Philokalia Ministries

The Ascetical Homilies of Saint Isaac the Syrian - Homily Thirty-seven Part VIII

In tonight’s conclusion of Homily 37, St. Isaac set before us the end that the hesychast seeks and meditates upon - the life of the Kingdom and the vision of God. The hesychast who lives a life of exacting purity and chastity prays without ceasing and eventually becomes the dwelling place of the Holy Spirit. The Spirit prays within him always - whether asleep or awake or occupied with work. He is taken captive by the love of God in such a way that prolonged prayer is no longer necessary. Fidelity to the commandments is the foundation for this experience and the setting aside of sin and the passions. 
 
In this perfection the monk has no illusions about the source of his prayer or virtues. All is grace.  Life becomes Liturgy- a sacrifice of praise and the abiding attitude one of gratitude.  Nothing is feared - not suffering or death - because the hesychast is one with He who is Life.

The Ascetical Homilies of Saint Isaac the Syrian - Homily Thirty-seven Part VII

We continued our discussion of Homily 37 and began with St. Isaac’s distinction between revelations and visions. Visions are concrete appearances of the incorporeal world such as angels and saints and are consolation for those who have embraced the anchoritic life in particular. Stripped of all worldly attachments God strengthens and encourages such individuals for the ascetic life. Revelations however come to the perfect and pure of heart and give insights into eschatological future states.  The intellect (Nous) is engaged and participated in the Kingdom. It is an inward mystical experience. 
 
The fathers, including Isaac, make these distinctions because of the dangers of prelest or delusion. Purity of heart is essential. A man must be free from outside modes of knowledge and embrace a kind of primordial simplicity and guilelessness.  
 
It is in this profound childlike and humble state that God can raise one up to experience his love and life. Such purity comes through spiritual mourning and compunction. Humbled by the truth He raises us up.  This is not raw emotionalism but rather a life wholly directed toward God and desiring Him. Such weeping purifies memory and imagination so that nothing holds a person back from God.

The Ascetical Homilies of Saint Isaac the Syrian - Homily Thirty-seven Part VI

We returned to homily 37 tonight where St Isaac instructs us on the meaning and value of tears. They both cleanse us from our sins and are an expression of our compunction. Furthermore they anoint us and transform our countenance as we enter into greater intimacy with God and are transformed by his Grace. 
 
Life transformed by God’s grace through such tears manifests to the world the resurrection that we experience now in Christ. We are to cast off the old man and live as those who seek Christ alone. Essential to this is fostering a life of stillness where we can mortify the senses in order to be more attentive to God. 
 
To one whose conscience is clear and pure God will often provide visions or revelations. Sometimes he offers these simply to console one struggling in the spiritual life, in particular those living in the desert as anchorites. Having stripped themselves of all earthly consolation, God in his providence supports and nourishes them by manifesting to them the truth through these two means. 
 
Discussion ensued regarding the experience of those in the world. While perhaps not experiencing the visions that are intrinsic to the solitary life, we are still called to foster stillness and seek intimacy with God as does the monk. To live our lives seeking God in all we do and having our lives shaped by this reality.

The Ascetical Homilies of Saint Isaac the Syrian - Homily Thirty-seven Part V

We continued this evening with our reading of St. Isaac’s 37th Homily and his discussion of the essential practices of fasting and vigil that are the foundation of the spiritual life. Through this fasting we begin to experience the “warmth” of our hunger for God and the unshakable peace of prayer. It is also here that we move toward stillness of the thoughts and the passions and so are prepared for the purification of heart that God alone brings about. 
 
Isaac also emphasizes the importance of solitude in achieving and maintaining this purity of heart. We can’t throw ourselves into the chaos and disorder of the world and expect to thrive. Rather we must guard our hearts vigilantly. 
 
Discussion ensued about Isaac’s thought that this is the true mode of freedom and that we should choose fidelity to God’s law and the salvation it promises over the law of the world which is rooted in the flesh. Life in this world is brief and we must be mindful of the dust to which we shall return and the judgement we shall undergo. 
 
Final thoughts centered on the state of cultural collapse in the West and the reduction of Christianity for many to a Moralistic Therapeutic Deism. It is a similitude of faith but not life in Christ or the deification that we are called to by grace.

The Ascetical Homilies of Saint Isaac the Syrian - Homily Thirty-seven Part IV

We began our discussion of St Isaac’s 37th Homily with his teaching about the importance of separating ourselves from the things of the world so as to make the ascetical struggle easier.  The struggle is easier when the sources of temptation are at a distance. We must in fact flee from those things that cause warfare and not associate with that which fights against us. The stillness and purity that is gained through asceticism must not be thoughtlessly thrown away; For even the memory or imagination of certain things can bring us harm. Thus we must guard against becoming overconfident so as not to trample our consciences. Various examples of this were discussed. 
 
St. Isaac then moved on to consider what is the beginning of the spiritual war and where does one start the fight. Fasting and Vigils are the signs of our hatred for sin and desire for God. They are God’s holy pathway and the foundation of every virtue. Day and night they lead us to God - humbling the mind and body and making us ever watchful and discerning. Discussion ensued about what this means for those living in the world and how it they are to be fostered. 

The Ascetical Homilies of Saint Isaac the Syrian - Homily Thirty-seven Part III

Our group began tonight with a very challenging question: what is it to deny oneself?  It is here that we are confronted with the full force of the gospel as reflected through the lived experience of the fathers. To deny oneself is to embrace the cross freely, to be ready for every affliction. It is the willingness to reject everything in this world to attain what Christ promises. We must be willing to be hated by the world as Christ himself was hated by the world, to prepare ourselves for complete dissolution for the sake of eternal life. 
 
It is a jarring reality and turns our worldview upside down. There must be a willingness within us to estrange ourselves from everything that produces slackness. Our desire for Christ and to share in His life leads us along the same path that he trod - into the desert to strip ourselves of the false self. 
 
This led us as a group to discuss what this means for us who live in the world. What does it mean to be a Christian, to embrace the fullness of the life of holiness that Christ has called us to?  Have we been so formed by the culture that we have created an image of Christ that allows us to remain focused on the world and not the kingdom?  How do we evangelize?  Do we settle for something less than being conformed to Christ in every way such that others encounter Him through us?  Do we live a life of perpetual adoration - a life that is a sacrifice of praise.

