THE TEACHINGS OF ST JOHN CASSIAN ON PRAXIS AND CONTEMPLATION by Alexey Fokin

    

1. Introduction.

As is well known, St. John Cassian (c. 360-435), known in the Byzantine and Russian tradition as Roman[1], occupies an important place among ascetic writers and theologians of the patristic age. Like Evagrius of Pontus in the East, Cassian systematized and popularized Eastern asceticism in the West. His ascetic writings made a considerable influence on the development of Western ascetic tradition. In this works, Cassian managed to combine the experience of Eastern Christian and Western Christian asceticism in the era of its development and establishment in the later 4th – early 5th century. His teaching about the order of monastic life, ascetic work and mystical contemplation gained him enduring glory in subsequent centuries[2].

Cassian is the author of two fundamental works which have long become the classics of Christian ascetical literature translated into many languages: “On the Institutes of Coenobitic Life” (De institutis coenobiorum, в XII volumes)[3]  and ‘The Conferences’ (Collationes)[4]. They were written in circa 420-427[5] in South Gaul, presumably in Marcel, where St. John became abbot of a monastery to be known later as the Monastery of St. Victor, at the request of Gaul’s clergy and monastics. His works became a practical and theoretical guidebook for organizing monastic life in South Gaul. Cassian set forth in them the ascetic rules known to him personally from his life in Egypt and borrowed from monasteries in Egypt, Palestine and Mesopotamia[6].  His aim was to provide a practical guidance for active life to ascetics who sought to attain a greater level of spiritual perfection, which is a life of contemplation to which he devoted the second of the above-mentioned ascetical works, ‘The Conferences’[7].

Since about a quarter of a century had passed between Cassian’s stay in Egypt and his writing of ascetical works, today’s scholars have raised a question of the relevance of the Cassian’s version of ‘ascetical institutes of Egyptian acsetics’ (or, Instituta Aegyptiorum). Some presume ‘The Institutes of Coenobitic Life’ and ‘The Conferences’ are an invention of Cassian himself, since the uniformity of ascetical and liturgical practices which he believes to be characteristic of Instituta Aegyptiorum is not corroborated by other historical sources. Besides, the teaching as set forth by Cassian is not a monolithic codex, nor is it a synthesis of various ascetical practices, with the teaching of Evagrius of Pontus occupying the first place among them. Others believed that both ‘The Institutes’ and ‘The Conferences’ contain the authentic words of Egyptian ascetics which have parallels in other historical sources. The most probable however seems to be the opinion that though Cassian did not seek to convey literally what he had heard during his stay in Egypt, he ‘can with all seriousness be regarded as a source of information about Egyptian monasticism’[8]. His works faithfully reproduce the ascetic traditions and practices widespread in Egypt in the later half of the 4th century, which St. John edited and arranged as a coherent system[9].  At the same time, it was established that Cassian’s teaching on ascetic work and contemplation was written under a strong influence of the ascetic theology of Evagrius of Pontus and through him Origen[10].

2. Two forms of spiritual life.

The influence of Evagrius’s ascetic theology on that of Cassian is evident from the comparison of their views of the stages and aims of asceticism. Thus, dividing these aims into immediate and ultimate, St. John points out that the immediate aim of ascetic work (σκοπός, or destinatio) consists in seeking ‘purity of the heart’ through which one can attain the ultimate goal of Christian perfection (τέλος, finis) which is the Kingdom of God[11].

Researchers have repeatedly pointed out[12]  that Cassian’s notion of ‘purity of the heart’ (puritas cordis)[13] is essentially identical to the Evagrian notion of ‘impassivity’ (ἀπάθεια)[14] , which in its turn goes back to the Stoic ethics[15] and represents the central notion of the ascetic theology of Evagrius who was the first to introduce it to monastic literature[16]. Cassian’s use of the term ‘impassivity’ (Lat. impassibilitas) instead of ‘purity of the heart’ can be accounted for by the fact he wrote already after Origenism was condemned in 400-401 and tried not to use the terminology associated with him[17], the more so that his contemporary St. Jerome, whose works were known to St. John, linked up the term ἀπάθεια with the Pelagian teaching on the sinlessness of man[18]. In this connection, Cassian could have simply replaced the disputable term ‘impassivity’ with the notion of ‘purity of the heart’ which he could have borrowed from St. Augustine[19] whose works were also known to him.

In addition, Cassian uses the same difference between active and contemplative life so clearly defined by Origen and Evagrius[20].  Like the latter, he understands them as two consequent ways[21]. Indeed, according to Cassian, the purity of the heart is attained by two ways – active and contemplative, which he also describes as two forms of Christian knowledge (duplex scientia):

The first is active knowledge (practice, id est actualis scientia) attained by the correction of one’s morals and cleansing of vices; the second is contemplative (theorice) consisting in the contemplation of divine things (in contemplatione divinarum rerum) and in the knowledge of sacred logoses-meanings (sacratissimorum sensuum cognitione)[22].

Cassian stresses however that the two forms of knowledge are closely bound up so that without acquiring active knowledge, one cannot achieve contemplation and vice a versa. Ascetic work is necessarily crowned with spiritual contemplation[23].  Let us consider these two stages.

3. Ascetic work.

Just as Evagrius[24] St. John points out that active knowledge (actualis scientia), that is, active life (actualis vita)[25], is divided into two parts: negative and positive. The first consists in the knowledge of all one’s vices and ways of their healing, while the second in the ability to discern the order of virtues (ordo virtutum) and perfect one’s spirit in them[26]. Cassian also borrows from Evagrius the teaching on eight principal vices or passions (principalia vitia, principales passions): gluttony, lust, avarice, anger, sadness, despondency, vanity and pride[27].  The only miner difference between Cassian’s and Evagrius’s patterns is the position of anger and sadness: in Cassian, anger precedes sadness, while in Evagrius it follows it[28]. 

According to Cassian, in order to overcome these eight principal passions, one has first to examine their properties and peculiarities; secondly, to examine the causes of their development; and thirdly, to master means for their healing or struggling with them[29]. Indeed, as the Stoics had already noticed, all human vices are interrelated and born from one another. For this reason, it is impossible to get rid of one without eliminating the inducements and suggestions coming from the other[30].  Just as Evagrius, St. John believes that the eight principal vices originate directly from the three parts or members of the human soul (animae nostrae partes, membra): rational (λογικόν, id est rationabile), passionate (θυμικόν, id est irascibile) и sensual (ἐπιθυμητικόν, id est concupiscibile):

When any of these abilities (of the soul) is possessed by a harmful passion, then its cause gives the name to the vice. Indeed, if the rational part of the soul is hit by the ulcer of vice, then it will produce the vices of vanity, arrogance, envy, pride, conceit, wrangle, heresy. If [this ulcer] wounds the ability for passion, than it will generate wrath, intolerance, sadness, despondency, cowardice, cruelty. If [this ulcer] damages the sensual part, then it will produce gluttony, lust, greed for money, avidity, and other harmful earthly desires[31].

