February 25, 2016
We join Cassian and Germanus now as they visit with Abba Pinufius - well known to them for his holiness and humility. Because of these qualities, they seek him out in particular as they grapple not with understanding the need for repentance and reparation but rather with the desire to know the when end of repentance has been achieved and by what marks reparation and full healing from sin can be identified.
For the modern Christian, this can be very difficult to understand; so largely have repentance and reparation become symbolic in our lives. Seeking forgiveness and confessing one's sins can simply be a legalistic notion - acknowledging infractions of certain moral laws rather than addressing the restoration of a relationship of love and repairing or healing the damage done by our sin and overcoming our disposition to sin. In a few sentences, Abba Pinufius pulls from our grasp all room for presumption. Conscience becomes the truest judge - speaking to our hearts about the true state of our souls and whether we have received the forgiveness and grace of God in vain. It becomes the strongest indicator of whether or not we have been freed from the disposition to particular sins. Repentance and reparation, and the formation of conscience, then, become constant and essential elements of the spiritual life.
May 28, 2015
Last night the group took up Cassian's Thirteenth Conference "On God's Protection" which discusses the essential interplay between Grace and Free will. Part of our close reading of the text allows for a "redeeming" of Cassian's understanding of this delicate subject from what has been, I believe, gross misrepresentation of this thought. When read in light of and in the context of the Eastern Christian spiritual tradition and its understanding of SYNERGY, Cassian's Conference is revealed as being the most refined and beautiful explication of difficult subject matter, based upon the lived experience of the ascetical life. It also highlights the importance of the Eastern view of theology as an experiential knowledge of God rooted in purity of heart and the life of prayer and not simply being a rationalistic approach to the mysteries of the faith.