The Ascetical Homilies of Saint Isaac the Syrian - Homily Thirty-seven Part II

Tonight‘s group was challenging as always. Saint Isaac begins to draw us into the heart of the gospel and the embrace of the cross. We must be willing he tells us to endure afflictions. We cannot draw near to Christ crucified without them or grow in righteousness.  There is no static position in the spiritual life. Truly speaking there is no spiritual life but only life in Christ and a single hearted pursuit of the Kingdom. The world beguiles us; constantly trying to pull us away from the narrow path; ensnaring even great ascetics. We must keep before our eyes the brevity of life and come to love the Lord and our souls so much that we also come to hate sin.  Furthermore, we must study the scriptures to rouse ourselves to faith and increase our fervor.  This alone gives rise to greater faith and desire for God. 

The Ascetical Homilies of Saint Isaac the Syrian - Homily Thirty-six and Homily Thirty-seven Part I

We picked up this evening with Homilies 36 and 37. Once again Isaac speaks to us of the importance of the Ascetical life and how it is the foundation of our sanctification. The ordering of the passions through tears, prayer and solitude are key as is humility. What Isaac seeks most of all in these Homilies though is to open our eyes to the wonder of God’s love and His desire to draw us into His life. Isaac wants us to see how this love permeates all things and in seeing it he wants to stir our desire for God. This Life and Love are greater than all things worldly and so we should freely and without fear be willing to sacrifice all for it.

The Ascetical Homilies of Saint Isaac the Syrian - Homily Thirty-four and Homily Thirty-five

At tonight’s group we read two exquisite homilies from Saint Isaac the Syrian: Homilies 34 and 35. Both speak to us about the essential Ascetical nature of Christianity and the fruit of the Ascetical life. The ordering of the passions, the bearing of affliction, the study of the Scriptures and the Fathers, all create within the heart a yearning and desire for God. In this pursuit, humility is the key virtue, the mother of virtues, that fosters in the soul an ever increasing love for God and joy. This Joy, Isaac tells us, is perceived by the world as a holy madness. At group’s end, however, we are left simply to echo the sentiment of Isaac - “May God grant us also to attain to such derangement.”

The Ascetical Homilies of Saint Isaac the Syrian - Homily Thirty-two Part III and Homily Thirty-three

Tonight‘s discussion of homilies 32 and 33 focused upon Saint Isaac’s teaching that we should not approach the life of faith as if it were simply self improvement. We must beware of seeking our joys in the things of this world or reducing God to something manageable and controllable rather than an all enveloping mystery. The poverty that we experience in our moral life and psychologically and emotionally simply at times has to be in endured. We are drawn in to the perfection of God by grace. We do not make ourselves perfect. More often than not we are humbled by our weaknesses until we rest solely upon the grace of God.
 
We continue to struggle of course,  but we must avoid extremes in behavior - excesses in satisfying our appetites or too great a rigor that leads to despondency.  Our life is Christ and often our greatest struggle as human beings is to let go of the illusion that lasting joy can be found in any other place.

The Ascetical Homilies of Saint Isaac the Syrian - Homily Thirty-two Part II

We began our discussion of Homily 32 which places before us a stark truth - these are times of martyrdom. We must die to self and sin in order to live for God.  If we are not subject to God’s will, we are subject to the will of His adversary. This reality does not allow us to feign ignorance; for if the senses remain unchecked the passions will be inflamed and we will make ourselves indentured servants. 
 
Therefore we must not only humble ourselves in the confession of our iniquities but seek to uproot their cause; and for this we need to have hatred for sin. If we do not recognize and experience the malodor of sin eventually we will learn to put it on as if it were a beautiful fragrance. 
 
St. Isaac tell us that every hardship is followed by rest and every rest by hardship. In this we must understand that our life consists of continual repentance - a turning from sin toward God. No matter what level of “perfection” one may attain in this world such repentance is never complete until our passing from this world and having be purified to participate in the perfection that belongs to Christ. 

The Ascetical Homilies of Saint Isaac the Syrian - Homily Thirty Part II, Homily Thirty-one and Homily Thirty-two Part I

The group began by continuing to reflect upon the final paragraphs of Homily 30 wherein St Isaac emphasizes the uniqueness of man, in particular our corporeal nature and our reason and free will. It is this reality the shapes our spiritual struggle. We need to understand our strengths and limitations. 
 
In Homily 31 Isaac moves on to discuss the importance of vigilance in the moment - not looking to the past or to others but struggling today with what we are faced. We must valiantly engage in the battle and bear the recompense for our sin in a spirit of hope and joy. We are not to blame others for our sorrows but see them as rooted in our sin and as opportunities for virtue and healing. 
 
Finally at the beginning of Homily 32 Isaac introduces us to the fiercest of struggles - learning to abhor sin with our whole heart and the resistance that we face in this task. Only through this can we then develop a true love for virtue. This struggle is the unseen martyrdom of the spiritual life - the bloodless martyrdom that we experience daily.

The Ascetical Homilies of Saint Isaac the Syrian - Homily Twenty-nine and Homily Thirty Part I

In this session we picked up with two Homilies, 29 & 30, that presented us with two straightforward but stark truths. In regards to nature and our struggles in this world the only true Sabbath is the grave. While alive we produce the sweat of unceasing prayer and toil for righteousness. This toiling has been shaped for us by Christ. It is no longer the toiling of Adam which produces thorns and thistles but that of Christ which is the life of grace and producing the fruit of repentance. The Eighth day, the true Sabbath is to be found only after this life and in the Kingdom. 
 
In Homily 30, Isaac tells us that God doesn’t not deal with us or love us in a uniform fashion but in accord with our spiritual needs - both in joy and sorrow. God’s compassion is not sentimental but is so set on our healing and salvation that it permits us to undergo trials that are medicinal in nature. God enters into and is radically present to us in both joy and sorrow and we should not fear the latter. 