Moreover, in the opinion of Cassian – and in this he as abbot of a coenobite monastery differs from eremitic Evagrius – the primary role in the cleansing of the soul from vices and passions should belong to monastic coenobitic discipline with its focus on work and full renunciation of one’s personal possessions (abrenuntiatio), mortification of one’ will and ego (mortificatio), strict observance of monastic rule, obedience and humbleness. All this is achieved through opening one’s actions and thoughts to spiritual teachers, ‘elders’ (seniors) and complete obedience to their will to be done without reserve as divine will[32].  Cassian borrowed this ascetic practice from the life of Egyptian coenobitic monasteries, in which, he says,

Nobody is allowed to command not only the assembly of the brethren but one’s own self until one renounces not only all one’s possessions but also realizes that one has not control or power over oneself. Indeed, in retreating from the world to enter a cenobite community, he who possessed of any property and riches should have no addiction to any of the things he left behind in the world or brought to the monastery and should be obedient to everybody as much as, in the Lord’s words (Mt. 18:3), to feel the need to return to his childhood without extolling his age and many years he wasted in worldly vanity but, admitting his lack of experience as a novice and recruit in the service of the host of Christ, to defer to even those who are his junior[33].

In this connection, Cassian distinguishes three forms of ‘renunciation’ (abrenuntiationes) necessary for a monk. Two of them concern the active life and the third one the contemplative life:

The first of them is that in which we physically leave behind all the riches and possessions of the world; the second is that in which we leave behind our former manners and vicious passions, both spiritual and physical; the third one is that in which we, diverting our mind from all that is real and visible, contemplate only the future and seek the invisible[34].

According to St. John, the source and root of all virtues is ‘discernment of intentions’ or ‘discretion’ (discretion)[35].  At the same time,

True discretion (vera discretio) is acquired only through true humbleness (vera humilitate), and its first sign is the ability to leave to the discretion of elders not only what to do but also what to think, since, without relying on one’s own discretion, one should put trust in their decisions and regard as good or evil only that which they recognize as such[36].

Although it is impossible to block the human mind from the interference of various thoughts and desires, everyone is able either to accept or reject them if he so wishes[37].  In Cassian’s opinion, there are three sources of our thoughts (tria cogitationum nostrarum principia): these are God, devil and ourselves (ex Deo, ex diabolo et ex nobis)[38]. However, we are responsible for our own thoughts. If we were not able to control them, we would have no free will left, and the efforts aimed at our perfection would not be in our power[39].  At the same time, Cassian, following the Western tradition, puts a special emphasis on the essential role of divine grace in the task of our moral perfection and spiritual growth. Indeed, according to Cassian,

The grace and mercy of God (gratiam Dei ac misericordiam) are what produces all the virtues in us. And if it leaves us, then the zeal of the toiler has no power, and without its help it is impossible to recover one’s previous condition however strong was the zeal of the spirit exerting its own efforts. So we are always subjects to the fulfilment of what [the apostle] said: It does not, therefore, depend on human desire or effort, but on God’s mercy (Rom. 9:16)[40].

At the same time, Cassian observes, the grace of God ‘always accompanies our will, [directing] it towards the good’ (nostro in bonam partem cooperatur arbitrio), helps it in everything, supports and defends it so that what is required and expected of us are ‘some efforts of good will’ (quosdam conatus bonae voluntatis)[41]. God does not do good in our stead but helps us and guides our heart to the good (Domino cooperante et dirigente)[42].

Therefore, according to Cassian, for spiritual perfection one needs equally free will and divine grace. Neither can be removed and both are in accord (utraque concordant)[43].  Indeed, even if we by ourselves (suis motibus) wish to be virtuous, we will always need the divine help to attain virtues, just as it is insufficient for a sick person to wish to be healthy but he needs God to give him strength to be healthy[44]. Nobody can attain perfection through one’s will and desire alone if God’s grace does not favour one[45]. Thanks to our inborn natural goodness though, we can have the rudiments of beneficial wishes (bonarum voluntatum principia), and they can become perfect virtues only if they are guided by the Lord[46]. The seeds of virtue sown by God in the human soul cannot grow up to perfection (ad incrementum perfectionis), if they are not fostered and stimulated by God[47]. 

Among the vehicles of God’s grace and will are often experienced spiritual teachers under whose guidance and in strict subjection to monastic discipline an ascetic should gradually overcome his vices and grow towards ultimate perfection in virtues (ad perfectionem summam), the way to which is outlined by Cassian as follows:

The beginning of our salvation and wisdom is the fear of God (timor Domini, cf. Par. 1:7). The fear of God generates saving remorse [of the heart] (compunctio salutaris). The remorse of the heart generates full renunciation (abrenuntiatio), that is, destitution (nuditas) and disdain for any possession. Destitution generates humbleness (humilitas). Humbleness generates mortification of desires (mortificatio voluntatum). After the mortification of desires, all the vices (universa vitia) are eliminated as well. After the elimination of the vices, virtues (virtutes) grow. In the growth of virtues, the purity of the heart (puritas cordis) is acquired. Finally, through the purity of the heart, the perfection of apostolic love (apostolicae caritatis perfectio)[48] is sought.

Thus, those who have covered the path of active ascesis in a coenobitic monastery with the help of God and under the guidance of experienced elders can attain through the purification of passions the longed-for goal of ascetic work – which is the condition of ‘pure heart’ free from every passions and designs. For Cassian, just as for Evagrius[49], it means at the same time that an ascetic has achieved perfect love (caritas)[50] in all the imperturbability and tranquillity of the spirit (mentis nostrae puritas tranquillitasque)[51].

4. Spiritual contemplation.

Just as Evagrius, St. John Cassian believes that ascetic work (or ‘active knowledge’) should be used to grow in the spiritual knowledge of God, in the ‘pure contemplation’ of God (theoretica puritas)[52], or ‘true knowledge’ (vera scientia)[53]. The principal task of an ascetic here is to seek continuously to unite his spirit with ‘divine things and with God (divinis rebus ac Deo mens semper inhaereat), while all other virtues beneficial and essential (necessarias et utiles) should be now considered to be secondary, as is evident from the story about two sisters from the Gospel, Martha and Mary, who were considered already by Origen and Evagrius[54] to be examples of an active and contemplative life. Indeed, this Gospel’s example shows that the Lord ‘assigned as the principal good (principale bonum) the divine contemplation alone’[55]. Indeed, the active life of a person can be manifold, while the contemplation of God is always one and simple (simplex et una)[56] . Besides, while the physical work of a person will cease in the future life, the contemplation of God, just as love, will never end[57].

According to Cassian, spiritual contemplation (contemplatio, intuitus, spiritalis theoria) has many forms. Just as Evagrius[58], he lists them in descending order. First, it is the contemplation of God Himself (contemplatio Dei, Dei solius intuitus) consisting in the wonder of His incomprehensible nature (incomprehensibilis illius substantiae suae admiratione). This kind of contemplation is still ‘hidden in the hope of promise’ and belongs to the life of the age to come[59].  As some researchers suggest[60], an equivalent to this form of contemplation in Cassian can be found in Evagrius’s notion of θεολογία / θεολογική (‘theological contemplation’), that is, γνῶσις τῆς ἁγίας Τριάδος (‘the knowledge of the Holy Trinity’)[61].  It should be noted that St. John, just as Greek theologians, does not allow of an opportunity to come to the knowledge of God in His nature. In the above quotation[62], he emphasizes its incomprehensibility (incomprehensibilis) and refers only to the man’s wonder (admiratio) at its inscrutability. Speaking about the nature of God or Deity (deitas) elsewhere, Cassian describes it mostly in negative definitions as something uniquely stable, immutable and good in itself (per semetipsum stabile, immutabile, bonum)[63], invisible, ineffable, unchangeable, inestimable, simple and uncomposed (invisibilis, ineffabilis, incomprehensibilis, inaestimabilis, simplex et incompositus)[64].

