66Evagriusunderstoodthat tobetroubledbyathoughtistobetroubledbyademon.Thetruebattleofthemonkiswiththedemonsthemselves.Thoughtsarethemeansusedbythe demonstotroublethemonkThedemonshaveastheirgoalkeepingthemonkfromreachingpassionlessnessDemonsinspirethoughts,andthese, whentheyareallowedtolinger,unleashthepassionsinus.67 DemonsrepresentedakeysourceoftemptationforEvagriusandwereadirectinfluenceonthemonksspirituallife,especiallyhisprayerlife.Ifnotinitiallysuccessfulin theirinducements,asEvagriusexplains,thedemonswithdrawabitandobservetoseewhichofthevirtuesheneglectsinthemeantime.Thenallofasuddenthey attackhimfromthispointandravagethepoorfellow.68FortheholyonesofGodthereisnorestfromthepresenceofevil,especiallyforgrowthinpurityofheartby meansofprayer. Evilconfusessinceitisbothrepellingandalluring.Vicesoftenseenasrepellentbecomevirtuesneededforsurvival.Oftheeightvices,whichheclassifiedindetail,69 Evagriusappreciatedtheimportanceofgreed,70sinceitplayedsuchacentralroleinthetemptationsofChrist.71Cassiandevelopedthisappreciationinrealizingthat inordertoquellanger,whichheunderstoodasdestructivetogrowthinpurityofprayer,72avaricemustbetrampledunderfoot73foritwillgrowbyfeedingon itself.74
66Bamberger,op.cit.,p.4.

67J.Driscoll,op.cit.,pp.1314.

68Evagrius,Praktikos,44. 69Ibid.,6.Cassiandevelopstheseeightvices(gluttony,fornication,avarice,anger,melancholy,acedia,vainglory,pride)fortheWestinhisInst.512seeChadwick,

op.cit.,pp.9495andSHI,pp.248256.
70ForCassian,avarice(inGreekphilargyria,theloveofmoney)isarootofallkindsofevil(1Tim.6:10)[Inst.7:6]foritstheworshipofidols(Col.3:5)[Inst.

7:7].
71Seefootnote#44above.

72Conf.9:3.

73Ibid.,5:10.

74Inst.7:21.

Page33 GROWTHINDISCRETION Covetousnesspresentsachallengetoanysocietyimmersedinmaterialismwhichexploitsthetheorythattherearecertainthingsthatpeoplewillnotgiveup,regardless ofhowpoortheyare.Inacultureofexcess,moderationbecomesimportantthroughgrowthindiscretion.75Asprayermatures,discretionhelpstomoderateexcesses, wheremoderationisnotthediscretioitselfbutonlyitsfirstfruit.76ForCassian,itisclearthat Weoughtthenwithallourmighttostriveforthevirtueofdiscretionbythepowerofhumility,asitwillkeepusuninjuredbyeitherextremewepasson withduemoderation,andwalkbetweenthetwoextremes,undertheguidanceofdiscretion.77 Cassianunderstandsdiscretionasstrengtheningprayer,foritisclearlyshownthatnovirtuecanpossiblybeperfectlyacquiredorcontinuewithoutthegraceof discretion.78 AllaspectsofdiscretionforCassianpresupposedasafoundationthediscernmentofgoodandevilspirits,especiallyforgrowthinprayer.Evenmanuallaborhadtobe seenwithinproperlimitsofdiscernedcontrolsothatitremainedanaidandnotahindrancetoprayer.79ForCassian,itwasimportanttocontrolthepassionsbefore tryingtodestroythem.80Itscertainlyindealingwithtemptationsandmasteringthepassionsthatheunderstoodwouldprovideadispositionforgoodprayer.Cassian isconcernedwiththetaskofgraduallyundoingouregocenteredpersonalities.Heunderstandstheimportanceofdestroyingourattachmenttotheordinaryworldwhile tryingnottobeconsumedbythefuture.ReflectivemeditationfromScriptureisusedtoaidconstantrecollectionoftheLord.81Onewaythatheusedtohelpgain control

75ForCassian,discretionisthecharismofproperjudgmentwhichhelpsoneavoidthesinofexcessinanyundertakingandteachesonealwaystowalkalongthe

royalroad(cf.Conf.2:2,10:11). 76Dingjan,op.cit.,p.74. 77Conf.2:16. 78Ibid.,2:4.

79Cf.Inst.2:14,3:2,2:12also,Conf.9:56.

80Conf.14:3.

81Ibid.,1:22.

Page34 overpassionswastherepetitionofaScripturalverse.82Infact,CassianfollowsEvagriusincallingforunceasingprayer,83foritisgrowthindispositiontoward unceasingprayerusingtheremembranceofJesusthroughHisinvocationwhichallowsforgrowthinpurityofheartandinteriorpeace,84ForCassian,accordingtothe measureofitspurityeachmindisbothraisedandmouldedinitsprayer.85 PERSEVERANCEINPRAYER ThereexistsadirectrelationshipforCassianbetweenperseveranceinprayerandtheabilitytodealwithtemptation,whetheratroubledsubconsciousorademon. WhilehisdemonologyisinfluencedbyEvagrius,86CassianfollowsEvagrius,whowarnsthatperfectpurityofheartdevelopsinthesoulafterthevictoryoverallthe demonswhosefunctionitistoofferoppositiontotheasceticlife.87AsA.&C.Guillaumontmakeclear,thedemonscannottouchthesoul,butonlythebodythat theyweakentothepointofobscuringtheintelligence.88Themonksencounterthedemonsinalloftheirpowerandwiles,andsuchencountersaresignificantmoments inthejourneytoGodinprayer.Indeedanimportantfactorbehindthegreatreverenceforthesemonksisthevirtueofperseveranceshownintanglingwiththeevil ones,sometimesinliteralfacetofacecombat. Cassianslanguageforthemostpartisthatofintensecombat,neverendingstruggle,89andthepossibilityofvictoryfortheperseverant.Thedemonsareamostpotent anddangerousforcetobebattledeachandeveryday.Interestinglyenoughthereistheclaimthatthedemonspossessabody,thoughitisaveryfineoneliketheair
82Ibid.,10:10.

83SeeChapterI(part2above).EvenEvagriusadmittedthathewhopraysunceasinglyescapestemptations(cf.AdMonachos37).

84Ibid.,p.86.

85Conf.16:22.

86DemondanslaplusanciennelitteraturemonastiquebyAntoineetClaireGuillaumont,DSAM3(1957),189212.

87Evagrius,Praktikos,60.Seealso77.

88RelationssurlaviedesmoinesbyA.&C.Guillaumont,DSAM3(1954),208209.

89Seefootnote#52above.

Page35 itself.90Byviewingeachmonk,thedemonsareabletotellwhethertheirinducementshavetakenthedesiredroot.Cassianmakesclearthat uncleanspiritscannotmaketheirwayintothosewhosebodiestheyaregoingtoseizeupon,inanyotherwaythanbyfirsttakingpossessionoftheir mindsandthoughts.AndwhentheyhaverobbedthemoffearandtherecollectionofGodandspiritualmeditation,theyboldlyadvanceuponthem.91 CassianutilizestheexampleofChristtoillustratetheimportanceofthepersistentrecollectionofGodandspiritualmeditation,for noman,exceptourLordandSaviour,cankeephisnaturallywanderingmindalwaysfixedonthecontemplationofGodsoasnevertobecarried awayfromitthroughtheloveofsomethinginthisworld.92 ThroughadiscussionofChriststemptationsandvictory,CassianemphasizesthedifferencesbetweenthesanctityofthemonkandtheimmaculatelifeofChrist.93It isgrowthinsanctityoflifethroughperseveranceinprayerwhichCassianseesashelpingtoovercomeandpreventtemptations.ThepowerofChristreceivedbymeans ofprayerhelpsintheprevention,butstillitisadefensivebattleinthejourneytoGod,asEvagriusreadilyadmitted94andCassianemphasizes: theblessedAnthonyprovedandestablishedthatdemonscannotpossiblyfindanentranceintothemindorbodyofanyone,norhavetheythe powerofoverwhelmingthesoulofanyone,unlessthey

90Cf.Conf.7:13.AccordingtoCassian,theoriginofthedemonsliesinthefallofheavenlyangelswhohadbeencreatedbeforevisiblecreation(Conf.8:78).Justas

theheavenlyangelsvaryaccordingtotheirrankandpower,sotoodothedemonsvaryintheirfallenstate.Thoughtheycarrywiththemgreatpower,thispowerdoes havelimits.CassianrelatesastoryfromSerenus,whotellshisquestionerGermanusthatdemonscannotknowtheheartoftheperson(Conf.7:13).Demonic knowledgeofapersonsstateofsoulispossibleonlythroughademonsobservanceofonesconductandpubliccharacter.Andthustheirpowertoknowtheinner lifeisnodifferentfromthatofhumans. 91Conf.7:24.Emphasismine.Seealso,7:12,15. 92Ibid.,23:8. 93Chadwick,op.cit.,pp.108109.SeeConf.22:9125:5624:17. 94Praktikos,42.

Page36 havefirstdepriveditofallholythoughts,andmadeitemptyandfreefromspiritualmeditation.95 ForCassian,theheroismofthoseontheroadtosanctityinovercomingtemptationisessentiallytiedtoanunderstandingoftheinnerlife,thelifeofthevirtuesand perseveranceinprayer. Itisthegradualspiritualgrowthoftheinnerlifebywayofperseveranceinprayerwhichbringsaboutamoreheatedcombatwiththedemonsandtemptations.Inhis authoritativestudy,ChadwickarguesthatCassians treatmentofthefightwithdemonsisethicallymoresubtlethanthetreatmentintheLifeofAntony.ThedemonsofCassianareindeedoftheGreek tradition.Theyfilltheair,havebodiesinvisiblelikeair,aresubjecttochieftains,fightamongthemselves,provokenationstowar,andareangelsfallenfrom heaven.96 Butwhathasthistodowiththehermits,theholyonesofGod,wholive,work,andprayinthedesert?AsEvagriusadmits,97itisthesepowersofdarknessagainst whichthemonksmustworkandfight.Indeed,hardwork(greatapplicationandendurancekoposinGreek)98andperseverance99(patientendurance hypomoneinGreek)areneededinthespirituallifenothingisautomatic.Eveneducationaloneisnotsufficient,asEvagriusimplieswhenheasksArseniushowisit thatwe,withalloureducationandourwideknowledgegetnowhere,whiletheseEgyptianpeasantsacquiresomanyvirtues?AndArsenius
95Conf.8:19.

96Chadwick,op.cit.,pp.9697.

97Praktikos,5.

98Hausherr,Penthos,op.cit.,p.76. 99Evagrius,Prayer,19,34,88Praktikos,89.Also,seeDriscoll,op.cit.,p.55:Ifthespiritoflistlessnessmountsyou,donotleaveyourhouseanddonotturnaside

inthathourfromprofitablewrestling.Forlikesomeonemakingmoneyshine,sowillyourheartbemadetoglow(AdMonachos55).AccordingtoDriscoll(p.224), themonkmuststayandfight.AdMonachos55callsthefightaprofitablewrestling.Thewrestlingisprofitablebecausethoughthisdemon#8216movesallhislegions tomakethemonkquithiscellandfleethestadium,#8217whenthestruggleisover,apeacefulstateandanineffablejoyfollowinthesoul(Praktikos12).Thisis becauseoneofthemostdifficultofallthedemonshasbeendefeated,andnowthemonkisonthevergeofpassionlessness.Forarelationshipbetweenspiritually unprofitablewrestlingandgrowthinprayer,seethefirstsectioninthischapter.

Page37 answershim:Weindeedgetnothingfromourseculareducation,buttheseEgyptianpeasantsacquirethevirtuesbyhardwork.100Cassianunderstandstheneedfor hardworkandperseverance,especiallyduringthejourneyinprayer,fornovirtueisacquiredwithouteffort,101andtheaimofeverymonkandtheperfectionofhis hearttendstocontinualandunbrokenperseveranceinprayer.102

3.SELFCONTROL
Becauseofhisconcernfortheinnerman,Cassianplacesimportanceontheheart,whichhedescribesasthesanctuaryoftheWordofGod,andgivesprime emphasistowhathecallsaprincipalvirtueofpurityofheart)103Heseespurityofheartastheimmediateaimorgoalofthespirituallife,104anditisgradually achievedthroughprayerandthedisappearanceofamodifiedformoftheeightvicesofwhichEvagriusspoke.ForCassian,itisimportanttocontrolthepassions beforetryingtodestroythemitiscontrolguidedbydiscretion)105 GrowthinprayeristheconcomitantresultofthegradualreplacingofoursinfuldesiresbyanewandbetterenergyfromGod.ForCassian,itismovementtowardthe idealofEvagrianapatheia,106ordispassion,freedomfrompassion.Itisastateofreintegrationandspiritualfreedom,nottheabsenceofallfeeling.Thisstateof reintegrationandselfcontrolisanintegralpartofagrowingstateofprayer,forasCassiansays,ifamanisnotabletocontrolpassions,whichareopenlymanifestand arebutsmall,howwillhebeablewithtemperatediscretiontofightagainst

100TheSayingsoftheDesertFathers.TheAlphabeticalCollection.Translated,withaforewordbyBenedictaWard,SLG,andPrefacebyMetropolitanAnthonyof

SourozhCistercianPublicationsInc.,Kalamazoo,Michigan,1984,Arsenius#5,p.10. 101Conf.7:6. 102Ibid.,9:2.Emphasismine. 103Inst.8:20Conf.1:5,7,14:910. 104Conf.1:4. 105Ibid.,5:10,14:3,16:27.

106Onthewhole,Evagriusunderstoodapatheianotnegativelybutpositively.Itisnotapathyinthemodernsenseofthewordbutthereplacingofoursinfuldesiresbya

newandbetterenergyfromGod.Itreferstoastateofthesoul,aphaseintheprocessofgrowthinprayertowardperfectionseePraktikos,64,andnotetheconcept ofhesychasm.

Page38 thosewhicharesecret,andexcitehimwhennonearetheretosee?107Eventhepeaceofourmindliesinourowncontrol: Thechiefpartthenofourimprovementandpeaceofmindmustnotbemadetodependonanotherswill,whichcannotpossiblybesubjecttoour authority,butitliesratherinourowncontrol.Andsothefactthatwearenotangryoughtnottoresultfromanothersperfection,butfromourownvirtue, whichisacquired,notbysomebodyelsespatience,butbyourownlongsuffering.108 CassianfollowsEvagriusdoctrineofapatheia,butheretainsthatsenseofrealitywhichinthispointisalsocharacteristicofOrigen.109Heisonlytoowellawarehow relativeisallperfectioninthislifeonearth.110TransmittingEvagriussteachingtotheWest,Cassian,althoughneverusingthetermitself,rendersapatheiaaspuritas cordis,111apurityofheart,whichallowsonetosee,feel,ortastethewillofGod.Itisthepositiveconceptionofcharity,asfoundin1Cor.13:3,whichCassian equateswithpurityofheart. ProgressinthespirituallifeforCassianwasdirectlylinkedtogrowthinprayer,sincetheaimofeverymonkandtheperfectionofhishearttendstocontinualand unbrokenperseveranceinprayer.112Cassianappreciatestheimportanceofarepetitivefocusonaprayeraswellasneitherfightingnorfocusingonintruding thoughts.113Evenmanuallaborhastobeseenwithinproperlimitsofdiscernedcontrolsothatitremainsanaidandnotahindrancetoprayer.114Togrowin perfectionmeanstogrowinthevirtues,especiallyhumilityandpatience,andtogaincontrolofthethoughts,feelings,andpassions.
107Inst.5:20.

108Ibid.,8:17.Emphasismine.

109Lorie,op.cit.,pp.123124.

110Ibid.,p.124.SeeChadwick,op.cit.,pp.91ff. 111Itwaspuritascordis,alongwithtranquillitasandstabilitas,whichexpressedinCassianthesenseofEvagrianapatheia(Lorie,op.cit.,pp.125126seeConf.1:7).

ForCassian,tranquillitas,stabilitas,andpuritasareusedtoexpresstheperfectionofaskesis,whereasceticperfectionanddiscernmentofspiritsarecloselyassociated. 112Conf.9:2. 133Seepart2inChapter1. 114Cf.Inst.2:14,3:2,2:12Conf.9:56.

Page39 CONTROLOFTHOUGHTS,FEELINGS,ANDPASSIONS BythepoweroftheHolySpirit,Godschildrencanbearmuchfruit.AsweareremindedintheGospels,bytheirfruitsshallyouknowthem(Mt.7:16).InSt.Paul wehearthatamongthefruits115oftheHolySpiritarelove,joy,peace,patienceandselfcontrol.116Origenappreciatestheneedofselfcontrol,especiallyin theperfectionofprayer.117Similarly,Evagriusrealizesthatinordertogrowinthespirituallife,aprerequisitewasthecarefulmonitoringofonesinnerimpulsesand thoughts118themonkfromPontusisawareoftheinfluenceonprayerofangrythoughtsandpassionateremembrances.119ForCassian,itisimportanttorealizewhat themindcanandcannotdowithregardtothestateofitsthoughts,forashesays,itisimpossibleforthemindnottobeapproachedbythoughts,butitisinthepower ofeveryearnestmaneithertoadmitthemortorejectthem.120Heisawareoftheimportanceofthoughtcontrolinthelifeofprayerandevensuggestshowitmight bedone:whereforeamonkswholeattentionshouldthusbefixedononepoint,andtheriseandcircleofallhisthoughtsbevigorouslyrestrictedtoit.121Because thereexiststhetendencyforthemindinprayertobecomeonlyatoucherortasterofspiritualmeaningsjumpingfromoneScripturalpassagetoanotherbecauseofthe fluctuationoffeelings,Cassianadvocatesselfcontrol: Itisthenwellforusbeforeeverythingelsetoknowhowwecanproperlyperformthesespiritualoffices,andkeepfirmholdofthisparticularversewhich youhavegivenusasaformula,sothattherise

115St.PauldoesnotrefertotheworksoftheSpirit(asintheworksoftheflesh),buttothefruitsoftheSpirit.Asatreebearsfruit,theChristian,intheSpirit,

producesattitudessimilartoGod.ThelifeofmanintheSpiritisdependentonandunitedtotheSpiritofGod,likeablossomorfruitisdependentontheplantforits life.Selfcontrol(enkrateuesthai,toexerciseselfcontrol,1Cor.9:25,7:9seeSHI,pp.182,273)oftenreferstosexualcomportment(1Cor.7:9),butingeneral,it referstothecontroloveranypureinstinct,whichenablesustoresisttheSpiritandtofollowalifeoftheflesh. 116Gal.5:2223seeOrigen,OnPrayer25:3. 117OnPrayer2:2see1Cor.7:5andConf.17:20. 118Praktikos,50. 119Ibid.,23. 120Conf.1:17. 121Ibid.,24:6.Thereareelementshereofhesychasticprayer.

Page40 andfallofourfeelingsmaynotbeinastateoffluctuationfromtheirownlightness,butmaylieunderourowncontrol.122 BesidesthoughtsandfeelingswhichCassianunderstandsasneedingcontrol,therearealsopassions.CassianfollowsEvagriusinrealizingtheadverseeffectsofthe passionsonprayerandunderstandstheneedforselfcontrol.Evagriusisawareoftheessentialdistinctionbetweenthedemonsandthepassions,andthatthepassions areaccustomedtobestirredupbythesenses.123Infact,forEvagriusthedemonsmayactuponthethoughtsthroughthepassions,andonthepassionsthroughthe sensesorthroughtheflesh.124ForEvagrius,thedemons(orevilspirits)haveastheirgoaltokeepeachpersonfromattainingapatheia.125Demonsinspireevil thoughts,andwhentheseareallowedtolinger,theyunleashpassionsinusandmakethehearttooheavytofocusonprayer.126 Tohelpthemindandheartfocusandgaincontroloverpassions,CassianusestherepetitionofaScripturalverse.127Thepassionscouldbeneithergoodnor indifferent.Astheresultofsin,thesoul128hasbeencloakedwithvariouspassionsanditistheaimofpraxistostripthesoulofthese,for theabilitytoprayisevidenceofthegreatprogresswehavemadeinthedestructionofthatscreenwhichwehavebuiltuparoundthedivinekerneland behindwhichthereishiddenourtrueselfwhich129addressesGodmostfamiliarlyasitsownFather.130
122Ibid.,10:13.Emphasismine.

123Praktikos,38and35.

124vagrelePontiquebyAntoineetClaireGuillaumont,DSAM3(1954),203.SeealsoChaptersonPrayer,46.

125Driscoll,op.cit.,p.38.ApatheiaisEvagriusmoreusualtermforthecontrollingofthepassions.

126Ibid.,95.

127Conf.10:10. 128ThesoulisbynaturetheimageofGod.Theseedsofallthevirtuesarelatentinusfromthestart,anditistheythatconstitutetheimageofGodinthesoul,whichsin

hasdefacedbutnotdestroyed.Seefootnote#26inChapter1. 129Conf.9:18. 130JohnCassianbyPeterMunz,JEH11(1960),14.

Page41 Thesepassionsarehabitsofthemindorbehavior,andtheprocessofundoingisagradualone.Itistheuseofcontrolundertheguidanceofdiscretion,131which Cassianunderstandsasleadingtogradualcontrolofpassions.Thediscernedcontrolofearlyfaultsallowsforlateronestobechecked132andnurturesaGod centeredinternaldispositionforprayer.

131Discretioisaneffectofgrowthinprayer,forasprayermatures,discretionhelpstomoderateexcesseswheremoderationisnotthediscretioitselfbutonlyitsfirst

fruit(seeDiscretiobyDingjan,op.cit.,p.74). 132Conf.5:10.

Page42 Thispageintentionallyleftblank

Page43

CHAPTER3 EFFECTSOFPRAYER
EasternChristianwriterslearnedthatthedeificationoftheChristianishisparticipationinthegloryofChristandculminatesinanexperienceanalogoustothatofthe ApostlesonTabor.ItwasthislightthattheearlyFathersexperiencedastheenvelopingenergiesoftheSonandtheSpiritassimilatingthemintodivinizedbeings,one withtheFatherinJesusthroughHisSpirit.ItwastheilluminationoftheHolySpiritfromthislightwhichallowedfortheexpressionoftheeffectsofprayer.ForCassian itisonlybypurityofsoulandbymeansoftheilluminationoftheHolySpirit1thatoneobtainspureprayerorcontemplation,andheunderstandsgrowthinthevirtues asleadingtopurityofsoulbymeansofdiscernedgrowththroughprayer.Adefinitepracticalcriterionbywhichtodiscerntrueprayeristhefruititbears,2forasJesus Himselfsaid,withoutmeyoucandonothing.3 1.DISCRETIONANDSPIRITUALDIRECTION Althoughweappreciatetheimportanceofasoundeducationinacademicfundamentals,weareoftenreluctanttodealwithspiritualfundamentalsandhesitantatbestin seekingspiritualdirectiontocorrectthisdeficiency.TheworksofCassianspeaktoasolutionoftheseneedsthroughtwoeffectsofgrowthinprayer:(1)discretionand (2)spiritualdirection.
1Conf.14:9.CassianreinforcesthewordsofAbbotIsaacinConf.9:8.

2Cf.Mt.7:16.

3Cf.Jn.15:5Inst.12:9,Conf.3:16.

Page44 DISCRETION Intheprocessofdeification,Cassianemphasizestheimportanceofcharityandpurityofhearttoreachtheendofthespiritualjourney,whichiscontemplationorthe KingdomofGod:accordingtothemeasureofitspurityeachmindisbothraisedandmouldedinitsprayer.4Itistheuseofcontrolundertheguidanceof discretionwhichCassianunderstandsasleadingtothegradualcontrolofpassions.AsDingjanmentions,discretionisaneffectofgrowthinprayer,forasprayer maturesdiscretionhelpstomoderateexcesseswheremoderationisnotthediscretionitselfbutonlyitsfirstfruit.5ForCassian,thereistheneed torestraineverymomentofangerandmoderateitunderthedirectionofdiscretionawiseman,bytheripenessofhiscounselandmoderationlittleby littlediminishesit,andgetsridofit.6 Sincethereasonablemeasurebywhichonehappenstodominatethepassions,insteadofsettingoffanevengreaterdisorder,ispreciselytheobjectofdiscretio,7 Cassianunderstandsdiscretionasstrengtheningprayer.8 Cassianinsiststhatafaultresponsibleforthedownfallofotherwisegoodandholymonksisthelackofdiscretion.TheworddiscretionforDesertFathershashad threeaspects:thediscernmentofspirits,thediscernmentofthoughts,theprincipleofthecorrectmeasureofactionallthreeaspectspresupposedasafoundationthe discernmentofgoodandevilofwhichtheywerethedevelopment.9Frombiblicaldiscernmentofspiritstheregraduallyemergedtheideaofdiscretionasaneeded virtueforgrowthinprayer.IfthereisarelationshipforCassianbetweendiscretionandconformingtotheimageofGod,itpertainstothemeasureofpurityofthesoul. Inthedynamicjourneyfromimageintolikeness,theprocessofdiscernmentthroughprayerisindispensable
4Conf.10:6.Seealso1:4,5,8.

5Dingjan,op.cit.,p.74.

