John Cassian

Cassian was born around 360, most likely in the region of Scythia Minor (now Dobruja, a historical region shared today by Romania and Bulgaria),[4][5] [6][7][8][9] although some scholars assume a Gallic origin.[10][11][12] The son of wealthy parents, he received a good education: his writings show the influence of Cicero and Persius.[13] He was bilingual in Latin and Greek.[14]

Cassian mentions having a sister in his first work, the Institutes, with whom he corresponded in his monastic life; she may have ended up with him in Marseilles.[15]

As a young adult he traveled to Palestine with an older friend Germanus, with whom he would spend much of the next twenty-five years. There they entered a hermitage near Bethlehem. After remaining in that community for about three years,[11] they journeyed to the desert of Scete in Egypt, which was rent by Christian struggles. There they visited a number of monastic foundations.

Approximately fifteen years later, about 399, Cassian and Germanus faced the Anthropomorphic controversy provoked in letter form by Theophilus, Archbishop of Alexandria. Cassian noted that the majority of the monks received the message of their patriarch "with bitterness", and charged Theophilus with heresy for impugning the plain teaching of scripture.[16] Following an unsuccessful journey to Alexandria to protest the matter, Cassian and Germanus fled with about 300 other Origenist monks. Cassian and Germanus went to Constantinople, where they appealed to the Patriarch of Constantinople, John Chrysostom, for protection. Cassian was ordained a deacon and became a member of the clergy attached to the patriarch while the struggles with the imperial family ensued. When the patriarch was forced into exile from Constantinople in 404, the Latin-speaking Cassian was sent to Rome to plead his cause before Pope Innocent I.[13]

While he was in Rome, Cassian accepted the invitation to found an Egyptian-style monastery in southern Gaul, near Marseilles. He may also have spent time as a priest in Antioch between 404 and 415. In any case, he arrived in Marseilles around 415. His foundation, the Abbey of St Victor, was a complex of monasteries for both men and women, one of the first such institutes in the West, and served as a model for later monastic development.[10]

Cassian's achievements and writings influenced Benedict of Nursia, who incorporated many of the principles into his monastic rule, and recommended to his own monks that they read the works of Cassian. Since Benedict's rule is still followed by Benedictine, Cistercian, and Trappist monks, John Cassian's thought still exercises influence over the spiritual lives of thousands of men and women in the Latin Church.

Cassian died in 435 at Marseille.

Cassian came very late into writing and did so only when a request was made by one or more important persons. His sources were the same as those of Evagrius Ponticus, but he added his own ideas, which were arranged in extensive collections. Evagrius was, however, the single most important influence on Cassian's ideas, due to his reverence for the "Origenist" monks (who also relied predominantly on Evagrius) of Nitria, Kellia, and Scetis, three early monastic centres in the desert of the northwestern Nile Delta.[14][17]

Around 420, at the request of Bishop Castor of Apt in Gallia Narbonensis, Cassian wrote two major spiritual works, the De institutis coenobiorum (Institutes of the Coenobia) and the Conlationes or Collationes patrum in scetica eremo (Conferences of the Desert Fathers). In these, he codified and transmitted the wisdom of the Desert Fathers of Egypt. The Institutes deal with the external organization of monastic communities, while the Conferences deal with "the training of the inner man and the perfection of the heart".[10]

His books were written in Latin, in a simple, direct style. They were swiftly translated into Greek, which indicates the Eastern monks recognized him as one of their own.[14] Some of his works had been translated into Georgian by the 11th century.[18]

The desert ascetics of Egypt followed a three-step path to mysticism: Purgatio, Illuminatio, and Unitio. These stages correspond to the three ways of later Catholic theology. During the first level, Purgatio (in Greek, Catharsis), young monks struggled through prayer and ascetic practices to gain control of "the flesh"—specifically by purging their gluttony, lust and desire for possessions. This period of purgation, which often took many years, was intended to teach young monks that whatever strength they had to resist these desires (grace) came directly from the Holy Spirit.

At this point, the Illuminatio (theoria in Greek) commenced. During this period the monks practiced the paths to holiness as revealed in the Gospel, identifying strongly with the Christ who taught the Sermon on the Mount (found in Matthew 5–7). Many monks took in visitors and students and tended the poor as much as their resources allowed. Many monks died never having moved past this period. The final stage was the Unitio (theosis in Greek), a period in which the soul of the monk was meant to bond with the Spirit of God in a union often described as the marriage of the Song of Solomon (also called the "Song of Songs" or the "Canticle of Canticles"). To find the solitude and peace that this level of mystical awareness demanded, elderly monks often fled into the deep desert or into remote forests.

