OUR DIFFERENCE IN PRACTICE CONFORMS OUR UNITY IN FAITH
THE IMMEDIATE AND ULTIMATE GOALS OF THE CHRISTIAN LIFE
by SAINT JOHN CASSIAN
As we bind up another ecclesiastical year with a celebration of the Holy Belt of the Theotokos, and prepare to begin anew, it is fitting we also contemplate the goal not only of each ecclesiastical year, but of our entire Christian life in general.
The following text was written by St. John Cassian and comes from his book The Conferences. His "First Conference" was with Abba Moses the Ethiopian, who began by explaining what the immediate (purity of heart) and ultimate (acquiring the Kingdom of God; that is, the Holy Spirit) goals of the Christian life are for all Christians.
Those familiar with what St. Seraphim of Sarov said about this subject will notice a similarity of teaching.
By St. John Cassian
Book One, Chapter One
When I was in the desert of Scete, where are the most excellent monastic fathers and where all perfection flourishes, in company with the holy father Germanus (who had since the earliest days and commencement of our spiritual service been my closest companion both in the Coenobium and in the desert, so that to show the harmony of our friendship and aims, everybody would say that a single heart and soul existed in our two bodies), I sought out Abbot Moses, who was eminent amid those splendid flowers, not only in practical but also in contemplative excellence, in my anxiety to be grounded by his instruction: and together we implored him to give us a discourse for our edification; not without tears, for we knew full well his determination never to consent to open the gate of perfection, except to those who desired it with all faithfulness, and sought it with all sorrow of heart; for fear lest if he showed it at random to those who cared nothing for it, or only desired it in a half-hearted way, by opening what is necessary, and what ought only to be discovered to those seeking perfection, to unworthy persons, and such as accepted it with scorn, he might appear to lay himself open either to the charge of bragging, or to the sin of betraying his trust; and at last being overcome by our prayers he thus began.
Book One, Chapter Two
All the arts and sciences, said he, have some goal or mark; and end or aim of their own, on which the diligent pursuer of each art has his eye, and so endures all sorts of toils and dangers and losses, cheerfully and with equanimity, e.g., the farmer, shunning neither at one time the scorching heat of the sun, nor at another the frost and cold, cleaves the earth unweariedly, and again and again subjects the clods of his field to his ploughshare, while he keeps before him his goal; viz., by diligent labour to break it up small like fine sand, and to clear it of all briers, and free it from all weeds, as he believes that in no other way can he gain his ultimate end, which is to secure a good harvest, and a large crop; on which he can either live himself free from care, or can increase his possessions. Again, when his barn is well stocked he is quite ready to empty it, and with incessant labour to commit the seed to the crumbling furrow, thinking nothing of the present lessening of his stores in view of the future harvest. Those men too who are engaged in mercantile pursuits, have no dread of the uncertainties and chances of the ocean, and fear no risks, while an eager hope urges them forward to their aim of gain. Moreover those who are inflamed with the ambition of military life, while they look forward to their aim of honours and power take no notice of danger and destruction in their wanderings, and are not crushed by present losses and wars, while they are eager to obtain the end of some honour held out to them. And our profession too has its own goal and end, for which we undergo all sorts of toils not merely without weariness but actually with delight; on account of which the want of food in fasting is no trial to us, the weariness of our vigils becomes a delight; reading and constant meditation on the Scriptures does not pall upon us; and further incessant toil, and self-denial, and the privation of all things, and the horrors also of this vast desert have no terrors for us. And doubtless for this it was that you yourselves despised the love of kinsfolk, and scorned your fatherland, and the delights of this world, and passed through so many countries, in order that you might come to us, plain and simple folk as we are, living in this wretched state in the desert. Wherefore, said he, answer and tell me what is the goal and end, which incite you to endure all these things so cheerfully.
Book One, Chapter Three
And when he insisted on eliciting an opinion from us on this question, we replied that we endured all this for the sake of the kingdom of heaven.