The Ascetical Homilies of Saint Isaac the Syrian - Homily Twenty-eight Part II

Tonight we finished homily 28. It was also the conclusion of St Isaac‘s angelology.  The impact of his thought on our experience of the life of faith is beyond measure. We engage in the spiritual life not in isolation but rather part of the divine economy is that we are drawn into the mysteries of faith through mediation. The keenness of vision and the light give to angels is for us a means of being drawn ever forward in our love for God and the pursuit of holiness. 
 
Likewise demons are present among us to incite to evil. Yet while possessing that keenness of vision they lack the light. Those who fall under their influence are drawn into darkness. 
 
There comes a time, however, when such mediation is abolished - when we shall gaze upon God face to face and He alone shall draw us ever deeper into the mystery and eternity of his love. 
 
It is love alone that is eternal. To turn away from it therefore is it’s own punishment and is described by St. Issac as bitter regret.

The Ascetical Homilies of Saint Isaac the Syrian - Homily Twenty-seven Part II and Homily Twenty-eight Part I

Tonight we completed Homily 27 and began Homily 28. Both have as their main concern, “Theoria”, or contemplation. St Isaac continues to stress the place and importance of Angels in our spiritual lives. They perceive the truths and mysteries of God and creation, including our spiritual state. Their main purpose is to teach and guide us in accord with the light of truth and God’s providence. 
 
As human beings we know certain limitations in our reception of truth and capacity for Theoria. There is an inconstancy and unevenness in our response to God and so our confidence must also be tempered always in this world by fear of judgment. We must never cease to strive for vigilance. 
 
Demons however only draw close to destroy us and not to profit us. While they share the keen vision of Angels they lack light and know only darkness. They can’t but lead us along the path of destruction. Less powerful than Angels, for this reason they still can influence us and deceive us through presenting a phantom of the truth.

The Ascetical Homilies of Saint Isaac the Syrian - Homily Twenty-six and Homily Twenty-seven Part I

In homilies 26 and 27 we find ourselves walking along a very difficult path to traverse. St. Isaac begins to develop for us an outline of the order of creation; emphasizing in particular the order of Angels. While at times the language and ideas seem very confusing, St. Isaac’s purpose is eminently practical. He wishes to show us that we are not living the spiritual life in isolation. He is intent on showing us that “humans and angels ultimately constitute one hierarchy, that of rational created beings, in which humans have angels as guides and teachers. Indeed one of the most interesting remarks in Isaac‘s writings is that human nature cannot have inner growth or illumination without the guidance given by angels. Illumination does not come by itself and impersonally but through intercession. The main function of angels in relation to man consists of guidance, spiritual illumination and teaching in order to achieve inner growth.”  
 
We engage in our spiritual labors with great zeal understanding this support and pursue purity of heart in order that our vision of Angels and what they reveal grows ever clearer. Likewise we engage in Divine Liturgy, exercising our faith and humbling the body with great labor, in order that the will might not be driven by blind compulsion but by grace. Only in this way do we overcome the inconstancy and unevenness of a will enslaved to sin. 

The Ascetical Homilies of Saint Isaac the Syrian - Homily Twenty-five Part II

We picked up this evening about midway through Saint Isaac’s Homily 25. St. Isaac has been speaking about the beauty of the solitary way of life and the constant called to intimacy with God. In the sections considered this evening Isaac warns of the pitfalls solitaries often experience. As one is separated from the false self and the ego diminished one experiences the full vision of the poverty of their sin and the darkness it brings.  The self is left to walk in the darkness of faith to rely only on the mercy of God. The temptation is to shrink back from this intimacy and knowledge of God or to seek worldly and sensible consolations. Worse yet one might fall into despair having been stripped of all worldly consolations but not seeking rest in God. This is by far the most pitiable state of man.
Isaac presents this all as a prelude to calling us to live out our lives in Expectation of the promise of life and eternal love that come to us through Christ. To seek the Kingdom above all things and to desire the things of the Kingdom frees us from the net of despair and fosters an invincible form of long suffering. Come what may one lives in and through hope.

The Ascetical Homilies of Saint Isaac the Syrian - Homily Twenty-four and Homily Twenty-five Part I

Tonight’s discussion of Homily 24 and the first part of Homily 25 had a simple beauty about it.  St. Isaac was succinct in expressing his thoughts but captured the essence, first, of the nature of Divine Providence and God’s action in the events of our lives. God is a Pilot who can take unexpected occurrences and shape them for us as spiritual incentive, as purifying trials, as training in virtue, and for clarifying the consequences of both good and evil. 
 
When one lives a life of virtue and purity and couples it with repentant prayer, the character of those occurrences change - they strengthen and make steadfast the good man. 
 
All of this teaches us not to cling to the things of the world (that passes away so quickly) or to seek the esteem of men. We learn through these occurrences to shun vainglory and cherish humility. 
 
In Homily 25 Isaac likewise beautifully shows us the value of guarding one’s time of silence while also fostering freedom to respond as fully as possible to God’s call to deeper intimacy and solitude. We must always protect that space and freedom for each other - we must always assist others in the pursuit of God and their desire for intimacy with Him.

The Ascetical Homilies of Saint Isaac the Syrian - Homily Twenty-three Part II

With the concluding section of Homily 23, we reach the apex of St. Isaac’s thought on what he describes as pure prayer and what is “beyond prayer”. Prayer always involves the movement toward God, seeking him out and desiring Him, offering up supplication and pleas for his mercy. Pure prayer takes places when the law of God is embraced and fulfilled and when no thought or distraction commingles within the soul completely directed toward God. 
 
Prayer always acts as the seed planted and what is beyond prayer, divine vision, is the harvesting of the sheaves. Theoria, knowledge, or noetic vision is an operation of the Spirit who guides the soul. Our senses and their operations become superfluous and the soul becomes like unto the Godhead by an incomprehensible union and is illumined by a ray of sublime Light. The understanding gazes in ecstasy at incomprehensible things that lie beyond this mortal world. This is the “unknowing” that has been called higher than knowledge; a walking in the darkness of faith where one comes to know God as He is in Himself. 
 
Discussion also ensued regarding the struggles of the Western mind to grasp the spiritual tradition of the Eastern Fathers; the moralizing and legalizing of the spiritual life and virtue versus deification. 