The second form of contemplation is the contemplation of God’s actions and properties revealed in the creation, providence and judgment. There is a certain correspondence with Evarius’s notions of ‘the logoses of providence and judgment’ (οἱ περὶ προνοίας καὶ κρίσεως λόγοι) which reveal God as Providence for the rational beings, Who leads them by various ways from vice to virtue and from ignorance to spiritual knowledge and as the Judge Who rightly endows every rational being with appropriate reward and destiny[65]. This form of contemplation, like Evagrius’s φυσικὴ θεωρία (‘natural contemplation’) or γνῶσις σωμάτων (‘the knowledge of things physical)[66] is manifold:

It is also the contemplation of the magnificence (magnitude) of God’s creations, the wonder of His power (potentia) which rules the world, His boundless wisdom (immensitas scientiae) and omniscience. It is also reflection on God’s justice (aequitas) and ineffable mercy (ineffabilis clementia), His everyday concern of the people and help to them (quotidianae dispensationis auxilium). It is also meditation on the Economy of His Incarnation for the sake of our salvation (dispensatio suae incarnationis), the wonderful mysteries (mirabilia mysteriorum), the eternal blissfulness promised to us and the endless rewards (aeterna beatitudo ac perpetua praemia), etc[67].

In full harmony with the notion of ‘natural contemplation’ as presented already by St. Paul (cf. Rom. 1:20), Cassian notes that in the world there are many various blessings which not only benefit our physical life, cure our illnesses or the like but also compel us to learn ‘the invisible things of God’ through ‘contemplating creations’ and to discern His ‘everlasting power and divinity’ in so great and orderly organization of the universe and all things in it’[68].

Another kind of contemplation in Cassian implies ‘reflection on the actions and miraculous ministries’ of ‘few saints’ (paucorum consideratio sanctorum, sanctorum actus ac ministeria mirifica)[69]. Some scholars[70] have suggested that these ‘saints’ should be seen as angels and the mysteries of their heavenly worship, which is presumably correspondent with the Evagrian notion of ‘the first natural contemplation’ or ‘the contemplation of the bodiless world’ (γνῶσις ἀσωμάτων)[71] .

Finally, St. John refers to reflection on various scriptural meanings as a special kind of contemplation requiring special skills of interpretation. Following the tradition already established in the West, he divides it into two kinds: historical interpretation (historica interpretatio) and spiritual understanding (intelligentia spiritalis) which in its turn can consist of moral (tropologia), prototyping (allegoria) and anagogical (anagoge) interpretations[72].

It is noteworthy that all these various forms of the contemplation of God and His revelations in the world are accessible to one only in proportion to the quality of one’s life and the purification of one’s heart (pro qualitate vitae ac puritate cordis)[73] which are to be achieved through an active life, which, in Cassian’s view, is impossible to be separated from a contemplative life[74].

According to Cassian, contemplation is affected through the human heart (cor) or spirit (mens, animus, anima) – the abilities of the human soul seen by Cassian, just as Clement, Origen and Evagrius, as synonyms[75]. As was already mentioned, St. John, following the old philosophical tradition borrows by Christian theology, distinguishes three parts of the soul: rational, passionate and sensual[76]. He identifies the first, the highest, part of the soul (λογικόν) with spirit or mind (mens = νοῦς)[77], to be more precise, with its ability traditionally called ‘the eyes of the heart’ (oculi cordis)[78] and ‘the eyes of the soul’ (oculi animae)[79], ‘the eyes of the mind’ (oculi mentis)[80], ‘spiritual eyes’ (oculi spiritales)[81], ‘the eye of the inner man’ (oculi interioris hominis)[82], ‘spiritual vision (spiritalis intuitus)[83], ‘the inner vision of the soul’ (internus obtutus animae)[84], ‘the vision of the mind’ (mentis intuitus/conspectus), etc[85]. At the same time, Cassian borrows his teaching on spiritual feelings from Origen and Evagrius[86], though not fully.

How then is the process of spiritual contemplation realized in Cassian’s understanding? As an ascetic’s ‘eyes of the heart’ are cleansed and liberated from the images of earthly and material things[87], he moves to the contemplation of logoses-meanings of the creation and ‘the deeds of saints’ and from them to a vision of God alone (Dei solius intuitum) and enjoinment of His beauty and wisdom[88]. He gradually learns to despise all things of this world as temporal and transient and to direct the vision of his mind towards things unchangeable and eternal. Thus, being still in flesh, he already contemplates by the heart the future blissful state of the world[89].

Cassian speaks a great deal about the signs of coming spiritual contemplation. At this moment an ascetic feels first of all an ineffable joy (ineffabile gaudium)[90]. But this state can be outwardly expressed in tears (lacrimae) as a fruit of profound remorse (conpunctio)[91] which in this case is not just regret at one’s sins or repentance of one’s deeds but a fruit of hearty emotion or ecstasy leading to a silent prayer[92]. This profound compunction always initiates and crowns the prayerful ecstasy when one’s mind acquires alacrity and sharpness (alacritas)[93]  and is filled with logoses-meanings (exuberantia secretissimorum sensuum)[94], his prayer becoming pure and easy (oratio pura ac prompta). Now he prays even in sleep (per soporem supplicans) and feels that his supplications have become effective and easy to reach up God[95].

Cassian, just as Evagrius[96], identifies this elevated state of spiritual contemplation (praecelsior status) with ‘pure prayer’ (pura oratio) or ‘ardent and silent prayer’ (ignea ac ineffabilis oratio) experienced by only few because it exceeds any human feeling (omnem transcendens humanum sensum) and cannot be expressed in any words. But the mind illuminated by and filled with the heavenly Light (mens infusione caelestis illius luminis illustrata) pours it out abundantly as if sending it up to the Lord from an overfilled source[97]. As an addition to this perfect prayer, Cassian insists on the need for an ascetic to be in ‘incessant prayer’ (oratio perpetua, oratio jugis) through repeating in his mind one and the same brief words, like the later Jesus Prayers. Actually, ‘to acquire perpetual memory of God (ad perpetuam Dei memoriam), some old fathers (a paucis antiquissimorum patrum) suggest this rule of devotion: Hasten, O God, to save me; come quickly, Lord, to help me (Ps. 70:1)[98].

St. John Cassian illustrates the intensity of such prayer by the images of fire and light, ardour (ardor)[99], ‘fervour’ (fervor)[100], ‘flame’/inflamed’ (flamma/inflammatus)[101], ‘fire/fiery’(ignis/igneus)[102], ‘enkindled’ (succensus)[103], etc. To describe the highest prayerful state Cassian sometimes also uses the images of light, such as ‘illumination’ (illuminatio)[104], ‘enlightenment/enlightened’ (illustratio/illustratus)[105], ‘light’ (lumen)[106], etc. Moreover, Cassian’s notion of ‘pure prayer’ (pura, purissima oratio/supplicatio), just as it is in Evagrius[107], means ‘imageless’ prayer, that is, the prayer during which the mind gets rid of all images and does not imagine God in any physical shape, nor in any image or appearance or form whatsoever (nullam divinitatis effigiem, nec ullam quidem in se memoriam dicti cujusdam vel facti speciem seu formam cujuslibet characteris)[108]. The same prayer is characterized by Cassian as ‘silent’, ‘inexpressible in words’ and ‘ineffable’ (ineffabilis, inenarrabilis, inexplicabilis oratio)[109]. Following St. Paul (see Rom. 8:26), St. John says that this prayer can be only expressed through ‘wordless groans’ (per ineffabilem quemdam gemitum)[110]. The achievement of such prayer depends not so much on human efforts as on God’s gift given to an ascetic when he is suddenly visited by divine grace (gratiae visitatio)[111].