Book One, Chapter Four
To which he replied: Good, you have spoken cleverly of the (ultimate) end. But what should be our (immediate) goal or mark, by constantly sticking close to which we can gain our end, you ought first to know. And when we frankly confessed our ignorance, he proceeded: The first thing, as I said, in all the arts and sciences is to have some goal, i.e., a mark for the mind, and constant mental purpose, for unless a man keeps this before him with all diligence and persistence, he will never succeed in arriving at the ultimate aim and the gain which he desires. For, as I said, the farmer who has for his aim to live free from care and with plenty, while his crops are springing has this as his immediate object and goal; viz., to keep his field clear from all brambles, and weeds, and does not fancy that he can otherwise ensure wealth and a peaceful end, unless he first secures by some plan of work and hope that which he is anxious to obtain. The business man too does not lay aside the desire of procuring wares, by means of which he may more profitably amass riches, because he would desire gain to no purpose, unless he chose the road which leads to it: and those men who are anxious to be decorated with the honours of this world, first make up their minds to what duties and conditions they must devote themselves, that in the regular course of hope they may succeed in gaining the honours they desire. And so the end of our way of life is indeed the kingdom of God. But what is the (immediate) goal you must earnestly ask, for if it is not in the same way discovered by us, we shall strive and wear ourselves out to no purpose, because a man who is travelling in a wrong direction, has all the trouble and gets none of the good of his journey. And when we stood gaping at this remark, the old man proceeded: The end of our profession indeed, as I said, is the kingdom of God or the kingdom of heaven: but the immediate aim or goal, is purity of heart, without which no one can gain that end: fixing our gaze then steadily on this goal, as if on a definite mark, let us direct our course as straight towards it as possible, and if our thoughts wander somewhat from this, let us revert to our gaze upon it, and check them accurately as by a sure standard, which will always bring back all our efforts to this one mark, and will show at once if our mind has wandered ever so little from the direction marked out for it.
Book One, Chapter Five
As those, whose business it is to use weapons of war, whenever they want to show their skill in their art before a king of this world, try to shoot their arrows or darts into certain small targets which have the prizes painted on them; for they know that they cannot in any other way than by the line of their aim secure the end and the prize they hope for, which they will only then enjoy when they have been able to hit the mark set before them; but if it happens to be withdrawn from their sight, however much in their want of skill their aim may vainly deviate from the straight path, yet they cannot perceive that they have strayed from the direction of the intended straight line because they have no distinct mark to prove the skillfulness of their aim, or to show up its badness: and therefore while they shoot their missiles idly into space, they cannot see how they have gone wrong or how utterly at fault they are, since no mark is their accuser, showing how far they have gone astray from the right direction; nor can an unsteady look help them to correct and restore the straight line enjoined on them. So then the end indeed which we have set before us is, as the Apostle says, eternal life, as he declares, "having indeed your fruit unto holiness, and the end eternal life" (Romans 6:22); but the immediate goal is purity of heart, which he not unfairly terms sanctification, without which the aforementioned end cannot be gained; as if he had said in other words, having your immediate goal in purity of heart, but the end life eternal. Of which goal the same blessed Apostle teaches us, and significantly uses the very term, i.e., σκοπός, saying as follows, "Forgetting those things which are behind and reaching forward to those that are before, I press toward the mark, for the prize of the high calling of the Lord" (Philippians 3:13-14): which is more clearly put in Greek κατὰ σκοπὸν διώκω, i.e., I press toward the mark, as if he said, "With this aim, with which I forget those things that are behind," i.e., the faults of earlier life, "I strive to reach as the end the heavenly prize." Whatever then can help to guide us to this object; viz., purity of heart, we must follow with all our might, but whatever hinders us from it, we must shun as a dangerous and hurtful thing. For, for this we do and endure all things, for this we make light of our kinsfolk, our country, honours, riches, the delights of this world, and all kinds of pleasures, namely in order that we may retain a lasting purity of heart. And so when this object is set before us, we shall always direct our actions and thoughts straight towards the attainment of it; for if it be not constantly fixed before our eyes, it will not only make all our toils vain and useless, and force them to be endured to no purpose and without any reward, but it will also excite all kinds of thoughts opposed to one another. For the mind, which has no fixed point to which it may return, and on which it may chiefly fasten, is sure to rove about from hour to hour and minute to minute in all sorts of wandering thoughts, and from those things which come to it from outside, to be constantly changed into that state which first offers itself to it.
Book One, Chapter Six
For hence it arises that in the case of some who have despised the greatest possessions of this world, and not only large sums of gold and silver, but also large properties, we have seen them afterwards disturbed and excited over a knife, or pencil, or pin, or pen. Whereas if they kept their gaze steadily fixed out of a pure heart they would certainly never allow such a thing to happen for trifles, while in order that they might not suffer it in the case of great and precious riches they chose rather to renounce them altogether. For often too some guard their books so jealously that they will not allow them to be even slightly moved or touched by any one else, and from this fact they meet with occasions of impatience and death, which give them warning of the need of acquiring the requisite patience and love; and when they have given up all their wealth for the love of Christ, yet as they preserve their former disposition in the matter of trifles, and are sometimes quickly upset about them, they become in all points barren and unfruitful, as those who are without the charity of which the Apostle speaks: and this the blessed Apostle foresaw in spirit, and "though", says he, "I give all my goods to feed the poor, and give my body to be burned, but have not charity, it profits me nothing" (1 Corinthians 13:3). And from this it clearly follows that perfection is not arrived at simply by self-denial, and the giving up of all our goods, and the casting away of honours, unless there is that charity, the details of which the Apostle describes, which consists in purity of heart alone. For not to be envious, not to be puffed up, not to be angry, not to do any wrong, not to seek one's own, not to rejoice in iniquity, not to think evil, etc., what is all this except ever to offer to God a perfect and clean heart, and to keep it free from all disturbances?
