Romans Jeremiah also says: My people have changed their glory for an idol. Jeremiah Which error although by this its origin, of which we have spoken, it is engrained in the notions of some, yet none the less is it contracted in the hearts also of those who have never been stained with the superstition of the heathen world, under the color of this passage where it is said Let us make man after our image and our likeness, Genesis ignorance and simplicity being its authors, so that actually there has arisen owing to this hateful interpretation a heresy called that of the Anthropomorphites, which maintains with obstinate perverseness that the infinite and simple substance of the Godhead is fashioned in our lineaments and human configuration.
Which however any one who has been taught the Catholic doctrine will abhor as heathenish blasphemy , and so will arrive at that perfectly pure condition in prayer which will not only not connect with its prayers any figure of the Godhead or bodily lineaments which it is a sin even to speak of , but will not even allow in itself even the memory of a name, or the appearance of an action, or an outline of any character.
Of the reasons why Jesus Christ appears to each one of us either in His humility or in His glorified condition. But Jesus is seen as well by those who live in towns and villages and hamlets, i. For so in solitude He appeared to Moses and spoke with Elias. And as our Lord wished to establish this and to leave us examples of perfect purity, although He Himself, the very fount of inviolable sanctity , had no need of external help and the assistance of solitude in order to secure it for the fullness of purity could not be soiled by any stain from crowds, nor could He be contaminated by intercourse with men, who cleanses and sanctifies all things that are polluted yet still He retired into the mountain alone to pray , thus teaching us by the example of His retirement that if we too wish to approach God with a pure and spotless affection of heart, we should also retire from all the disturbance and confusion of crowds, so that while still living in the body we may manage in some degree to adapt ourselves to some likeness of that bliss which is promised hereafter to the saints , and that God may be to us all in all.
For then will be perfectly fulfilled in our case that prayer of our Saviour in which He prayed for His disciples to the Father saying that the love wherewith You loved Me may be in them and they in us; and again: that they all may be one as You, Father, in Me and I in You, that they also may be one in us, when that perfect love of God , wherewith He first loved us 1 John has passed into the feelings of our heart as well, by the fulfilment of this prayer of the Lord which we believe cannot possibly be ineffectual.
And this will come to pass when God shall be all our love , and every desire and wish and effort, every thought of ours, and all our life and words and breath, and that unity which already exists between the Father and the Son , and the Son and the Father , has been shed abroad in our hearts and minds, so that as He loves us with a pure and unfeigned and indissoluble love , so we also may be joined to Him by a lasting and inseparable affection, since we are so united to Him that whatever we breathe or think, or speak is God , since, as I say, we attain to that end of which we spoke before, which the same Lord in His prayer hopes may be fulfilled in us: that they all may be one as we are one, I in them and You in Me, that they also may be made perfect in one; and again: Father, those whom You have given Me, I will that where I am, they may also be with Me.
John This then ought to be the destination of the solitary, this should be all his aim that it may be vouchsafed to him to possess even in the body an image of future bliss, and that he may begin in this world to have a foretaste of a sort of earnest of that celestial life and glory. This, I say, is the end of all perfection, that the mind purged from all carnal desires may daily be lifted towards spiritual things, until the whole life and all the thoughts of the heart become one continuous prayer.
A question on the training in perfection by which we can arrive at perpetual recollection of God. Germanus: The extent of our bewilderment at our wondering awe at the former Conference, because of which we came back again, increases still more.
For in proportion as by the incitements of this teaching we are fired with the desire of perfect bliss, so do we fall back into greater despair, as we know not how to seek or obtain training for such lofty heights. Wherefore we entreat that you will patiently allow us for it must perhaps be set forth and unfolded with a good deal of talk to explain what while sitting in the cell we had begun to revolve in a lengthy meditation, although we know that your holiness is not at all troubled by the infirmities of the weak, which even for this reason should be openly set forth, that what is out of place in them may receive correction.
Our notion then is that the perfection of any art or system of training must begin with some simple rudiments, and grow accustomed first to somewhat easy and tender beginnings, so that being nourished and trained little by little by a sort of reasonable milk, it may grow up and so by degrees and step by step mount up from the lowest depths to the heights: and when by these means it has entered on the plainer principles and so to speak passed the gates of the entrance of the profession, it will consequently arrive without difficulty at the inmost shrine and lofty heights of perfection.