The Ascetical Homilies of Saint Isaac the Syrian - Homily Twenty-two and Homily Twenty-three Part I

Homily 22 and 23 bring us to the denouement of the preceding Homilies. The pursuit of stillness and the purification of the faculties of the soul prepare the soul to be raised to the state of Theoria - to experience God not in light of his operations but in accord with the nature of his being. It is silence in all things and beyond articulation. St. Isaac ultimately describes it as a state beyond and above prayer. One enters by grace into the treasury. Every human device becomes still because inadequate and one simply tarries long, for the Master of the House has come - the Bridegroom has arrived. 

The Ascetical Homilies of Saint Isaac the Syrian - Homily Twenty-one Part II

In the final pages of Homily 21, St. Isaac labors vigorously to help us understand that aim and end of the solitary life and one focused on stillness. The call to such a life is rare but it acts as a icon for the Church of “choosing the better part”; of a life that seeks what endures unto eternity. It presents us with a vision of the wonder and mystery that we are destined to share in all of its fullness in God. The solitary keeps his eyes focused upon Christ alone - forsaking even the admonition of the Gospel to love and serve others, as those in the world do, but instead pursuing the purity of heart and prayer that prepares the soul for theoria. Eventually all things are consummated in Christ, and all virtue and works of love are perfected and completed in God.  
 
The stillness of the solitary is silence to all things - to remain in the silence that allows God to speak a word equal to Himself - to walk in the darkness of faith that allows a soul to encounter God as He is in Himself. 
 
Do we desire God above all things?  Do we seek to make his love the measure of our life?  Do we make eternity the aim and goal that we pursue whatever our station and vocation may be?

The Ascetical Homilies of Saint Isaac the Syrian - Homily Twenty-one Part I

Tonight was a wonderful journey with St. Isaac as he visited with one exemplar after another of the solitary life; describing along the way the particular virtues they possessed, how they prayed and the lessons they taught. 
 
The solitary life is unique in the value it gives to the pursuit of stillness and unceasing prayer or as St Isaac often describes it - the Angelic life or Celestial husbandry. The solitary like those in other vocations must cling to their identity and the path that God has called them to walk. They must avoid the temptation to look aside to other things or practices that though clearly admirable do not fulfill the aim of their vocation. In this they become models of fidelity for us all.

The Ascetical Homilies of Saint Isaac the Syrian - Homily Twenty Part II

In the second half of Homily 20, St. Isaac the Syrian lays out for us the beauty of maintaining Night Vigils. He values it so much that he tells us that we should never remove it from our spiritual life. Nor are we to dissipate our toil by becoming inattentive and negligent in our daily life. If we cultivate our converse with God throughout the day so that it conforms to our night's mediation then in a very short while we shall have embraced Jesus' bosom. Dominion over one's thoughts and purity and concentration is granted to the mind that allows it to gaze upon and understand the mysteries revealed in the Scriptures. Even in illness when other disciplines are relaxed Vigils gain for the mind a steadfastness in prayer. If we maintain the practice throughout our lives we will behold the glory experienced by the righteous. 
 
This isn't without struggle. We must be willing to endure and persevere through times of heaviness and coldness and learn through these experiences that great fruit is received and suddenly our strength will return to us.  We will be overcome with wonder and purifying tears will flow. 
 
If after fasting, prayer and Vigils have led to the taming of the body, the arousal of appetites should return, Isaac warns us that we must through repentance search for the source of pride that diminishes this great gift until our hearts are once again brought to rest in God. 

The Ascetical Homilies of Saint Isaac the Syrian - Homily Twenty Part I

Homily 20 focuses on St. Isaac's teaching on the "sweet works of Night Vigil."  That may sound somewhat amusing to modern ears. Night is typically seen as a time for well earned rest from one's daily labors. Yet for the Fathers night was the preferred time for prayer. Time and sleep are now to be seen in light of the coming of Christ at the Incarnation and our waiting for His second Coming. We watch now day and night in a spirit of sobriety for his coming.
 
Therefore, Isaac tells us there is no greater practice. To occupy oneself with God in vigil lifts the mind in quick flight as if it were on wings. If the mind is kept from dissipation during the day great gifts will be bestowed upon a soul and it will begin to look upon God with the eyes of Cherubim - adoring Him without ceasing and with a pure gaze.  
 
This cannot, Isaac warns, be practiced in a vacuum. Stretching out ones hands out to God throughout the night, with the hardship of prolonged psalmody and standing will not produce fruit outside of the context of days spent in the sober pursuit of Him as well.  If we allow ourselves to be filled with distraction during the day then we have no idea why we toil.

The Ascetical Homilies of Saint Isaac the Syrian - Homily Nineteen

How do we foster stillness and unceasing prayer in our lives?  St. Isaac counsels us in Homily 19 to always keep our eye - the eye of the heart - fixed on God. This means not only fostering a virtuous life but also avoiding that which would pull us away from this aim. We must seek to free ourselves from obsessive concerns with the things of the world and from falling lockstep into its frenetic pace. Don't multiply the occupations of your life for in this you may very well be pushing God away.  The spiritual life cannot be a part time occupation. It must be our life. God cannot be pushed to the margins nor can we neglect the grace he offers and its sweetness without quickly losing it.  Meaningless chatter and the noise of dissipated converse destroys stillness as frost destroys new buds on the tree. A divided heart obscures the vision of God and his love.  The ego and pride-driven self-interest draws us down into darkness. Only a humble and contrite heart is lifted up and exalted to share in the life of God. 
 
Have we lost a clear sense of our identity in Christ?  Has the faith been so obscured that we no longer invest ourselves in it but simply take what measure we desire? 

The Ascetical Homilies of Saint Isaac the Syrian - Homily Seventeen Part III and Homily Eighteen

Tonight we came to the conclusion of Homily 17 of Saint Isaac the Syrian. Isaac continues to discuss the Chaste life and how to protect it. He instructs us to keep our inner life a private affair. We must not reveal what is most intimate and our relationship with God or our vulnerabilities. We must never put ourselves or God to the test nor must we retaliate when we are condemned by others. Gluttony must be avoided at all costs and we must avoid rich foods so as not to weigh ourselves down. Silence is to be guarded as most valuable and in this we should avoid talkativeness and flee theological discussions. We must occupy ourselves with one thing alone – our relationship with Christ. 
 