Cassian often describes the highest prayerful state as ‘frenzy’ (excessus)[112], ‘mental ecstasy’ (excessus mentis)[113], ‘the ecstasy of the heart’ (cordis excessus)[114] and ‘the ecstasy of the spirit’ (excessus spiritus)[115]. It is a state in which the human spirit can be ‘lifted up’ (rapiatur) to heaven[116] and ‘blinded’ (attonitus) by the shine of the Godhead[117]. It is the third, the most perfect form of ‘release’:

When our mind, not dulled by the impact of carnal fleshiness but freed by the skillful cleansing of every passion and temporal quality in continued reflection on Holy Scriptures and spiritual contemplation, moves so far into the (field) of the invisible that in its aspiration for higher bodiless things it does not feel to be united with perishable flesh and restricted by the position of the body. It is enraptured to such an ecstasy (in hujusmodi rapiatur excessus) that it not only fails to hear any sounds physically and to see those who are passing by but does not see either even large trees and other tremendous objects standing before our eyes[118].

One is suddenly filled with fragrance exceeding any pleasure of perfume made by people, so that the mind engulfed in this delight is lifted up into a certain ecstasy of the spirit (in quemdam spiritus rapiatur excessum) to forget even that it is in flesh[119].

Sometimes the mind is immersed in such silence in the deep silence of retreat that the stupor caused by sudden illumination (stupor subitae illuminationis) suppresses even sounds of voice and, blinded, the spirit holds in or gives out all feelings and pours out to God its desires through wordless groans[120].

In the shortest instant of rapture (in illo brevissimo temporis puncto) the human mind experiences so much that returning to itself it cannot either express or summarize it[121]. Cassian shares St. Anthony the Great’s view that ‘that prayer is not perfect in which a monk is aware of himself and of his praying’ (Non est perfecta oratio in qua se monachus vel hoc ipsum quod orat intelligit)[122]. In this regard, the mystical teaching of St. John Cassian is somewhat different from that of Origen and Evagrius whose mysticism is intellectual in nature since it does not go beyond intellectual knowledge (γνῶσις)[123]. For Cassian, ‘the ecstasy of the mind’ means in the first place that the human mind (or spirit, mens = spiritus) which has been visited by grace leaves the body to go beyond common experience and comes into contact with spiritual reality through its higher abilities or intellectual feelings (intellectuales virtutes), which at this moment are not dulled but, on the contrary, are purified and refined[124]. It also means that the mind forgets itself going out of itself when, being inflamed, cannot hold in itself the prayer which has been inspires by divine grace and which breaks through the narrow limits of human reason and expression[125].

Finally, Cassian, just as St. Gregory of Nyssa[126], characterizes this sublime state of contemplation as the closest union with God in love (caritas, dilectio, amor)[127], like the mystical union described in the Songs of Songs. Indeed, as St. John maintains, in contemplating God alone and adoring Him (caritatis ardore), the human spirit dissolved in this love (in illius dilectionem resoluta atque rejecta) can talk with God intimately (familiarissime Deo colloquitur), like with the Father[128]. Ultimately, the perfect love of God (Dei perfecta dilectio) should turn into a lasting cordial feeling (cordis affectum) so that our every affection (amor), desire, endeavour, effort, intention – all that we see and say and what we hope for will be God Himself and that unity (unitas), which exists between the Father and the Son and the Son and the Father, will pour over into our feelings and minds. Just as God loves us by sincere, pure and unshakable love (caritate), so we will be married to Him by eternal and indivisible love[129].

Cassian notes however that in this life even saints, still bound by the earthly body (hujus corporis vinculis colligatus) cannot always possess of this ultimate Good (summum hoc bonum possidere) and always be in the contemplation of God. Anyway, a human being will be always distracted from it by temporal thoughts and cares for himself and his neighbours[130]. The moments of prayerful ecstasy are very rare in the life of an ascetic[131], and with few exceptions[132] last only brief moments[133]. Moreover, St. John notes that by God’s economy and dispensation (dispensatione Domini ac probatione), ascetics, after achieving the sublime state of contemplation, can fall into an opposite mood of sadness, despair, anxiety and melancholy, for several reasons. First, this state may mean that one is abandoned by God for a while (paulisper ab ipso derelicti) for one to become aware of the weakness of one’s spirit and to be humbled (mentis nostrae humiliter intuentes infirmitatem) or to be tested for the firmness and perseverance of one’s spirit (perseverantia nostra, vel mentis constantia, Collat. 4. 4). Besides, Cassian notes that in this temporal life, contemplation is only a ‘likeness’ of that perfect contemplation and beatitude (similitudo beatitudinis)[134] which one will experience in the future life[135]. Indeed, it is the contemplation of God that will give us perfect beatitude (perfecta beatitudo)[136].

5. Conclusion.

As we have tried to show, St. John Cassian in this teaching on the ascetic work and mystical contemplation united the best elements of Eastern Christian ascetic tradition into a holistic system similar to that of Evagrius of Pontus though unrestricted by Origen’s intellectualism and enriched by elements of both Western ascetic theology with its emphasis on the leading role of God’s grace and Eastern ‘mysticism of love’, which was later continued by such Western mystical writers as St. Gregory the Great, St. Bernard of Clairvaux and Hugo and Richard of Saint Victor. In this connection, St. John Cassian can be rightly considered to be one of the most important Western ascetic writers of the 4th-5th century whose mystical and ascetical theology has become fundamental not only for the Catholic West but also the Orthodox East.

[1] Already Patriarch Photius testifies to this title. He believed John Cassian was born in Rome ( ̔Ρώμην λαχόντος πατρίδα, Phot. Bibl. Cod. 197). There is also a hypothesis that this title is prompted by Cassian’s being native of Scythia Minor, a part of the church diocese of Thrace under the jurisdiction of the patriarch of Constantinople the New Rome. (see, Cuper C. De sancto Joanne Cassiano abbate Massiliae in Gallia // Acta Sanctorum Iulii. Paris, 1868. Vol. 5. P. 463–464). The most probable however is the assumption that the title of Roman means only that Cassian’s mother tongue was not Greek but Latin (see, Stewart C. Cassian the Monk. Oxford, 1998. P. 5).

[2] See, Hamman A. John Cassian // Patrotogy. Vol. IV: The Golden Age of Latin Patristic Literature / Ed. A. di Berardino. Westminster, MD, 1986. P. 518.

[3] CPL, N 513; PL. 49. Col. 53–476; CSEL. 17. P. 3–231; Russian version: Писания преподобного отца Иоанна Кассиана Римлянина / Пер. с лат. еп. Петра. М., 1877; 18922 (репринт: СТСЛ, 1993). С. 7–164.

[4] CPL, N 512; PL. 49. Col. 477–1328; CSEL. 13. P. 3–711; рус. пер.: С. 165–633.

[5] Guy J.-C. Institutions // Sources chrétiennes. Vol. 109 / Texte latin revue, introd., trad. et notes par J.-C. Guy. Paris, 1965. P. 11; Уивер Р. Х. Божественная благодать и человеческое действие: исследование полупелагианских споров. М., 2006. С. 112.

[6] Ioan. Cassian. De inst. coenob. Praef.

[7] Ioan. Cassian. De inst. coenob. II 1, 9, 18; V 4; Collat. 1. Praef.

[8] Casiday A. M. C. Tradition and theology in St. John Cassian. Oxford, 2006. P. 159.

[9] Chadwick O. John Cassian: A study in primitive monasticism. Cambridge, 19682. Р. 18–22; Goodrich R. J. Contextualizing Cassian. Aristocrats, Asceticism and Reformation in fifth-century Gaul. Oxford, 2007. P. 121–126.