6Conf.16:27.Emphasismine.Notealso2:16.

7Dingjan,op.cit.,p.46.

8Cf.Inst.5:9Conf.2:4.

9Dingjan,op.cit.,p.13.Cassianappearstobethefirstwhoexpressedtheideaofmeasurebythetermdiscretio.

Page45 forgrowthinpurityofsoul.ItwasthroughthebasicandcommonneedtodistinguishbetweengoodandevilspiritsthattheDesertFathersstroveforaqualityof discernmentwhichallowedthemtolisteninprayertothevoiceofGodwithinthemintheirdesiretofollowChrist. Thereismorethandiscernmentofthegoodandtheevilthought,ofthegoodorevilintention:theimportantthingfinallyisthegoodandtherightrealizationofthatwhich onehasrecognizedasjust.Oftenineffectthedevildressesupasanangeloflight,suggestingtousgoodthoughtsoneonlyunmaskshimbythediscretiointheworks, inavoidingtheexcessiveness,thelackofequilibriumtowardwhichhepushesus.10 AsCassianrelatesfromtheblessedAntony,discretionisthecharismofproperjudgment,whichhelpsoneavoidthesinofexcessinanyundertaking: discretionalonewaswanting,andallowedthemnottocontinueeventotheend.Norcananyotherreasonfortheirfallingoffbediscoveredexcept thatastheywerenotsufficientlyinstructedbytheirelderstheycouldnotobtainjudgmentanddiscretion,whichpassingbyexcessoneitherside,teachesa monkalwaystowalkalongtheroyalroad,anddoesnotsufferhimtobepuffeduponthefighthandofvirtue,ie.,fromexcessofzealtotransgressthe boundsofduemoderationinfoolishpresumption,norallowshimtobeenamouredofslacknessandturnasidetothevicesonthelefthand,ie.,under pretextofcontrollingthebody,togrowslackwiththeoppositespiritoflukewarmness.11 TheimportanceforCassianofthevirtueofdiscretionandtheconcernhehaswhenitisnotpresentisillustratedinapracticalwaythroughnumerous stories12concerningdeceivedholymenofthedesertinmanyofthesestoriesthedeviltakesontheappearanceofanangeloflight13whilemanifestingtheultimatein deceit,especiallyduringtheinnerstruggle.14
10Ibid.,p.250.

11Conf.2:2.Emphasismine.NoteConf.I0:11.Cassianwillbeoneofthefirsttoemploythe

imageoftheroyalroadaboutdiscretion. 12Ibid.,2:5,7,8. 13Seefootnotes#6364inChapter2. 14Cf.Conf.10:10.

Page46 Cassian,realistashewas,recognizedhimselfasabeginner,15andrealizedthateventhemostproficientoftheholymenofthedesertarevulnerabletotheonslaughtof thedemonic.Theyareparticularlyvulnerablebecausetheyhaveachievedapeacefuldispositioninprayerandremarkablevirtue.AsAbbaPoemenrelates,nomatter howholytheperson,vigilanceisdemandedateverymoment,socunningandcleveraretheevilspirits:Vigilance,selfknowledgeanddiakrisisthesearetheguidesof thesoul.15 Diakrisis,thebasicdiscernmentofgoodandevil,providesagradualgrowinginnerawarenessandtheseeingclearlyintooneselftheknowledgeofChristneedsnot adialecticalsoulbutaseeingsoulknowledgeduetostudyonecanpossessevenwithoutbeingpure.17Inordertomakeuseofthegiftofdiscernmentreceived throughtheSpirit,St.Antonysaysmuchprayerandasceticismisneeded.18ThethirtyfiveyearasceticalexperienceofAntonyallowshimtodiscerncontinuallythe variouskindsofevilspiritsandtheproperremedyagainsteach.ThiscontinuousanddynamicmovementthroughdiscernmentofspiritstowardGodisourgradual conformingtotheimageofGod,forasEvagriusadmits,themanwhoisprogressingintheasceticlifediminishestheforceofpassion.19Cassianknew20thatthe soul,whichdevelopsincharity,becomesmoreandnotlessconsciousofsin,for evensaints,and,ifwemaysosay,menwhosee,whoseaimistheutmostperfection,cleverlydetectinthemselveseventhosethingswhichthegazeof ourmindbeingasitweredarkenedcannotsee.21 AccordingtoCassian,thegrowingawarenessofsinnecessitated,especiallyforthosewhowerethirstingforinstructioninperfection,theneedtogrowintheprocessof discernment:
15Inst.12:24.

16Fr.Dingjan,O.S.B.,LadiscretiondanslesapophtegrnesdesPeres,Angelicum39

(1962),408.Emphasismine.
17Hausherr,SpiritualDirectionintheEarlyChristianEast,op.cit.,pp.86,89

18VitaAntonii,#22.

19Praktikos,87.SeealsoPraktikos,89.

20Chadwick,op.cit.,p.54.

21Conf.23:6.Seealso23:16.

Page47 thatwemayconvenientlyrecognizethesignsbywhichwecandiscernanddetectit,thatwhentherootsofthispassionarelaidbareandbroughttothe surface,andseenandtracedoutwithoculardemonstration,theymaybethemoreeasilypluckedoutandavoided.22 CassianusestheideaofprogressingintheasceticlifewithgradualgrowthintheimageofGodandintegratesitwiththeimportanceofdiscernmentbyspeakingofa fourfoldmethodofdiscriminationbywhichweconstantlysearchalltheinnerchambersofourhearts,andtraceoutthefootstepsofwhateverentersintothemwith theclosestinvestigation,23Theprocessofdiscernmentbeginswhenthereareinnermovementsandthequestionarises:IstheLordrevealingHimselfandifsowhatis Hesaying?SpiritualgrowthforCassianisintimatelyconnectedwiththeexaminationofwhateverentersthehearttoseeordiscernwhetherithasbeenpurifiedYThe NewTestamentrecognizesthecharismaofdiscernmentofspiritsandCassianutilizesScripture,inthiscase1Cor.12:811,25tohighlightthefactthat unlessamonkhaspursueditwithallzeal,andsecuredapowerofdiscerningwithunerringjudgmentthespiritsthatriseupinhim,heissuretogo wrong,asifinthedarknessofnightanddenseblackness,andnotmerelytofalldowndangerouspitsandprecipices,butalsotomakefrequentmistakes inmattersthatareplainandstraightforward.26 IfoneiscontemplatingScripture,itisnecessarytolettheScripturesbethemselvesandtolistentothemandtoaskourLordtorevealHimself
22Inst.12:29.

23Conf.1:22. 24Ibid.,1:20.NotethatSt.ThomasdefinesdiscernmentofspiritastheabilitytodisplaywhatitbelongstoGodalonetoknowfuturecontingenciesandalso

thesecretsoftheheart.(cf.SummaeTheologicae[1a.2ae,III,4],Vol.30,NewYork,1972,p.139)
25OnemayhavethegiftofpreachingwithwisdomgivenhimbytheSpiritanothermayhavethegiftofpreachinginstructiongivenhimbythesameSpiritandanother

thegiftoffaithgivenbythesameSpiritanotheragainthegiftofhealing,throughthisoneSpiritone,thepowerofmiraclesanother,prophecyanother,thegiftof recognizingspiritsanother,thegiftoftongues,andanother,theabilitytointerpretthem.AllthesearetheworkofoneandthesameSpirit,whodistributesdifferentgifts todifferentpeoplejustashechooses. 26Conf.2:1.Notealso1Jn.4:1.

Page48 whilewearelisteningtothesewords.ForCassian,itisthroughlisteninginprayerthatoneentersintoarelationshipwiththelivingLord,andhencebeginsthedynamic processofconformingoneselfaccordingtotheImagethroughdiscernmentofspiritsinthesilenceofonesheart. Itisinthesilenceoftheheartthatwecometorealizethatthepeakofhumanfreedomisunselfishlove,asJesusHimselfsaid:YoumustlovetheLordyourGodwith allyourheart,withallyoursoul,andwithallyourmind.27FundamentaltothespirituallifeforCassianandmotivatedbytheloveofGodisacontinualasceticism, whichexpandsone'scapacityforHislove.ThiswillingnesstolivenotaccordingtothefleshbutaccordingtotheSpiritintruehumilitydrawsonebydiscernmentof spiritsthroughprayerfromimaginativeanddiscursivemeditationaboutGod,toanawarenessofHispresenceindependentofimaginationandreason.ForCassian truediscretionisonlysecuredbytruehumilityForamancannotpossiblybedeceived,wholivesnotbyhisownjudgmentbutaccordingtothe exampleoftheelders,norwillourcraftyfoebeabletoabusetheignoranceofonewhoisnotaccustomedfromfalsemodestytoconcealallthethoughts whichriseinhisheart,buteitherchecksthemorsuffersthemtoremain,inaccordancewiththeripenedjudgmentoftheelders.Forawrongthoughtis enfeebledatthemomentthatitisdiscovered:andevenbeforethesentenceofdiscretionhasbeengiven,thefoulserpentisbythepowerofconfession draggedout,sotospeak,fromhisdarkundergroundcavern,andinsomesenseshownupandsentawayindisgrace.Forevilthoughtswillholdswayin usjustsolongastheyareintheheart.28 Becauseexcessesinfasting,gluttony,andvigilsmustallbemoderated,Cassianinsiststhat Weoughtthenwithallourmighttostriveforthevirtueofdiscretionbythepowerofhumility,asitwillkeepusuninjuredbyeitherextreme,forthereisan oldsaying:extremesmeetastheapostlesayswiththearmsofrighteousnessontherighthandandonthe
27Cf.Mt.23:37.

28Conf.2:10.

Page49 left,29wepassonwithduemoderation,andwalkbetweenthetwoextremes,undertheguidanceofdiscretion.30 FASTING? Cassianisarealistandknowsthatlackofselfworthleadstolackofselfcontrol.Heknowstheimportanceoffirstgettingthebodyundercontrol31andthenallowing foragradualeradicationofthebasicegotisticalinstinctsthatattachustotheworld.32Nevertheless,alltherenouncementsofasceticismareuseless,Cassiansays,if onedoesnotpossessthecharity33thatSt.Paulspeaksofin1Cor.13:3.Suchimpulses,guidedbytruediscernment,towardpurityofheartandapostoliclove34 comefirstfromGod,anditistheHolySpiritwholeadsoneintothedeeperChristianvaluesoffasting.Fastingcanaidinsensitizingeachpersontolistenandgrowin opennesstotheHolySpiritinturningoneselftoGodwithamoresensitivehearttoloveandserveone'sneighbor.CassianisawareoftheneedforgrowthinaGod centeredinnerdispositiontoavoidanunfruitfulfast,35forasheadmits, perfectionisnotarrivedatsimplybyselfdenial,andthegivingupofallourgoods,andthecastingawayofhonors,unlessthereisthatcharity,thedetails ofwhichtheApostledescribes,whichconsistsinpurityofheartalone36fastingiscertainlynotconsideredbytheLordasathingthatisgoodinits ownnature,becauseitbecomesgoodandwellpleasingtoGodnotbyitselfbutbyotherworks,andagainfromthesurroundingcircumstancesitmaybe regardedasnotmerelyvainbutactuallyhateful,astheLordsays:WhentheyfastIwillnotheartheirprayer(Jer.14:12).37
29Cf.2Cor.6:7.

30Conf.2:16.

31Ibid.,2:2.

32Inst.5:34. 33Conf.1:6,111Cor.13:3(IfIgiveawayallthatIpossess,piecebypiece,andifIevenletthemtakemybodytoburnit,butamwithoutlove[agape],itwilldome

nogoodwhatever). 34Ibid.,21:17.
35Ibid.,9:34seeIs.58:67.

36Ibid.,1:6

37Ibid.,21:14.

Page50 FastingisfundamentallyanactofofferingoneselftoGodthroughthesacrificeofahumbleandcontriteheart.Ultimately,thepersonmustconfrontGodfastingisonlya meansbywhichthepersoncanbeledthroughdiscernedexperiencetorealizemorefullyhisdependenceonandrelationshiptoGod.Itisfastingwhichshouldleadto practiceofthevirtuessuchaspatienceandlove.38Yet,asCassianwouldadmit,asceticismwithoutdiscernmentleavesanindividualfarfromGod.Itisthequalityof discernmentwhichenablesonetohearinhisheartthevoiceofGodabovealltheothervoiceswhichclamorforhisattention.Justaseachpersonprogressesbydivine gracetoahigherontologicallikenesstoGod,thispurificationofheartisgradualthroughtheprocessofdiscernment. Purityandpeaceofheart,forCassian,residedinonesowncontrol,39andtheirgrowthishelpedbytheperfectionofpatience40infact,asheadmits,patiencehad tobemaintained,notinwords,butininwardtranquillityofheart.41Cassianadmitsthatgrowthinpatiencenurturesgrowthinprayerandalargenessofheart.42 SPIRITUALFRIENDSHIP? Evagriusunderstandsenlargementoftheheartasadirectconsequenceofgrowthincontemplation.43AsEvagriusadmits,Hewhohasenlargedhisheartbypurity willunderstandthereasonsofGod,reasonswhichconcernpraktikeandnaturalcontemplationandtheology.44Cassianappreciatesthisandinsiststhatthereare plentyofroadstoGod,45soanymanorwomanhasachanceforperfection.Theobservationofrulesoroutwardactsisimportantforhim,butwhatreallymattersis whathappensinwardly,thestateofthesoulthe
38Ibid.,21:15.

39Inst.8:17andConf.1:67.

40Conf.18:16.

41Ibid.,16:22. 42Ibid.,16:3,5,6,22,27,28.NotePs.119:32andIKings4:29.AsA.Fiskepointsout,perhapsmagnanimitybestdescribesCassiansidealfriendahumble

andpatientmagnanimity(seeCassianandMonasticFriendshipbyMotherA.Fiske,R.C.S.J.,ABR12,2[1961]199). 43AdMonachos135seeDriscoll,op.cit.,SA104(1991),70. 44InProv.22:20seeSchoLinProv.SC340(1987),9395. 44Conf.14:6.

Page51 practicalandtheoreticalaspectsoftheinwardjourneyareinextricablymingled.Cassianrecognizesthatforgrowthinthespirituallife,especiallyforgrowthinprayer, therehastoexistatleastadesireformoralgrowthandreceptivitytotheWordofGod.Cassianappreciatesthesuddennessinwhichthisdesirecantakeplace.46As Chadwicksays, TheEgyptianway,orratherways,oflifehadanorderedintention.Cassianneededtomakehisversionofitmoreorderedthantheoriginal.Youaimto knowGod.Youmustgointoacommunity.Thenyouwilllivewithotherswhohavethesameintentionandthesameaspiration.Overyearsinthat communityyoumustlearntopracticeprayer,andthemorallifethatisnecessarytoprayer.47 Cassianseestheimportanceofacommonmoralaimincommunity.Thisisadirectresultofhisgrowingappreciationofspiritualfriendship48afriendshipashe experiencedwithGermanusinBethlehemandthenwantedtowitnesstoinsouthernGaul: thefullandperfectgraceoffriendshipcanonlylastamongthosewhoareperfectandofequalgoodness,whoselikemindednessandcommonpurpose allowsthemeithernever,oratanyratehardlyever,todisagree,ortodifferinthosematterswhichconcerntheirprogressinthespirituallife.49 WhileEvagriusisawareofatransitionperiodbetweenpraxisandtheoriainwhichthesetwosupporteachother,50Cassianseesthistransitionperiodasabridgeor stateofprayerwhichisintegrallysupportedbythememoryofHolyScripture,discernment,andtheexamplesofothers.Itisthelovingwisecounselandexampleof thoseincommunitywhichhelpsCassianappreciatetheconceptofspiritualfriendship.Thisfriendshipdemandsdiscretionandpatientselfcontrol,andisanindissoluble formofcharity,anapostoliccharity,51whichinitsperfectedformisidentifiedwithGodHimself.52Cassianappreciates
46Ibid.,14:10.

47Luibheid,op.cit.,p.5.

48Conf.16:27,28,6.

49Ibid.,16:5.

50Lori,op.cit,p.131.

51Conf.16:3,5,2628.SeeFiske,op.cit.,pp.202203.

52Ibid.,16:141Jn.4:16,Rom.8:26.

Page52 theneedtogrowinaperfectedformofcharitybecauseheunderstandsthat truelovesetinorderisthatwhich,whileithatesnoone,yetlovessomestillmorebyvirtueoftheexcellenceoftheirvirtuesandmeritsandlovesthese withaspecialaffectionandwhichfromthisnumbermakesasecondchoicethroughwhicharesingledoutsomewhoarepreferredtoothersin affection.53 Hisspiritualfriendshipisaffectiveandpresupposesahumbleandpatientmagnanimityunderthedirectionofdiscretion.54 Growthinthevirtues,especiallyhumilityandpatience,nurturesgrowthinfaithfilledconfidenceduringprayer,whereonenolongerdependsonexternalsbutnowrelies onaGodcenteredinternaldisposition,theinnerman,theinnerlife,thelifeofprayer.55Itistheprofundityandstrengthoftheinnerlifewhichdistinguisheseach person,especiallyhislifeofprayer.CassianplacesemphasisonthefactthatChristlooksnotonlyatexternalactionsbutalsoattheinternaldispositioncreatedby meansofprayer,theinternalimpulsesandpurityoftheinnersoulinwhichideallytheinnermanmaynotevensilentlybedisturbedinitselfattheblowsoftheoutward man.56 Truediscernmentistheguidetotestingimpulses,andCassiantempersthedynamicprocessofmovingfromtheimagetothelikenessofGodwithdiscernment. Perfectionrequireslikeness,andthelikenessisconnectedwiththeSpirit.Ultimately,thepersonmustconfrontGod,Whoisthebasicmeasuringrodfordiscernmentof spirits.57 AbarometerforAntonyinthediscernmentofspiritsisclearlytheheartthroughwhichoneentersintoarelationshipwithallthatexists:whentheheartrejoices,the countenanceischeerfulwhenitisinsorrow,thecountenanceissad(Prov.15:13).58ItisonlyafterthirtyfiveyearsofasceticismandpersonalstrugglethatAntony, transformedand
53Ibid.

54Ibid.,16:6,27,28.

55Ibid.,18:16.

56Ibid.,16:22.

57HerbertSmith,S.J.,DiscernmentofSpiritsinRR35(1976),438.

58Gregg,op.cir.,p.81seeVitaAntonii,67also,Tompidlk,S.J.,TheHeartinRussianSpirituality,OCA195(1973),372374.

Page53 restoredbytheSpirit,giveshisdiscourseondiscernment.59AntonyadmitsthattheHolySpiritsgiftofdiscernmentofspiritsistheresultofprayerandasceticism. Althoughpersonalexperienceisimportant,Cassianemphasizesnotsomuchaspontaneousexperiencebutaguidedandcontrolledexperiencedirectedfromthe experienceoftheeldersbytheprocessofdiscernmentwiththeHolySpiritthroughprayer.60ThepracticalexperienceofasceticallifeisimportantforCassianaswell, butyetitistheSpiritthattransformsandrestoresthepersonaccordingtohisownlife,whichimagesthelifeoftheSon,whointurnisthelifeoftheFather. Anelementofasceticism,fasting,allowsanindividualtofeelhisdependenceonGodandcanaidinsensitizinghimtolistenandgrowinopennesstotheHolySpiritin turninghimselftoGodwithamoresensitivehearttoloveandservehisneighbor.Yet,evenasCassianwouldadmit,asceticismwithoutdiscernmentleavesanindividual farfromGod.Itisthequalityofdiscernment,whichenabledonetohearinhisheartthevoiceofGodabovealltheothervoices,whichclamoredforhisattention.Just asmanprogressesbydivinegracetoahigherontologicallikenesstoGod,thisconversionofheartisgradualthroughtheprocessofdiscernment. TheimportanceofexperienceintheasceticallifethroughdiscernmentofspiritsandthedynamicinternalmovementofgrowingaccordingtotheimageinChristlike virtuesisverymuchevidentinthespiritualwriters.Cassiansaysthatitisimpossibleforanimpuresoul(howeverearnestlyitmaydevoteitselftoreading)toobtain spiritualknowledge.61Heemphasizesthatacertaininternaldisposition,basedonChristlikehumility,isnecessaryforthisspiritualgrowth,forhumilityisthe mistressofallvirtues,itisthesurestfoundationoftheheavenlybuilding.62HereCassianechoesthethoughtofAntony,whosaysthat He(ourLord)notonlytaught,butalsoaccomplishedwhathetaught,sothateveryonemighthearwhenhespoke,andseeingasinan
59JosephT.Lienhard,S.J.,OnDiscernmentofSpiritsintheEarlyChurch,TS41,3(1980),517also,VitaAntonii,22

60MichelOlpheGalliard,S.J.,ViecontemplativeetvieactivedaprsCassien,RAM16(1935),258seeConf.2:11.

61Conf.14:14.

62Ibid.,15:7

Page54 image,receivefromhimthemodelforacting,hearinghimsayLearnfromme,for1amgentleandlowlyinheart(Mt.11:29).Amoreperfectinstruction invirtueonecouldnotfindthanthatwhichtheLordtypifiedinhimself.63 ForCassian,64truediscretionisonlysecuredbytruehumilitywith,asDingiansays,discretioseenastheextensionofthediscernmentofgoodandeviluptothe actionsinvolved: Hewhodoesntknowtomoderatehisthoughtsandhisactionsinsuchamannerthatheattainspurityofheart,hewhobytheexcessofhispractices harmshishealth,strikesablowatvirtuesormakesthepassionsincreasethatonedoesn'thavethediscretio,hedoesn'tknowhowtodiscernthat whichisgoodandtrue(andwhichconsequentlyleadstoGod)fromthatwhichisbad,harmfulandfalseandmakesusaslaveofthedemon?65 AccordingtoCassian,discernmentisneededtoprogressintheperfectionofprayer,66sincespiritualdirectionnurturesthediscernmentforgrowthintoamorefocused disposition,whichimagesforththehumilityofChrist.67Allaspectsofdiscretionpresupposedasafoundationthediscernmentofgoodandevilspirits,especiallyfor growthinprayer.CassianunderstoodthisdiscernedgrowththroughprayerasbeingintimatelyconnectedwithdevelopingaGodcenteredinternaldispositionbasedon thevirtues,especiallyhumility.Theimportanceofhumility,especiallyintheprocessofdiscernmentofspiritsbymeansofprayerforCassian,canbeplacedinaclearer perspectivebyseeinghowsomeoftheDesertFathersvieweddiscernment.

63Gregg,op.cit.,p.112also,VitaAntonii,13.AhundredyearsafterAntony,DiadochusofPhotike(400486),likeCassian,willechotheimportanceofahumble

heartforthedynamicgrowthintheinteriorprayerlifeofmanandtheconsciousawarenessofdivineactivityinthesoulthroughtheprocessofdiscernmentofspirits(cf. E.Kadloubovsky&G.E.H.Palmer,WritingsfromthePhilokaliaonPrayeroftheHeart,translation,Faber&Faber,London,1979,pp.251252)also,Vita,27,30, 40,67. 64Conf.2:10. 65Dingian,Discretio,op.cit.,p.77.Emphasismine. 66Conf.10:9.DiscernmentforCassianisinthecontextofprayer(cf.Conf.10:6). 67Inst.4:9.

Page55 SPIRITUALDIRECTION TheDesertFatherssoughtGod,butinparticulartheysoughthimthroughalifeofprayer,fasting,andsilence.ThroughthesethreeelementstheFathersaswellas Cassiansoughttoobtainapurityofheart68bywhichtheycouldseeGodinthemselvesandintheworldaroundthem.Oneofthedangersoflivinginsocietyisthattoo muchvalueisplacedontheopinionsofmen.ThisistruetodayandcertainlywasadangeratthetimeofCassian.Inthedesertthisdangerdecreases,butitisstill possibleforamantolookathimself,ashewouldhaveotherslookathim.Hewantstopossessperfectionbecausethismakeshimimportant,atleasttohimself.Yet, St.Paulremindsusoftheimportanceofthestrippingofself: Youhavestrippedoffyouroldbehaviorwithyouroldself,andyouhaveputonanewselfwhichwillprogresstowardstrueknowledgethemoreitis renewedintheimageofitscreator.69 TheDesertFatherswerewellawareofthemanysubtlewaysofaffirmingoneselfandintheirsayingstheyprovidemanysubtlewarningsforexample,ifyouseea youngmonkbyhisownwillclimbingupintoheaven,takehimbythefootandthrowhimtotheground,becausewhatheisdoingisnotgoodforhim70andagain, donotdwellinafamousplace,anddonotbecomethediscipleofamanwithagreatname.Anddonotlayanyfoundationwhenyoubuildyourselfacell.71True perfectionisfoundonlywhenonerenouncestheselfthatseemstobethesubjectofperfection,andwhichhasorpossessesperfection.72Usually,onedoes not,however,simplydecidetorenounceonesself.Onedoesitslowly,overaperiodoftimethroughprayer,byrenouncingone'swillinindividualthings. Onewayofrenouncingoneswillistosubmitittoanother.Becomenotalawgivertothyself.73Thebeginnerseeksfromaspiritualguiderulesforprayer,fasting, labor,etc.,butguidanceinthe
68Conf.1:6see1Cot.13:3.