In Homily 18 St. Isaac begins to speak to us about the stages of the spiritual life. In particular he focuses upon the violence we must do to ourselves in order to transform the passions - fasting, reading, vigils, prostrations.  Such must be embraced to stoke the fires of devotion and compunction which give way to tears that cleanse the heart. We must keep our focus on these disciplines and not hurry indiscriminately towards the higher forms of prayer. To do so would be to subject ourselves to potential delusion.

The Ascetical Homilies of Saint Isaac the Syrian - Homily Seventeen Part II

We continued reading the 17th Homily of St. Isaac the Syrian which focuses on establishing a "Rule" of life for beginners in light of Hesychasm and Philokalic Spirituality as a whole. Isaac shows how every aspect of our life must be transformed by the grace of God. With a holy genius, he reveals the healing of soul that must take place. Every interaction with others, every emotion, can be a means of seduction and so must be considered with radical honesty. We must possess a willingness to reflect upon things such as laughter, the familiar and lingering gaze upon another, and encounters with the opposite sex from the perspective of their impact upon the spiritual life and the vulnerability that arises out of our sin. This is never a solitary pursuit. A solidarity exists between each of us and thus a responsibility for one another's salvation.

The Ascetical Homilies of Saint Isaac the Syrian - Homily Seventeen Part I

In Homily 17, St. Isaac begins to lay out a "Rule of Life" for those seeking to live chastely and in a way pleasing to God. Chiefly this means showing restraint and wisdom in regard to every aspect of life: sight, speech, attire, food, alcohol, etc. Thus, discretion is put forward as the most important of all the virtues - the ability to discern between good and evil. Purity of heart and purity in action is essential; as is setting aside all egoism. Indiscriminate familiarity in relations with others must be avoided and a proper respect for boundaries in relationships and in daily interactions is essential. This is not fastidiousness but rather an acknowledgment of the power of the senses, desires, appetites - indeed all that is human. All must be purified and transformed by the grace of God. 

The Ascetical Homilies of Saint Isaac the Syrian - Homily Sixteen

Last night we reflected upon Homily 16 of St. Issac the Syrian. It is a beautiful exhortation to let go of our attachment to the world and the things of the world, to let go of the security and false hope they promise. Isaac encourages us to cling only to Christ who is our salvation and source of healing. The path to healing and joy is repentance. The sacrifice we may make in renouncing the world pale in comparison to both the immediate and ultimate end such renunciation promises - purity of heart and deification. Even the deep sorrow of compunction and the tears shed over our sins, carry within them the joy of renewed intimacy with God.

The Ascetical Homilies of Saint Isaac the Syrian - Homily Fifteen Part III

Last night we concluded Homily 15. St. Isaac beautifully weaved his way back and forth between the dangers of talkativeness, gluttony and and the association with those who would pull one away from the path of sanctity and the contrasting virtues of silence, fasting and solitude. 
 
The greater the embrace of the virtues often brings with it a kind of isolation. The witness of virtue itself is challenging and elicits the fearful anger or resentment of others. 
 
One should lives one's life from Eucharist to Eucharist - desiring the nourishment that comes from and is a taste of heaven.  The more one longs for the Bread of Life and to be nourished upon the love of God the less one will be attracted to worldly pleasures that are often sought in its place. 
 
Living for God and from God must become the ultimate joy and pursuit at every moment of one's life. 

The Ascetical Homilies of Saint Isaac the Syrian - Homily Fifteen Part II

We continued our discussion of Homily 15 where St. Isaac teaches of the need to avoid negligence and laxity in the spiritual life.  Those who seek purity of heart and avoid clinging to the things of the world begin to experience the light and life of the Holy Trinity. Those who experience such divine vision and bear that light within drive away demons. 
 
However, the human heart can be ruined and wrecked by contact with those who feign purity, who are given over to perversions and whose actions desecrate all that is good and beautiful. One cannot live with one foot in the Kingdom and another within the world. 
 
Our lives must be those of constant Repentance - a turning away from and hatred of all that keeps us from sharing in that fullness of life.  The more we taste the sweetness of the the Holy Spirit the greater our desire for the kingdom should become.

The Ascetical Homilies of Saint Isaac the Syrian - Homily Thirteen, Homily Fourteen and Homily Fifteen Part I

Last night we picked up with Homily 13 which focused on initial effects of Stillness on the soul. For a brief period of time she is deprived of spiritual comfort as she begins to walk more and more in the darkness of faith and as God continues His work of purification. St. Isaac warns that the pursuit of Stillness must be something one sets oneself to cultivating for the rest of one's life. This is no avocation but something to which one commits the rest of their days. 
 
Patience is needed so as not to fall into despondency and discouragement. One must persevere in prayer and look to the Fathers for direction and nourishment.  
 
In Homily 14, St. Isaac tells us that the sign and fruit of true stillness is tears. The more one enters into the reality of the Kingdom and intimacy with God the more they pass into an inexpressible beauty and as baby born into this world weeps so does one who enters the stillness of God shed copious tears for years on end.  Only then does a soul pass into peace of thought and the Holy Spirit begins to reveal heavenly things to her. 
 
We began Homily 15 by discussing how one in the world and surrounded by its noise could cultivate this stillness. One must come to realize that the desert is not a geographical region but rather the heart. It is there that we must foster constant stillness and remove those things from our lives that inhibit its growth. 

The Ascetical Homilies of Saint Isaac the Syrian - Homily Eleven and Homily Twelve

Last night we discussed Homilies 11 and 12. Here St. Isaac holds up the monastic life as an exemplar which we are to emulate - monks illuminate the darkness of the world with the beauty of their virtue and in them we are to find refuge. Though not monks, we are called to an interiorized monasticism - to live as those who know how fleeting is life and how valuable is virtue. Isaac lays before us lists of their virtues by which we can gauge our deficiency or progress. It is by our virtue that we give glory to God. 
 