[10] See, Marsili D. S. Giovanni Cassiano ed Evagrio Pontico. Dottrina sulla carita e contemplazione. Roma. 1936. P. 87–149; Guillaumont A. Les «Kephalaia Gnostica» d’Évagre le Pontique et l’histoire de l’Orignisme chez les Grecs et chez les Syriens // Patristica Sorbonensia 5. Paris, 1962. P. 77–80; Chadwick. 1968. P. 92–95; Stewart. 1998. P. 36; Уивер. 2006. С. 94–96; 106–112; Ферберн Д. Учение о Христе и благодати в ранней Церкви. М., 2008. С. 154 и др.

[11] Collat. 1. 4; 2. 26; De inst. coenob. IV 43; X 14.

[12] See for instance, Stewart. 1998. P. 42–43; Уивер. 2006. С. 108 and others.

[13] Also puritas mentis «purity of the mind», see, De inst. coenob. II 12; VIII 21–22; Collat. 14. 9, puritas animae «purity of the soul», see, Collat. 10. 14; 12. 5; 21. 22.

[14] See, Evagr. Pract. Prol. 49–51; Pract. 56–57, 78, 81, 84; Gnost. 49; Keph. Gnost. I 81; IV 12; V 82; Skemm. 3; De octo spirit. 2; Sent. ad monach. 67–68, 118; Scol. in Ps 30:22; Schol. Prov. 12, 343 и др.

[15] Cf., Clem. Alex. Strom. IV 22. 138.

[16] Guillaumont A. et C. Évagre le Pontique. Traité pratique, ou, le moine. Introduction // SC. N. 170. Paris, 1971. P. 98, 103.

[17] Stewart. 1998. P. 12.

[18] See, Hieron. Ep. 133. 3; Dial. contr. Pelag. Prol.

[19] See, Aug. De doct. christ. II 7. 9–11.

[20] See, Origen. Fragm. in Luc. 171; Com. Jn. I 16. 91; II 36. 219; Evagr. Pract. Prol.; Pract. 32, 66, 84; Gnost. 1-

[21] See, Stewart. 1998. P. 48–50; Уивер. 2006. С. 106–107.

[22] Collat. 14. 1.

[23] Collat. 14. 2.

[24] See, Evagr. Pract. 86, 89; Gnost. 47; Keph. Gnost. III.35; III.59; De malign. cogit. 3; 17 and others.

[25] De inst. coenob., V 33; also: actualis perfectio «active perfection», see, Collat. 14. 3; actualis disciplina «active exercise», Collat. 21. 34.

[26] Collat. 14. 3.

[27] See, De inst. coenob. V 1–XII 33; Collat. 5. 2–27. Some elements of this teaching go back to Origen., see, Origen. Hom. in Ezech. 6. 11; Hom. in Exod. 8. 5; Hom. in Num. 15. 5.

[28] See, Evagr. Pract. 6–14, 54; Antirr. I–VIII; De vitiis 2–4; De octo spirit. 1–18; De malign. cogit. 1, 12–16, 24–25, 35; Skemm. 40–60 and others.

[29] De inst. coenob. V 1; Collat. 5. 10, 27.

[30] De inst. coenob. V 11; Collat. 5. 10–11, 13–14, 27.

[31] Collat. 24. 15; ср.: Evagr. Pract. 22, 54, 63, 86, 89; Gnost. 47; Keph. Gnost. I 53; III 59; De malign. cogit. 3, 16–17; De orat. 27, 52–53 and others.

[32] See, De inst. coenob. II 3; IV 8–10, 41; Collat. 2. 10; 3. 6 et al.

[33] De inst. coenob. II 3.

[34] Collat. 3. 6.

[35] discretionem fontem quodammodo atque radicem cunctarum esse virtutum, Collat. 2. 9.

[36] Collat. 2. 10.

[37] Collat. 1. 17.

[38] Collat. 1. 19.

[39] Collat. 1. 17; 7. 4.

[40] Collat. 4. 5; cf. De inst. coenob. XII 4–18; Collat. 3. 10–19; 5. 14–15; 7. 8; 13. 3; De incarn. II 5.

[41] Collat. 13. 13.

[42] Collat. 3. 12; 13. 8–9.

[43] Ibid. 13. 11; cf. 13. 9.

[44] Ibid. 13. 9; 10. 11.

[45] De inst. coenob. XII 10, 14.

[46] Collat. 13. 9; 3. 10; 3. 12.

[47] Ibid. 13. 12.

[48] De inst. coenob. IV 43; см. also Collat. 4. 2–5; 9. 26–27; cf. Aug. De doct. christ. II 7. 9–11; Stewart. 1998. P. 122–129.

[49] See, Evagr. Pract. 81, 84; Sent. ad monach. 3, 67, 118; Schol. Prov. 3 et al.

[50] Collat. 1. 7; De inst. coenob. IV 43.

[51] Collat. 1. 7.

[52] Collat. 14.9.

[53] See, De inst. coenob. V 2; V 34; Collat. 6. 3; 11. 13; 14. 9, 13, 16 et al.

[54] See, Origen. In Lucam, fr. 171; In Joan., fr. 80; Evagr. De orat. Prooem.; Pract. 32, 79; Keph. Gnost. V 35; Sent. ad monach. 3; Schol. Prov. 49 et al.

[55] Collat. 1. 8; on «contemplation», theoria, as «the principal good» see also Collat. 23. 11, 15; as «the ultimate good», summum bonum, see. Collat. 1. 7–8, 13; 9. 6; 23. 5, 10, 15, 19; оn Martha and  Mary as examples of work and contemplation see also Collat. 23. 3.

[56] Collat. 1. 8.

[57] Collat. 1. 8–10.

[58] See, Evagr. Schol. in Prov. 2

[59] Collat. 1. 15; cf. Una ergo et sola est theoria, id est, contemplatio Dei, Collat. 23. 3; 1. 8

[60] See, Stewart. 1998. P. 53

[61] See, Evagr. Pract. Prol.; Pract. 1, 3, 84; Gnost. 12–13, 18, 20, 49; De orat. Prooem.; Keph. Gnost. I 52; II 4; II 16; III 6; III 33; V 57; VI 29; Sent. ad monach. 110; Schol. Eccl. 2 et al.

[62] Collat. 1. 15.

[63] Collat. 23. 3.

[64] De inst. coenob. VIII 4.

[65] See,  Evagr. Gnost. 48; Keph. Gnost. I 27; V 4; V 7; V 16; V 23–24; Sent. ad monach. 132–136; Schol. Prov. 2–3, 88, 104, 153, 190; Schol. Eccl. 1; see also, Stewart. 1998. P. 53.

[66] See, Evagr. Pract. 89; Keph. Gnost. I 27; I 74; II 80; II 88; V 52; VI 49; Schol. in Prov. 2-3, 88, 373; Schol. in Ps. 138:16 // PG. 12. Col. 1661CD; see also, Stewart. 1998. P. 53.

[67] Collat. 1. 15; 23. 3.

[68] Collat. 23. 3.

[69] Collat. 1. 8; cf. 1. 15.

[70] See, Bousset W. Apophthegmata. Studies zur Geschichte des ältesten Mönchtums. Tübingen, 1923. S. 310; Marsili. 1936. P. 123–125.

[71] See, Evagr. Pract. 89; Keph. Gnost. II 2–4; III 61; IV 6; IV 10–11; Schol. in Prov. 2–3 et al.

[72] Collat. 14. 8.

[73] Collat. 1. 15.