69Cf.Col.3:910.Seealso1Cor.11:7andConf.1:14.

70ThomasMerton,TheWisdomoftheDesert,Norfolk,Conn.,1960,p.47.

71Ibid.,p.73.

72ThomasMerton,TheSpiritualFatherintheDesertTradition,MS5(1968),91.

73Ibid.,p.103.

Page56 externalsisbynomeansallofit.ThestoriesandsayingsoftheFathersaboundwithexamplesofthebeginnerwho,becausehehasnotyetachievedtrueperfection, hasanerroneousideaofit.Thebeginnerseekssomethingfromhisspiritualguideandtheguidesetshimrightbygivinghimananswerthatmaybedisconcerting.There aremanyexamplesfromtheFathersoftheDesert: AbrothercametoAbbaTheodoreandbegantoconversewithhimaboutthings,whichhehadneveryetputintopractice.Sotheoldmansaidtohim, Youhavenotyetfoundashipnorputyourcargoaboarditandbeforeyouhavesailed,youhavealreadyarrivedatthecity.Dotheworkfirstthenyou willhavethespeedyouaremakingnow74 AbrothercametoScetistovisitAbbaMosesandaskedhimforaword.Theoldmansaidtohim,Go,sitinyourcell,andyourcellwillteachyou everything.75 AbbotLotwenttoseeAbbaJosephandsaidtohim,Abba,asfarasIcanIsaymylittleoffice,Ifastalittle,Iprayandmeditate,Iliveinpeaceandas farasIcan,Ipurifymythoughts.WhatelsecanIdo?Thentheoldmanstoodupandstretchedhishandstowardsheaven.Hisfingersbecameliketen lampsoffireandhesaidtohim,Ifyouwill,youcanbecomeallflame.76 Intheseanswersandotherslikethemthereisanefforttoshaketheseeker.Thereisasuddentwist,andalittlemoreofrealityisrevealedanddiscerned.Thisisthe essenceofthespiritualityoftheDesertFathersandthedesertitselfprovidesanimageofit.Itisatracklesswaste,andasthebeginnertriestodiscernhisway,hekeeps gettinglost.Heneedsahigherpowertotellhimwhichwaytoturn.ThisisthecontextinwhichCassianwouldemphasizediscernmentthroughprayer.Indeed,atone pointfastingandprayeristheway,atanotherpointsolitude,andatstillanothercompassionforonesfellowmen.Sometimestheseekerdiscernsthedirectionfrom interiorinspiration,but

74BenedictaWard,SLG,TheSayingsoftheDesertFathers.TheAlphabeticalCollectiontranslated,withaforewordbyB.Ward,SLGandprefacebyMet.Anthony

ofSourozhCistercianPublicationsInc.,Kalamazoo,Michigan,1984,p.75.SeeTheodoreofPherme,9. 75Ibid.,p.139.SeeMoses,6. 76Ibid.,p.103.SeeJosephofPanephysis,7.

Page57 moreoftenhefindsitthroughanotherwhohashimselffoundthewayandwhosepurityofheartallowshimtosee,feel,ortastethewillofGod.AsEvagriussays, donotsetyourheartonwhatseemsgoodtoyoubutratherwhatispleasingtoGodwhenyoupray.Thiswillfreeyoufromdisturbanceandleaveyouoccupiedwith thanksgivinginyourprayer77inthislight,Cassianadvocatesthat itiswellforustoconsiderthissayingoftheblessedEvangelistJohn,bywhichtheambiguityofthisquestionisclearlysolved:Thisis,hesays,the confidencewhichwehaveinHim,thatwhatsoeverweaskaccordingtoHiswill,Hehearethus(1Jn5:16).Hebidsusthenhaveafullandundoubting confidenceoftheansweronlyinthosethingswhicharenotforourownadvantageorfortemporalcomforts,butareinconformitytotheLordswill.And wearealsotaughttoputthisintoourprayersbytheLordsPrayer,wherewesayThywillbedone,Thinenotours.78 Theanswertoaquestionisforthisparticularseekeratthisparticulartime.Theanswerisnotjustadviceitismeanttoclearawaysomeoftheblindnessthatcausedthe question.Inthefuturetheseekerwillbebetterabletodiscernbymeansofprayerthequestionandtheinteriormovementsofhissoulforhimselfandtherebycontinue hisspiritualjourney.ForCassian,thevirtueofdiscernmentwasmostapttoleadustowhereGodis79ASI.Hausherradmits: inthegospel,discernmentiscalledtheeyeandthelampofthebody,accordingtotheSaviorsstatement:Thelampofthebodyistheeye.Itfollowsthat ifyoureyeissound,yourwholebodywillbefilledwithlight.Butifyoureyeisdiseased,thenyourwholebodywillbealldarkness(Mt.6:2223)80 Theinteriormoods,feelings,andmovementsarethespiritsthatmustbesiftedout,discerned,soonecanrecognizetheLord'scalltohimattheintimatecoreofones being.
77ChaptersonPrayer,89.

78Conf.9:34.

79Ibid.,2:2.

80HausherrsSpiritualDirectionop.cit.,p.79.

Page58 FortheFathersoftheDesert,thesoulmaturedinprayeronlythroughdiscernmentofspiritsinbattle,81Infact,asHausherremphasizes,82thegiftofdiakrisisso greatlysurpassesalltheothersthatitmayevenbetheequivalentofadispensationofageandofknowledge.83 TheorderingofdiscernmentofspiritstoseeandchooseanddowhatGodcallsonetohereandnowisevidentintheDesertFathersfromthebeginning,althoughit becomesclearlyarticulatedprobablyfirstofallinthewritingsofEvagrius.TheEvagfiandefenseinfightingagainstthelogismoiisconnectedwiththetraditionaltheoryof discernmentofspirits.AccordingtoAntoineandClaireGuillaumont,forEvagriusonemustknowthepsychologicalstatestiedtotheactionofthediversespirits,84 for Therearetwopeacefulstatesofthesoul.Theonearisesfromthenaturalbasicenergiesofthesoulandtheotherfromthewithdrawalofthedemons. Humilitytogetherwithcompunctionandtears,longingfortheInfiniteGodandaboundlesseagernessfortoilallthesefollowuponthefirsttype.Butitis vaingloryalongwithpridethatsucceedstothesecondtype,andtheselurethemonkalongastheotherdemonswithdrawfromhim.Themonkwho preservesintacttheterritoryofthefirststatewillperceivewithgreatersensitivitytheraidsmadeuponitbythedemons.85 And Whenyouareprayingagainstsomeevilthoughtsandyoufindthatyouarefreedfromthemreadily,examinehowthiscomesaboutlestyoufallintosome hiddentrap,andbybeingdeceivedbetrayyourself.86 InhisimportantworkentitledthePraktikos,Evagriusneverusesthetermdiscernment(diakrisis),andforhimthedemonsarenottheimaginativepersonalitiesof Antonybutthecolorlesspersonificationsoftheeightcapitalsins.87
81SeeB.Ward,op.cit.,pp.8788.NoteJohntheDwarf,13.

82HausherrsSpiritualDirectionop.cit.,pp.8182.

83SeeB.Ward,op.cit.,p.210.NoteanAbbaofRome,2.

84AntoineandClaireGuillaumont,vagrelePontique:TraitePratiqueouLeMoine,Tomel,SC170(1971),204.

85Praktikos,57.

86ChaptersonPrayer,133.

87Lienhard,op.cit.,p.522also,Praktikos,4,6.

Page59 IntheSayingsoftheDesertFathersorApophthegmataPatrum,theabilitytodistinguishbetweenspirits,designatedbythetermdiakrisispneumaton,88doesnot appear,whilethetermdiakrisisanditscognatesarefoundinanumberofthesayingsoftheFathers.89InthewordsofAntony:somehaveafflictedtheirbodiesby asceticism,buttheylackdiscernment(diakrisis),andsotheyarefarfromGod.90DiscerningGodsvoice,however,didnotmeansomuchtodestroyones passionsastounderstand,and,asCassianadmits,togaincontrolofthembydiscernmentthroughprayer,andultimatelytobeabletousetemptationsasaninterior guideforthesoultogrowinprayer.91 AntonyseesdiscernmentofspiritsasacontinuousanddynamicmovementofthehumblesoultoitstruenatureintheimageofGod.Heinsistedthattheonlywayto growindiscernmentisthroughspiritualexperience.Inordertoadvanceintheabilitytodiscernspirits,onemustgrowinclaritywithinonesownspiritandprayerlife. ForAntony,asCassianadmits,thoselackingthetrainingprovidedbyoldermencouldinnowayacquirethisvirtueofdiscretionwhich,avoidingextremes,teachesthe monktowalkalwaysontheroyalroad.92 ForCassian,itisnurturingtheexperienceofhumilitybymeansofprayerwhichallowsonetogrowinspiritualselfknowledgethroughdiscernment.Itistheconfidence resultingfromthisexperiencewhichCassianrecognizesbesidesgraceashelpinggrowthindiscernment.Faithfilledconfidence93inprayerisalwaystemperedfor Cassianbyhumilityandpurityofconscience.94 CassianechoesthehumblethoughtsofAntony95inadvocatingtheimportanceofthespiritualadviceofoldermen: Whothenissoselfsufficientandblindastodaretotrustinhisownjudgmentanddiscretionwhenthechosenvesselconfessesthathehad
88FirstusedbySt.Paulin1Cor.12:10.

89Lienhard,op.cit.,p.520also,Dingjan,Ladiscretiondanslesapophtegmesop.

cit.,p.406.
90B.Ward,op.cit.,p.3.SeeAnthonytheGreat,8.Also,seep.61(EulogiusthePriest,

1)andp.190(Poemen,calledtheSheperd,170).
91Ibid.,p.171(notePoemen,28)andp.154(noteNisterus,2).

92Conf.2:2.

93Ibid.,9:32.

94Ibid.,9:33.

95B.Ward,op.cit.,p.2.SeeAnthonytheGreat,6.

Page60 needofconferencewithhisfellowapostles.WhenceweclearlyseethattheLorddoesnotHimselfshowthewayofperfectiontoanyonewhohavingthe opportunityoflearningdespisestheteachingandtrainingoftheElders,payingnoheedtothatsayingwhichoughtmostcarefullytobeobserved:Askthy fatherandhewillshowittothee:thineEldersandtheywilltellthee.(Dt32:7)96 WhenCassianmentionselderoroldmenitdoesnotimplyoldinagebutinthespirituallife.Infact,hewarnsagainsttheprestigeofyears:wearenotto followinthestepsorembracethetraditionsandadviceofeveryoldmanwhoseheadiscoveredwithgreyhairs,andwhoseageishissoleclaimtorespect.97 Inordertohelpdevelopcomfortablenessduringthejourneyinprayer,Cassianadvocatestheimportanceofaspiritualfather(elderorguide)whowastointercedeand mediateGod'sgraceforthedirectee.Theaimofthespiritualguidewastosetinmotionaninteriordynamic.Thisinteriordynamicrepresentedachangefromwhatone wastowhatonecouldbecome.98Spiritualdirectionwasacontinuingprocessusedtodevelopanongoingattitudetherewasalwaysmoretobecome.99 Whilehewastoteach,thespiritualguidewasalsotohelponerenounceselfsothatonecouldbeledtoperfectioninGodtrueperfectionisfoundonlywhenone renouncestheself,byslowlyrenouncingoneswillinindividualthings.100Inhisportraitofatruespiritualguide,Cassianinsistsonthevirtueofhumility,whichis necessaryfordiscernment.101Asimplediscussionwithaspiritualguidecanleadtogrowthinhumility,peaceinone'sprayerlife,andinnerfreedomfrom confession.102Theconfessionmentionedhereisnot
96Conf.2:15.

97Ibid.,2:13seeHausherrsSpiritualDirection,op.cit.,p.188. 98AswithClementofAlexandria,whowaspreoccupiedwithman'sbecomingmorespiritual,andOrigensconcernwithmanscompletionfoundinhisbecomingan

untarnishedimageofGod,Cassianbelievedthatbecomingmoreperfectinthespirituallifeinvolvedgrowthinthevirtuesbymeansofprayer. 99JosephJ.Allen,TheInnerWay:TheHistoricalTraditionofSpiritualDirection,SVTQ35,23(1991),257270. 100Tompidlk,S.J.,LadirezionespiritualenellOrientecristiano,Vitaconsacrata 16(1980),510. 101Conf.2:10. 102Ibid.,2:11.

Page61 asacramentalactasinourdailyandstrictsense,butanasceticalmeansofspiritualhelpinonesaspirationforspiritualperfectionespeciallyinprayer.AsHausherr says, Acarefuldistinctionshouldbemadebetweentwotypesofconfession,theaccusationofsinswithaviewtoabsolution,andtherevelationofthoughts withaviewtospiritualdirectiontobereceived.103 Thedirecteeopenshisconsciencetoaspiritualguide,whoisdistinguishedbyprudenceandexperienceinlife,inthehopeofreceivingthespiritualdirection,whichthe guidefeelsisneeded. WithinthemonasticlifeoftheChristianEast,spiritualguidancetookplaceprincipallyatthetimeofexagoreusis,104thatis,duringdetermineddailyencountersbetween thespiritualguideanddirectee.105Thedirectionorguidancewasmostspirituallyedifyingwhenthedirecteecommunicatedtothespiritualguideallshortcomings.As St.Paulsaid:letamanexaminehimself106Itwasduringthismanifestationofthoughtsthatonedevelopedtheabilitytoguardthemindandheart,recalling1Pet. 5:8:Besoberandwatchwellthedevil,whoisyourenemy,goesaboutroaringlikealion,tofindhisprey.ForCassian,thereisalwaysastrivingneedforrealismand opennesswithonesspiritualguideotherwiseonewillonlybevictimizedandunablethroughGod'sgraceinprayertobecomemoreChristlike.107 2.SPIRITUALLIFE Aswebegintoexperiencetheexplosivegrowthofthecomputerage,temptations108becomestrongertosuccumbtotheenticementsof
103HausherrsSpiritualDirection,op.cit.,p.99. 104Thatis,manifestationofthoughts(exagoreusistonlogismon)orthemovementofspiritsasdistinctfrompurelysacramentalconfessionwhichwasmadeto

onlyapriest.
105Tompidlk,Ladirezionespirituale,op.cit.,p.509.

106Cf.1Cor.11:28.

107B.Ward,op.cit.,p.32.SeeAmounofNitria,3.Also,seeConf.2:13,23:11andRom.7:23.

108Seepart2inChapter2.

Page62 computercapabilities109andneglectthepracticeoffundamentals.Thecomputerizationofsocietyinundatedwiththedrivetowardimmediategratificationhas highlightedtheneedforsomeformofpatience110andtheabilitytodealwiththenotoriouslyshortattentionspanofmanyyoungAmericans.Againstaconstantrefrain thatwearedumbingdowntheAmericaneducationalsystem,thereisthedeepseatedrealizationthatthereisnosubstituteforpracticeandthedevelopmentof fundamentalskills.Thegrowthprocessintheeducationalsystemaswellasinthespiritualrealmislikeamarathon,notasprintmaturityandconfidencearedeveloped andnurturedoverthelonghaul,whereconfidencewithoutcompetenceisshortlived.Weexpectterrifyinglylittleoftodaysstudents,andtheyarerespondinginkindin fact,forsocietyingeneralthereexistsagrowingindexofacceptanceoflowerstandards.Likethegrowthprocessinmathematicaldevelopment,maturityinthespiritual lifeisdevelopedinstagesfromthemorepracticalandexternaltothemoretheoreticalandinternal,whilealwayskeepingonesprioritiesrightandinview. Inaworldoftenobsessedwiththeouter(external)qualitiesoflife,theworksofJohnCassianspeaktotheimportanceoftheinnerlife111andtheneedtonourishan internaldisposition,especiallyinprayer.ForCassian,thereisarelationshipbetweentheinnerlifeandprayer.Growthinprayer,112especiallypureor contemplativeprayer,isdirectlyrelatedbyCassiantothegradualtransformationintotheimageandlikenessofGod.113Itisthisprocessofgrowth,thisgrowthin perfectionbywayofprayer,whichCassianassociateswiththeimageandlikenessofGod.WeimitatethesaintswhoarethosewhowerepliableinallowingtheHoly SpirittosanctifythemastheygrewinlikenesstotheImagewhoisChrist.

109Intheareaofmathematics,forexample,computertechnologycanbeusedtoenticethebeginnerintoappreciatingonlytheanswer(orexteriorresult)while

minimizingtheimportanceoftheprocess(orinteriorresult)usedtoobtainit.It'sacaseoffool'sgold:allvelocitynocoherence. 110Seepart1inChapter2. 111Cf.Conf.,FirstPreface,4.

112GrowthinprayerforCassianisconditionedbyapuritascordisandthemysticalelementisfoundintheilluminatiosanctiSpiritus(cf.Conf.14:9).Human

endeavorinthestudyofScriptureisneededintheformationoftheinternaldisposition,becausegracedoesnotasarulepresupposehumaninertiaandsloth,butthe activityofthenaturalpowers. 113Seefootnote#26inChapter1cf.Confi.lO:l,2,3,5,611:7,9.

Page63 TheprincipalintentofCassianisthatofformingabovealltheinterioroftheperson.114EachpersonistransformedwithChrist'shelpbymeansofprayerthis transformationis,however,gradual.Thegradualcontrollingofone'spassionsisthenfollowedbyacquiringthroughprayertheneededvirtuesforperfection.115 BecausethespiritualityofCassianistheocentric,thetransformationthroughprayerfromimagetolikenessconsistsinthecontinualforceofdeificationconsideredunder twoaspects:oneanactiveorpracticalmode,andtheotheracontemplativeortheoreticalmode.Theactivemodeisconcernedwiththepracticalexerciseofvirtue throughdiscernmentinprayer.Itisinthisactivemodethatonebeginstodevelopaprayerfuldispositionwithtwocharacteristics:(1)apracticalandoptimisticviewof thespirituallifeand(2)aconsciousunderstandingthatspiritualgrowthneedscontinualnourishment. PRACTICALANDOPTIMISTICVIEW Whileinhislateryearsheseemedtosaythatsolitarylifewasnotpracticalinspiteofitstheoreticalexcellence,CassianneverthelessutilizedtheEvagrianpreoccupation withthemind116inthepracticalaspectsofprayerbyemphasizingtheimportanceoftheconditionofthemindbeforeprayer,117Ingeneral,Cassianhasapractical andoptimisticviewofthespirituallifeinwhichthedegreeorlevelofprayerisnotasimportantastheinternaldispositionbeforeandduringthatprayer,forevenatthe loweststageofprayerthesoulcanfinditselfinundatedwithanabundanceofspiritualfervorandtheexperienceofpureprayer: Etindeest,quodinqualibetmensuraquispositusnonnumquampurasintentasqueprecesinuenituremittere,quiaetdeilloprimoethumiliordine,quiest suporrecordationefuturiiudicii,isquiadhucsubterrorisestpoenaacmetuexaminisconstitutusitaadhoramconpungitur,utnonminorespiritusalacritate deobsecrationispinguedinerepleatur,quamillequiperpuritatemcordissuimunificentiasdeiperlustransatquepercurrensineffabiligaudiolaetitiaque resoluitur.Incipitenimsecundumsententiamdominiplusdiligere,quiasibimetamplioracognoscitindulta.118
114Cf.Inst.praef.

115Cf.Conf.14:3.Seepart3inChapter2.

116Marsili,op.cit.,p.53.

117Cf.Conf.9:3.

118Ibid.,9:15,Emphasismine.SeeSC540958),5253.

Page64 Ifwereflectontheunityofthistext,weseeadynamicrelationshipbetweentwodegreesofperfectioninprayerandthepracticalwordsofJesus.Discerningthe structureofthetextisprerequisiteforanyproperinterpolation.Herethestructureisframedbytheverbsisfoundtoofferup(inuenituremittere),istouched(by [contrition])[conpungitur],isfilled(with)[repleatur],gazesonconsiders(perlustranspercurrens),isovercome(with)[resoluitur],andbeginsto love(incipitdiligere).Whilethereisadefinitesenseofsymmetryandpracticalitybetweenthefirstandlastlines,thecoreofthetextiscontainedwithinthelinesit (thesoul)sensesthisverymomentdeeplytouchedbycontrition.Fromtheabundanceofitsobsecrationburstsforththeenthusiasmofthespirit,andit(thesoul)is completelyfilledbyit,notleastthatwhich,inthesplendorofitspurity,considersthegooddeedsofhisGod,andisovercome,inthissight,withjoyandineffable jubilation(itaadhoramconpungitur.resoluitur).Thiscoreimpliesdynamicmovementtowardthepossibleexperienceofpureprayer(joyandineffable jubilation[ineffabiligaudiolaetitiaque]orenthusiasmofthespirit[spiritusalacritate])oncethereisabeginningonthepathtowardaperfectstateofpurity.Thereis acorrespondinganddynamicsensegiventotwosetsofwordsinatwolevelmovementtowardtheexperienceofpureprayer:istouched(by)correspondstoand impliesgazesonandconsidersonthefirstlevelofthismovementwhileisfilled(with)correspondstoandimpliesisovercome(with)onthesecondandhigher level.GiventhepracticaloptimismofthebeginningofthistextandtheimportancethatCassianplacesontheinternaldispositionbeforeandduringprayer,thekey wordsherepertaintothefirstlevelandthemoreinclusivetermistouched(by),whichhighlightsthesignificanceofthelastlinecitingthepracticalwordsofJesusfrom Lk.7:47.119Cassianispracticalaswellasdynamicallyoptimistic,forthecoreofthetextsupportsthepracticalwordsofJesusandunfoldstheoptimisticviewthat evenatthemostelementarystageofonesprayerlife,onemayofferuppureanddevoutprayers. ThereisagrowthprocessinprayerforCassiananditisconditionedlittlebylittlefromthestateofthesoulbeforeprayertoitsconditionduringprayer.AsCassian admitsthroughGermanus:

119ForthisreasonItellyouthathersins,hermanysins,musthavebeenforgivenher,orshewouldnothaveshownsuchgreatlove.Itisthemanwhoisforgivenlittle

whoshowslittlelove.

Page65 Quantumitaqueopinionostrasesehabet,cuiuslibetartisseudisciplinaeperfectionecesseestutaquibusdammollibusincipiensrudimentisfacilioribus primumactenerrimisinitiisinbuatur,utquodamrationabililactenutritapaulatimeducataquesuccrescatatqueitaabimisadsummasensimgradatimque conscendat:quibuscumfueritplanioraprincipiaetquodammodoianuasadreptaeprofessionisingressa,adpenetraliaquoqueperfectionisetexcelsa fastigiaconsequenteretabsquelaboreperueniat.Namquemadmodumpronuntiarepuerorumquispiamsimplicespoteritcopulassyllabarum,nisiprius elementorumcharacteresdiligenteragnouerit?uelquomodocitatamlegendiperitiamconsequetur,quibreuesetperangustasdeseriptionesnominum necdumestidoneusconiugare?quaautemrationeisquiperitiagrammaticaedisciplinaeminusinstructusestuelrhetoricamfacundiamuelphilosophicam scientiamconsequetur?120 Inthistextwefindapracticaldescriptionofthegrowthprocessfortraininginperfection.Theunityofthetextisenclosedwithinastructurethatdescribesthisprocess. Thisstructureisreinforcedbythepracticalquestionsattheendofthetextwhichsupportinasymmetricalfashionthefirstline.Thecoreofthetextiscontainedwithin thelinesthusnourishedaswithafortifiedmilk,thespiritgrows,andriseslittlebylittleandbydegreesfromthemosthumblethingstotheloftiest(utquodam rationabililacteconscendat).Ifwereflectonthestructureofthetext,weseedynamicmovement(inwardandupward:inmostshrineloftyheights[penetralia fastigia])andarelationshipofcompletenessbetweenthewords(must)begin([necesseest]incipiens),(may)growup(succrescat)and(will)arrive (at)[perueniat].Becauseoftheconcernfortheconditionofthesoulintheprocessofgradualdevelopmentfrombeforetoduringprayer,thekeywordinthe coreistogrow.ThecentralideaforCassianisthegrowthprocessinperfection,whichisconditionedgradually(littlebylittle[paulatim])andbydegreesand stepbystep(sensimgradatimque),towardarrivingatcontinualrecollectionofGodinprayer,bybeingnourished. CONTINUALNOURISHMENT ThenourishmentinthegrowthprocessforCassianbeginsbeforethetimeofprayer,asheemphasizesbycitingAbbotIsaac:whatwe
120Conf.10:8.Emphasismine.SeeSC54(1958),8283.

Page66 wouldbefoundwhenatourprayers,thatweoughttobebeforethetimeofprayer.Foratthetimeofitsprayersthemindcannothelpbeingaffectedbyitsprevious condition.121AgradualconformingtotheimageofGodallowsforthecontinualrecollectionofGodwheretheelementaryphasesofprayerareinthemselvesstates ofrecollectionwhichhelpinprayingthroughtheactivityofthememory,122Inordertominimizeanyinjuriousoccupationoftheheartatthetimeofprayer,Cassian highlightstheimportanceofthememoryasnourishmentinthegrowthprocess,especiallyitsroleinthequalityofprayer123anditsfunctiontoawakenconscience.124 TheprocessofspiritualgrowthforCassianinvolvespracticebecausetheperfectionofeveryhearttendstocontinualandunbrokenperseveranceinprayer,forthesake ofwhichwepracticeallbodilylaborsaswellascontritionofspirit.125AccordingtoG.I.Gargano,thememoryofHolyScripture(memoriaScripturarum)for Cassianoffered

121Ibid.,10:14.