Book One, Chapter Seven
Everything should be done and sought after by us for the sake of this. For this we must seek for solitude, for this we know that we ought to submit to fastings, vigils, toils, bodily nakedness, reading, and all other virtues that through them we may be enabled to prepare our heart and to keep it unharmed by all evil passions, and resting on these steps to mount to the perfection of charity, and with regard to these observances, if by accident we have been employed in some good and useful occupation and have been unable to carry out our customary discipline, we should not be overcome by vexation or anger, or passion, with the object of overcoming which, we were going to do that which we have omitted. For the gain from fasting will not balance the loss from anger, nor is the profit from reading so great as the harm which results from despising a brother. Those things which are of secondary importance, such as fastings, vigils, withdrawal from the world, meditation on Scripture, we ought to practise with a view to our main object, i.e., purity of heart, which is charity, and we ought not on their account to drive away this main virtue, for as long as it is still found in us intact and unharmed, we shall not be hurt if any of the things which are of secondary importance are necessarily omitted; since it will not be of the slightest use to have done everything, if this main reason of which we have spoken be removed, for the sake of which everything is to be done. For on this account one is anxious to secure and provide for one's self the implements for any branch of work, not simply to possess them to no purpose, nor as if one made the profit and advantage, which is looked for from them, to consist in the bare fact of possession but that by using them, one may effectually secure practical knowledge and the end of that particular art of which they are auxiliaries. Therefore fastings, vigils, meditation on the Scriptures, self-denial, and the abnegation of all possessions are not perfection, but aids to perfection: because the end of that science does not lie in these, but by means of these we arrive at the end. He then will practise these exercises to no purpose, who is contented with these as if they were the highest good, and has fixed the purpose of his heart simply on them, and does not extend his efforts towards reaching the end, on account of which these should be sought: for he possesses indeed the implements of his art, but is ignorant of the end, in which all that is valuable resides. Whatever then can disturb that purity and peace of mind— even though it may seem useful and valuable — should be shunned as really hurtful, for by this rule we shall succeed in escaping harm from mistakes and vagaries, and make straight for the desired end and reach it.
Book One, Chapter Eight
This then should be our main effort: and this steadfast purpose of heart we should constantly aspire after; viz., that the soul may ever cleave to God and to heavenly things. Whatever is alien to this, however great it may be, should be given the second place, or even treated as of no consequence, or perhaps as hurtful. We have an excellent illustration of this state of mind and condition in the gospel in the case of Martha and Mary: for when Martha was performing a service that was certainly a sacred one, since she was ministering to the Lord and His disciples, and Mary being intent only on spiritual instruction was clinging close to the feet of Jesus which she kissed and anointed with the ointment of a good confession, she is shown by the Lord to have chosen the better part, and one which should not be taken away from her: for when Martha was toiling with pious care, and was cumbered about her service, seeing that of herself alone she was insufficient for such service she asks for the help of her sister from the Lord, saying: "Do You not care that my sister has left me to serve alone: bid her therefore that she help me" — certainly it was to no unworthy work, but to a praiseworthy service that she summoned her: and yet what does she hear from the Lord? "Martha, Martha, you are anxious and troubled about many things: but few things are needful, or only one. Mary has chosen the good part, which shall not be taken away from her." You see then that the Lord makes the chief good consist in meditation; i.e., in divine contemplation: whence we see that all other virtues should be put in the second place, even though we admit that they are necessary, and useful, and excellent, because they are all performed for the sake of this one thing. For when the Lord says: "You are careful and troubled about many things, but few things are needful or only one," He makes the chief good consist not in practical work however praiseworthy and rich in fruits it may be, but in contemplation of Him, which indeed is simple and "but one"; declaring that "few things" are needful for perfect bliss, i.e., that contemplation which is first secured by reflecting on a few saints: from the contemplation of whom, he who has made some progress rises and attains by God's help to that which is termed "one thing", i.e., the consideration of God alone, so as to get beyond those actions and services of Saints, and feed on the beauty and knowledge of God alone. Mary therefore "chose the good part, which shall not be taken away from her." And this must be more carefully considered. For when He says that Mary chose the good part, although He says nothing of Martha, and certainly does not appear to blame her, yet in praising the one, He implies that the other is inferior. Again when He says "which shall not be taken away from her", He shows that from the other her portion can be taken away (for a bodily ministry cannot last forever with a man), but teaches that this one's desire can never have an end.