[74] Collat. 14. 4–5; 19. 1–2; cf. Evagr. Pract. 36, 50, 83; see, Stewart. 1998. P. 54–55.

[75] See, Olphe-Galliard M. Cassien (Jean). // Dictionnaire de spiritualité, 2/1 (1953). Col. 247; Stewart. 1998. P. 46; 166, n. 13; 168, n. 45.

[76] Collat. 24. 15; this teaching was shared by Evegrius, see, Evagr. Pract. 22, 54, 63, 86, 89; Gnost. 47; Keph. Gnost. I.53; III.59; De malign. cogit. 3, 16–17; De orat. 27, 52–53; Schol. Prov. 29, 60, 127; Schol. Eccl. at al.

[77] Also principale cordis = ἠγεμονικόν, «the leading principle of the soul», De inst. coenob. VIII 22; Collat. 20. 9; see, Olphe-Galliard. 1953. Col. 238, 247

[78] See, De inst. coenob. V 34; VIII 6; Collat. 1. 13; 3. 7; 14. 9; 23. 6 et al.

[79] De inst. coenob. IV 35; V 2; Collat. 5. 15.

[80] De inst. coenob. VIII 1.

[81] Collat. 5. 16.

[82] Collat. 7. 21.

[83] Collat. 9. 3; 10. 8.

[84] Collat. 10.6.

[85] Collat. 23. 8; 23. 13.

[86] See, Stewart. 1998. P. 48; 170, n. 61–62.

[87] Collat. 3. 6; 10. 6.

[88] Collat. 1. 8.

[89] De inst. coenob. V 14.

[90] See, Collat. 4. 2; 9. 14–15; 9. 27–29; 10. 10; 12. 12.

[91] Collat. 9. 28–30; см. Also: Olphe-Galliard. 1953. Col. 264; Stewart. 1998. P. 128–129.

[92] See, Collat. 9. 26–27; Stewart. 1998. P. 123.

[93] See, De inst. coenob. IX 1; Collat. 4. 2, 4; 6. 10; 9. 15, 27; 10. 10–11; 11. 12; 12. 12; 19. 6.

[94] See, Collat. 4. 2; 10. 10.

[95] Collat. 4. 2.

[96] См.: Evagr. De orat. 4, 60, 66–67; 114–120; De malign. cogit. 24; Skemm. 20, 22–23 и др.

[97] Collat. 9. 25; a detailed description of pure prayer see also: De inst. coenob. II 10; Collat. 3. 7; 4. 2, 5, 19; 6. 10; 9. 14–15, 26–29; 10. 10–11; 12. 12; 19. 4–6 и др.

[98] Collat. 10. 10; см. Also: Stewart. 1998. P. 100–113.

[99] Collat. 6. 10; 19. 5.

[100] De inst. coenob. II 10; Collat. 9. 15; 9. 27; 9. 29; 12. 12.

[101] Collat. 9. 15; 9. 26.

[102] De inst. coenob. II 10; Collat. 9. 15; 9. 25; 10. 11; 12. 12.

[103] De inst. coenob. II 10; Collat. 6. 10; 9. 26.

[104] Collat. 9. 27.

[105] Collat. 9. 25; 10. 10.

[106] Collat. 9. 25.

[107] See, Evagr. De orat. 4, 60, 66–67; 114–120; De malign. cogit. 24; Skemm. 20, 22–23 и др.

[108] Collat. 10. 5; cf. Collat. 3. 7; 10. 11; см. Also: Stewart. 1998. P. 110–113, 115, 118.

[109] Collat. 4. 2; 9.14–15; 9. 25, 27–28, 35; 10. 11; 12. 12; 19. 6.

[110] De inst. coenob. II 10; Collat. 9. 15, 27; 10. 11; 16. 13.

[111] See, De inst. coenob. II 10; Collat. 4. 5; 9. 26.

[112] Collat. 3. 7; 19. 4–5.

[113] De inst. coenob. II 10; Collat. 6. 10; 9. 31; 10. 10; 19. 4.

[114] Collat. 10. 11; 12. 12.

[115] Collat. 4. 5.

[116] Collat. 3. 7; 4. 5; 9. 15; 19. 4–5.

[117] Collat. 9. 27; 19. 6

[118] Collat. 3. 7.

[119] Collat. 4. 5.

[120] Collat. 9. 27.

[121] Collat. 9. 25.

[122] Collat. 9. 31; cf. Evagr. De orat. 120; Schol. in Ps 126:2 // PG. 12. Col. 1644A.

[123] See, Olphe-Galliard. 1953. Col. 259–266.

[124] See, Collat. 1. 14; 3. 7; 4. 5; 6. 10; 9. 14–15, 25; 10. 10; 19. 4–5.

[125] См.: De inst. coenob. II 10; Collat. 9. 15, 26–28; 10. 11; 12. 12; см. Also: Stewart. 1998. P. 117.

[126] See, Greg. Nyss. In Cant. Cantic. 1, 6, 13 // GNO. T. 6. P. 15, 180, 383 et al.

[127] See, Collat. 9. 18; 10. 7; 11. 7–12; 16. 13–14.

[128] Collat. 9.18.

[129] Collat. 10. 7.

[130] Collat. 1. 12-13; 23. 5; 25. 13.

[131] Collat. 9. 25, 10. 10.

[132] See, Collat. 19. 4.

[133] Collat. 9. 25.

[134] Collat. 10. 6; imago futurae beatitudinis, Collat. 10. 7.

[135] Collat. 1. 15; 11. 12; 11. 15.

[136] Collat. 1. 8; cf. Evagr. Schol. in Eccl. 55

HUMILITY IS THE FOUNDATION AND ESSENCE OF CHRISTIANITY

On the Feast of the Kazan Icon

Our Lady of Kazan, also called Theotokos of Kazan (Russian: Казанская Богоматерь tr. Kazanskaya Bogomater'), was a holy icon of the highest stature within the Russian Orthodox Church, representing the Virgin Mary as the protector and patroness of the city of Kazan. It was considered a palladium of Russia for centuries, until its theft and likely destruction in 1904. Two major Kazan Cathedrals, in Moscow and St. Petersburg, are consecrated to Our Lady of Kazan, as are numerous churches throughout the land. Her feast days are July 21 and November 4 (which is also the Day of National Unity).
Ancient and venerated copies have been displayed at the Kazan Cathedral of Moscow, at Yaroslavl, and at St. Petersburg. Copies of the image are also venerated in the Catholic Church.   

Fátima image

After the Russian Revolution of 1917, there was speculation that the original icon was in fact preserved in St. Petersburg. Reportedly, an icon of Our Lady of Kazan was used in processions around Leningrad fortifications during the Siege of Leningrad.[3] There was a conflicting theory that the image had been sold by the Bolsheviks abroad. Although such theories were not accepted by the Russian Orthodox Church, a reputed original (one of several in existence) was acquired by the Blue Army of Our Lady of Fatima and enshrined in Fátima, Portugal in the 1970s. The image proved to be a copy, dated by experts to ca. 1730.

In 1993, the icon from Fátima was given to Pope John Paul II, who took it to the Vatican and had it installed in his study, where he venerated it for eleven years. In his own words, "it has found a home with me and has accompanied my daily service to the Church with its motherly gaze."[4] John Paul II wished to visit Moscow or Kazan to personally return the icon to the Russian Orthodox Church. When these efforts were blocked by the Moscow Patriarchate, the icon was presented to the Russian Church unconditionally in August 2004.[5] On August 26, 2004 it was exhibited for veneration on the altar of St. Peter's Basilica and then delivered to Moscow. On the next feast day of the holy icon, July 21, 2005, Patriarch Alexius II and Mintimer Shaymiev, the President of Tatarstan, placed it in the Annunciation Cathedral of the Kazan Kremlin (illustrated, to the right).