122Ibid.,9:3,1415,2526,28,3410:35,1011,13. 123Ibid.,14:13.Cassianmakesadistinctioninthespiritualrealmbetweenmemorization(wherethereisafeedingontextsfromScripture[especiallypsalmverses],and

afreedomtolistenandallowGodtoactontheheart)andasearchfordiscernedmeaningorunderstanding(ofthepast,present,andfuture).Otherauthorsmayhave usedpsalmversesforprayer,butCassianwasprobablythefirsttoarticulatethisuseofScripturetodevelopcontinuousprayerandeventuallytominimizeanygap betweenmemoryandunderstanding.CassianadmitsthroughAbbotIsaacthatpenetratedbythesamesentimentsinwhichthepsalmhasbeensungorcomposed,we become,sotospeak,theauthors.Instructedbyourownexperienceswearenotreallylearningthroughhearsaybuthaveafeelingforthesesentimentsasthingsthat wehavealreadyseentheyabsolutelydonothavetheeffectofbeingcommittedtoourmemory,butwedeliverthemfromthebottomofourheart,asiftheywere feelingsnaturallythereandpartofourbeingitisnotthereadingwhichmakesuspenetratethemeaningofthewords,buttheacquiredexperience.(Conf.10:11. Emphasismine.SeeSC54[!958],9293).

124Ibid.,9:1415,26,2810:11.Cassianhighlightsthecapacityofmemoryinthosetroubledbytheguiltofahumbledconscience(Conf.17:17)andinwhom

consciencebites,asitwere,justlikethepricksofoursinssmitingourheart(Conf.9:29).
125Ibid.,9:2.ForCassian,growthinthevirtues,especiallyhumilityandpatience,nurturesgrowthinfaithfilledconfidenceduringprayer,whereonenolongerdepends

onexternalsbutnowreliesonaGodcenteredinternaldisposition(cf.Conf.18:16seemyarticleonPatience,p.172).Heunderstandsconfidenceaspartofthe internaldispositionwhichflowsfrompurityofconscienceandisalwaystemperedbyhumility(cf.Conf.9:33seepartoneinChapter1).

Page67 thepossibilitytostabilizeanorderandsuccessioninthepraxis126ofexpulsionofviceandattainmentofvirtue,wherethebasicingredientsinthisprocesstowarda Godcentereddispositionforpureprayerarememory127filledwithScriptureandgoodthoughts.Thestabilizationwiththeaidofpsalmversesallowedforspiritual growthinpurityofheart,internalpeace,andeventuallyincessantprayer.128 Whetheritwasthecommunitysritualoffice,129lendingitselftononcontinuousprayerofthehours,orprivatepersonalprayer,130whichcouldpossiblyleadto incessantprayer,CassianrecognizedtheimportanceoftheexampleofJesusandtheuseofHol3,Scriptureinprayer.131Personalsilentprayerwasattheveryheart ofcommonprayer,andtherecitationoftheScripturessustainedprivateprayereachPsalmincommonprayercouldbefollowedbyaperiodofsilentprayer,and privateprayercouldbenurturedbyHolyScripture.NourishmentfromScriptureinthepracticeofprayerhelpedfuelthepreparationanddispositionofthesoulfor growthintheperfectionofprayerandprogresstowardGod: quisquisautemexhocproficiensstatunonsoluminnocentiaesimplicitatempossidet,sedetiamdiscretionisuirtutemtmitusuirulentorumserpentium exterminatoreffectusesthabenscontritumSatanansubpedibussuis,etadfiguramrationabilisceruimentisalacritateperuenit,pasceturinpropheticis atqueapostolicismontibus,idestexcelsissimiseorumacsublimissimissacramentis.Quorumiugipascuouegetatusomnesquoquepsalmorumadfectusin serecipiensitaincipietdecantare,uteosnontamquamaprophetaconpositos,
126Cf.Conf.14:3seeLaCllatioXIVdiGiovanniCassianobyG.I.Gargano,PontificioAteneoAnselmiano,Rome,1991,p.43. 127WhileEvagriuswarnedthatthememorymustbecontrolledwhenweseektopray(el.ChaptersonPrayer,4446),Cassianunderstoodmemoryandones

thoughtsasimportantpartsofthespiritualstruggleforgrowthinprayer.Nevertheless,Cassianbelievedthattheemptymindmightbedangerous(of.Conf.1:17Inst. 2:15).AnimportantmeansforCassiantoattainasenseofunityinprayerwherethemindandheartareconcentrateduponGodwastheutilizationofmemorywithHoly Scripture(el.Conf.1:17,14:10).Theinnerstruggletodevelopaspiritualturntoonesmemorywasgradualandeffeetedaspiritualtransformationwhichhelpedto establishaprayerfuldisposition.AsR.Hutchadmits,memorycanopenadimensionofconsciousnessthattranscendsnatureandthusshowsspiritualpurposeof life(el.Memory:GristoftheSpiritualLife,SVTQ32,3[19881,226). 128Seepart2inChapter1. 129Cf.Inst.23. 130Cf.Conf.910. 131Ibid.,10:13.

Page68 seduelutaseeditosquasiorationempropriamprofundacordisconpinctionedepromatuelcerteadsuampersonamaestimeteosfuissedirectos, eorumquesententiasnontunctantummodoperprophetamautinprophetafuisseconpletas,sedinsecotidiegeriinpleriquecognoscat.132 Inthistext,wefindaunifiedandsystematicstructurepersonalizingtheexperienceoftheriseinperfectionofprayer.ThestructureisframedbyCassianwiththewords advances(proficiensstatu),becomes(effectusest),thriving(on)[uegetatus],andarefulfilledandcarriedout(geriinplerique).Thecoreofthetextis symmetricallyframedbetweenpracticalbeginningandendingstatements,whichrefertoOldTestamentpassages133andpersonalizethegrowthexperienceinthe perfectionofprayer.Thiscoreiscontainedwithinthelinesinvigoratedbythisfoodfromwhichheisconstantlybeingnourished,hebecomesfirmlyconvincedatthis pointofallthesentimentsexpressedinthepsalms,thatherecitesthemhenceforth,notashavingbeencomposedbytheprophetbutasifhehimselfweretheauthor, andasapersonalprayerwiththedeepestcompunction(quorumiugipascuouegetatusdepromat).ThekeywordshereforCassianaretothrive (on)[continually]sothatoneisabletogrowspirituallybyinternalizingScripturetothriveonincludesnotonlytheprocessofreceivingenoughnourishmenttosustain lifebyfeedingonbutalsothemoredynamicpotentialforqualitygrowth.Thisincludesacombinedmovement:totake(in)tobegin(tosing)toutter(with). Cassianispracticalinhisanalysisofthedynamicmovementfromadvancingwithsimplicityofinnocenceanddiscretion134tobecomingcapabletothrive continuallyinthisstateandowning135thePsalmsasone'sownprayer.
132Ibid.,10:11.Emphasismine.SeeSC54(1958),9192.

133Ps.104:18,Prov.30:26.

134SeeChapter3(part1above). 135Inyourspiritualjourneyofprayerareyouanownerorjustashopper?Theownershiphereisofspiritualmeaningsexperiencedastheconcomitantresultsofa

steadfastnessofheartandincessantprayer(cf.Conf.10:14).GrowthinprayerforCassianisnurturedbypatientselfcontrol,discretion,andcharity.Withoutpatient selfcontrolanddiscretion,themind(intheshoppermodeandoftencaptivetoafluctuationoffeelings)experiencesinprayeralukewarmnessorhalf heartedness,asattestedtoinRev.3:1516(Iknowallaboutyou:howyouareneithercoldnorhot.Iwishyouwereoneortheother,butsinceyouareneither,but onlylukewarm,Iwillspityououtofmymouthcf.Conf.4:12,19).Growthindiscretionallowsforafocuseddevelopmentinprayerhowever,focusingwithalackof selfcontrolencouragesthemindtoexperiencealightness,animmediatetemptationtojumpfromonescripturaltexttoanotherwithoutspirituallysavoringand listeningforGodspresenceinany

Page69 Prayerisdynamicallycyclic(withanoutwardinwardoutwardmovement)forCassianitispromptedbyScripturewhichistakenin,allowedtoaffecttheheart,and madeonesownonlytobefulfilledinone'sdailylife.ThecontinualnourishmentfromScripturehelpstosustainthequalityofspiritualgrowthandreducetheprobability ofanindiscernibleexperience.

particulartext(cf.Conf.10:13),andonebecomesatoucherortasterofspiritualmeanings.

Page70 Thispageintentionallyleftblank

Page71

CHAPTER4 JOURNEYSINPRAYER
ThespiritualjourneyforCassianisauniqueandgradualconformingtotheimageofGod,theconcomitantresultofcontinualrecollectionofGodandunceasing prayer.1Hismainconcerninthisjourneyisthegoaloftheasceticallifeanditsdevelopmentwithinthecontextofagrowinglifeofprayer.2Whetheritisthe communitysritualoffice,3lendingitselftononcontinuousprayerofthehours,orprivatepersonalprayer,4whichcanpossiblyleadtoincessantprayer,5Cassian recognizesthatwhatcountsmostistheimportanceoftheresultinginternaldisposition6andnotafixedformofwordsfromprayerformulas.Itisthemalleable receptivityoftheinternaldispositionwhichcanbeaffectedbytheHolySpiritorevilspiritsforgrowthtowardeternallifeordeath,respectively.Amongthemany spiritualjourneysmentionedbyCassian,twojourneysinprayerstandout,atleastforthisauthor. 1.LUKEWARMNESSTOSTEADFASTNESS PrayerisdynamicallycyclicforCassianandispromptedbyHolyScriptureinathreeprongedmovement:takenin,allowedtoaffecttheheart,andmadeonesown onlytobefulfilledinonesdailylife.Thismovementhasmanyanalogiesineverydaylife,oneofwhichis
1Cf.1Thess.5:17.

2NJH,p.193.

3Cf.Inst.23.

4Cf.Conf.910.

5Seepart2inChapter1. 6AsoneoftheApophthegmataputsittheCanaanitewomancriesout,andsheisheard(Mr.15)thewomanwiththeissueofbloodissilent,andsheiscalled

blessed(Lk.8)thephariseespeaks,andheiscondemned(Mt.9)thepublicandoesnotopenhismouth,andheisheard(Lk.18)(cf.BenedictaWard,SLG,The SayingsoftheDesertFathers.TheAlphabeticalCollectiontranslated,withaforwardbyB.Ward,SLGandprefacebyMet.AnthonyofSourozh[Kalamazoo: CistercianPublications,1984],pp.5758.SeeEpiphanius,6).

Page72 experiencedinanymaterialisticandpermissivesocietyandiscommonlyreferredtoastheshopperbuyerownermentally.Asocietyheldcaptivebythismentality isoneinwhichmoralandethicalvaluesareminimizedandpeoplearerepelledbymaterialismyetadmittobeingcaughtupinittheysaytheyfeelunderconstant pressure,workingtoomuchandneglectingfamilylife,yettheyarereadytoworkevenlongerhoursformoremoneytheysaytheyaretroubledbywidespreadpoverty yetesteemwealth.Inasocietywithincreasingadulteryanddivorcerates,whereyoungadultsliveforthemomentinanatmosphereofmoralindifference,thereisa growingneedforwhatCassianwouldcallsteadfastofheartwithamoralcompassandnottheficklelukewarmnessofexpediencysomemoralcompassisneededto guidethechoiceofcareers,attitudestowardwork,andpatternsofspending. WhileitistruethatCassianaddressedaWesternaudience.therewasstillaprocessofadjustmentthatcanbedetectedatmanylevelsofhiswork.Hepromisedinthe Institutes,forexample,tomodifythecustomsofEgypt,placinglessemphasisonelementswhich,becauseoftheseverityoftheclimate,orowingtosomedifficultyor diversityofhabits,isimpossibleinthesecountries,orhardanddifficult.7Thisiscertainlyapracticalandtactfulambiguity,withimplicationsthatcouldnotbeavoided. HerreferredratherpointedlytotheperfectionoftheEgyptians,andtotheirrigorousteachingandpractice,whichwas,hesaid,beyondimitation8Hefeltthathe wasdealingwithmenandwomenwho,becauseoftheirtotalneglectorhalfheartedendeavor,arelessacquaintedwiththisdegreeofpurity9hethoughttherewere fewinhisaudiencelikelytohaveachievedsuchperfection,especiallyinthedangersofspiritualpride.10 WhileCassiandeplores,butadmits,theneedtomodifytheteachingoftheEast,hestatesthat ifitshouldhappenthatanyonethinksthesethingsimpossible,oratleasthardtobear,eitherforapersoninhisposition,withhisambitions,orforaman anxioustocontributetothebenefit,andshareinthedailylife,ofothers,thenlethimjudgetheirvalue,notaccordingtohisowninsignificantabilities,but ratheraccordingtotheexcellenceandperfectionofthosewhospeakaboutsuchmatters.11
7Inst.,preface.

8Ibid.,3:1.

9Ibid.,6:20.

10Ibid.,12:24.

11Conf.,firstpreface,6.

Page73 Cassiansassessmentofthecenobiticlifewaslinkedwiththespiritualweaknesshethoughthesawaroundhim.Sheerpublicitywastobethesafeguardofvirtuethe scrutinyofotherswouldpreventbackslidingandspuramonkontogreaterausterityandobservance)12Eachpersonhassocialqualitiesthatdemandasocial schooling.13Thisschoolingwouldhelpprovideappropriatedisciplineandnourishaninteriordispositionforprayer. ProgressinthespirituallifeisforCassiandirectlylinkedtogrowthinprayer,sinceperfectionoftheheartrestsincontinualandunbrokenperseveranceinprayer.14 Nevertheless,togrowinperfectionmeanstogrowinthevirtues,especiallyhumilityandpatience,andtogaincontrolofonesthoughts,feelings,andpassions.Without patientselfcontrol15anddiscretion,16themindexperiencesinprayerthelukewarmnessorhalfheartednessattestedtobyJesusinRev.3:151617and languishesinastateofindecision,referredtohereafterastheshoppermode. SHOPPERMODE Intheshoppermodeweareoftenheldcaptivetoafluctuationoffeelingsandfinditdifficultatbesttomakeupourmindsindecisionreignsinourhearts.Inthisstate ofindecisionitisdifficultatbesttofocusthemindandheartforanylengthoftime,letalonepray.Inordertobegintoremedythisdifficulty,Cassianappreciatesthe importanceofarepetitivefocusonprayeraswellasneitherfightingnorfocusingonintrudingthoughts.18Evenmanuallaborhastobeseenwithinproperlimitsof discernedcontrolsothatitremainsanaidandnotahindrancetoprayer.19Thediscernedcontrolofearlyfaultsallowsforlateronesto
12Cf.Inst.6:3Conf.1:20,5:12.

13Cf.Conf.5:4,18:12.

14Conf.9:2. 15Seepart3inChapter2.Ingeneral,selfcontrolherereferstothecontroloveranypureinstinct,whichenablesustoresisttheHolySpiritandtofollowalifeofthe

flesh.
16Seepart1inChapter3. 17Iknowallaboutyou:howyouareneithercoldnorhot.Iwishyouwereoneortheother,butsinceyouareneither,butonlylukewarm,Iwillspityououtofmy

mouthJesuscondemnsthestateofselfsatisfactionandlukewarmness(of.Conf.4:12,19).AccordingtoScripture(of.1Cor.3:23,2:1415Gal.6:1),asCassian relatesinConf.4:19,therearethreekindsofsouls:carnal,natural,andspiritual.Ofthese,thenaturalsoul,whichischaracterizedbylukewarmness,istheworst,foras Cassianrelates:Wehaveoftenseenthosewhowerecoldandcarnal,i.e.,worldlymenandheathen,attainspiritualwarmth,butlukewarmandnaturalmennever. 18Seepart2inChapter1. 19Cf.Inst.2:14,3:2,2:12Conf.9:56.

Page74 bechecked20andnurturesaGodcenteredinternaldispositionforprayer.21 Theultimategoal,thetelos,ofthespiritualjourneyforCassianissummarizedinhisfirstConference:itisforthekingdomofheaventhatwedoallthis.Nevertheless,the immediateend,thescopos,ispurityofheartthroughspiritualgrowthinprayer,andthishadtobeobtainedifonlygraduallyinorderforthetelosevertoberealized. Cassianknewthatwhateverhelpsleadustowardpurityofheartwemustpracticewithallourmight,butwhateverseparatesusfromitwemustshunasaharmful danger22heknowsthateachsoulinprayerisstirredandshapedinaccordancewiththemeasureofitspurity,23andheunderstandsdiscretionasstrengthening prayer.24 Disciplinedemandsdiscretion,forasCassianrelatesfromtheblessedAntony,discretionisthecharismofproperjudgmentwhichhelpsoneavoidthesinofexcessin anyundertaking: discretionalonewaswanting,andallowedthemnottocontinueeventotheend.Norcananyotherreasonfortheirfallingoffbediscoveredexceptthat astheywerenotsufficientlyinstructedbytheirelderstheycouldnotobtainjudgmentanddiscretion,whichpassingbyexcessoneitherside,teachesa monkalwaystowalkalongtheroyalroad,anddoesnotsufferhimtobepuffedupontherighthandofvirtue,i.e.,fromexcessofzealtotransgressthe boundsofduemoderationinfoolishpresumption,norallowshimtobeenamoredofslacknessandturnasidetothevicesonthelefthand,i.e.,under pretextofcontrollingthebody,togrowslackwiththeoppositespiritoflukewarmness.25 Itisthelukewarmorhalfheartedperson,satiatedandpleasureriddeninmediocrity,whoisspitoutoftheLordsmouth.26Lackofdiscretionholdsapersoncaptive inthisstateoflukewarmness,for,asCassianadmits,onceheisinfectedbythismiserableplagueandisasitwereunstrungbyit,hecannolongerofhimselfdiscern whatisperfectnorlearnfromtheadmonitionsofanother.27However,growthindiscretion
20Cf.Conf.5:10.

21Seepart3inChapter2.

22Conf.1:35.

23Ibid.,10:6.

24Cf.Inst.5:9Conf.2:4.

25Conf.2:2.Emphasismine.Notealso4:12,24:24.Cassianwillbeoneofthefirsttoemploytheimageoftheroyalroadaboutdiscretion.

26Ibid.,4:19.SeeRev.3:1516.

27Ibid.

Page75 allowsthehearttoenterintoabuyermodeandencounternotalukewarmnessbutalightnessinspiritualfeelings,wheretheheartisstillunabletopenetratemeaning andlivesonlyonitssuperficialperimeterbutnowrefusestoletgoofGod.Nevertheless,lifeontheheartssuperficialperimeternecessitatescarefulexaminationof thosespiritswhichaffectonesconscience28andheightensthestrugglewithonesinnerdemons. BUYERMODE Thebuyermodeischaracterizedbyadeliberatesenseofcalculation,whichmoreoftenthannotresultsintakinghalfmeasuresbutrarelyamountstoafull commitment.Theneedforgrowthindiscretionandexamination29ofconscienceisparamounthere,especiallyindealingwithselfdelusion.Thebuyerconservesself will,30whiledeludinghimselfintobelievingthathehasgottenridofit.Thisdelusionisremarkablyapparentinspiritualreading,forasCassianadmits, whenthemindhastakeninthemeaningofapassageinanyPsalm,thisinsensiblyslipsawayfromit,andignorantlyandthoughtlesslyitpassesontoatext ofsomeotherScripture.Andwhenithasbeguntoconsiderthiswithitself,whileitisstillnotthoroughlyexplored,therecollectionofsomeotherpassage springsup,andshutsouttheconsiderationoftheformersubject.Fromthistooitistransferredtosomeother,bytheentranceofsomefresh consideration,andthesoul

28Ibid.,1:20see1Jn.4:1.NoteInst.5:9,7:21,30,8:4,12:6,27Conf.2:13,4:15,9:8,15,19,29,3334,11:8,13:12,14:14,17:17,25,18:15,19:3,1113,16,

20:5,7,21:8,22,36,23:17,19.
29Cf.Conf.19:1112,20:5Inst.12:27.Cassianunderstoodconfidenceasbeingpartoftheinternaldispositionoftrueprayerwhichflowsfrompurityofconscience

andwasalwaystemperedbyhumility(Conf.9:33)itwasprayerinfaithfilledconfidence(Conf.9:32)whichwasheardbyGod.
30AccordingtoTompidlk,selfwillisthepassionatemovementthatfollowsthelogismos,theevilthought[SHI,p.256].Forthedangersofselfwill,see

DorotheosofGazaforex.,DorotheosofGaza:Discourses&Sayings,trans.EricP.Wheeler,CSS33(1977)8283,8789,123124,239forDorotheos, nothinghelpsmensomuchastocutoffselfwill,fortherebyamanpreparesthewayfornearlyallthevirtuesfromthiscuttingoffofselfwillamanprocuresfor himselftranquilityandfromtranquilityhecomes,withthehelpofGod,tosereneindifference(p.88)(seeapatheiaEvagrius,Praktikos5768onthewhole,Evagrius understoodapatheianotnegativelybutpositively.Itisnotapathyinthemodernsenseofthewordbutthereplacingofoursinfuldesiresbyanewandbetterenergy fromGod.Itreferstoastateofthesoul,aphaseinthegrowthinprayertowardperfection[of.Praktikos64,andnotetheconceptofhesychasm]).

Page76 alwaysturnsaboutfromPsalmtoPsalmandjumpsfromapassageintheGospelstoreadoneintheEpistles,andfromthispassesontotheprophetic writings,andthenceiscarriedtosomespiritualhistory,andsoitwandersaboutvaguelyanduncertainlythroughthewholebodyoftheScriptures,unable, asitmaychoose,eithertorejectorkeepholdofanything,ortofinishanythingbyfullyconsideringandexaminingit,andsobecomesonlyatoucheror tasterofspiritualmeanings,notanauthorandpossessorofthem.31 BecausethereexiststhetendencyforthemindinprayertobecomeonlyatoucherortasterofspiritualmeaningsjumpingfromoneScripturalpassagetoanother becauseofthefluctuationoffeelings,Cassianadvocatedselfcontrolsothattheriseandfallofourfeelingsmaynotbeinastateoffluctuationfromtheirownlightness, butmaylieunderourowncontrol.32 WhilebeingabletodealwithafluctuationoffeelingswasimportantforCassian,itpaledinsignificancetotheselfcontrolofpassions.Thepassionswerehabitsofthe mindorbehavior,andtheprocessofundoingwasagradualone.33Cassianwasarealistandknewtheimportanceoffirstgettingthebodyundercontrol34andthen allowingforagradualeradicationofthebasicegotisticalinstinctsthatattachustotheworld.35Heunderstoodthatitwasimportanttocontrolthepassionsbefore tryingtodestroythem,36especiallyiftheinnerspiritualstrugglewastobeminimizedandincessantprayerwastobenurtured.
31Conf.10:13.Emphasismine.

32Ibid.Emphasismine. 33ForCassian,thereexistsanorderintheprocessofundoingpassions,especiallywhenitconcernshabitsofthemindorbehavior.Thereisagrowthprocessin

knowledgeforCassian,fromthepracticaltothespiritual(cf.Conf.14:9)thepracticeofprayercanproceedtounceasingprayer.Likewise,thegrowthindiscretion allowsforcontrolofimproperbehaviorandleadstothecontrolofimproperthoughtsasCassiansays,ifamanisnotabletocontrolpassions,whichareopenly manifestandarebutsmall,howwillhebeablewithtemperatediscretiontofightagainstthosewhicharesecret,andexcitehim,whennonearetheretosee?(Inst. 5:20).Unlikethementalityofagenerationagowhenthesocialandethicalpreoccupationwaswithbehavior,nowthereisagrowingawarenessofanistmentality,a preoccupationwiththoughtswhichare,forexample,sexistorfeminist,tomentionafew.Nevertheless,forCassianitisthememoryfilledwithHolyScriptureandgood thoughtswhichaidedgrowthinpurityofheartbymeansofprayer.HeemphasizesintheFirstConferenceandreiteratedinthetenththateachsoulinitsspiritual struggleisstirredandshapedduringthetimeofprayerinaccordancewiththemeasureofitspurity.ForCassian,thetimeofprayerandincessantprayerarenot mutuallyexclusiveexpressions(seepart2inChapter1). 34Conf.2:2. 35Cf.Inst.5:34. 36Cf.Conf.14:3.