His asceticism, while rigorous, was tempered by common sense. Cassian says hospitality should override ascetical routine. Even the most contemplative of anchorites should entertain visitors. Both asceticism and ministry are aspects of the practical life.[14]

In his Conferences, Cassian recommended as "absolutely necessary for possessing the perpetual awareness of God" the formula in Psalm 70 (69) v. 2, Deus, in adiutorium meum intende. Domine, ad adiuvandum me festina ("God, incline unto my aid; O Lord, make haste to help me"),[24] He says of it:

>Not without reason has this verse been selected out of the whole body of Scripture. For it takes up all the emotions that can be applied to human nature and with great correctness and accuracy it adjusts itself to every condition and every attack. It contains an invocation of God in the face of any crisis, the humility of a devout confession, the watchfulness of concern and of constant fear, a consciousness of one's own frailty, the assurance being heard, and confidence in a protection that is always present and at hand, for whoever calls unceasingly on his protector is sure that he is always present. It contains a burning love and charity, an awareness of traps, and a fear of enemies. Seeing oneself surrounded by these day and night, one confesses that one cannot be set free without the help of one's defender. This verse is an unassailable wall, an impenetrable breastplate, and a very strong shield for those who labour under the attack of demons.

— Cassian 1997, p. 381, Tenth Conference, X, 2-4

Benedict of Nursia praises Cassian's Conferences in his rule[25][26] and use of this formula became part of the Liturgy of the Hours in the Western Church, in which all the canonical hours, including the minor hours, start with this versicle, which is omitted only if the hour begins with the Invitatory, the introduction to the first hour said in the day, whether it be the Office of Readings or Morning Prayer. Alphonsus Liguori also cites Cassian's recommendation to use this short prayer continually.[27]

In the West, Cassian's proposition that "the slightest glimmer of goodwill" could be attributed to the human drive was widely regarded as unacceptable in relation to the prosperity of the Augustinianism of the period (Conf. 13.7.1; cf Prosper of Aquitaine Contra Collatorem; Cassiodorus, Institutiones 1.29; Decretum Gelasianum V.7).[28] In his Thirteenth Conference and in writings to the Monks of Lerins, Cassian qualifies this by saying the good will is "stirred" by God:

For when God sees us inclined to will what is good, He meets, guides, and strengthens us: for "At the voice of thy cry, as soon as He shall hear, He will answer thee;" and: "Call upon Me," He says, "in the day of tribulation and I will deliver thee, and thou shalt glorify Me." And again, if He finds that we are unwilling or have grown cold, He stirs our hearts with salutary exhortations, by which a good will is either renewed or formed in us.

— Schaff 2009, p. 428

Cassian finds the will to be insufficient for spiritual progress, and traces this back to the initial sin of pride. Cassian illustrates advanced cases of the will's pathology in the Institutions, saying these problems began when man "believed himself capable of attaining the glory of the Godhead by his freedom of will and hard work." To this end, Cassian believes the renunciate must conquer his will, overcome it, and even kill it.[29]

In regards to demons, Cassian noted that the earliest coenobites would ensure one monk was reciting a prayer, psalmody, or reading at all times, due to their belief that demons were especially prevalent at night. Cassian promotes David's evil spirit repulsing prayer at Ps. 35: 1–3, for demons actively oppose the virtuous life, and could be warded off with prayer.[30]

The spiritual traditions of Cassian had an immeasurable effect on Western Europe. Many different western spiritualities, from that of St Benedict of Nursia to that of St Ignatius of Loyola, owe their basic ideas to Cassian.