The icon is enshrined in the Church of the Elevation of the Holy Cross, part of the erstwhile Monastery of the Theotokos, on the site where the original icon of Our Lady of Kazan was found and plans are underway to make the monastery's other buildings into an international pilgrimage centre.

Archbishop Seraphim (Sobolev) of Bogucharsk (+1950) | 21 July 2012

Our Fervent Intercessor: On the Kazan Icon

Let this mind be in you, which was also in Christ Jesus: Who, being in the form of God… humbled Himself, and became obedient unto death, even the death of the cross. Wherefore God also hath highly exalted Him, and given Him a name which is above every name (Philippians 2:5-9).

My beloved children in Christ, it is salutary for us to know why the Holy Church draws our attention to these apostolic words on feasts of the Theotokos, words that speak of the exaltation by God the Father of His Divine Son on account of His ineffable humility. It is because the Lord has also exalted the Most Holy Mother of God and given her a name, that is, such great glory as has not been given to any of His rational beings. It is for good reason that the Orthodox Church magnifies her as more honorable than the Cherubim and beyond compare more glorious than the Seraphim. The Mother of God received this glory because she became like the Savior Himself in His great humility. The words spoken by the Most Holy Mother of God to the Righteous Elizabeth testify to this truth: For He hath regarded the humility of His handmaiden (Luke 1:48).

The question arises: what are the salutary consequences of this for us, my beloved ones?

We, too, are called to the great heavenly glory of Christ’s Kingdom and to its eternal, paradisaical blessedness. The Lord, in His High Priestly Prayer, said: Father, I will that they also, whom Thou hast given Me, be with Me where I am; that they may behold My glory, which Thou hast given Me… before the foundation of the world (John 17:24). The path to our exaltation, to our future heavenly glory, is the very same as that which the Lord trod, as did His Most Pure Mother and all the saints. This path is narrow, sorrowful, and thorny: it is the path of the humility of Christ.

If we wish therefore to follow our divine fore ordination, we must make real the words of the Apostle Paul: to associate with the humble (Romans 12:16); that is, we should emulate the humble by possessing humility. According to the teaching of St. Macarius of Egypt, humility is the foundation and whole essence of Christianity: it is our rebirth, renewal, and salvation. The Lord grants His saving grace for this alone, as it pleased Him to declare through His revelation: God resisteth the proud, but giveth grace unto the humble (James 4:6; cf. 1 Peter 5:5; Proverbs 3:34).

We need humility not for our future heavenly glory alone, however. It is also requisite for our temporal life, for our deliverance from every misfortune. Thus it is evident why the Holy Fathers of the Church testify that every misfortune is sent to us by the Lord to humble us and, by means of this humility, to unite us with Himself, inasmuch as pride separates us from God and deprives us not only of future blessedness, but of temporal happiness as well.

All our attention should be directed hereto. Inasmuch as the Most Holy Mother of God is our first Defender and Deliverer from all misfortunes, it is clear that all our prayers to her – both for our deliverance from every misfortune and for the attainment of every temporal good – must be founded upon humility. She greatly abhors the proud but greatly loves the humble, as is shown by ecclesiastical tradition, especially by the lives of holy people.

In this regard, let Hieroschemamonk Macarius of the Nizhny Novgorod Caves Monastery, a great ascetic struggler of the Russian Church, serve for us as a salutary example. [1] Even as a simple monk in the Zheltovodsky Makaryev Monastery (also located in the province of Nizhny Novgorod) he was noted for his lofty Christian life. Two traits in particular clearly distinguished him among the other monks: he possessed great humility and never spoke a word of judgment against his neighbors. For humility consists in not judging anyone, but rather in blaming oneself. Moreover, he prayed with special fervor to the Most Holy Mother of God. But a severe trial befell him: he became mortally ill. The minutes of his life were numbered. The brethren came to bid him farewell and the superior had already read the prayers for the departure of the soul. Fr. Macarius then suddenly began to doze off. He beheld a wondrous vision: radiant youths appeared to take his soul. The dying one, weeping, began to beg them to let him live so that he could repent properly before God for his sins. But the angels said to him: “Follow us.”

With these words, the monk’s soul left his body. The angels showed it the place of infernal torment, where sinners were pleading, like the rich man in the Gospel, for water to be dropped on their tongues to provide at least some relief from the terrible infernal flames. The monk’s soul began to experience such horror as no words can describe. But then the angels raised his soul to the heavenly abode and showed it the celestial mansions of the Heavenly Queen herself. He saw the Heavenly Queen with a countless multitude of angelic powers wondrously singing the church hymn: “All of creation rejoices in thee.” Then the Mother of God, turning to the soul of Macarius, said: “Return for fifteen years to your earthly habitation and, for the sake of the prayers of St. Macarius, serve in the altar of his holy monastery.” The dying monk Macarius rose at that very moment and completely regained his health, to the great astonishment of all his brethren. Gathering in the monastery church, they glorified God for His great miracle by chanting the church hymn: Glory to God in the highest, and on earth peace, good will toward men (Luke 2:14).

Beloved brothers and sisters in Christ, let us emulate this great monk by acquiring the humility of Christ; at the same time, let us pray with humility to the Most Pure Mother of God. Let us entreat her not only with humility, but also with love for Her, recalling how gravely she suffered for us and our salvation while standing at the Cross upon which her Divine Son was crucified. Let us not forget that even now the Mother of God continues to suffer for us when we commit grave sins. The vision of St. Andrew the Fool-for-Christ testifies to this: he saw how she shed tears and prayed for the faithful while making the sign of the cross over them with her maternal omophorion.

Finally, let us pray continuously to the Most Pure Mother of God, inasmuch as she ceaselessly and continuously entreats her Son, our Lord Jesus Christ, on our behalf.

May the words of a prayer to her of our Orthodox Church sound more often from our lips: “Never, O Theotokos, will we cease to speak of thy powers, unworthy as we are… Let us never forsake thee, O Lady, for thou dost ever save thy servants from all perils.” Amen.

Delivered in the Russian Orthodox Church of St. Nicholas in Sofia, Bulgaria, on October 22 / November 4, 1945  (commemoration of the deliverance of Moscow by the Kazan Icon in 1612).

Translator’s note:

[1] This account is from the life of the Elder Mardarius (as Fr. Macarius was named in the schema), who reposed on April 6/19, 1859.

Source: http://www.pravmir.com/humility-is-the-foundation-and-essence-of-christianity-on-the-feast-of-the-kazan-icon/#ixzz3gZdIUCCw

From the Holy Rule of St. Benedict, chapter VII. On Humility

Brothers and sisters, divine Scripture calls us saying: Whoever exalts him  or herself shall be humbled, and whoever humbles him or herself shall be exalted (Lk 14:11; 18:14). In saying this, therefore, sense that every exaltation is a kind of pride, which the Prophet  indicates  he has shunned, saying: Lord, my heart is not exalted; my eyes are not lifted up and I have not walked in the ways of the great nor gone after marvels beyond me (Ps 130<131>:1). And why? If I had not a humble spirit, but were exalted instead, then you would treat me like a weaned child on its mother's lap (Ps 130<131>:2). 