Page77 OWNERMODE Theinnerspiritualstruggleintensifiesasapersonsinteriorlifeofperseveranceinprayerdevelops.Asprayermatures,discretionhelpstomoderateexcessesand nurturegrowthofvirtues.Theenemydoesitsbesttoattackthevirtuescreatedbyagrowinginteriordispositioncenteredonprayerandapersonshardlaborand perseveranceduringprayer.37 Itisgrowthinselfcontrolwhichallowsustofocusmorecompletelyandachieveasteadfastnessofheartwherewebecomenotonlyatoucherortasterbutalsoan ownerofspiritualmeanings.TheownermodehereforCassianisofspiritualmeaningsexperiencedastheconcomitantsymbioticresultofsteadfastnessofheart andincessantprayer.AsCassiansays: Therearethreethingsthatmakeashiftingheartsteadfast:watchings,meditation,andprayer,diligenceinwhichandconstantattentiontowillproduce steadfastfirmnessofmind.Butthiscannotbesecuredunlessallcaresandanxietiesofthispresentlifehavebeenfirstgotridofbyindefatigablepersistence inwork,dedicatednottoavaricebuttothesacredusesofthemonastery,thatwemaythusbeabletofulfilltheApostlescommand:Praywithout ceasing(1Thess.5:17).38 IfthereisacharacterizingelementoftheownermodeforCassian,itistheinnerfreedomexperiencedfromtheintegrationofheartandprayer.Integrationhere forCassianisfacilitatedbytheexamination39ofconscienceandmeasuredbythedepthofrealizedinnerfreedomitistheconscience,whichbitesus,40thatisour guide41andgivesthesurestproofofpardon.42 2.SOLITUDETOOPENNESS Whileheitemizesthedistinctionbetweenabstinenceandchastity,Cassianhighlightstheimportanceofthestrugglewithpassionsintheformerandtheloveofpurityin thelatter.Nevertheless,itisthejourney
37Ibid.,2:13,7:6,9:2.

38Ibid.,10:14.Emphasismine.

39Cf.Inst.12:27.Notefootnote#29above.

40Cf.Conf.17:17,9:29.

41Ibid.,21:22.

42Ibid.,20:5.

Page78 fromthestrugglewithpassionstotheloveofpuritywhichinterestedCassianthemostironically,thisseemstoconcernthe21stcenturymanandwomantheleast, especiallyinaculturethatwouldprefertodeludeitselfconcerningtheindisputablepowerandimportanceofsex.Whenonehastoencourageschoolstoteachthatthe expectedstandardofhumansexualactivityismutuallyfaithful,monogamous,heterosexualrelationshipsinthecontextofmarriage,thereisadefiniteproblemofdisorder inspiritualpriorities.DisorderinsexualityisrelatedtodisorderinthespirituallifeevenSt.Pauladmonishestoneverletyourloveforeachothergrowinsincere,since lovecoversovermanyasin(1Pet.4:8).ThedynamichereforCassianinthespirituallifeisevenmorefundamental,foritincludesthetensionbetweensolitudeand opennessofheartinanyspiritualjourneyofunselfishlove. SOLITUDE Temptationsareapartofallofourlives.Howwedealwiththemtellsuswhoweare,butmoreimportantlywhowewillbecome.Thereisnothingmoreseductiveinthe spirituallifethanthatwhichenticesustodealwithtemptationalone,withoutaskingGodshelp,letalonethatofaspiritualguide.Inanagewhichencouragesyouthful identificationwiththeRambosyndrome,thatinvinciblemanoamanoselfdefenseideal,thetransferenceofthisworldly,arrogantpridetothespiritualrealmcan leadtodisaster,andintheabsenceoftherecollectionofGod,temptationcannotbefarbehind.43Theepitomeofthiskindofseduction,centeredonpride,isthe transitionfromanyselfinducedsolitudeofoneshearttoanegocenteredstateofsecrecywhereonebecomescompletelypreoccupiedwithselfthissolitudeis normallycreatedinthedemonsfavoritedomain,thedesertwithin,andthecontinuedseductionandconstantpromiseofpeaceinavastersolitude.44 SolitudeisthefurnaceinwhichonestransformationintotheimageofGodtakesplace.Itisallaloneinthesolitudeofonesheartthattemptationhappenstemptation, thatuniqueandlonelyexperience,whichpermeatesthejourneyinprayer.45Surrendertotemptation,moreoftenthannot,leavesanindividualvulnerabletoachain reactionofpassions,asCassianrelatesthroughthewordsofTheonas:
43Ibid.,7:24,8:19.

44Ibid.,24:19.

45Seepart2inChapter2.

Page79 Weshouldrealizethatwemustnotbepurifiedofagivenvicemerelybecauseitpreoccupiesourthoughtswithitsowndisturbances,butbecauseitisnot contenttoholdswayalonewithoutthecompanyofothers,andonceagroupofmorecruelviceshasbeenadmittedtheyravagethemindthatissubjectto themandholditcaptiveinmanifoldways..,thewholemultitudeofthevicesarejoinedtogetherasone,andthuseachvice,evenifitbeginstoflourishinus byitself,furnishesthepossibilityofgrowthtoothers.46 ForCassian,itisimportanttocontrolthepassionsbeforetryingtodestroythem.47Thisismoreeasilyaccomplishedbydealingwithindividualpassionsastheyoccur ratherthantheconglomeratenatureofthevices.48AsK.Russellpointsout,anindividualmayfocusononeortheothervice,butthegoal,Cassianemphasizes,isto stopthechainreaction49ofvices,foritisthroughrepeatedfailuresinsuccumbingtodeceptionthatoneisledtoaspiritoflukewarmness50followedbyan unwillingnesstodiscloseonesvulnerability,andeventuallytoaselfpreoccupiedstateofsolitudeoremptinessinthespiritualjourney.Thiskindofsolitude,like undesirablesilence,51isnotgoodorevilinitself,butfunctionalforgoodorforevil.52 Theinclinationtointerior(orspiritual)solitude,likegoodcharacter,beginsearlyinlife.Goodcharacterarisesfromtherepetitionofmanysmallacts,andbeginsearlyin youthtoestablishamoraldispositionreinforcedbythehabitofgoodbehavior.Sotoo,inthespiritualjourneytheinclinationtoGodinvitedsolitudepresupposesan existingdispositionofcomfortablenesswithexternalsilenceand,ifnotaccompaniedbythevirtueofdiscretion,masksaslipperyslopetoselfdeception.AsCassian admits,53ifamanisnotabletocontrolpassions,whichareopenlymanifestandaresmall,howwillhebeablewithtemperatediscretiontofightagainstthosewhich aresecretandexcitehimwhennonearetheretosee?Theinteriormoods,feelings,andmovementsarethespiritsthatmustbesiftedout,discerned,soonecan recognizetheLordscallattheintimatecoreofonesbeing,54TheseedofspiritualgrowthliesinonesinnerturningtoGod.Theremust
46Conf.22:3.

47Ibid.,14:3.

48Ibid.,22:3.

49JohnCassianonaDelicateSubjectbyKennethRussell,CS27(1992)7.

50Seepart1inthischapter.

51Cf.Wathen,pp.122128.

52Seepart2inChapter1.

53Inst.5:20seefootnote#107inChapter2.

54Cf.Mt.6:2223noteConf.2:2.

Page80 existasensitivitytoGodsvoicewithinaswellasaninteriorawarenessofevil)55 ThelackofsensitivitytoGodsvoicewithinallowsastateofsolitudetodegenerateintoproudsilence56andindifferencevisvisevil.AsCassiansays,57wepray withinourchamber,when,removingourheartsinwardlyfromthedinofallthoughtsandanxieties,wediscloseourprayersinsecretandinclosestintercoursetothe Lord.Indifferenceisfunctionallyforevilwhenthereexistsacoldness,atoleranceforevil,andeventuallyadistasteforgoodspirituallyunprofitableangersoonfollows whereGodsrighteousnessisneverserved.58 TheexistenceofsensitivitytoGodsvoicewithinallowsforanindifferencethatisfunctionallyforgood,wheresolitudeiselevated,completed,orintensifiedbysilence onalllevelsofourbeing:physical,psychological,andspiritual.Thissensitivityincludesthecapabilityofbeingconsciencestrickenwhilenothardeningonesheartso thatitcanbetouchedorsoftenedbytheadvancesofonesneighbor).59Here,asCassianadmits,thereispurityofheartandthecapacitytoexperienceasenseof shame,apainfulemotionexcitedbyaconsciousnessofguiltTeilhardcalleditpassionateindifference,aheartfeltsensitivityandopennessindiscerningGodswillin oneslife. ForCassian,discernmentisneededtoprogressintheperfectionofprayer,60sincespiritualdirectionnurturesthediscernmentforgrowthintoamorefocused disposition,whichimagesforththehumilityofChrist.61Nurturingtheexperienceofhumilitybymeansofprayerallowsonetogrowinspiritualselfknowledgethrough discernment.Itistheconfidenceresultingfromthisexperiencewhichherecognizes,besidesgrace,ashelpinggrowthindiscernment.Faithfilledconfidence62inprayer isalwaystemperedforCassianbyhumilityandpurityofconscience63andleadstoaninnerfreedomofopennessinthespiritual

55Cf.Conf.13:10seenepsisinSHI(p.243)and1Pet.5:8.Notethatattention,prosoche,isthemotherofprayer,proseuche(seeI.Hausherr,Lamethode

doraisonhesychaste.OC[1927],118134). 56Cf.Wathen,op.cit.,p.123.
57Conf.9:35Mt.6:6seefootnote#53inChapter1.

58James1:20lnst.8:1.

59Cf.Inst.12:27.

60Cf.Conf.10:9.

61Cf.Inst.4:9.

62Conf.9:32.

63Ibid.9:33.

Page81 life,64anopennessreflectingourLordswords:Father,intoyourhandsIcommitmyspirit.65 OPENNESSOFHEART Apersonbecomesthedesiresthatheorsheentertains.Hecreatestheworldaroundhim,atleasttheworldthatisimportanttohimbythethoughtsthathevalues.For Cassian,inanyspiritualjourney,thereisgrowthincomfortablenesswithspiritualthoughts,notadislikeofspiritualtalkwhereinconversationoneseyescannotbe fixedononespot,butthegazewandersblanklyabouthereandthere,andtheeyesshifthitherandthither.66Disciplineoveronesthoughtssothattheyareall submittedtothepresenceandtheloveofChristbecomesthemeansforanyentranceintotruefreedom.Suchfreedomcanbewononlybyaconstantbattleoverthe powersofdarknessthatliewithintheheartandthedesireformakingprogressinthegrowthofvirtues,forwhenthedesireofmakingprogressceases,therethe dangerofgoingbackispresent.67Nevertheless,progresshereismeasuredbyadiscernedappreciationofonesvulnerability. Vulnerabilitytoanypassionmakesoneripefordeception68andmandatestheneedforthevirtueofdiscretion.Moreimportantly,spiritualdirectionisneededtohelp developandfocusdiscernment.ForCassian,thesoulwhichdevelopsincharitybecomesmoreandnotlessconsciousofsin,forevensaints,and,ifwemaysay,men whosee,whoseaimistheutmostperfection,cleverlydetectinthemselveseventhosethingswhichthegazeofourmindbeingasitweredarkenedcannotsee.69 AccordingtoCassian,thegrowingawarenessofsinnecessitated,especiallyforthosewhowerethirstingforinstructioninperfection,theneedtogrowintheprocessof discernment.70 CassianseesthatthereareplentyofroadstoGod,71sothatanymanorwomanhadachanceforperfectioninthemoodofthe4thcenturywithitsdeepsocial divisions,itwaseasytogoastrayinthesenseofdeprivingordinarymenandwomenofanychanceofperfection.Theobservationofrulesoroutwardactswas importantfor
64Ibid.10:12.

65Lk.23:46Ps.31:5.

66Inst.12:27.

67Conf.6:14.

68Cf.Conf.2:5,7,8.

69Conf.23:6,16.

70Inst.12:29.

71Conf.14:6.

Page82 Cassian,butwhatreallymatteredwaswhathappenedinwardly,thestateofthesoulthepracticalandtheoreticalaspectsoftheinwardjourneywereinextricably mingled.Cassianrecognizedthatforgrowthinthespirituallife,especiallyforgrowthinprayer,therehadtoexistopennesstotheHolySpiritandatleastadesirefor moralgrowthonehadtobereceptivetotheWordofGodandthisreceptivityincludedthedesireforgrowthinopennessofheart.72Thisopennessofheartallowsfor thehumbleandpatientmagnanimityofspiritualfriendshipforthoseactionsguidedbytheSpirit.73 Theopennessofheart,whichCassianhighlightsastheidealanddescribesinConf.12:8,includesobediencetodiscernment,whenonehasarrivedataspiritually confidentselfcontrol: Hehaswithoutadoubtarrivedatthestatewhereheisthesameatnightasduringthedaythesameinreadingasatprayerthesamealoneaswhen surroundedbycrowdsofpeoplesothat,finally,heneverseeshimselfinsecretashewouldblushtobeseenbymen,andthatinescapableeyedoesnot seeanythinginhimthathewouldwishtobehiddenfromhumangaze. Theseekersiftsoutanddiscernsclarityofmoodsandfeelingsfrominteriorinspiration,butmoreoftenthepersonfindsitthroughaspiritualguidewhohasfoundthe royalroadandwhosepurityofheartallowshimtosee,feel,ortastethewillofGod.Cassian,likeIgnatiusofLoyolaandotherspiritualauthors,understandstheneed forrealismandopennesswithonesspiritualguide.Otherwise,onewillonlybevictimizedandunablethroughGodsgraceinprayertobecomemoreChristlike.
72Cf.Inst.12:27.

73Cf.Inst.9:11Conf.23:20Gal.5:24.

Page83

CHAPTER5 CASSIANAND IGNATIUSOFLOYOLA

AmongthemanybookswhichcontributedtotheearlymonasticrootsofthespiritualityofIgnatiusofLoyola(14911556)aretheFlosSanctorumandtheImitationof Christ.TheFlosSanctorum(oftencalledtheGoldenLegend)1waswrittenbytheItalianDominicanJacobusdeVoragine(12291298),ArchbishopofGenoa,with literalexcerptsfromsomeoftheearlyChristiansourcessuchasMacarius,Antony,Basil,andBenedict.2Yearslater,whilespeakingofhisconversion,Ignatius mentionedhowimpressedhewaswiththeGoldenLegendssaintlymodels,especiallySt.Francis,St.Dominic,andSt.Humphrey.TheEgyptiandesertsaint, OnuphriusorHumphrey,whoaccordingtolegendspentseventyyearsaloneinthedesert,becameindeliblystampedonthememoryofIgnatius.3Similarly,the ImitationofChristbyThomasKempisprovidedIgnatiuswithanassortmentofdetailsmentionedbyCassianandotherearlymonasticwriters.4 AnyonefamiliarwiththeSpiritualExercisesofIgnatiusofLoyolacannothelpbutseesimilaritiesbetweenJohnCassianandIgnatius,especiallyinthejourneyofprayer. Whetheritisthevalueofpatience,
1TheGoldenLegendofJacobusdeVoragine.Trans.andadaptedfromtheLatinbyGrangerRyan&HelmutRipperger.Longmans,Green&Co.,NewYork,1941. 2SeeIgnatiusofLoyola,HisPersonalityandSpiritualHeritage,15561956.Ed.byFriedrichWulf,S.J.,TheInstituteofJesuitSources,St.Louis,1977inparticular,

Study7entitledEarlyMonasticElementsinlgnatianSpirituality:TowardClarifyingSomeFundamentalConceptsoftheExercisesbyHeinrichBacht,S.J.,pp.200 236.
3JamesBrodrick,S.J.,SaintIgnatiusLoyola.ThePilgrimYears.London,Burns&Oates,1956,p.70seealsoElinflujodeSanOnofreinSanlgnacioabasedeun

textoinditodeNadalbyPedrodeLeturia.ManresaII(1926),224238,whereNadalmentionsHumphrey(Ignatiusdoesnotcitehisname)asoneofthethree saintlyinfluencesinthelifeofIgnatius. 4Cf.BookI,Ch.18andBookIII,Ch.54.

Page84 thedynamicofinnerstruggle,theneedfordiscretionandspiritualdirection,theimportanceofimageryimaginationmemory,orthespirituallifecharacterizedby indecision(orhalfmeasures[orinnerfreedom]),theIgnatianjourneyinprayerisintertwinedwiththatofCassian. InthejourneyofprayerCassiantakesgreatpainstoemphasizetheneedforpreparationbeforetheformaltimeofprayer5inordertodealwithdistractionsandthe instabilityofthehumanmind.AsGermanussays:6 themindisconstantlywhirlingfrompsalmtopsalm,leapingfromagospeltexttoareadingfromtheApostle,wanderingfromthistotheprophesiesand thencebeingcardedawaytocertainspiritualhistories,tossedaboutfickleandaimlessthroughthewholebodyofScripture.Itisunabletorejectorretain anythingbyitsowndoing,norcanitcometoaconclusionaboutanythingbyfullyjudgingorexaminingit,havingbecomeameretoucherandtasterof spiritualmeaningsandnotabegetterandpossessorofthem. Similarly,Ignatiususestheadditionaldirections7andpreludes8oftheSpiritualExercisestofocusthemind,body,andsoulbeforeprayerinordertominimize distractions. Oncethetimeofprayerhasbegun,thevirtuesofhumilityandpatiencetakepriorityforCassianthisisespeciallytrueinanysocietyinundatedwiththedrivetoward immediategratification.9WhileCassianseespatienceashelpingtodiffusethepassionofanger,whichisseenasdestructivetogrowthinprayer,10Ignatiusappreciates thevalueofpatiencerelatedtoprayerinhisSpiritualExercises,especiallywhenconsideringtheRulesfortheDiscernmentofSpirits,11andinparticularthestateof desolation.12Nevertheless,accordingtoAbbaPiamun:13
5Cf.Conf.10:14seefootnote#44inChapter1.

6Ibid.10:13.1emphasismine.

7Sp.Ex.73,74,etc.

8Ibid.102104,etc.

9Seepart1inChapter2.

10Seefootnote#57inChapter1,10and29inChapter2.

11Sp.Ex.313336.

12Ibid.321.

13Conf.18:13.1.

Page85 patiencewouldnotbepraiseworthyoradmirableifitmaintaineditsintendedtranquillitywithouthavingbeenassailedbyanyoftheenemysdarts,butitis distinguishedandgloriouswhenitremainsunmovedwhilestormsoftrialbreakuponit. Itisthevirtueofpatienceunderattack,especiallyintrialsduringmomentsofweakness,thatCassianandIgnatiusexpressthesameexperienceofinnerstruggle.For Cassian,when someonewhohassufferedmistreatmentisinflamedwiththefireofanger,itmustnotbebelievedthathisbitternessattheabuseinflictedonhimisthe causeofhissin,butratherthatitisthemanifestationofahiddenweakness.ThisisinaccordancewiththeparableoftheLord,theSavior,whenhetold aboutthetwohousesonethatwasestablishedonsolidrockandtheotheronsand,uponthebothofwhichtherefell,hesays,rainstormsandtorrents andtempests.Buttheonethatwasestablishedonsolidrockexperiencednodamagefromthatviolentonslaught,whereastheonethatwasbuiltonthe uncertainandshiftingsandscollapsedatonce.14Itappearstohavecavedinnot,indeed,becauseitwasstruckbyanoutpouringoftorrentialrainbut becauseitwasfoolishlybuiltonsand?15 Ignatius,aspidlkpointsout,16usesthefollowingmetaphortoexpressthesameideaofvulnerabilityataweakpoint: theconductofourenemymayalsobecomparedtothetacticsofaleaderintentuponseizingandplunderingapositionhedesires.Acommanderand leaderofanarmywillencamp,explorethefortificationsanddefensesofthestronghold,andattackattheweakestpoint.Inthesameway,theenemyof ourhumannatureinvestigatesfromeverysideallourvirtuestheological,cardinal,andmoral.Wherehefindsthedefensesofeternalsalvationweakest andmostdeficient,thereheattacksandtriestotakeusbystorm.17
14Cf.Mt.7:2427.

15Conf.18:3emphasismine.

16IgnaziodiLoyolaelaspiritualitaorientale.GuidaaliaLetturadegliEsercizibyTompidlk,EdizioniStudium,Roma,1994,p.78.

17Sp.Ex.327emphasismine.

Page86 Thedynamicofinnerwrestlingorstruggle18isimportantforCassianduringthejourneyinprayerhehighlightsthefactthatwewrestleagainst19demonsinthis innerjourney.20Cassian21followsEvagrius22indevelopingastrategyforfightingvarioustemptationsandpassions,andtheessenceofthisstrategyismanifestinthe SpiritualExercisesofIgnatius.23ThissenseofstruggleisutilizedbyIgnatiusinhisExercisesfromEphesians24asBuckleysays,thestrugglerangesimmediately withinthefinite,betweenthehumanandthediabolicalthediabolicalistheantihuman,thehumanlydestructive.25FortheFathersoftheDesert,thesoulmatured onlythroughdiscernmentofspiritsinbattle.26WhetheritisOrigen,27Athanasius,28Evagrius,29orCassian,theimportanceofdiscernmentofspiritsisobviousinthe developmentofmonasticspiritualityandintheIgnatianviewofdiscernment.Whilehefollowsthisdirectiveandinsistsontheneedtosecureapowerofdiscerning withunerringjudgmentthespiritsthatriseupwithinoneself,30Cassianwarnsaboutgivinghigherformsofspiritualknowledgetotheinexperienced.31Similarly,inthe Exercises,IgnatiuswarnsagainstgivingtheRulesforDiscernmentoftheSecondWeektosomeonewhoisapersonunskilledinspiritualthingsandistemptedgrossly andopenly,forexample,bybringingbeforehismindobstaclesto

18Cf.Eph.6:12Foritisnotagainsthumanenemiesthatwehavetostruggle,butagainsttheSovereigntiesandthePowerswhooriginatethedarknessinthisworld,

thespiritualarmyofevilintheheavens. 19Cf.Inst.5:18Conf.7:21. 20Seefootnote#55inChapter2. 21Seepart2inChapter2.

22Cf.Evagrius,Demal.cog.,PG79:1200D1233A. 23Cf.Sp.Ex.613,3237,74,142,313336,345351.NoteLediscernementdesespritsdanslesExercicesspirituelsdeS.lgnacedeLoyolabyJ.Clmencein

RAM17(1951),347375,andRAM18(1952),6481.
24Cf.EcclesialMysticismintheSpiritualExercisesofIgnatiusbyMichaelJ.Buckley,S.J.,TS56(1995),441463.

25Ibid.,p.445.

26Seefootnote#81inChapter3.

27Origen,OnPrayerseeHansUrsvonBalthasar,Origenes,pp.330341.

28Athanasius,VitaAntoniiseeLouisBouyer,ViedeSaintAntoine,pp.6798,142144.

29See:Origen,OnPrayerandEvagrius,ChaptersonPrayerandPraktikos.

30Conf.2:1seefootnote26inChapter3.

31Ibid.,14:9,17.

Page87 hisadvanceintheserviceofGodourLord.32WhileCassianprioritizestheimportanceofdiscretiobeforeandduringaninnerstruggle,animportantelementfor Ignatiusisthetacticofcounterattack,ofconcentratingonespersonalresourcestorouttheenemybyacourageousoffenseexternalizedinactionafterthesoulhas experiencedinnermovements.33 But,withoutthepresenceofdiscretionandspiritualdirection,thisinnerstruggleislikewalkinginaminefield.IgnatiususesCassiansSecondConferenceofAbbot Mosesinhisletterstoillustrate,asW.Youngrightlyconfirms,thatthedangerinthespirituallifeisgreaterwhenoneadvancesrapidlyinitwithoutthebridleof discretion,34for,asAbbotMosessays,bynoothervicedoesthedevildrawamonkheadlongandbringhimtodeathsoonerthanbypersuadinghimtoneglectthe counseloftheeldersandtotrusthisownjudgmentanddecision.35AsBouyerindicates,36thespiritualityofIgnatiusisrootedinhisappreciationoftheDesert Fathersandearlymonasticism.CertainlythisistrueoftheIgnatianviewofobedienceandtheimportanceofdiscernment,37asmerelyacursoryreadingofPracticeof PerfectionandChristianVirtues38bytheJesuitAlphonsusRodrguezindicates.AsWaddellsayssoeloquentlyabouttheDesertFathers: AndyetoneintellectualconcepttheydidgivetoEurope:eternity.Hereagaintheydonotformulateit:theyembodyit.Thesemen,bythevery exaggerationoftheirlives,stampedinfinityontheimaginationoftheWest?39 Cassianunderstandsdiscretionasstrengtheningprayer,foritisclearlyshownthatnovirtuecanpossiblybeperfectlyacquiredorcontinuewithoutthegraceof discretion.40Nevertheless,itisspiritualdirection
32Sp.Ex.9.

33Ibid.,325.

34SeeLettersofSt.IgnatiusofLoyola,selectedandtranslatedbyWilliamJ.Young,S.J.,LoyolaUniversityPress,1959,pp.169,291.

35Conf.2:2.

36LouisBouyer,DuProtestantisme1glise,Paris,1954,p.122.

37Cf.HugoRahner,IgnatiusunddieaszetischeTradition.ZAM17(1942),6672.

38Firsteditionin1609firstEnglishtranslationin1612.

39TheDesertFathersbyHelenWaddell,p.23.

40Conf.2:4seefootnote78inChapter2.

