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If it could not, — if the very beginning of all good were strictly a Divine act, — exhortations seemed to them to be idle, and censure unjust, in regard to those on whom no such act had been wrought, and who, therefore, until it should be wrought, were helpless, and so far guiltless, in the matter.” Of the party which took up this position Cassian was the recognized head.
A native of Dacia, Cassian (c. 360-430) joined a monastery in Bethlehem when he was in his early adult years. Finally, however, owing to the conciliatory firmness of Paphnutius, the great body of the monks was won over to a sounder and less materialistic view of the nature of the Godhead than had hitherto been prevalent among them.The controversy arose in the following way. From him they heard a discourse on the relaxation of the fast during Easter-tide and Pentecost, and, later on, one concerning Nocturnal Illusions, and another on Sinlessness. Prosper of Aquitaine (his contemporary and antagonist) combines both names, and speaks of him as “Joannes cognomento Cassianus.” In the titles of the majority of the mss. .
Although S. Martin and others were before him, yet his life must be regarded as a new departure for monasticism in the land. Of the length of Cassian’s stay in Rome we have no information, but it is likely that it was of some considerable duration; and it may have been at this time that he was ordained priest by Innocent. The Conferences of St John Cassian is a classic of Christian spiritual wisdom for monasticism and is of great benefit for the everyday lay reader. And their reply — that the brotherhood was spiritual and not carnal — furnished the old man with a text for his first discourse, which was on Friendship, and which was followed up on the next day by one on the Obligation of Promises, called forth by the perplexity in which the travellers found themselves owing to their promise to return to Bethlehem, — a promise which they were loth to break, and which yet they could not fulfil without losing a grand opportunity of making progress in the spiritual life. The former view is, perhaps, the more probable, as he may well have taken the name of John at his baptism or at his admission to the monastic life. When it was first undertaken Cassian’s design already was to follow it up by a second treatise containing the Conferences of the Fathers, to which he several times alludes in the Institutes as a forthcoming work, and which, like the companion volume, was undertaken at Castor’s instigation. He at once gave up to them his newly built cell, and once more set to work to build another for himself.Preface to the Seven Books of John CassianBook II. A third work of Cassian, written at the request of the Roman Archdeacon Leo, afterwards Pope Leo the Great, about 430-431, was a defence of the orthodox doctrine against the errors of Nestorius: "De Incarnatione Domini contra Nestorium" (P. L., L, 9-272). It is, however, possible that the term “Scytha” is not really intended to denote a Scythian, but to refer to the desert of Scete, or Scitis, in Egypt, where Cassian passed many years of his life, and with which his fame was closely associated; and, therefore, without going to the length of rejecting the authority of Gennadius altogether, we are free to look for some other country as the birthplace of our author.
Not only is his language and style free from all trace of barbarism, but as a boy he certainly received a liberal education; for in his Conferences he laments that the exertions of his tutor and his own attention to continual study had so weakened him that his mind was so filled with songs of the poets that even at the hour of prayer it was thinking of those trifling fables and stories of battles with which it had from earliest infancy been stored; “and,” he adds, “when singing Psalms or asking forgiveness of sins, some wanton recollection of the poems intrudes itself or the image of heroes fighting presents itself before the eyes; and an imagination of such phantoms is always haunting me.” Further evidence of the character of his education is also supplied by the fact that in his work on the Incarnation against Nestorius he manifests an acquaintance not only with the works of earlier Christian Fathers, but also with those of such writers as Cicero and Persius,Book XI.
If it could not, — if the very beginning of all good were strictly a Divine act, — exhortations seemed to them to be idle, and censure unjust, in regard to those on whom no such act had been wrought, and who, therefore, until it should be wrought, were helpless, and so far guiltless, in the matter.” Of the party which took up this position Cassian was the recognized head.
A native of Dacia, Cassian (c. 360-430) joined a monastery in Bethlehem when he was in his early adult years. Finally, however, owing to the conciliatory firmness of Paphnutius, the great body of the monks was won over to a sounder and less materialistic view of the nature of the Godhead than had hitherto been prevalent among them.The controversy arose in the following way. From him they heard a discourse on the relaxation of the fast during Easter-tide and Pentecost, and, later on, one concerning Nocturnal Illusions, and another on Sinlessness. Prosper of Aquitaine (his contemporary and antagonist) combines both names, and speaks of him as “Joannes cognomento Cassianus.” In the titles of the majority of the mss. .
Although S. Martin and others were before him, yet his life must be regarded as a new departure for monasticism in the land. Of the length of Cassian’s stay in Rome we have no information, but it is likely that it was of some considerable duration; and it may have been at this time that he was ordained priest by Innocent. The Conferences of St John Cassian is a classic of Christian spiritual wisdom for monasticism and is of great benefit for the everyday lay reader. And their reply — that the brotherhood was spiritual and not carnal — furnished the old man with a text for his first discourse, which was on Friendship, and which was followed up on the next day by one on the Obligation of Promises, called forth by the perplexity in which the travellers found themselves owing to their promise to return to Bethlehem, — a promise which they were loth to break, and which yet they could not fulfil without losing a grand opportunity of making progress in the spiritual life. The former view is, perhaps, the more probable, as he may well have taken the name of John at his baptism or at his admission to the monastic life. When it was first undertaken Cassian’s design already was to follow it up by a second treatise containing the Conferences of the Fathers, to which he several times alludes in the Institutes as a forthcoming work, and which, like the companion volume, was undertaken at Castor’s instigation. He at once gave up to them his newly built cell, and once more set to work to build another for himself.Preface to the Seven Books of John CassianBook II. A third work of Cassian, written at the request of the Roman Archdeacon Leo, afterwards Pope Leo the Great, about 430-431, was a defence of the orthodox doctrine against the errors of Nestorius: "De Incarnatione Domini contra Nestorium" (P. L., L, 9-272). It is, however, possible that the term “Scytha” is not really intended to denote a Scythian, but to refer to the desert of Scete, or Scitis, in Egypt, where Cassian passed many years of his life, and with which his fame was closely associated; and, therefore, without going to the length of rejecting the authority of Gennadius altogether, we are free to look for some other country as the birthplace of our author.
Not only is his language and style free from all trace of barbarism, but as a boy he certainly received a liberal education; for in his Conferences he laments that the exertions of his tutor and his own attention to continual study had so weakened him that his mind was so filled with songs of the poets that even at the hour of prayer it was thinking of those trifling fables and stories of battles with which it had from earliest infancy been stored; “and,” he adds, “when singing Psalms or asking forgiveness of sins, some wanton recollection of the poems intrudes itself or the image of heroes fighting presents itself before the eyes; and an imagination of such phantoms is always haunting me.” Further evidence of the character of his education is also supplied by the fact that in his work on the Incarnation against Nestorius he manifests an acquaintance not only with the works of earlier Christian Fathers, but also with those of such writers as Cicero and Persius,Book XI.