In Homily 12, Isaac discusses the various stages of the spiritual life. Daily we are to strive to walk the narrow path and to overcome the passions. We are to live in the hope that Christ alone provides; and even when we do not receive consolation or feel strong desire we are not to abandon that hope in God's mercy and grace. 

The Ascetical Homilies of Saint Isaac the Syrian - Homily Ten

Last night the group discussed homily 10 of St. Isaac. The fundamental theme was the importance of repentance and also the avoidance of presumption in the spiritual life. Repentance must be followed by a firm resolution to change one's life. One must become a hater of sin.  
 
We also suffer under the consequences of our own sins and the sins of others. There's a radical solidarity that we share in our sin and so also radical solidarity that we must share in our efforts to make reparation.  
 
By virtue of our baptism, we have been consecrated to God in our lives. We belong to him and our lives must be modeled on his love of virtue. Our share in the life of the most Holy Trinity is the pearl of great price for which we must be willing to sacrifice all to obtain.
 
A lengthy discussion ensued regarding the application of Saint Isaac's teaching to our lives and our love for the Church. We must never underestimate the power of prayer, the conversion of life, and their impact on the life of the church and the world.

The Ascetical Homilies of Saint Isaac the Syrian - Homily Nine

Tonight's discussion was on Homily 9 and focused on the distinction between voluntary and involuntary sin, the effects of laxity and heedlessness in the spiritual life, the need to remain stalwart in spiritual warfare, courageously entering into the battle and understanding that it may leave us wounded and permanently scarred. We should fear only the devastation that comes from trampling on our own conscience, willingly reaching out our hand to the devil and so taking the path of perdition. 
 
The unfortunate focus in our culture and the culture of Church today is on pursuing individual freedom, fulfillment and satisfaction in this world over and above the pursuit of holiness of life and purity of heart. Our time in this world is short and we must lives as those who understand the urgency of conversion.

The Ascetical Homilies of Saint Isaac the Syrian - Homily Eight

The foundation of all that is good, St Isaac the Syrian tells us in Homily 8, is the knowledge of one's own weakness, realizing the need for God's help.  It is the Mother of humility and the birthplace of deep and abiding prayer. 
From such prayer comes all good things to be found for the spiritual life. It is the refuge of help, light in darkness, a staff of the infirm, medicine in sickness and a sharpened arrow against spiritual enemies. 
 
The more one prays the more one comes to treasure the gift and to cease pondering vanities. One learns to crave God and to seek Him out constantly. 
 
In His compassion God allows us to be humbled - to correct and to heal. Temptations and afflictions become profitable because they purify the soul of pride and also teach the soul to fight and remain in the arena with fortitude and courage. 
 
Thus, in all things we are to be grateful and we must acknowledge that the trials we experience are the fruit of negligence and laxity. Trials come to awaken us to the urgency of the moment, to jolt us out of our complacency and to teach us that every moment is freighted with destiny. We are temples of God the Most High and we must not take such a reality lightly or hold the grace we receive as cheap.

The Ascetical Homilies of Saint Isaac the Syrian - Homily Six Part V and Homily Seven

We began last evening's discussion with the brief but powerful conclusion to St. Isaac's Sixth Homily. Worldly wisdom can become a stumbling block to our souls and a snare before us. We can approach the spiritual life in a willful manner, placing great trust in ourselves and our own judgement. Rather we are to have fortitude in our pursuit of God and set out with an earnestness - walking by the knowledge that comes through faith.  Each person is unique and while we embrace a rule of life we must allow the Spirit to guide us in the way that leads to our sanctification. 
 
The focus of Homily Seven is on the difference between True and False Hope.  Hope is not a passive virtue in the sense that it finds expression in our willingness to toil and labor in the pursuit of holiness and that confidence arises out of a pure conscience that does not desist in standing before God.  "Think not to grasp the winds in your fist, that is, faith without works."  Our confidence must be built upon the real relationship we have with God not upon the illusion of empty trust and lack of commitment. 
 
At times God allows us to be chastised to awaken us from such illusions - to be "seared with the hot iron many times" so that we may be instructed.  For mercy's sake, God allows us to experience tribulation. 

The Ascetical Homilies of Saint Isaac the Syrian - Homily Six Part IV

St. Isaac began his teaching with a few warnings last evening. The constancy of a soul and its purity is tested by the subtleties of vainglory. The moment one begins to trust in the strength of his virtue and to think it is invincible, he begins to speak freely of licentious subjects. He will then be inundated by unchaste thoughts and his mind will be defiled.  The greater the vainglory the greater the subjugation to the passion. 
 
Purity must be guard by bodily toil, reading of the scriptures, and care for the virtues until cleansing tears rise from the depths of the heart creating a fervent longing for God. Yet if tears are lost through negligence or sloth one cannot presume that this precious gift will be regained. 
 
Affliction alone solidifies and purifies the virtues in the heart and once the heart is purified the Holy Spirit becomes the teacher and guide. Fervor and the desire it expresses guides one to God with an ever greater swiftness. 
 
The pursuit of God must not be made in an over calculated fashion, where fear of perils hinders movement. Free reign must be given to desire and not held back by a false prudence masking a lack of courage. 

The Ascetical Homilies of Saint Isaac the Syrian - Homily Six Part III

Last evening we picked up midway through Homily Six where St. Isaac takes up the topic of the vision of the divine in the Kingdom. Such vision and its nature is predicated on the individuals degree of perfection and its gifts. Yet, Isaac is quick to remind us that there is no division amongst us and the experience of God despite how this experience is perceived. There is no disunity or division in heaven and no comparison of gifts. Each delights in the experience and continues to be drawn into the fullness of God.
Following upon this, St. Isaac would have us understand that there exists only Gehenna and Heaven and no other state. It is foolhardy to propose an in-between state that is somehow greater than Gehenna but not yet the Kingdom. Such a notion speaks of an individual's hope that the one can live this life without a sense of urgency rooted in our ultimate end. Every moment is freighted with destiny because every moment is an opportunity to love - an opportunity embraced or set aside. To propose anything less is to foster false hope as well as mediocrity and lukewarmness.
A rather lengthy discussion ensued about the differences between Eastern and Western spirituality; in particular the use of discursive mediation and the use of imagination among Western writers and the avoidance of it among the Eastern ascetics. While largely a part of our spiritual patrimony those in the West have not been catechized in the Ascetical theology and practice of the East and the understanding of the active life as being rooted in the purification of the passions and the development of unceasing prayer. The understanding of the Church as a hospital and a place of healing and Christianity being an Ascetical religion has largely been neglected in recent generations as well as its impact on our understanding of liturgy, religious art and life as a whole.