Page88 whichnurturesthediscernmentprocess41aswellasgrowthinhumilityandspiritualselfknowledge. Duringthejourneyinprayer,especiallyinanyinnerstruggle,thedeviloftentakesontheappearanceofanangeloflight42forCassian.Thisuseofangeloflight imageryisreminiscentoftheSpiritualExercises43whereIgnatiusremarksthatitisamarkoftheevilspirittoassumetheappearanceofanangeloflight.Hebeginsby suggestingthoughtsthataresuitedtoadevoutsoul,andendsbysuggestinghisown.WhileingeneralGreekauthorssawpureprayerasfreefromimagery,44Syriac authorsweremorewillingtoutilizetheroleofmemoryandimagination(especiallyintherecollectionofGodandHolyScripture)tohelpthewanderingmindfocusand discernfantasiesinthegradualspiritualtransformationwhichhelpedtoestablishaprayerfuldisposition.45WhileEvagriuswarnedthatthememorymustbecontrolled whenweseektoprayforthis,itisverydifficulttopraywhilebeingaffectedbybadmemories,46CassianunderstoodtheutilizationofmemoryalongwiththeHoly Scripture47asanimportantmeanstoattainasenseofunityinprayer,wherethemindandheartareconcentrateduponGodinfact,thememoryofHolyScripturefor Cassianofferedthepossibilitytostabilizeanorderandsuccessioninpraxis.48ThesimilaritybetweentheIgnatianconceptionofarepresentationoftheplaceby seeingitinimagination,aninteriorimage,49andtheEasternChristianviewofsacredimagesisstrikingthepointofconnectionisprayer)50Inthiscontext,itisuseful toremember
41Seefootnote#67inChapter3cf.Inst.4:9.

422Cor.11:14,Conf.16:11.SeeConf.10:10,9:34,9:6,10:11andfootnotes6364inChapter2.

43Sp.Ex.332seefootnote13inChapter3.

44Cf.TheOrthodoxChurchbyS.Bulgakov,London,1935. 45Cf.TheSyriacFathersonPrayerandtheSpiritualLife,intro,andtrans,bySebastianBrock,CSS101(1987)see,forexample,IsaacofNineveh(pp.293297).

Also,TheAsceticalHomiliesofSaintIsaactheSyrian,trans,bytheHolyTransfigurationMonastery,Boston,Mass.,1984,seehomilies16,12,21,34,3637,39 40,48,51,54,63,66,and74. 46Cf.ChaptersonPrayer,22,4446. 47Cf.Conf.1:17,14:10. 48Seefootnote126inChapter3. 49Cf.Sp.Ex.235. 50Cf.PavelFiorensky,Leporteregali.Saggiosullicona,Milano,1977,pp.5874.

Page89 whatP.Florenskywritesontheinternalprocessthatgivesbirthtoanicon:51theprocessfromspiritualvision(inthemindoftheartist)torealconcreteformis mediatedthroughprayer. Finally,asmentionedearlier,52thecyclicqualityofCassiansprayerispromptedbyathreeprongedmovement,whichisanalogoustoashopperbuyerowner mentalityandcharacterizedbyindecision,halfmeasures,andinnerfreedom,respectively.Ignatiuspresentsasimilarmentalitywithhisthreeclassesofmen53we encounterawishbonejawbonebackbonementalityintheExercisesasillustratedinLk.14:724(choosingplacesattable),Lk.18:1827(thericharistocrat),and Lk.19:110(Zacchaeus).ProgressinthespirituallifeforIgnatiusaswellasCassianissomehowcorrelatedwithoneswillingnesstoletgo,withinnerfreedom,for wherethereisnorisk,nochallenge,thereisnospiritualgrowth.Nevertheless,theExercisesofIgnatius,likethejourneyinprayerforCassian,isnoschoolofthewillor anexclusiveactive/asceticalfunction.BotharecharacterizedbyapassivefunctionwhichisproducedbytheHolySpirit.Itisthispassiveelementwithanemphasison patiencewhichIgnatiusowesprimarilytotheearlymonasticwriters,Cassianinparticular.
51Ibid.p.74.

52Seepart1inChapter4.

53Sp.Ex.149157.

Page90 Thispageintentionallyleftblank

Page91

CONCLUSION
Personalandintelligentevilmovescunninglyalongthelinesofcontemporaryfadsandinterests,andwithintheusualboundsoftheexperienceofordinarymenand women.Thereislittleroomformoralambiguity.Alllifeseemstobeastrugglebetweenpositiveandnegativeimpulsesandthechoicesallofusmakeeveryday whethertopursueourloftiestgoalsortogiveup.Whetheroneistemptedtobelievethatthereexistsnodifferencebetweengoodandevil,whereallvaluesaresubject onlytoonespersonalpreferences,orthattherecanbenorelevanceforthemodernpersoninanythingthatcannotberationallyunderstood,moralvalueisconfused withabsenceofanyvalue.Thereexistsaninnervoice,barelyaudibleatfirstbutthenlashingoutattheattemptedentryofanysingularbeautyorgrace.Evilsprime weaponofconfusionhasfoundahomewhere,asAbbotJosephsays,Satantransformshimselfintoanangeloflight(2Cor.11:14).Inthiswayhefraudulently poursadarkandfoulobscurityoverourthoughtsinplaceofthetruelightofknowledge.lCassianutilizesgrowthinprayertodiffusethisweapon. AccordingtoAbbotIsaac,everymindisupbuiltandformedinitsprayeraccordingtothedegreeofitspurity.2Cassianunderstoodangerasdestructivetogrowthin purityofprayer,3andpatienceashelpingtodiffusethispassion.Whetherademonorthetroubledsubconscious,theresultisthesame:atemptation.Cassianpresents astrikinglyrealpietureoftheoperationsofdemonsintheirconstantbattlewithpeople,andthisbattleintensifiesasapersonsinteriorlifeofperseveranceinprayer develops.Asprayermatures,discretionhelpstomoderateexcessesandnurturegrowthofvirtues.Theenemydoesitsbesttoattackthevirtuescreatedbyagrowing interiordispositioncenteredonprayerandapersonshardlaborandperseveranceduringprayer.4InfluencedbyawelldevelopedtraditionoftheDesertFathersinhis treatmentoftemptations
1Conf.16:11.

2Ibid.,10:6.

3Ibid.,9:3.

4Ibid.,2:13,7:6,9:2.

Page92 andvulnerabilitytodeception,Cassianunderstandsthattheinnerstruggleorwrestlingwithanyformofdeceptionprovidesaprofitableopportunityforgrowthin prayer. Inanysocietyimmersedinacultureofexcess,thetemptationtowardpromiscuityandimmediateselfgratificationisalwayspresent.Cassianrealizestheimportanceof managingtheseconditionsifpeaceofheartistobeallowedtotendtowardcontinualandunbrokenperseveranceinprayer.Heunderstandsprogressinthespirituallife asdirectlylinkedtogrowthinprayer,whichisnurturedbypatientselfcontrol,discretion,andcharity.ForCassian,discretionandspiritualdirectionweremeansto helpinthepurgationofwhatwasevilwhileprayernurturedthecultivationofwhatwasgood.Whetherpurgationorcultivation,thechangeorbecomingwasdynamic andatanewlevelofvirtue.Forhim,thisdynamicchangeisintimatelyconnectedwithdiscretionandspiritualdirection,twoeffectsofgrowthinprayer. InmanyofthecasesrelatedbyCassianthereexiststoriesconcerningdeceivedholymenofthedesert.Whetheritwasacaseofbeingdeludedbytheclevernessof demons,5welcomingademonintheguiseofangelicbrightness,6orbeingdeceivedbydiabolicalrevelationsanddreams,7theonedeceivedpossessedlittleof thevirtueofdiscretion.Oftenthedeviltakesontheappearanceofanangeloflightwhilemanifestingtheultimateindeceitandconfusion,especiallyintheinnerstruggle duringthejourneyinprayerwhere,asAbbotIsaacsays,ourprayersshouldbeinsistentandwithoutthehesitationbornoflackofconfidence8oneonlyunmaskshim bythediscretiointheworks,incontrollingtheexcessiveness,confusion,andlackofequilibriumtowardwhichhepushesus.Later,IgnatiusofLoyolawouldremarkin hisSpiritualExercises9thatitisamarkoftheevilspirittoassumetheappearanceofanangeloflight.Hebeginsbysuggestingthoughtsthataresuitedtoadevout soul,andendsbysuggestinghisown.Whilethesuggestions,l0attimes,canbestrongenoughtocauseinterventionsofhesitation,confusion,anddespairinourprayer, the
5Ibid.,2:5.

6Ibid.,2:7.

7Ibid,,2:8.

8Ibid.,9:34.

9Cf.Sp.Ex.332.

l0Cf.Conf.10:1011.

Page93 interventionscanresultinabreakdownofconfidenceinotherwiseprayerfulpetition.Cassianunderstandsthat thisconfusioncertainlybesetsusbecausewedonotkeepsomethingspecialfixedbeforeoureyesasakindofformulatowhichtheerrantmindcanbe recalledafternumerousdetoursanddivagationsandintowhichitcanenter,asintoasafeharbor,afterrepeatedshipwrecks.11 Whileconfusioninmostinstancesiscausedbyaninabilitytocontroldistractionsandfocusthemindandheart,vulnerabilitytoanyonslaughtofevilisnormallygreater onceadispositionofpeaceandhighvirtuehasbeenachievedinthejourneyofprayer.Selfcontrol,especiallyconcerningthoughts,playsakeypartinanylifeof prayer,forCassianandheevensuggestthatoneswholeattentionshouldthusbefixedononepoint,andtheriseandcircleofallhisthoughtsbevigorouslyrestricted toit.12Cassianhighlightstheimportanceoffocusingprayerthroughbrevity,frequency,andrepetitioninordertonurturetheinternaldispositionforincessantprayer, becauseheunderstandsconstantprayerintheheartashelpingtodevelopanimpregnablewallforallwhoarelaboringundertheattacksofdemons.13Growthin incessantprayerallowsthespiritualjourneytobeguidedandfocusedtowardaninternalabsorption,whereourLordbringsthesoulbackwithintheeyesofthe heartl4andthesoulseesitselfilluminatedbycelestiallight.Itisthisinwardillumination,regardlessofhowsmallatfirst,whichprovidesnutritionforspiritualself confidence. ThespiritualjourneyinvolvescontinualrecollectionofGodandincessantprayerwheregrowthinthevirtues,especiallyhumilityandpatience,nurturesgrowthinfaith filledconfidence:notfleetingandworldlyconfidencebutthatwhichisrooted,nurtured,andsustainedbyourLordspresence.Onenolongerdependsonexternalsbut nowreliesonaGodcenteredinternaldisposition,theinnerman.l5Nevertheless,faithfilledconfidenceinprayerisalwaystemperedforCassianbyhu
1lIbid.,10:8.

12Ibid.,24:6.

13Ibid.,10:10.

14Ibid.,10:6seealsoInst.5:34andConf.1:13,3:7,14:9,23:6.

15Conf.18:16.

Page94 milityandpurityofconsciencel6andleadstoaninnerfreedomofopennessinthespirituallife.l7 Cassianhasapracticalandoptimisticviewofthespirituallifewhereinprayercontinuallynurturesthegrowthprocessinperfection.Regardlessofthelevelofones prayerlife,eachpersonmayofferuppureanddevoutprayersasaconsequenceoftheheartbeingtouchedbycontrition.Theconcomitantresultofeachdivinetouchis thepotentialforgradualgrowthinthestateofprayer.Cassianunderstandsprayerasastatewhich,asI,Hausherradmits,sharesthecharacteristicsofhabitor disposition.l8ThepracticeofprayerisnourishedbymemoryfilledwithScriptureandgoodthoughtsandisconditionedgraduallytoarriveatcontinualrecollectionof GodinordertodevelopaGodcenteredinternaldisposition.Onebecomesnotonlyatoucherortasterbutalsoanownerofspiritualmeanings.Theinwardrecollection ofGodmanifestsitselfontheoutsidebyprayerbeingmadeonesownonlytobefulfilledinonesdailylife.LikeBenedict,whomodelshisRuleonmanyofCassians practicalaspects,IgnatiusofLoyolautilizesCassiansjourneyofprayertoenrichonesjourneythroughhisSpiritualExercises,whereprogressinthespirituallifeis somehowcorrelatedwithamentalityofinnerfreedom. Theshopperbuyerownermentality,characterizedbyindecision,halfmeasures,andinnerfreedom,respectively,isaspiritualjourneywhereonmostpeoplehave problems,especiallythosewhoareresultoriented.Mostindividualsfinditdifficultatbesttogetbeyondthebuyerlevel,andiftheydoreachtheownerlevelthere isthepersistentproblemofremainingatthatlevelorreturningtherewithsomeregularity.Cassianisarealistandappreciatesthisproblem.Heisextremelypracticaland knowstheimportanceofadaptingasceticalpracticestocultureandstateoflife.Hehighlightstheimportanceoftheinternaldispositioncreatedandnurturedbyprayer anditsrelationshipwithdiscretionandselfcontrol.Itisaninternaldispositionfocusedonincessantprayerwhichencouragesasteadfastnessofheart.
16Ibid.,9:3233.

171bid.,10:12. 18NJH,pp.138139.CassianviewstheOurFatherasamodelforprayergiventousbyChrist.AsS.Marsilisays(seeMarsili,op.cit.,p.55),itisthismodel

whichCassianwantstousetoteachastateofprayerastatethatisnotonlyconcernedwiththewordsoftheprayerbutbeyondthisisstrivingforanappreciationof themodeofsilence(seepart2inChapter1)inwhichourLordprayed.ForCassian,theOurFathercontainsthefullnessofperfection(Conf.9:25).

Page95 PartofeachspiritualjourneyinprayerforJohnCassianistheinnerstrugglebetweenonessensitivitytoGodsvoicewithinandaselfpreoccupiedstateofsolitude. Thestateofsolitudecanengenderwithinitselfanindifferencetoevil,thebeginningofthelossofshame,andeventuallyadistasteforgood,whileopennessofheart lendsitselftoappreciatetheimportanceofrepentanceinthelongandhardprocessofstrippingawayanybuiltininsulationwhichinhibitsgrowthinprayer. ForCassian,prayerinvolvesaprocessofgrowthwhichisconditionedlittlebylittlefromthestateofthesoulbeforeprayertothesoulsconditionduringprayer.In anyjourneyofprayerastatemayeventuallybereachedwherewordsarenotnecessary.InternalunionwithGodthroughpureprayercantaketheformofsilenceitis prayerwithoutwords.Ingeneral,CassianisasceticallypracticalandcarriesontheAlexandriantraditionofOrigenandEvagrius?l9Hetriestosetforthmethodically thewayinwhichprayershouldbepracticedifoneistoattainitshighestregions,especiallythespontaneousgiftoftheprayeroffireandtheconcomitantgiftoftears. Thisisclearlytrueinthevalueheplacesonshortprayer.

19Cf.OlpheGalliard,Cassien,DSAM2:224.

Page96 Thispageintentionallyleftblank

Page97

ABBREVIATIONS
ABR ACW AGG ANF CC CE CIS Conf. CS CSCO CSEL CSS DACL DeIncarn. DESp DeVir.I11. DHGE DIP Dk DP DSAM DTC ECQ ECR FZPT GCS GL lnst. JEH MS NCE NJH AmericanBenedictineReview AncientChristianWritersseries.Westminister,Maryland,1946. AbhandlungderGesellschaftderWissenschatlenzuGttingen.Gttingen,1843. AnteNiceneFathers.Rpt.GrandRapids,1978. Collectaneacisterciensia CopticEncyclopedia CentrumIgnatianumSpiritualitatis.Rome,1979. Conferences CistercianStudies CorpusScriptorumChristianorumOrientalium.Louvain,1903. CorpusScriptorumEcclesiasticorumLatinorum.Vienna,1866. CistercianStudiesSeries.Spencer,Washington,Kalamazoo,1969. DictionnairedArchologieChrtienneetdeLiturgie. DeIncarnationeDominiContraNestorium DizionarioEnciclopedicodiSpiritualita,ed.EmmanuelAncilla.Volumes12,Rome,1975. DeVirislllustribus DictionnairedHistoireetdeGographieEcclsiastique.Paris,1912. DizionariodegliIstitutidiPerfezione.Rome,1973. Diakonia DizionarioPatristicoediAntichitaCristiane DictionnairedeSpiritualitAsctiqueetMystique DictionnairedeThologieCatholique.Paris,19031950. TheEasternChurchesQuarterly EasternChurchesReview FreiburgerZeitschriftfrPhilosophieundTheologic DiegriechischenchristlichenSchriftsteUer,BerlinLeipzig,1897. GeistundLeben TheInstitutes. JournalofEcclesiasticalHistory MonasticStudies NewCatholicEncyclopedia I.Hausherr,TheNameofJesus.CSS44,CistercianPub.,Kalamazoo,Mich.,1978.

Page98 NPNF OC OCA OCP PG PL PO RAM RB REA RHR RHS RR RSR RTAM SA SC SHI SHII SM SP Sp.Ex. SVTQ TRE TS TU VS WS ZAM ZKG ZKTH ASelectLibraryoftheNiceneandPostNiceneFathers.Rpt.GrandRapids,1979. OrientaliaChristiana.Rome,19231934. OrientaliaChristianaAnalecta.Rome,1935. OrientaliaChristianaPeriodica.Rome,1935. JacobusPaulusMigne,PatrologiaGraeca(Paris18571866) JacobusPaulusMigne,PatrologiaLatina(Paris18411864) PatrologiaOrientalis.Paris,1903. RevuedAsctiqueetdeMystique.Toulouse,1920. Revuebndictine Revuedestudesaugustiniennes RevuedelHistoiredesReligions.Pads,1880. Revuedhistoriedelaspiritualit ReviewforReligious RecherchesdeScienceReligieuse.Paris,1910. Recherchesdethologieancienneetmdivale StudiaAnselmiana.Rome,1933. SourcesChrtiennes,Pads,1941. T.pidlik,TheSpiritualityoftheChristianEast.ASystematicHandbook.CSS79,CistercianPub.,Kalamazoo,Mich.,1986. T.pidlik,LaSpiritualitdelOrientChrtien.II.LaPriere,OCA230,Rome,1988. StudiaMonastica StudiaPatristica SpiritualExercisesofSt.IgnatiusofLoyola St.VladimirsTheologicalQuarterly TheologischeRealenzyklopdie TheologicalStudies TexteundUntersuchungen LaVieSpirituelle Word&Spirit ZeitschriftfrAszeseundMystik,Wrzburg,1926. ZeitschrififrKirchengeschichte ZeitschriftfrkatholischeTheologie,Wien,1877.

Page99

SELECTBIBLIOGRAPHY
Abel,Otto.StudienzudemgallischenPresbyterJohannesCassianus.Munich,Wolf,1904. Appel,Regis.CassiansDiscretio:ATimelessVirtue.ABR17(1966),2029. Bacht,Heinrich.MeditatioindenltestenMnchsquellen.GL28(1955),360373. Bagnall,RogerS.EgyptinLateAntiquity.Princeton,PrincetonUniversityPress,1993. Balthasar,HansUrsvon.DieHieradesEvagriusPontikus,ZKTH63,1939. __.MetaphysikundMystikdesEvagriusPonticus,ZAM14,1939. Bamberger,JohnEudes(trans.).EvagriusPonticus:PraktikosandChaptersonPrayer,CSS4,CistercianPub.,Kalamazoo,MI.,1981. Bardy,Gustave.OrigeneinDTC,TomeXI.Paris:LibrairieLetouzeyetAne,1932,pp.14891565. __.Apatheia,DSAM1(1937),727734. Bartelink,G.J.M.AthanasedAlexandrie:ViedAntoine.SC400(1994). Bauer,Franz.DieHeiligeSchriftbeidenMnchendeschristlichenAltertums.TheologieundGlaube17(1925),512532. Beggiani,Seely.IntroductiontoEasternChristianSpirituality:TheSyriacTradition,UniversityofScrantonPress,1991. Bonar,ClydeA.ScripturePrayerProgramonCompunction,RR,MayJune1989,pp.387393. Bourguignon,P.&Wenner,F.Combatspirituel,DSAM2,1(1953),col.11351142. Bousset,Wilhelm.Apophthegmata.StudienzurGeschichtedesltestenMnchtums.Tbingen,Mohr,1923. __.DasMnchtumdersketischenWste.ZKG42(1926),141. Bouyer,Louis.DuProtestantismelglise,Paris,1954. __.AHistoryofChristianSpirituality,3vols.,NewYork:DescleeCo.,1960. __.IntroductiontoSpirituality,NewYork:DescleeCo.,1961. Bradshaw,Paul.DailyPrayerintheEarlyChurch,AlcuinClubCollectionsNo.63,London:SPCK1981. Brame,GraceA.ThePrayerofJesusandItsRelationshiptoHesychasmandOrthodoxSpiritualityinPatristic&ByzantineReview5,1(1986),4860. Brand,Charles.LeDeIncarnationeDominideJeanCassien.ContributionaletudedelachristologieenOccidentalaveilleduConciledEphese.Doctoraldiss., UniversityofStrasbourg,1954. Bremond,Jean.LesPeresdudesert(lesMoralisteschretiens),Paris,1927.

Page100 Brock,Sebastian.TheSyriacFathersonPrayerandtheSpiritualLife,intro.&trans.,CSS101(1987). Brodrick,James.SaintIgnatiusLoyola.ThePilgrimYears.London,Bums&Oates,1956. Brown,Peter.TheBodyandSociety.Men,WomenandSexualRenunciationinEarlyChristianity.NewYork,ColumbiaUniversityPress,1988. Buckley,MichaelJ.EcclesialMysticismintheSpiritualExercisesofIgnatius.TS56(1995),441463. Bulgakov,Sergius.TheOrthodoxChurch.London,1935. Bunge,Gabriel.vagrelePontiqueetlesdeuxMacaire.Irnikon56(1983),215227,323360. __.EvagriosPontikos:BriefeausderWste.Sophia24.Trier,PaulinusVerlag,1986. __.OrigenismusGnostizismus.ZumgeistgeshichtlichenStandortdesEvagriosPontikos.VigiliaeChristianae40(1986),2454. __.DasGeistgebet.StudienzumTraktatDeorationedesEvagriosPontikos.Koln,LutheVerlag,1987. __.TheSpiritualPrayer:OntheTrinitarianMysticismofEvagriusofPontus.MS17(1987),191208. __.Priezsanscesse:auxoriginesdelaprirehsychaste.SM30(1988)716. __.GeistlicheVaterschaft:ChristlicheGnosisbeiEvagriosPontikos,Regensburg,1988. __.Akedia.DiegeistlicheLehredesEvagriosPontikosvomberdruss,Cologne,1989. __.EvagriosPontikos:PraktikosoderderMnch,HundertKapiteluberdasgeistlicheLeben.Koln,LutheVerlag,1989. __.Mysteriumunitatis.DerGedankederEinheitvonSchpferundGeschpfinderevagrianischenMystik.FZPT36(1989),449469. __.DermystischeSinnderSchrift:AnlsslichderVerffentlichungderScholienzumEcclesiastendesEvagriosPontikos.SM36(1994),135146. Burke,E.M.GraceinNCE,Vol.6.NewYork:McGrawHillBookCo.,1967,pp.658672. BurtonChristie,Douglas.TheWordintheDesert:ScriptureandtheQuestforHolinessinEarlyChristianMonasticism.NewYork,OxfordUniversityPress,1993. Butler,Cuthbert.BenedictineMonachism.StudiesinBenedictineLifeandRule.London,Longmans,Green&Co.,1919. __.TheLausiacHistoryofPalladius.Vol.1,ACriticalDiscussiontogetherwithnotesonEarlyEgyptianMonasticism.Vol.2,TheGreekTextEditedwith IntroductionandNotes.TextandStudies6.Cambridge,CambridgeUniversityPress,1898and1904. __.WesternMysticism,2nded.London:ConstablePublications,1951. Cabassut,Andre.Discretion.DSAM3:13111330.