For how could any boy manage to pronounce the simplest union of syllables unless he had first carefully learned the letters of the alphabet? Or how can any one learn to read quickly, who is still unfit to connect together short and simple sentences? But by what means will one who is ill instructed in the science of grammar attain eloquence in rhetoric or the knowledge of philosophy?
Wherefore for this highest learning also, by which we are taught even to cleave to God , I have no doubt that there are some foundations of the system, which must first be firmly laid and afterwards the towering heights of perfection may be placed and raised upon them. And we have a slight idea that these are its first principles; viz. And therefore we want you to show us some material for this recollection, by which we may conceive and ever keep the idea of God in the mind , so that by always keeping it before our eyes, when we find that we have dropped away from Him, we may at once be able to recover ourselves and return there and may succeed in laying hold of it again without any delay from wandering around the subject and searching for it.
For it happens that when we have wandered away from our spiritual speculations and have come back to ourselves as if waking from a deadly sleep, and, being thoroughly roused, look for the subject matter, by which we may be able to revive that spiritual recollection which has been destroyed, we are hindered by the delay of the actual search before we find it, and are once more drawn aside from our endeavour, and before the spiritual insight is brought about, the purpose of heart which had been conceived, has disappeared.
And this trouble is certain to happen to us for this reason because we do not keep something special firmly set before our eyes like some principle to which the wandering thoughts may be recalled after many digressions and varied excursions; and, if I may use the expression, after long storms enter a quiet haven. And so it comes to pass that as the mind is constantly hindered by this want of knowledge and difficulty, and is always tossed about vaguely, and as if intoxicated, among various matters, and cannot even retain firm hold for any length of time of anything spiritual which has occurred to it by chance rather than of set purpose: while, as it is always receiving one thing after another, it does not notice either their beginning and origin or even their end.
Isaac: Your minute and subtle inquiry affords an indication of purity being very nearly reached. For no one would be able even to make inquiries on these matters, I will not say to look within and discriminate — except one who had been urged to sound the depths of such questions by careful and effectual diligence of mind , and watchful anxiety, and one whom the constant aim after a well controlled life had taught by practical experience to attempt the entrance to this purity and to knock at its doors.
And therefore as I see you, I will not say, standing before the doors of that true prayer of which we have been speaking, but touching its inner chambers and inward parts as it were with the hands of experience, and already laying hold of some parts of it, I do not think that I shall find any difficulty in introducing you now within what I may call its hall, for you to roam about its recesses, as the Lord may direct; nor do I think that you will be hindered from investigating what is to be shown you by any obstacles or difficulties.
For he is next door to understanding who carefully recognizes what he ought to ask about, nor is he far from knowledge , who begins to understand how ignorant he is. And therefore I am not afraid of the charge of betraying secrets, and of levity, if I divulge what when speaking in my former discourse on the perfection of prayer I had kept back from discussing, as I think that its force was to be explained to us who are occupied with this subject and interest even without the aid of my words, by the grace of God.
Wherefore in accordance with that system, which you admirably compared to teaching children who can only take in the first lessons on the alphabet and recognize the shapes of the letters, and trace out their characters with a steady hand if they have, by means of some copies and shapes carefully impressed on wax, got accustomed to express their figures, by constantly looking at them and imitating them daily , we must give you also the form of this spiritual contemplation , on which you may always fix your gaze with the utmost steadiness, and both learn to consider it to your profit in unbroken continuance, and also manage by the practice of it and by meditation to climb to a still loftier insight.
This formula then shall be proposed to you of this system, which you want, and of prayer , which every monk in his progress towards continual recollection of God , is accustomed to ponder, ceaselessly revolving it in his heart, having got rid of all kinds of other thoughts; for he cannot possibly keep his hold over it unless he has freed himself from all bodily cares and anxieties.
And as this was delivered to us by a few of those who were left of the oldest fathers, so it is only divulged by us to a very few and to those who are really keen.
And so for keeping up continual recollection of God this pious formula is to be ever set before you. O God , make speed to save me: O Lord, make haste to help me, for this verse has not unreasonably been picked out from the whole of Scripture for this purpose. For it embraces all the feelings which can be implanted in human nature , and can be fitly and satisfactorily adapted to every condition, and all assaults.