Accordingly, brothers  and sisters, if we want to reach the highest summit of humility, if we desire to attain speedily the Compassionate Presence of Christ to which we climb by the humility of  the present life, then by our ascending actions we must set up that ladder on which Jacob in a dream saw angels descending and ascending (Gen 28:12). Without doubt, this descent and ascent can signify only that we descend to exaltation and ascend by humility. Now the ladder erected is our life on earth. If we humble our hearts the Lord will raise them to Christ's compassion being present in our actions for the benefit of all sentient beings. We may call our body and soul  the sides of this ladder, into which our divine vocation has fitted the various steps of humility and discipline as we ascend.

The first degree of humility, then, is that a person keep the fear of God before his eyes and beware of ever forgetting it. Let him be ever mindful of all that God has commanded; let his thoughts constantly recur to the hell-fire which will burn for their sins those who despise God, and to the life everlasting which is prepared for those who fear him. […] Let a man consider that God is always look at him from heaven, that his actions are everywhere visible to the divine eyes and are constantly being reported to God by the Angels.
The second degree of humility is that a person love not his own will nor take pleasure in satisfying his desires, but model his actions on the saying of the Lord, I have come not to do my own will, but the will of him who sent me.
The third degree of humility is that a person for love of God submit himself to his Superior in all obedience, imitating the Lord, of whom the Apostle says, He became obedient even unto death.
The fourth degree of humility is that he hold fast to patience with a silent mind when in this obedience he meets with difficulties and contradictions and even any kind of injustice, enduring all without growing weary or running away.
The fifth degree of humility is that he hid from his Abbot none of the evil thoughts that enter his heart or the sins committed in secret, but that he humbly confess them.
The sixth degree of humility is that a monk be content with the poorest and worst of everything, and that in every occupation assigned him, he consider himself a bad and worthless workman.
The seventh degree of humility is that he consider himself lower and of less account than anyone else, and this not only in verbal protestation but also with the most heartfelt inner conviction.
The eighth degree of humility is that a monk do nothing except what is commended by the common Rule of the monastery and the example of the elders.
The ninth degree of humility is that a monk restrain his tongue and keep silence, not speaking until he is questioned.
The tenth degree of humility is that he be not ready and quick to laugh.
The eleventh degree of humility is that when a monk speaks he do so gently and without laughter, humbly and seriously, in few and sensible words, and the he be not noisy in his speech.
The twelfth degree of humility is that a monk not only have humility in his heart but also by his very appearance make it always manifest to those who see him. That is to say that whether he is at the Work of God, in the oratory, in the monastery, in the garden, on the road, in the fields or anywhere else, and whether sitting, walking or standing, he should always have his head bowed and his eyes toward the ground.
Having climbed all these steps of humility, therefore, the monk will presently come to that perfect love of God which casts out fear. And all those precepts which formerly he had not observed without fear, he will now begin to keep by reason of that love, without any effort, as though naturally and by habit. No longer will his motive be the fear of hell, but rather the love of Christ, good habit and delight in the virtues which the Lord will deign to show forth by the Holy Spirit in his servant now cleansed from vice and sin.

Conference by Abbot Paul                                     Tuesday 16th June 2015

            It was a great joy at the weekend to give 42 children their First Holy Communion down at Our Lady’s. It was also a reminder of the many happy years spent serving so many towns and villages in Peru. When I went out to Peru with Fr Luke and Fr David in 1981, I was exactly half the age I am today and that’s a sobering thought. I can’t help but contrast the innocence and excitement of first communicants with what I am in danger of becoming: a grumpy old man. I pray that we all, through God’s grace, may grow younger as we grow old and always be filled with a spirit of wonder and awe as we stand before God to celebrate and receive his Sacred Mysteries. We remember the words of the Lord Jesus, “Unless you be converted and become as little children, you shall not enter the kingdom of heaven.” (Mt. 18: 3) Here the Greek word στραφῆτε does not refer to conversion in the usual sense of the English word, but rather to turning away from proud and ambitious thoughts, for jealousy, rivalry and ambition seem to be rife among the apostles. They and we are to become as little children, innocent and pure. The special attributes of children, which Jesus would recommend, are humility, unworldliness, simplicity and allowing ourselves to be taught, in direct contrast to self-seeking, worldliness, distrust and conceit, which are usually found in adults.          

Perhaps the purpose of the monastic life is precisely this, to turn and become once more as little children and to exchange the sophistication that leads to sin for the purity of heart of a young child. I hasten to add that God does not want us to be childish, as sometimes we can be, but childlike, which most times we are not. To help us on this road to monastic and Christian holiness, St Benedict, in Ch. 7 of the Holy Rule, proposes the twelve steps of humility, reminding us that it should and can only be “love that impels monks to pursue everlasting life.” (RB 5: 10) That love, of course, is God’s love for us, that perfect love which is beyond all understanding and which keeps us in his embrace no matter how inadequately we respond to it with our cold, self-centred and sinful hearts.

            “The first step of humility, then, is that a man keep the fear of God before his eyes (Ps 36: 2) and never forgets it.” (RB 7: 10) Therein lies the rub: we do forget it, constantly and so easily. The awe and reverence we should have as we live in God’s presence is often forgotten when, rather than focus on God, we focus on ourselves and place ourselves at the centre of our warped universe. St Benedict talks about “constantly remembering” what God has commanded us, that we are “always seen by God in heaven” and that “everywhere we are in God’s sight.” (RB 7: 11-13) Our constant prayer should be to ask God, in his mercy, to help us remember that we are always in his presence and that there is no escaping from that presence, as we sing in Psalm 138. “O where can I go from your presence, or where can I flee from your face? If I climb the heavens, you are there. If I lie in the grave, you are there.” No matter where we are or how far we have strayed from God, there his hand still guides us and keeps us safe, as Jonah discovered in the belly of the whale.

            The first and most important step of humility centres on not doing our own will. All else will depend on that. In fact, the edifice of our spiritual life crumbles and disintegrates unless we are able to give up our self-will. For this reason the Lord Jesus taught us to pray to our heavenly Father, “Thy will be done on earth as it is in heaven.” (Mt 6: 10) and why his own life on earth is the model to which we are called to conform by our baptismal promises and more specifically by monastic vows. The link here between obedience and humility could not be clearer. Humility depends on obedience, while obedience is in turn strengthened by humility. When we think or talk about the desires of the body, we usually mean such passions as lust, anger, jealousy, greed, avarice, and so on, but the fundamental desire is to do our own will, to have our own way, to put ourselves first and to relegate others, even God himself, to the last most insignificant place. To some extent you could say that this is the spirit of the age in which we live, though it’s a spirit that’s been around ever since Adam ate of the forbidden fruit and original sin entered into the life of Man. I believe that every time we ask God for mercy, we are asking that his will be done. In fact, every prayer ultimately comes back to that one basic plea: that God’s will be done in our lives and in every aspect of our lives. “There is one thing I ask of the Lord, for this I long, to live in the house of the Lord all the days of my life, to savour the sweetness of the Lord, to behold his temple. (Ps 26: 4) What does it mean  “to live in the house of the Lord” if not to do his will?

            Today we celebrate the feast of St Richard of Chichester. He, like all the saints, teaches us what joy and fulfilment there is in doing God’s will rather than our own. I have always found him to be one of the most attractive and lovable of the medieval English saints and one in whose footsteps I would dearly love to follow, in his intimate love of Jesus and profound life of prayer, as well as in his fight for integrity and justice. I can think of no better way of ending this conference than with the famous prayer attributed to him.

Thanks be to Thee, our Lord Jesus Christ,
for all the benefits which Thou hast given us,
for all the pains and insults which Thou hast borne for us.
Most merciful Redeemer, Friend and Brother,
may we know Thee more clearly,
love Thee more dearly,
and follow Thee more nearly,

day by day. Amen