The Ascetical Homilies of Saint Isaac the Syrian - Homily Six Part II

St. Isaac presents us with the identity of the monk and his defining characteristics. Discussion ensued about interiorized monasticism and our embrace of the call to sanctity. Holiness, the control of the passions and unceasing prayer are meant not only for the monk but for all. 
 
Like the monk we are called to love chastity and to pursue it through nourishing ourselves upon the writings of the scriptures and the Fathers and through prolonged prayer. We must immerse ourselves deeply in the love and mercy of God in order that the deep wounds we bear may be healed. 
 
Our life is found not in the things of this world but in God. We are strangers to the city and citizens of the Kingdom. Our detachment must be such that we fear not the loss of our reputation but endure all dishonor quietly in order to defuse hatred and anger. 
 
Bearing such affliction purifies and solidifies the particular virtues within us as gold is purified in the fire. 

The Ascetical Homilies of Saint Isaac the Syrian - End of Homily Five and Homily Six Part I

In a wonderful discussion of the end of homily five and the beginning of homily six, we lingered over what St. Isaac describes as the aim of our conduct: "to be courteous and respectful to all. Ans do not provoke any man or vie zealously with him, either for the sake of the Faith, or on account of his evil deeds; but watch over yourself not to blame or accuse any man in any matter. For we have a Judge in heaven who is impartial. But if you would have that man return to the truth, be grieved over him and, with tears and love, say a word or two unto him; but do not be inflamed with anger against him, lest he see within you signs of hostility. For love does not know how to be angry, or provoked, or passionately to reproach anyone. The proof of love and knowledge is profound humility, which is born of a good conscience in Jesus Christ our Lord...".
We are to win over souls not with anger or hostility or with argument, but rather with a genuine love for the other and a desire for their well being. We should grieve over the sins of others and not use them as an opportunity to berate or condescend.
Isaac continues to revolve around the virtues of humility and purity of heart in Homily Six and how they take root within us. He warns that God will allow us to experience the fruit of our negligence and the sorrow that is born of sin in order to draw is back to Himself. We must understand that asceticism without a heart truly consecrated to God is wasted.

The Ascetical Homilies of Saint Isaac the Syrian - Homily Five Part IV

We continued discussing a beautiful section of Homily Five where St. Isaac develops his thought on the establishment of purity of heart and the virtues necessary to help it take root deeply. Practicality in our approach to daily circumstances must be set aside. Rather we must patiently endure the rebuke of others, insults and even false accusations. The ego must be set aside and there must be a willingness to experience humiliation. In the end we must let go of the illusion of our goodness and the demand and expectation of justice in this world; rather, we must cling to God and God alone as the source of identity and hope. A lengthy and spirited discussion ensued.

The Ascetical Homilies of Saint Isaac the Syrian - Homily Five Part III

In this beautiful section of Homily Five, St. Isaac speaks of how ever-present and close God is to us through his angels and in his actions on our behalf.  Why would we be anxious about anything, he asks?  We have a God set on our salvation, who does not abandon us in our sin but makes use of every opportunity to raise us up.  We must not let anything steal the peace that comes to us from this knowledge.  Rather, we must mortify ourselves and never let any opportunity pass us by to serve another or give alms; for in doing so we comfort "His image" - we console Christ Himself in the suffering poor.  
God makes use of everything in His Providence to raise us out of sin - He administers sicknesses in body for health of our soul and allows temptations and trials to come to raise us out of negligence and idleness.  He orders all things for our profit and in this we are to learn that God alone is our deliverer.  We are to use our life in this world for repentance so that we can come to share in our eternal inheritance.  
Afflictions spur us on and lead to remembrance of God.  It is this remembrance of God that creates a connectivity with Him and draws down His mercy.  "Remember God that He too might always remember you."
Isaac reminds us to seek help before it is needed.  That is, "before the war begins, seek after your ally; before you fall ill, seek out your physician; and before grevious things come upon you, pray, and in the time of your tribulations you will find Him . . . "  Faith must be fostered throughout the course of our lives and our relationship with the Lord allowed to deepen.  It is in this that confidence in the spiritual life comes.  Fear and destructiion comes from neglect.
 
 

The Ascetical Homilies of Saint Isaac the Syrian - Homily Five Part II

St. Isaac once again teaches us that we must fully and wisely engage in the spiritual battle - fighting on the right battlefield and making use of the right remedies to heal wounds. He warns us never to treat any sin as slight; for ignoring any sin will eventually make it our master.
Above all we must not be overly confident in our own strength but rather trust in divine providence and the manifestation of that providence in God's angels. They are always there interceding for us, revealing our enemies and fortifying us in the struggle. They show us how close God is to us.

The Ascetical Homilies of Saint Isaac the Syrian - End of Homily Four and Homily Five Part I

In the final paragraph of Homily Four, St. Isaac exhorts us to die to all things and the doings of the world that give rise to the passions.  He acknowledges that there is a a kind of madness to this as seen from a worldly perspective and that reality gets turned on its head.  But it is only when we trust to the Lord by embracing this path fully that we will experience the sweetness of spiritual inebriation.  Though difficult, he encourages us not to lose hope for the mere movement of toward God and the mere expression of desire for holiness brings with it a flood of grace and mercy.
Homily Five begins by reminding us that we have received all that we need through the revelation of nature and the scriptures to guide and direct us in the spiritual life; especially the reality of our own mortality.  Death gives rise to the question of the meaning of our lives and what path we are going to pursue.  We cannot, however, approach these realities and think that we can stand still or refrain from offering any response.  "Whoever does not voluntarily withdraw himself from the passions is involuntarily drawn away by sin."  There is no static position for us as human beings.  We must withdraw from the causes of the passions and set ourselves toward the good; realizing that God honors not wealth but rather poverty of spirit, not pride but humility.
In the spiritual battle, we must engage "manfully", that is, with courage.  We must not doubt God is our Helper in the good work otherwise we will be scared of our own shadow.  If we hope in Him, however, we will experience Him as one who manages our "household", that is, our heart and sends His angels to strengthen and encourage us.
Never hold any sin to be slight.  To love God is to hate evil and our sin, no matter how grave or small in our eyes. And having made any strides in the spiritual life, it must be seen as mere fidelity and obedience to what is commanded of us.  Pride must have no place within us.
Sin must be fought and healed with the right remedies.  Lack of chastity cannot be healed by giving great alms and fasting does not overcome avarice.  In place of the loss of sanctity God requires sanctification.  Lack of chastity must be restored to purity.
 