Page101 Cabrol,Fernand.Cassien.DACL2:23482357. Canvet,Mariette.Sensspirituels.DSAM14:598617. Cappuyns,M.Cassien.DHGE11:13191348. Cassian,John.DeIncarnationedominilibriVII(DeIncarn.).Ed.MichaelPetschenig.CSEL17(Vienna,1888). __.DeinstitutiscoenobiorumetdeoctoprincipaliumvitiorumremediislibriXII(Inst.)Ed.MichaelPetschenig.CSEL17(Vienna,1888). __.ConlationesXXIIII(Conf.).Ed.MichaelPetschenig.CSEL13(Vienna,1886). Chadwick,Owen.Cassianus.TRE7:650657. __.JohnCassian.AStudyinPrimitiveMonasticism.Cambridge,CambridgeUniversityPress,1950,and2rided.,1968. Chitty,DerwasJ.TheDesertaCity:AnIntroductiontotheStudyofEgyptianandPalestinianMonasticismundertheChristianEmpire.Oxford,Blackwell,1966. Clarkson,BenedictTheRuleofSt.BenedictandtheConceptofSelfActualization.CS10,1(1975),2245. Clmence,J.LediscernementdesespritsdanslesExercicesspirituelsdeS.IgnacedeLoyola.RAM17(1951),347375also,RAM18(1952),6481. Codina,Victor.ElaspectocristologicoenlaespiritualidaddeJuanCasiano.OCA175.Rome,1966. Colombs,GarcaM.SanBenitosuVidaysuRegla.Madrid:BibliotecadeAutoresCristianos,1954. __.E1MonacatoPrimitivo.Vols.1&2.Madrid:BibliotecadeAutoresCristianos,1975. __.LaTradicionBenedictina,Ensayohistorico.Vol.1,Zamora,1989. Coman,Jean.LesScythesJeanCassienetDenyslePetit.Kleronomia7(1975),2746. Conio,C.TheoryandPracticeinEvagriusPonticus,inPhilosophyTheoryandPractice,ProceedingsoftheInternationalSeminaronWorldPhilosophy,editedby T.M.P.Mahadevan,Madras,1974. Contreras,E.EvagrioPntico:Suvida,suobra,sudoctrina,CuadernosMonsticos11(1976),8395. Corbishley,T.Mysticism.NCE10(1967),175179. Cristiani,Leon.JeanCassien.Laspiritualitedudesert.Ed.DeFontenelleAbbayeS.Wandrille,1946. Crouzel,Henri.Origen.trans.A.S.Worrall.SanFrancisco,Harper&Row,1989. __.Origneetlaconnaissancemystique.MuseumLessianumsectionthologique56.Toulouse,DescledeBrouwer,1961. __.Origenism.SacramentumMundi,Vol.4.NewYork:Herder&Herder,1969,pp.327328. Cuper,Guillaume.DeSanctoJoanneCassianoAbbateMassiliaeinGallia.InActaSanctorumIulii.Vol.5,pp.458482.Paris,Palm,1868.

Page102 Damian,Theodor.SomeCriticalConsiderationsandNewArgumentsReviewingtheProblemofSt.JohnCassiansBirthplace.OCP57(1991),257280. Davril,A.LaPsalmodiechezlesperesdudesert,CC49(1987),132139. Deferrari,RoyJ.ThologiedelimagedeDieuchezOrigene.Thologiedelaviemonastique.Thologie34(1956),Paris. __.Origene,precurseurdumonachisme.Thologiedelaviemonastique.Thologie49(1961),1538. __.RecherchessurOrigeneetsoninfluence,BulletindeLitteratureEcclesiastique62(1961),315,105113. __.OrigenandOrigenism.NCE10(1967),767774. DeGoedt,M.LextasedanslaBible.DSAM4:20722087. Dekkers,Eligius.Lestraductionsgrecquesdescritspatristiqueslatins.SacrisErudiri5(1953),193233. Delatte,Paul.CommentaryontheRuleofSt.Benedict.Latrope,PA:TheArchabbeyPress,1959. Dembinska,M.Diet:AComparisonofFoodConsumptionbetweensomeEasternandWesternMonasteriesintheFourthTwelfthCenturies.Byzantion55(1985), 431462. DesPlaces,Edouard.DiadoquedePhotic.DSAM3:817834. Devos,Paul.SaintJeanCassienetSaintMoselthiopien.AnalectaBollandiana103(1985),6173. Dingjan,Fr.LadiscretiondanslesapophtegmesdesPeres,Angelicum39(1962),403415. __.Discretio.LesorigenespatristiquesetmonastiquesdeladoctrinesurlaprudencechezsaintThomasdAquin.Assen,1967,VanGorcumandCo. Djuth,Marianne.CassiansUseoftheFigureViaRegiainCollatioIIOnDiscretion.SP30,pp.166174.Leuven,Peeters,1996. Doyle,Leonard.St.BenedictsRuleforMonasteries.Collegeville,MN.TheLiturgicalPress,1948. Driscoll,Jeremy.ThePsalmsandPsychicConversion,CS22(1987),99110. __.ListlessnessintheMirrorforMonksofEvagriusPonticus,CS24(1989),206214. __.GentlenessintheAdMonachosofEvagriusPonticus,SM32(1990),295321. __.TheAdmonachosofEvagriusPonticus:ItsStructureandaSelectCommentary.SA104.Rome,PontificioAteneoS.Anselmo,1991. __.PenthosandTearsinEvagriusPonticus.SM36(1994),147164.Driver,StevenD.FromPalestinianIgnorancetoEgyptianWisdom:CassiansChallengeto JeromesMonasticTeaching.ABR48(1997). __.TheReadingofEgyptianMonasticCultureinJohnCassian.Ph.D.diss.,UniversityofToronto,1994. Dublanche,E.Ascetisme,DTC,TomeI,2(Paris,1932),20552077. __.Morale,DTC,TomeX,2(Paris,1932),23972458.

Page103 Ernetti,D.PellegrinoMaria.S.GiovanniCassiano:IstituzionideiCenobitierimedicontroglivizicapitali.Intro.,trad.,etannotazionidiD.PellegrinoMariaErnetti, MonacodellaBadiadiPraglia.Vol.I(ScrittiMonastici20SerieAsceticoMistico,14).Tip.d.Prov.PatavinadiS.AntoniodeiFr.M.Conv.Padova,1957. EvagriusPonticus.Demaligniscogitationibus(Demal.cog.).PG79:1200D1233A,PG40:1236C1244B. __.Deoctospiritibusmalitiae(Deoctospir.mal.).PG79:1145A1164D. __.Deoratione(Deorat.).PG79:1165A1200C. __.Rerummonachaliumrationes(Rerummon.rat.).PG40:1252D1264C. __.ScholiainProverbia(Schol.inProv.).GreektextandFrenchtrans.PaulGehin.EvagrelePontique:ScholiesauxProverbes.SC340(Paris,1987). __.Devitiisquaeoppositasuntvirtutibus(Devit.).PG79:1140B1144D. Evdokimov,Paul.LesagesdelaviespirituelledesPeresdudesertanosjours,Paris,1965trad.It.:Leetadellavitaspirituale,Bologna,1968. EvelynWhite,HughGerard.TheMonasteriesoftheWdinNatrn.3vols.NewYork,Metro.MuseumofArt,19321933. Festugire,AndreJean.LesmoinesdOrient,4vols.,Paris,19611965. __.HistoriaMonachoruminAegypto,SubsidiaHagiographica,no.53,Bruxelles,1971. Fiske,Adele.CassianandMonasticFriendship.ABR12(1961),190205. Florensky,Pavel.Leporteregali.Saggiosullicona.2nded.,Adelphi,Milano,1981. Frank,KarlSuso.JohannesCassian,Deinstitutiscoenobiorum.NormativerErzhltext,prskriptiverRegeltextundappellativeDuAnrede.InDialogische Strukturen.DialogicStructures.FestschriftfrWilliErzgrber,pp.716.Ed.ThomasKuhnandUrsulaSchaefer.Tbingen,GunterNarr,1996. __.JohnCassianonJohnCassian.SP30(1996),418433. Frankenberg,Wilhelm.(Ed.)EuagriusPontikos.AbhandlungenderkniglichenGesellschaflderWissenschaftenzuGttingen,PhilHist.Klasse,N.F.XIII,2(Berlin, 1912).SyriacversionwithGreektext.Inparticular,Capitacognoscitiva(pp.422471),Antirrheticos(pp.472545),Protrepticus(pp.554556),andParaenetikos (pp.557562). Fry,Timothy.TheRuleofSt.Benedict,ed.(InLatinandEnglishwithNotes).Collegeville,MN:TheLiturgicalPress,1981. Gannon,T.&Traub,G.TheDesertandtheCity.London:MacMillanCo.,1969. Gargano,GuidoInnocenzo.CulturaeSpiritualitanelMonachesimoAntico.SA103,Rome,1990. __.LaCollatioXIVdiGiovanniCassiano.PontificioAteneoAnselmiano,Roma,1991. Gazet,Alardus.CommentariusfromCassianiOperaOmnia.Douai,1616.ReprintedinPL49:55C476Cand50:477A1328D. Giamberardini,G.,&Gelsi,D.Scete.DIP8:10231030.

Page104 Gibson,EdgarC.S.Prolegomena.TheWorksofJohnCassian.NPNF,2ndSeries,Vol.11,1982. Godet,P.Cassien.DTC,Tome2(Paris,1932),18231829. __.Evagre.DTC,Tome5(Paris,1939),16111612. Golnski,Z.DoctrinaCassianidemendacioofficioso.CollectaneaTheologica17(1936),491503. Gmez,Alberto.Compunctiolacrymarum.DoctrinadelacompuncinenelmonacatolatinodelossiglosIVVI.CollectaneaOrdinisCisterciensiumReformatorum 23(1961),232253. Gould,Grahm.TheDesertFathersonMonasticCommunity.OxfordEarlyChristianStudies.Oxford,ClarendonPress,1993. __.TheImageofGodandtheAnthropomorphiteControversyinFourthCenturyMonasticism.InOrigenianaQuinta.PapersoftheFifthInternationalOrigen Congress,BostonCollege,1418August1989,549557.Ed.RobertJ.Daly.BibliothecaEphemeridumTheologicarumLovaniensium105.Leuven,UniversityPress, 1992. Greer,Rowan.Origen.trans.TheClassicsofWesternSpiritualitySeries,NewYork,PaulistPress,1979. Gregg,R.C.Athanasius,TheLifeofAntonyandtheLettertoMarcellinus,Trans.&Intro.,NewYork,1980. Gressmann,Hugo.(Ed.)NonnenspiegelundMnchsspiegeldesEuagriosPontikos.TU39,4(1913),143165inparticular,AdmonachosandAdvirgines. Gribomont,Jean.EvagrioPontico.DP1:13131314. __.Guillaumont,A.,pidlk,T.,&deVog,A.Preghiera.DIP7(1983),582606. __.TheCommentariesofAdalbertdeVogandtheGreatMonasticTradition.ABR36(1985),229252.Trans.TerrenceKardongfromLescommentaires dAdalbertdeVogetlagrandetraditionmonastique.InCommentariainS.RegulamI,109143.SA84.Rome,1982. Griffe,lie.CassienatiltprtredAntioche?Bulletindelittratureecclsiastique55(1954),240244. Guibert,Josephde.Lacomponctionducoeur.RAM15(1934),225240.M __.TheTheologyoftheSpiritualLife.Trans.byPaulBarrett,NewYork,Sheed&Ward,1953. Guillaumont,Antoine.LessixCenturiesdesKphalaiaGnosticadvagrelePontique.Editiondelaversionsyriaquecommuneeteditiondunenouvelleversion syriaque,integrale,avecunedoubletraductionfrancaiseGraffinNau,PO28,fasc.1,no.134,Paris,1958. __.vagreetlesanathmatismesantiorignistesde553.TU78(1961),219226. __.Ed.LesKphalaiaGnosticadvagrelePontiqueetlhistoiredelorignismechezlesGrecsetchezlesSyriens.PatristicaSorboniensia5,Paris,1962.

Page105 __.UneinscriptioncoptesurlaPriredeJsus.OCP34(1968),310325. __.Unphilosopheaudsert:vagrelePontique.RHR181(1972),2956. __.LapriredeJsuschezlesmoinesdgypte.ECR6(1974),6671. __.LeproblmedesdeuxMacairedanslesApophthegmataPatrum.Irnikon48(1975),4159. __.Laconceptiondudsertchezlesmoinesdgypte.RHR188(1975),321. __.Lesvisionsmystiquesdanslemonachismeorientalchrtien,inColloqueorganisparleSecrtariatdEtatlaCulture,116127,Paris,1976. __.HistoiredesmoinesauxKellia,OrientaliaLovaniensiaPeriodica8(1977),187203. __.Auxoriginesdumonachismechrtien:Pourunephnomnologiedumonachisme.SpirtualitOrientale,no.30,Bellefontaine,1979. __.EvagriusPonticus.TRE10(1982),565570. __.LapreghierapuradieEvagrioelinflussodelNeoplatonismo.DIP7(1983),591595. __.Demon,2.vagrelePontique.DSAM3:196205. __.Lecoeurchezlesspirituelsgrecslpoqueancienne.DSAM2:22812288. Guillaumont,Antoine&Claire.LetextevritabledesGnosticadvagrelePontique.RHR142(1952),156205. __.Demondanslaplusanciennelitteraturemonastique.DSAM3(1957),189212. __.vagrelePontique.DSAM4,2(1961),17311744. __.vagrelePontique:TraitPratiqueouLeMoine.Tome1,SC170(1971). __.EvagriusPonticus.ReallexikonfrAntikeundChristentum6:10881107. __.Eds.vagrelePontique.LeGnostiqueouaceluiquiestdevenudignedelascience.SC356(1989). Guy,JeanClaude.RemarquessurletextedesApophthegmataPatrum.RSR43(1955),252258. __.Notesurlvolutiondugenreapophthegmatique.RAM32(1956),6368. __.Undialoguemonastiqueindit.RAM33(1957),171188. __.critureSainteetviespirituelle.DSAM4,1(1960),159164. __.JeanCassien:Vieetdoctrinespirituelle.Lethielleux,Editeur,10RueCassette,Paris,1961. __.LesApophthegmataPatrum,Thologiedelaviemonastique(tudessurlaTraditionpatristique),Thologie,49,Paris,Aubien,1961,pp.7383. __.LeCentremonastiquedeSctdanslalittratureduVsicle.OCP30,1(1964),129147.

Page106 __.JeanCassien.Institutionscnobitiques.SC109(1965). __.Laplaceducontemptusmundidanslemonachismeancien.RAM41(1965),245248. __.JeanCassien,historiendumonashismegyptien?SP8[TU93(1966)],363372. __.EducationalInnovationintheDesertFathers.ECR6(1974),4451. __.RecherchessurlatraditiongrecquedesApophthegmataPatrum.2nded.Subsidiahagiographica36.SocietedesBollandistes,Brussels,1984. __.LesApophthegmesdesPres.Collectionsystmatique.SC387(1993). __.Cassian,SaintJohn.CE,461464. Haag,Modestus..APrecariousBalance:FleshandSpiritinCassiansWorks.ABR19(1968),180192. Hassett,Maurice.JohnCassian.TheCatholicEncyclopedia,Vol.3.NewYork:AppletonCo.,1908,pp.404405. Hausherr,Irne.Lamthodedoraisonhsychaste.OC9:2,no.36(1927). __.Pardelloraisonpuregrceunecoquille.Aproposduntextedvagre.RAM13(1932),184188. __.Loriginedelathorieorientaledeshuitpchscapitaux.OCA30(1933),164175. __.Centuries.DSAM2:416418. __.Contemplation.vagrelePontique.DSAM2:17751785. __.LeTraitdeloraisondvagrelePontique(PseudoNil).RAM15(1934),3493,113170. __.Lesgrandscourantsdelaspiritualitorientale.OCP1(1935),114138. __.Ignoranceinfinie.OCP2(1936),351362. __.NouveauxfragmentsgrecsdvagrelePontique.OCP5(1939),229233. __.LedeOrationedvagrelePontiqueinSyriaqueetenArabe.OCP5(1939),771. __.LesOrientauxconnaissentilslesnuitsdesaintJeandelaCroix?OCP12(1946),546. __.OpusDei.OCP13(1947),195218also,MS11(1975),181204andOCA183(1969),121144. __.ContemplationchezlesGrecsetautresorientauxchretiens.DSAM2(1953):17621872(souslenomdeJ.Lemaitre). __.LesExercisesSpirituelsdeSaintIgnaceetlamethodedoraisonhesychastique.OCP20(1954),726. __.Comment,priaientlesPres.RAM32(1956),3358,284296. __.SpiritualiteMonacaleetUniteChretienne.OCA153(1958),1532. __.Ignoranceinfinieouscienceinfinie?OCP25(1959),4452. __.Lesleconsduncontemplatif.LeTraitdeloraisondvagrelePontique.Paris,Beauchesne,1960. __.Hsychasmeetprire.OCA176(1966)inparticular,Laprireperptuelleduchrtien,pp.255303.

Page107 __.Penthos:TheDoctrineofCompunctionintheChristianEast.CSS53.Kalamazoo,Cistercian,1982.Also,OCA132(1944). __.SpiritualDirectionintheEarlyChristianEast.CSS116.Kalamazoo,Cistercian,1990.Also,OCA144(1955). Heussi,Karl.DerUrsprungdesMnchtums.Tbingen,1936. Hoch,Alexander.LehredesJohannesCassianusvonNaturundGnade:EinBeitragzurGeschichtedesGnadenstreitsim5.Jahrhundert.FreiburgimBreisgau:Herder, 1895. __.ZurHeimatdesJohannesCassianus.TheologischesQuartalschrift82(1900),4369. Holze,Heinrich.ErfahrungundTheologieimfrhenMnchtum.UntersuchungenzueinerTheologiedesmonastischenLebensbeidengyptischenMnchsvatern, JohannesCassianundBenediktvonNursia.ForschnngenzurKirchenundDogmengeschichte48.Gttingen:VanderhoeckundRuprecht,1992. Honselmann,Klemens.BruchstckevonAuszgenausWerkenCassiansResteeinerverlorenenSchriftdesEucheriusvonLyon?TheologieundGlaube51(1961), 300304. Jennett,MichaelJames.ADescriptivePresentationonJohnCassianandhisTreatiseonPrayer:TheRelationshipofVirtueandPrayer.DissertationadLaureamin FacultateS.TheologiaeApudPontificiamUniversitatemS.ThomaedeUrbe,Rome,1981. Jett,Fernand.Etat.DSAM4,2(1961):13721388. Joest,Christoph.DieBedeutungvonAkediaundApatheiabeiEvagriosPontikos.SM35(1993),753. Kadloubovsky,E.&Palmer,G.E.H.WritingsfromthePhilokaliaonPrayeroftheHeart.Translation,Faber&Faber,London,1979. __..EarlyFathersfromthePhilokalia.Translation,Faber&Faber,London,1981. Kardong,Terrence.JohnCassiansTeachingonPerfectChastity.ABR30(1979),249263. __.AimingattheMark:CassiansMetaphorfortheMonasticQuest.CS22(1987),213221. __.BenedictsUseofCassianicFormulaeforSpiritualProgress.SM34(1992),233252. __.JohnCassiansEvaluationofMonasticPractices.ABR43(1992),82105. __.BenedictsRule:ATranslationandCommentary.Collegeville,MN,LiturgicalPress,1996. Kasper,Clemens.TheologieundAskese:DiespiritualittdesInselmnchtumsvonLrinsim5.Jahrhundert.BeitrgezurGeschichtedesAltenMnchtumsunddas Benediktinertums40.Mnster,Aschendorff,1991. Keating,ThomasAquinas.TheTwoStreamsofCenobiticTraditionintheRuleofSt.Benedict.CS11,4(1976),257268.

Page108 Kline,Francis.TheChristologyofEvagriusandtheParentSystemofOrigen.CS20(1985),155183. Lampe,G.W.H.APatristicGreekLexicon.Oxford,OxfordUniversityPress,1961. Leclercq,Henri.Marseille.DACL10:22042293. Leroy,Julien.LecnobitismechezCassien.RAM43(1967),121158. __.LesprfacesdescritsmonastiquesdeJeanCassien.RAM42(1966),157180. Leturia,Pedrode.ElinflujodeSanOnofreinSanIgnacioabasedeuntextoinditodeNadal.ManresaII(1926),224238. Levko,John.IncessantPrayerandJohnCassian.Dk28,2(1995),7190. __.PatienceinaLifeofPrayerforJohnCassian.Dk28,3(1995),167172. __.TemptationandItsRelationshiptoPrayerforJohnCassian.Dk29,2(1996),8594. __.SelfcontrolinaLifeofPrayerforJohnCassian.Dk29,2(1996),142154. __.TheRelationshipofPrayertoDiscretionandSpiritualDirectionforJohnCassian.SVTQ40,3(1996),155171. __.InsidePrayerwithJohnCassian.Dk30,23(1997),165173. __.TheSpiritualJourneyfromLukewarmnesstoSteadfastnessforJohnCassian.Dk31,1(1998),513. Leyser,Conrad.Lectiodivina,oratiopura:RhetoricandtheTechniquesofAsceticismintheConferencesofJohnCassian.InModellidisantitemodellidi comportamento:contrasti,intersezioni,complementarit,pp.79105.Ed.GiuliaBarone,MarinaCaffieroandFrancescoScorzaBarcellona.Turin,Rosenberge Sellier,1994. Lienhard,JosephT.PaulinusofNolaandEarlyWesternMonasticism.Withastudyofthechronologyofhisworksandanannotatedbibliography,18791976,Koln Bonn,1977,PeterHansteinVerlag. __.OnDiscernmentofSpiritsintheEarlyChurch.TS41,3(1980),505529. Loorits,Oskar.DerHeiligeKassianunddieSchaltjahrlegende.FolkloreFellowsCommunications149.Helsinki,SuomalainenTiedeakatemia,1954. Lori,L.Th.A.SpiritualterminologyintheLatintranslationoftheVitaAntoniiwithreferencetofourthandfifthcenturymonasticliterature.LatinitasChristianorum Primaeva,xi,Nymegen,1955. Lossky,Vladimir.AlimageetlaressemblancedeDieu.Paris,1967. __.TheMysticalTheologyoftheEasternChurch.NewYork:St.VladimirsSeminaryPress,1976. __.TheVisionofGod.NewYork:St.VladimirsSeminaryPress,1983. LotBorodine,Myrrha.LemystredudondeslarmesdanslOrientchrtien.SupplmentlaVieSpirituelle(September1936),65110.

Page109 Louf,Andre.TheMessageofMonasticSpirituality.DescleeCo.,Inc.,1964. __.LacdiechezvagrelePontique.Concilium99(1974),113117. Luibheid,Colm.JohnCassian:Conferences,trans.&pref.byColmLuibheid,intro,byOwenChadwick,PaulistPress,NewYork,1985. Mackean,W.H.ChristianMonasticisminEgypttothecloseofthefourthcentury.StudiesinChurchHistory,1920. Macqueen,D.J.JohnCassianonGraceandFreeWill,withParticularReferencetoInstitutioXIIandCollatioXIII.RTAM44(1977),528. Main,DomJohn.PrayerintheTraditionofJohnCassian.CS12(1977),184190,272281. Malone,EdwardE.TheMonkandtheMartyr.SA38(1956),201228. MaloneyGeorge.TheCosmicChrist.Sheed&Ward,NewYork,1967. __.RussianHesychasm.TheSpiritualityofNilSorskij.Mouton,TheHagueParis,1973. __.PrayeroftheHeart.AveMariaPress,1981. Marrou,HenriI.JeanCassienMarseille.Revuedumoyenagelatin1(1945),526. __.LapatriedeJeanCassien.OCP13(1947),588596. __.LefondateurdeSaintVictoraMarseille:JeanCassien.Provencehistorique16(1966),297308. Marsili,Salvatore.GiovanniCassianoedEvagrioPontico.SA5(1936). Marx,Michael.IncessantPrayerinAncientMonasticLiterature.Rome,FacultasTheologicaSanctiAnselmideUrbe,1946. McGuire,BrianP.FriendshipandCommunity:theMonasticExperience,3501250.CSS95(1988). Mnager,A.LapatriedeCassien.chosdOrient21(1921),330358. __.CassienetClmentdAlexandrie.VS9(1924),138152. Mensbrugghe,A.vander.PrayertimeinEgyptianmonasticism(320450).SP2[TU64,Berlin](1957),435454. Merton,Thomas.TheWisdomoftheDesert.NewYork,NewDirectionsBook,1961. __.TheSpiritualFatherintheDesertTradition.MS5(1968). __.ContemplativePrayer.GardenCity,NewYork:ImageBooks,1971. __.TheClimateofMonasticPrayer.CSS1(1973). Meyer,Robert.Palladius:TheLausiacHistory.ACW34(1965). __.PalladiusandtheStudyofScripture.SP13(1975),487490. Miguel,Pierre.Unhommedexprience:Cassien.CC30(1968),131146. __.Lexiquedudesert.tudedequelquesmotsclsduvocabulairemonastiquegrecancien.Spiritualitorientale44.BgrollesenMauges,AbbayedeBellefontaine, 1986. Monchanin,Jules.YogaandHesychasmCS10,2(1975),8592. Mortari,L.VitaeDettideiPadridelDeserto.Rome,1975. Munz,Peter.JohnCassian.JEH11(1960),122. Murphy,F.X.JesusPrayer.NCE7(1967),971. __.Hesychasm.NCE6(1967),10891090.