Book One, Chapter Nine
To which we, being deeply moved, replied what then? will the effort of fasting, diligence in reading, works of mercy, justice, piety, and kindness, be taken away from us, and not continue with the doers of them, especially since the Lord Himself promises the reward of the kingdom of heaven to these works, when He says: "Come, you blessed of My Father, inherit the kingdom prepared for you from the beginning of the world. For I was an hungred, and you gave Me to eat; I was thirsty and you gave Me to drink" (Matthew 25:34-35). How then shall these works be taken away, which admit the doers of them into the kingdom of heaven?
Book One, Chapter Ten
Moses: I did not say that the reward for a good work would be taken away, as the Lord Himself says: "Whosoever shall give to one of the least of these, a cup of cold water only in the name of a disciple, verily I say unto you, he shall not lose his reward" (Matthew 10:42), but I maintain that the doing of a thing, which either bodily necessity, or the onslaught of the flesh, or the inequalities of this world, compel to be done, will be taken away. For diligence in reading, and self-denial in fasting, are usefully practiced for purifying the heart and chastening the flesh in this life only, as long as "the flesh lusts against the spirit" (Galatians 5:17), and sometimes we see that even in this life they are taken away from those men who are worn out with excessive toil, or bodily infirmity or old age, and cannot be practiced by them. How much more then will they come to an end hereafter, "when this corruptible shall have put on incorruption" (1 Corinthians 15:53), and the body which is now a natural body shall have risen "a spiritual body" (1 Corinthians 15:44) and the flesh shall have begun to be such that it no longer lusts against the spirit? And of this the blessed Apostle also clearly speaks, when he says that "bodily exercise is profitable for a little, but godliness (by which he certainly means love) is profitable for all things, having the promise of the life that now is and of that which is to come" (1 Timothy 4:8). This clearly shows that what is said to be useful for a little, is not to be practiced for all time, and cannot possibly by itself alone confer the highest state of perfection on the man who slaves at it. For the term "for a little" may mean either of the two things, i.e., it may refer to the shortness of the time, because bodily exercise cannot possibly last on with man both in this life and in the world to come: or it may refer to the smallness of the profit which results from exercising the flesh, because bodily austerities produce some sort of beginnings of progress, but not the actual perfection of love, which has the promise of the life that now is and of that which is to come: and therefore we deem that the practice of the aforesaid works is needful, because without them we cannot climb the heights of love. For what you call works of religion and mercy are needful in this life while these inequalities and differences of conditions still prevail; but even here we should not look for them to be performed, unless such a large proportion of poor, needy, and sick folk abounded, which is brought about by the wickedness of men; viz., of those who have grasped and kept for their own use (without however using them) those things which were granted to all by the Creator of all alike. As long then as this inequality lasts in this world, this sort of work will be needful and useful to the man that practices it, as it brings to a good purpose and pious will the reward of an eternal inheritance: but it will come to an end in the life to come, where equality will reign, when there will be no longer inequality, on account of which these things must be done, but all men will pass from these manifold practical works to the love of God, and contemplation of heavenly things in continual purity of heart: to which those men who are urgent in devoting themselves to knowledge and purifying the heart, have chosen to give themselves up with all their might and main, betaking themselves, while they are still in the flesh, to that duty, in which they are to continue, when they have laid aside corruption, and when they come to that promise of the Lord the Saviour, which says "Blessed are the pure in heart for they shall see God" (Matthew 5:8).
Book One, Chapter Eleven
And why do you wonder that those duties enumerated above will cease, when the holy Apostle tells us that even the higher gifts of the Holy Spirit will pass away: and points out that love alone will abide without end, saying whether there be prophecies, they shall fail; "whether there be tongues, they shall cease; whether there be knowledge, it will come to an end," but of this he says "Love never fails". For all gifts are given for a time as use and need require, but when the dispensation is ended they will without doubt presently pass away: but love will never be destroyed. For not only does it work usefully in us in this world; but also in that to come, when the burden of bodily needs is cast off, it will continue in far greater vigour and excellence, and will never be weakened by any defect, but by means of its perpetual incorruption will cling to God more intently and earnestly.
BY FATHER JOHN BEHR