Pope Gregory I's teaching on the seven deadly sins comes from Cassian, as does much of his teaching on compunction and prayer. Philip Neri used to read Cassian to the laity and would frequently use his work as the starting point for his own addresses.[42] He also influenced John Climacus and John of Damascus,[14] as well as Saint Dominic, Francis de Sales, and John Henry Newman.[42]

Cassian's writings stress the role of prayer and personal asceticism in attaining salvation by contrast with Augustine's writings which stress the role of God's justice and grace (predestination) and take a more negative view of human effort. His teaching on overcoming the eight evil tendencies (See Books 5 to 12 of The Institutes) were the inspiration behind the way the Irish monks practised asceticism, as shown in the Irish Penitentials.[13]

The Institutes had a direct influence on organization of monasteries described in the Rule of Saint Benedict; Benedict also recommended that ordered selections of the Conferences be read to monks under his Rule. Moreover, the monastic institutions Cassian inspired kept learning and culture alive during the Early Middle Ages, and were often the only institutions that cared for the sick and poor.

His works are excerpted in the Philokalia (Greek for "love of the beautiful"), the Eastern Orthodox compendium on mystical Christian prayer.

Even modern thinkers have been influenced by Cassian's thinking. Michel Foucault was fascinated by the rigorous way Cassian defined and struggled against the "flesh".[43] Perhaps because of investigations like these, Cassian's thought and writings are enjoying a recent popularity even in non-religious circles.

Abbey of Saint Victor, Marseille, where his relics are placed

He is a saint of the Eastern Orthodox Churches, with a feast day on 29 February. Because this day occurs only once every four years on leap years, official church calendars often transfer his feast to another date (usually 28 February).[44]

The Roman Catholic Church also ranks him as a saint, with a feast day on 23 July (death anniversary). Like his contemporaries Augustine of Hippo and John Chrysostom, he was never formally canonized, a process that came into use several centuries after his death.[10] Pope Urban V referred to him as sanctus (a saint) and he was included in the Gallican Martyrology[45] He is included also in the Roman Martyrology with a feast-day on 23 July.[33] In the Irish church, at the beginning of the ninth century, Cassian was commemorated on 25 November, as indicated in the Martyrology of Óengus: "Lasin nEoin Cassian assa érchain corann" (With John Cassian whose crown is very fair). Like the great majority of recognized saints of the church, he is not one of the saints in the General Roman Calendar, but the Archdiocese of Marseilles and some monastic orders celebrate his memorial on his feast day.

In 2022, John Cassian was officially added to the Episcopal Church liturgical calendar with a feast day on 23 July.[46]

Cassian's relics are kept in an underground chapel in the Monastery of Saint Victor in Marseilles. His head and right hand are in the main church there.

English Translations

• Cassian, John (1985). Conferences. Translated by Colm Luibhéid. Paulist Press. ISBN 978-0-8091-2694-1.
• Cassian, John (1997). Boniface Ramsey (ed.). The Conferences. ACW 57. The Newman Press. ISBN 978-0-8091-0484-0.
• Cassian, John (2000). Boniface Ramsey (ed.). The Institutes. ACW 58. Newman Press. ISBN 978-0-8091-0522-9.
• Cassian, John (2019). The Institutes. Translated by Edgar C.S. Gibson, amended. SAGOM Press. ISBN 978-1-9456-9909-2.

French translations

• Cassian, John (1955–59). E. Pichery (ed.). Conférences. SC 42. Éditions du Cerf.
• Cassian, John (1965). Jean-Claude Guy (ed.). Institutions cénobitiques. SC 109. Éditions du Cerf.

• Libertarianism (metaphysics)

Online texts

• Conferences of John Cassian. Christian Classics Ethereal Library .
• Institutes of John Cassian New Advent
• Latin edition of the De Coenobiorum Institutis
• Text of the Conferences New Advent
• Text of On the Incarnation of the Lord (Against Nestorius)
• Collationes patrum XXIV. From the Lessing J. Rosenwald Collection at the Library of Congress.
• Lewis E 63 Collationes XXIV, incomplete at OPenn
• Lehigh Codex 5 John Cassian. Coliatiosses XXIV at UPenn
• Works by John Cassian at LibriVox (public domain audiobooks)

Others

• Plotz, John. "Their Noonday Demons, and Ours", The New York Times Sunday Book Review, 23 December 2011 - Essay on Acedia, Cassian's Views, and modern application
• Opera Omnia by Migne Patrologia Latina
• Feiss OSB, Hugh. "Cassian and Monasticism", Monastery of the Ascension; Jerome, Idaho Archived 2018-04-14 at the Wayback Machine
• Venerable John Cassian the Roman Orthodox icon and synaxarion
• St. John Cassian Monastery, Constanta, Romania