Page110 __.EvagriusPonticusandOrigenism.OrigenianaTertia,ed.byR.P.C.HansonandH.Crouzel,253269,Rome,1985. Musurillo,Herbert.TheProblemofAsceticalFastingintheGreekPatristicTradition.Traditio12(1956),164. Neuhausen,KarlA.ZuCassiansTraktatDeamicitia(Coll.16).StudienzurLiteraturderSptantike,pp.181218.Ed.C.GnilkaandW.Schetter.Antiquitas, Reihel,Band23.Bonn,Habelt,1975. OLaughlin,Michael.OrigenismintheDesert.AnthropologyandIntegrationinEvagriusPonticus.Th.D.diss.,HarvardUniversity,1987. __.TheBible,theDemonsandtheDesert:EvaluatingtheAntirrheticusofEvagriusPonticus.SM34(1992),201215. OlpheGalliard,Michel.ViecontemplativeetvieactivedaprsCassien.RAM16(1935),252288. __.LessourcesdelaConfrenceXIdeCassien.RAM16(1935),289298. __.DebataproposdeCassien.RAM17(1936),181191. __.LapuretdecoeurdaprsCassien.RAM17(1936),2860. __.LasciencespirituelledaprsCassien.RAM18(1937),141160. __.Cassien.DSAM2(1953),214276. OMeara,John.Origen:PrayerExhortationtoMartyrdom.ACW19(1954). Origen.Philocalia.Ed.,Frenchtrans.,andnotesbyMargueriteHarl.Origne:Philocalie120Surlescritures.SC302(Paris,1983). __.Deoratione.PG11:415562. __.Deprincipiis(Deprinc.).Ed.P.Koetschau.GCSOrigenesWerke5(Leipzig,1913). Palmer,G.,Sherrard,P.,Ware,K.ThePhilokalia,Vol.1,translation,Faber&Faber,London,1979. Parente,Pascal.TheAsceticalLife.St.Louis:B.HerderBookCo.,1945. Paucker,C.von.DieLatinititdesJohannesCassianus.RomanischeForschungen2(1886),391448. Pegon,Joseph.Componction.DSAM2:13121321. Peifer,Claude.MonasticSpirituality.NewYork:SheedandWard,1966. Pelikan,Jaroslav.TheChristianTradition:AHistoryoftheDevelopmentofDoctrine.Vol.1(TheEmergenceoftheCatholicTradition100600),Chicago:The UniversityofChicagoPress,1971. Pichery,Eugne.JeanCassien:Confrences.SC42,54,64.Paris(19551959). Placa,Alan&Riordan,Brendan.DesertSilence:AWayofPrayerforanUnquietAge.LocustValley,NewYork:LivingFlamePress,1978. Plagnieux,Jean.LegriefdecomplicitentreerreursnestorienneetplagiennedAugustinCassienparProsperdAquitaine?REA2(1956),391402. Poulain,Augustin.TheGracesofInteriorPrayer.TranslatedbyLeonoraYorkeSmith.St.Louis:B.HerderBookCo.,1950seeDesgrcesdoraison,10thed, Paris,Beauchesne,1922.

Page111 Pozdiejevsky,ELesconceptionsascetiquesdeS.JeanCassien(AsketicskajavozrenijaprepodobnagoJoannaKassianaRimljanina[presviteramassilijskago],1902), Kazan,1902. Pricoco,Salvatore.Lisoladeisanti:I1cenobiodiLerinoeleoriginidelmonachesimogallico.Rome,EdizionidellAteneoandBizzarri,1978. Priestley,GailMarie.SomeJungianParallelstotheSayingsoftheDesertFathers.CS11,2(1976),102123. Pristas,Lauren.TheTheologicalAnthropologyofJohnCassian.Ph.D.diss.,BostonCollege,1993. Quasten,Johannes.Patrology.3vols.Westminster,MD,NewmanPress,19501960. Raasch,Juana.TheMonasticConceptofPurityofHeartandItsSources.SM8(1966),733,18321310(1968),75511(1969),26931412(1970),741. Rader,Rosemary.BreakingBoundaries:Male/FemaleFriendshipinEarlyChristianCommunities.Ramsey,NJ,PaulistPress,1983. Rahner,Hugo.IgnatiusunddieaszetischeTradition.ZAM17(1942),6672. Rahner,Karl.Ledbutdunedoctrinedescinqsensspirituels.RAM13(1932),113145. Ramsey,Boniface.JohnCassian:StudentofAugustine.CistercianStudiesQuarterly28(1993),515. __.JohnCassian.TheConferences,Englishtrans.&commentary.ACW57(1997). __.JohnCassian.TheInstitutes,translated&annotated,ACW58(2000). Rbillard,Eric.Quasifunambuli:Cassienetlacontroverseplagiennesurlaperfection.REA40(1994),197210. Refoul,ERvesetviespirituelledaprsvagrelePontique.VS,supplement,560961),470516. __.LaChristologiedvagreetlOrignisme.OCP27(1961),221266. __.LamystiquedvagreetlOrignisme.VS,supplement,64(1963),453472. __.EvagriusPonticus.NCE5(1967),644645. Rgamey,ELacomponctionducoeur.VS,supplement,44(1935),116,658345(1935),821,8699. Regnault,Lucien.Laprirecontinuellemonologistosdanslalittratureapophthegmatique.Irnikon47(1974),467493. __.TheBeatitudesintheApophthegmataPatrum.ECR6(1974),2243. __.LapriredeJsusdansquelquesapophtegmesconservsenarabe.Irnikon52(1979),344355. RegulaCassiani.Ed.HenriLedoyen.RB940984),170194. RegulaMagistri(Reg.Mag.).EdandFrenchtrans.AdalbertdeVog.LaRgleduMatre.SC105107(Paris,19641965). Reitzenstein,Richard.HistoriaMonachorumundHistoriaLausiaca:EineStudiezurGeschichtedesMnchtumsundderfrhchristlichenBegriffeGnostikerund Pneumatiker.Gttingen,VandenhoeckundRuprecht,1916.

Page112 Roberts,Augustine.SpiritualMethodsinBenedictineLife,YesderdayandToday.CS10,34(1975),207233. Rodrguez,Alphonsus.PracticeofPerfectionandChristianVirtues.3vols.,trans,byJosephRichaby.Chicago:LoyolaUniversityPress,1929. Rondeau,M.J.LecommentairesurlesPsaumesdvagrelePontique.OCP26(1960),307348. Ross,Maggie.TheFountainandtheFurnace:TheWayofTearsandFire.NewYork,PaulistPress,1987.SeealsoTearsandfire:recoveringaneglectedtradition. Sobornost9,1(1987),1423. Rousseau,Philip.Cassian,ContemplationandtheCoenobiticLife.JEH26(1975),113126. __.Ascetics,Authority,andtheChurchintheAgeofJeromeandCassian.OxfordHistoricalMonographs.Oxford,OxfordUniversityPress,1978. __.Cassian:MonasteryandWorld.InTheCertaintyofDoubt.TributestoPeterMunz,pp.6889.Ed.MilesFairburnandW.H.Oliver.Wellington,NewZealand, VictoriaUniversityPress,1995. Russell,KennethC.JohnCassianonaDelicateSubject.CS27(1992),112. Ryan,EdwardJ.TheInvocationoftheDivineNameinSinaiteSpirituality.ECQ14,4(19611962),241249. Ryan,Granger&Ripperger,Helmut.TheGoldenLegendofJacobusdeVoragine.Trans.&adaptedfromtheLatin.Longmans,Green&Co.,NewYork,1941. Ryan,Patrick.TwoMonasticTreatises.CS12,3(1977),212224. Salles,M.LadoctrinespirituelledeCassien.These(inedite),InstitutCatholiquedeToulouse,1929. Saudreau,Auguste.LeSpiritualitedvagrelePontique.VS,supplement,(1936),180190. Schaff,Philip&Wace,Henry.SulpitiusSeverus,VincentofLerins,JohnCassian:ChurchHistories.Ed.NPNF,2ndseries,vol.11,NewYork:Wm.B.Eerdmans Pub.Co.,1982(reprinted). Sheridan,Mark.ConcordanzaelettronicaalleoperedeGiovanniCassiano.Rome,1990. __.ModelsandImagesofSpiritualProgressintheWorksofJohnCassian.InSpiritualProgress:StudiesintheSpiritualityofLateAntiquityandEarlyMonasticism. PapersoftheSymposiumoftheMonasticInstitute.Rome,PontificioAteneoSantAnselmo1415May1992,pp.101125.Ed.JeremyDriscoll&MarkSheridan. SA115(1994). Solignac,Aim.Semiplagiens.DSAM14:556568. __.VictordeVita.DSAM16:547552. __.Vieactive,viecontemplative,viemixte.DSAM16:592623. Sophrony,Archimandrite.DelancessitdestroisrenoncementschezSt.CassienleRomainetSt.JeanClimaque.SP5(TU80)393400.Berlin,Akademie Verlag,1962.

Page113 __.PrinciplesofOrthodoxAsceticisminTheOrthodoxEthos:StudiesinOrthodoxy,vol.l,ed.byA.J.Philippou,HolywellPress,Oxford,1964,pp.259286. pidlik,TomLadoctrinespirituelledeTheophaneleReclus.OCA172(1965). __.Bizantino,monachesimo.DIP1(1973),14661474. __.LadirezionespiritualenellOrientecristiano.Vitaconsacrata16(1980),502514,573582. __.IgnaziodiLoyolaelaSpiritualitOrientale.GuidaallaletturadegliEsercizi.EdizioniStudium,Roma,1994. Spinelli.TeologiaeteorianellaConlatiodeProtectioneDeidiGiovanniCassiano.Benedictina31(1984),2335. Sternberg,Thomas.DervermeintlicheUrsprungderwestlichenDiakonieningyptenunddieConlationesdesJohannesCassian.JahrbuchfrAntikeund Christentum31(1988),173209. Stewart,Columba.JohnCassianonUnceasingPrayerMS15(1984),159177. __.TheDesertFathersonRadicalHonestyabouttheSelf.Sobornost12(1990),2539,131156. __.CassiantheMonk.OxfordUniversityPress,1998. Summa,Gerd.GeistlicheUnterscheidungbeiJohannesCassian.StudienzursystematischenundspirituellenTheologie7.Wrzburg,Echter,1992. Taft,Robert.PraiseintheDesert:TheCopticMonasticOfficeYesterdayandToday.Worship56(1982),513536. __.TheLiturgyoftheHoursinEastandWest:TheOriginsoftheDivineOfficeandItsMeaningforToday.Collegeville,MN,LiturgicalPress,1986. Tibiletti,Carlo.GiovanniCassiano.Formazioneedottrina.Augustinianum17(1977),355380. Tugwell,Simon.Prayer:LivingWithGod.2vols.Dublin:VeritasPublications,1975. __.EvagriusPonticus:Praktikos&OnPrayer.Trans.PublishedprivatelybytheFacultyofTheology,Oxford,1987. Tunink,Wilfrid.TheApostolicLife.ABR14(1963),516530. Turner,H.J.M.EvagriusPonticus,TeacherofPrayer.ECR7:145148. Vannier,MarieAnne.JeanCassienatilfaitoeuvredethologiendansleDeincarnationedomini?.RSR66(1992),119131. __.LinfluencedeJeanChrysostomesurlargumentationscripturaireduDeIncarnationededeanCassien.RSR69(1995),453462. Veilleux,Armand.Laliturgiedartslecnobitismepachmienenquatrimesicle.SA57(1968),228235. __.PachomianKoinonia.3vols.CSS4547(19801982). Viller,Marcel.LeMartyreetlascese.RAM6(1925),105142. __.AuxsourcesdelaspiritualitdesaintMaxime.RAM11(1930),156184,239268,331336.

Page114 __.&Rahner,Karl.AszeseundMystikinderVaterzeit.FreiburgimBreisgau,Herder,1939. Vo,Adalbertde.MonachismeetglisedanslapensedeCassien.InThologiedelaviemonastique:tudessurlaTraditionpatristique,pp.213240.Thologie 49.Paris,Aubier,1961. __.PrayerintheRuleofSt.Benedict.MS7(1969),113140. __.Subregulavelabbate.InRuleandLife:AnInterdisciplinarySymposium,pp.2164.CSS12.Ed.M.BasilPennington.Spencer,Mass.CistercianPub.,1971. __.ToStudytheEarlyMonks.CC37(1975),93113. __.LesdeuxfonctionsdelamditationdanslesRglesmonastiquesanciennes.RHS51(1975),316. __.TheCenobiticRulesoftheWest.CS12,3(1977),175183. __.LesmentionsdesoeuvresdeCassienchezSaintBenotetsescontemporains.SM20(1978),275285. __.PourcomprendreCassien.UnsurvoldesConfrences.CC39(1979),250272. __.PrayerinEarlyWesternMonasticism.WS3(1981),106120. __.DeCassienauMatreetEugippe:letitreduchapitredelhumilitSM23(1981),247261. __.LesRglesdessaintPres.SC297298.Paris,Cerf,1982. __.UneinterpolationinspiredeCassiendansuntextemonastiquedeCsairedArles.SM25(1983),217221. __.TheRuleofSaintBenedict,aDoctrinalandSpiritualCommentary.CSS54Kalamazoo,CistercianPub.,1983. __.LalectureduMatindanslesSentencesdvagreetleDeVirginitateattribueasaintAthanase.SM26(1984),711. __.UnderstandingCassian:ASurveyoftheConferences.CS19(1984),101121. __.TwentyFiveYearsofBenedictineHermeneuticsAnExaminationofConscience.ABR36(1985),402452. __.UnmorceauclbredeCassienparmidesextraitsdvagre.SM27(1985),712. __.LaRegulaCassiani:sadestinationetsesrapportsaveclemonachismefructuosien.RB95(1985),185231. __.LessourcesdesquatrepremierslivresdesInstitutionsdeJeanCassien.Introductionauxrecherchessurlesanciennesrglesmonastiqueslatines.SM27(1985), 241311. __.LesdbutsdelaviemonastiqueLrins.Remarquessurunouvragercent.RHR88(1993),553. Vog,AdalbertdeandNeufville,Jean.LaRgledeSaintBenot.7vols.SC181186,186a(Paris,19711977). Vlker,Walther.DerwahreGnostikernachClemensAlexandrinus.Berlin,AkademieVerlag,1952.

Page115 Vbus,Arthur.HistoryofAsceticismintheSyrianOrient.EarlyMonasticisminMesopotamiaandSyria.Vol.2,Louvain,SecretariatDuCorpusSCO,1960. Vuillaume,Christophe.Lejenedanslatraditionmonastiqueancienneetaujourdhui.CC51(1989),4278. Waddell,Helen.TheDesertFathers.AnnArbor,UniversityofMichiganPress,1957. Walsh,James.TheDiscernmentofSpirits.TheWay,supplement,16(1972),5466. Ward,Benedicta.HarlotsoftheDesert:AStudyofRepentanceinEarlyMonasticSources.London,Mowbray,1987. __.TheSayingsoftheDesertFathers.TheAlphabeticalCollection.Trans.withforewordbyB.Ward.PrefacebyMetr.AnthonyofSourozh.CSS59,Kalamazoo, Mich.,1984. __.TheWisdomoftheDesertFathers.ApophthegmataPatrumfromtheAnonymousSeries.Trans.withintro,byB.Ward.ForwardbyMetr.AnthonyBloom.SLG Press,ConventoftheIncarnation,Fairacres,Oxford,1975. __,&Norman,Russell.TheLivesoftheDesertFathers.TheHistoriaMonachoruminAegypto.Trans.byN.Russell.Intro.byB.Ward.CSS34,Kalamazoo,Mich., 1980. Ware,Kallistos.PrayWithoutCeasing:TheIdealofContinualPrayerinEasternMonasticism.ECR2(1969),253261. Wathen,Ambrose.Silence.CSS22(1973). Weber,HansOskar.DieStellungdesJohannesCassianuszurausserpachomianischenMnchstradition.Mnster,Aschendorff,1961. Weisheipl,James.Cassianus,Johannes.EncyclopediaAmericana5(1972),769. Wenzel,S.TheSinofSloth:AcediainMedievalThoughtandLiterature.ChapelHill,1967. Widnmann,J.Discretio.StudienundMitteilungenzurGeschichtedesBenediktinerOrdensundseinerZweige.Munchen,58(1940),2128. Wrzol,Ludwig.DiePsychologiedesJohannesCassianus.DivusThomas32(1918),181213,42545634(1920),709636(1922),269294. Wulf,Friedrich.PriestertumundRatestand(1I).GL33(1960),247261. __.Ascese.EncyclopdiedelaFoi(sousladirectiondeH.Fries,Paris)l(1967),128137. __.IgnatiusofLoyola,HisPersonalityandSpiritualHeritage,15561956.Ed.byF.Wulf.,TheInstituteofJesuitSources,St.Louis,1977.

Page116 Thispageintentionallyleftblank.

Page117

SELECTINDEX
acedia,32 agape,49 Allen,JosephJ.,60 almsgiving,26 angelsofdeath,oflight,31,45,88,92 anger,11,15,2527,32 AntonytheGreat,1,12,29,36,45,46,5254,58,59,74,83 apatheia,xiii,37,38,40,75 Apophthegmata,59,71 Aquinas,Thomas,2 Arsenius,Egyptianhermit,36,37 asceticism,2,46,4850,52,53,59 askesis,38 St.Athanasius,andtheLifeofAntony,1,24,26,29,30,36 avarice,8,32,77 Balthasar,HansUrsvon,86 Bamberger,JohnEudes,2 Bethlehem,Cassiansmonastery,xi,51 Bouyer,Louis,29,86,87 brevity,4,13,14,93 Brodrick,James,83 Brock,Sebastian,88 Buckley,MichaelJ.,86 Bulgakov,S.,88 Bunge,Gabriel,17 buyermode,7576 Chadwick,Owen,xi,xii,xivxvi,2,24,32,51 charity,xiii,38,44,46,49,51,52,68,81,92 ClementofAlexandria,60 Climacus,John,26 compunction,6,11,12,21,58,68 confession,4,48,60,61 confidence,faithfilled,24,27,52,59,66,75,80,93 confusion,9193 conscience,purityof,3,59,66,75,80,94 conscience,examinationof,75,77 contemplation,ix,xiii,10,15,19,20,35,43,44,50 control,x,xvi,10,14,24,25,33,3741,44,4951,59,68,73,76,77,79,82,9294 Corinthians1,(12:811),47,59 Corinthiansl,(13:3),38,49,55 Corinthians2,(11:14),91 deception,30,31,79,81,92 deesis,2 deification,43,44,63 demons,l,5,16,25,26,3032,3436,40,58,75,86,9193 desert,x,xiv,6,l0,ll,26,2931,36,37,4446,5456,58,59,71,78,83,86,87,91,92 DesertFathers,x,xiv,37,44,45,5456,58,59,71,87,91 Deusinadiutorium,13,15 DiadochusofPhotike,54 Dingjan,Fr.,31,46 discernment,ix,x,xivxvi,4,24,33,38,4454,5660,63,8082,84,8688 discretion,27,28,33,37,41,4346,48,49,51,52,54,59,68,7377,79,81,84,87,91,92,94 discretio,xv,xvi,31,33,41,44,45,54,87,92 disposition,internal,xvi,1,3,4,16,18,23,27,41,71,74,75,93,94 distraction,8 Dobrudja,xi DorotheosofGaza,75 Driscoll,Jeremy,31 eightprincipalfaults,xii,xv,32,37,58

Page118 elder,xv,xvi,60 enteuxis,7 Ephesians(6:12),3,24,30,86 eucharistia,2 EvagriusPonticus,2,3,78,1214,17,21,25,2930,31,32,3440,46,5051,5758,63,67,75,86,88,95 evil,1,3,9,11,15,24,2834,40,4446,48,54,58,71,75,79,80,86,88,9193,95 exagoreusis,61 fasting,1,4,29,4850,53,55,56 feelings,12,13,15,3840,57,66,68,73,75,76,79,82 Fiske,Adele,50 Florensky,Pavel,88,89 focus,14,38,40,73,77,79,81,84,88,93 fornication,32 freedom,4,10,18,37,48,60,66,77,80,81,89,94 frequency,4,8,13,93 friendship,5052,82 Gargano,G.I.,66,67 Genesis(1:2627),xvi,5 Germanus,companionofCassian,51,64 Gibson,Edgar,2 gluttony,32 greed,32 Greer,RowanA.,1,17,30 Gregg,RobertC.,1 Gressmann,H.,31 guide,ix,xvi,4,5,52,55,56,5961,72,77,78,82 Guillaumont,Antoine,25,29,31,34,40,58 Guillaumont,Claire,34,40,58 Guy,JeanClaude,xi,xiii,xiv Hausherr,Irenee,6,1417,21,36,46,5758,6061,71,80 heart,eyesofthe,4,93 hesychasm,16,37 humility,xiv,xvi,3,4,11,12,18,21,24,25,27,33,38,48,5254,5860,66,73,75,80,84,88,93 Hutch,R.,67 IgnatiusofLoyola,x,82,83,87,92,94 imageandlikeness,ix,xiv,xvi,5,62 imageofGod,xv,xvi,5,24,29,40,44,46,47,59,60,66,71,78 imagery,30,31,84,88 innerman,27,37,52,52,93 innerstruggle,ix,xvi,20,28,30,31,45,67,85,87,88,92,95 interiortransformation,xvi,5 internalunion,(withGod),7,13,95 Isaac,Abba,Conferencesonprayer,xiii,xv,43,6566,91 JacobusdeVoragine,83 Jennett,MichaelJ.,xv JesusPrayer,16 John(14:23),6 JohnChrysostom,xi JohnofDamascus,2 Joseph,Abba,56,91 Kadloubovsky,E.(&G.E.H.Palmer),18,54 knowledge,spiritual,86 Leturia,Pedrode,83 Lienhard,JosephT.,30,53,5859 light,4,12,19,26,31,43,45,57,88,9193 logismoi,58 Lorie,L.Th.A.,20,38,51 Lot,Abba,56 Luibheid,Colm,xi,2 Luke(14:724,18:1827,19:110),45 lukewarmness,ix,68,7175,79 manuallabor,33,38,73 Mark(5:7),16,88,92 Marsili,Salvatore,xiii Matthew(7:16),39,43 melancholy,32

Page119 memoriascripturarum,66 memory,ix,xvi,9,15,51,66,67,76,83,84,88,94 Merton,Thomas,55 mind,xi,2,3,5,810,12,1416,1820,22,26,27.,30,31,34,35,3841,44,46,48,61,63,6668,73,7577,79,81,84,86,88,89,91,93 Monasteries,St.Victors,HolySaviors,xi,xii Moses,Abba,56,87 Munz,Peter,40 Nestorius,xii OlpheGalliard,Michel,10,29,53,95 opennessofheart,78,81,82,95 oratioignita,18,19 oratioiugis,19 oratiopura,19 Origen,1,3,6,7,17,30,38,39,86,95 ownermode,77 passions,21,24,27,3234,3741,44,54,59,63,73,7679,86 patience,xiv,xvi,11,12,2327,38,39,50,52,62,66,73,8385,89,91,93 pelagian/semiPelagian,xvi perfection,ix,xii,xiv,36,13,15,21,2325,3739,46,49,50,52,5456,6068,72,73,75,80,81,87,94 perseverance,3438,66,73,77,91 Peter,1,(4:8),78 Peter,1,(5:8),61 Poemen,Abba,hermitinEgypt,46 praktike,31,50 praxis,40,51,67,88 prayer,definitionsof,2 prayer,timeof,9,12,25,66,76,84 prayertoJesus,4,16 prayer,short,7,13,16,18,95 prayer,incessant,4,5,7,9,13,29,67,68,71,76,77,93,94 prayeroffire,xiv,xvi,1820,95 prayer,privatepersonal,x,67,71 prayer,communitysritualoffice,71 pride,ll,18,32,58,72,78 proseuche,xiii,2,80 Proverb(4:23),l,30 Psalm(69:2),13,15 purityofheart,ix,5,10,18,19,32,34,37,38,44,49,54,55,57,67,74,76,80,82 Rahner,Hugo,87 Ramsey,Boniface,2 repetition,4,34,40,79,93 Revelation(3:1516),68,7374 rhema,6 Romania,xi royalroad,33,45,59,74,82 Russell,KennethC.,13,26 Ryan,EdwardJ.,18 Ryan,Granger,83 Ripperger,Helmut,83 Rodrguez,Alphonsus,87 scopos,74 scripture,ix,xiv,xvi,1,4,8,9,11,13,16,29,33,47,51,62,6669,71,73,75,76,84,88,94 ScythiaMinor,xi selfknowledge,4,46,59,53,80,88 selfcontrol,x,xvi,37,39,40,49,51,68,73,76,77,82,9294 shame,senseof,80 shoppermode,7375 silence,8,1013,20,29,48,55,79,80,94,95 sin,x,4,15,17,21,28,30,33,40,45,46,74,78,81,85 Smith,Herbert,52 solitude,ix,29,56,7780,95 pidlk,Tom,2,25,28,32,39,52,60,61,75,85 spiritualdirection,x,xv,xvi,6,43,46,54,55,57,58,60,61,80,81,84,87,92

Page120 SpiritualExercises,83,84,86,88,92,94 spiritualfather,xvi,55,60 spiritualfriendship,5052,82 spirituallife,ix,xiii,xiv,3,5,32,3739,48,51,6063,67,73,78,81,82,84,8789,92,94 state(ofprayer),19,37,51 steadfastness,68,71,72,77,94 Stewart,Columba,xiii,xv,xvi tears,3,6,2022,58,95 telos,74 temptation,5,25,2832,34,36,68,78,91,92 Theodore,Abba,56 theoria,51 Thessalonians,1,(5:17),78,71,77 ThomasKempis,83 thoughts,spiritual,9,81 Timothy,1,(2:1),xiii,2 vainglory,32 virtue,xv,4,6,8,11,19,20,22,23,27,33,34,37,38,4446,48,52,54,57,59,60,63,67,73,74,79,81,85,87,92,93 vocalprayer,19 Vog,Adalbertde,14,28 Waddell,Helen,87 Ward,Benedicta,37,56,71 Wathen,AmbroseG.,8,10,29 Wheeler,EricP.,75 wounds,invisible,4 Wulf,Friedrich,83 Young,WilliamJ.,87