Since it contains an invocation of God against every danger, it contains humble and pious confession, it contains the watchfulness of anxiety and continual fear , it contains the thought of one's own weakness, confidence in the answer, and the assurance of a present and ever ready help. For one who is constantly calling on his protector, is certain that He is always at hand.
It contains the glow of love and charity, it contains a view of the plots, and a dread of the enemies, from which one, who sees himself day and night hemmed in by them, confesses that he cannot be set free without the aid of his defender.
This verse is an impregnable wall for all who are labouring under the attacks of demons , as well as impenetrable coat of mail and a strong shield. It does not suffer those who are in a state of moroseness and anxiety of mind , or depressed by sadness or all kinds of thoughts to despair of saving remedies, as it shows that He, who is invoked, is ever looking on at our struggles and is not far from His suppliants.
It warns us whose lot is spiritual success and delight of heart that we ought not to be at all elated or puffed up by our happy condition, which it assures us cannot last without God as our protector, while it implores Him not only always but even speedily to help us.
This verse, I say, will be found helpful and useful to every one of us in whatever condition we may be. For one who always and in all matters wants to be helped, shows that he needs the assistance of God not only in sorrowful or hard matters but also equally in prosperous and happy ones, that he may be delivered from the one and also made to continue in the other, as he knows that in both of them human weakness is unable to endure without His assistance.
I am affected by the passion of gluttony. I ask for food of which the desert knows nothing, and in the squalid desert there are wafted to me odours of royal dainties and I find that even against my will I am drawn to long for them. Book VIII. Of the Spirit of Anger. Book IX. Of the Spirit of Dejection.
Book X. Of the Spirit of Accidie. Book XI. Of the Spirit of Vainglory. Book XII. Conferences of John Cassian. First Conference of Abbot Moses. Second Conference of Abbot Moses. Conference of Abbot Paphnutius.
Conference of Abbot Daniel. Conference of Abbot Serapion. Conference of Abbot Theodore. First Conference of Abbot Serenus. The Second Conference of Abbot Serenus. The First Conference of Abbot Isaac. The Second Conference of Abbot Isaac. The First Conference of Abbot Chaeremon. The Second Conference of Abbot Chaeremon. The Third Conference of Abbot Chaeremon.
The First Conference of Abbot Nesteros. The Second Conference of Abbot Nesteros. The Conferences of John Cassian is an early archetype of the monastic way of life where the theology of denying self is implemented in daily living.
Cassian's work was highly respected by his contemporaries, as well as those who went on to have enormous influence on the monastic movement. The Conferences is a book to be read as one practices and practiced as one reads, digested slowly over time, as one might read, for example, St.
Edgar C. Gibson's notes to Book II of St. John Cassian's Conferences. Cassian is noted for bringing the ideas and practices of Egyptian monasticism to the early medieval West. Ancient Christian Writers, No. Newman Press, New York N.
John Cassian with the freshness as if it were only yesterday. John Cassian: Conferences quantity Among the most eloquent interpreters of the new movement to western Europe was John Cassian c. Drawing on his own early experience as a monk in Bethlehem and Egypt, he journeyed to the West to found monasteries in Marseilles and the region of Provence. Excerpt from the book you would like.
John Cassian. It is useless, therefore, to boast of our fasting, vigils, poverty, and reading of Scripture when we have not achieved the love of God and our fellow Followers: "John Cassian: The Conferences is the first complete English translation of the twenty-four dialogues between Cassian and the desert fathers of Egypt.
A native of Dacia, Cassian c. John Cassian Bible Study Tools. Book I. Of the Dress of the Monks. Book II.
Book III. Book IV. Of the. This book is so refreshing and stirring, especially Christian Writers series launches its second fifty years with the long-anticipated publication of John Cassian's The Conferences, translated and presented by Boniface Ramsey, O.
The first complete. The first edition in English, The Conferences by John Cassian have long been awaited by medievalists, monastics, and Patrisic scholars. Cassian, a major spiritual writer, a precursor of Benedict, and a bridge between the desert and the West, here provides a record of his dialogues and focus on the cultivation of virtue and purity of heart.
Discover Book Depository's huge selection of John Cassian books online. Free delivery worldwide on over 20 million titles. The Conferences.
0コメント