The Ascetical Homilies of Saint Isaac the Syrian - Homily Four Part V

Isaac puts forward a vision of renunciation rarely conceived of by the Christian - involving the setting aside of all things internal and external that draw us away from God or leave us with a false view of the self. Everything pales in comparison to seeking within the soul the mystery of blessedness which is of the future age.
 

The Ascetical Homilies of Saint Isaac the Syrian - Homily Four Part IV

Last night we considered the proper measure of discretion needed in ascetical pursuits; dedicating your soul to the work of prayer; pursuing the life of solitude with those who share your desire; the importance of reading in stirring the heart to contemplation; the necessity of almsgiving and the willingness to live with scarcity.  We discussed implications of Isaac's for those who live in the world and pursue purity of heart.

The Ascetical Homilies of Saint Isaac the Syrian - Homily Four Part III

In this section of the 4th Homily Isaac warns: "Do not take it upon yourself to teach others while still in ill health; rather consider yourself ignorant and always a novice - preferring humility, holiness and purity to all things. Guard against becoming mere vendors of words and arm yourself with the weapons of tears, fasting and the study of scripture and the Fathers.
 

The Ascetical Homilies of Saint Isaac the Syrian - Homily Four Part II

Last night’s reading from St. Isaac the Syrian’s 4th Homily was extraordinary.  As is so often the case, one is left with the feeling that there is no going back to a lesser vision of the faith and ascetic life.  He warns us not to sacrifice our freedom, the freedom of simplicity, by enslaving ourselves to the things of this world.  We must not live our lives to support luxury and ease and so make ourselves “slave of slaves”; that is, slaves to our passions and senses.  Humble living is to be met with restraint in speech and love of silence.  We are to constrict our thoughts and reduce distraction in order to seek contemplation above all things.  To stand before God with a pure heart to better than all things - even all acts of charity.  Care must be given not to gain the whole world and lose our souls in the process.  “It is more profitable for you to attend to raising up unto the activity of your cogitations concerning God the deadness of your soul due to the passions, than it is to resurrect the dead.”

The Ascetical Homilies of Saint Isaac the Syrian - Homily Four Part I

We began Homily 4 where St Isaac introduces us to the importance of Renunciation and the fruit it produces in the soul. We are to wean ourselves from the things of the world in our search for the divine.
Fleeing the ease of this age and freely embracing the suffering and humiliations we begin to understand and live in accord with the standard of the Cross. The mercy we show toward others is to be the mercy of Christ - nothing less.

The Ascetical Homilies of Saint Isaac the Syrian - Homily Three Part VI

What does it mean to pray "lead us not into temptation"; how can we treasure the life of the soul above all things and avoid laxity?  We must look to the zeal of the Saints, the living icons of faith and learn from them not to fear affliction.  
 

The Ascetical Homilies of Saint Isaac the Syrian - Homily Three Part V

St. Isaac calls us in this homily to abandon the small things, to spurn the superfluous in favor of pursuing the pearl of great price. We are to live as those who are dead in order that we might be alive to God.
This, in turn, must shape our prayer. We are not to ask for what is worldly or base but only what is honorable. We are to ask for what is heavenly; seeking the Kingdom and its righteous and above all thirst for the love of Christ.
Only then will we be able to cast off the temptation to flee our afflictions; for it is through them that we enter into the knowledge of the truth and purity of heart is solidified.

The Ascetical Homilies of Saint Isaac the Syrian - Homily Three Part IV

We picked up on page 133 of the text where St. Isaac begins to describe Purity of Heart. Through guarding the mind and the senses, one can achieve a level of purity, but it is often fleeting because of our tendency to return to our sins through repeated exposure to that which is impure in the world. Lasting Purity of Heart is achieved only through affliction; since deep and prolonged affliction leads us to let go of our attachment to the world and ourselves and cling to God alone who is our life.
In the struggle for purity, fear precedes love. Obedience to God and the practice of virtue is its beginning. Eventually the love of God incites us to desire the doing of good. Spiritual knowledge comes only after such virtue has been achieved.

The Ascetical Homilies of Saint Isaac the Syrian - Homily Three Part III

St. Isaac continued to guide us to a clearer understanding of the Passions and in particular they are contrary to the nature of the soul that has been created for holiness and virtue. Lengthy discussion ensued about the place of asceticism in the lives of all Christian men and women. Regardless of our station in life we are to embrace the grace of our baptism and strive to overcome the Passions. A false clericalism exists that claims that those in the single or married state are not called to radical holiness. The best belongs to everyone not simply to a select few.

The Ascetical Homilies of Saint Isaac the Syrian - Homily Three Part II

St. Isaac begins homily three by making an argument that the passions are not natural to the soul.  The soul by nature is pure and virtuous.  Its contranatural state is to be moved by the passions that arise from the sense and appetites of the body.  It is then in a state of illness.  There is a distinction, I believe, that Isaac is making between desire and the passions.  Desire for God is not the same as being passionate as is so often described in popular conversation.  We wrong attribute and project onto the soul things that are not proper to it in its natural state.
A rather spirit discussion arose about seeking a life of dispassion in the world.  Is desert living and the struggle appropriate and possible for those living in the world?  What discipline is needed to live distinctively as Christians in the world?  
 

The Ascetical Homilies of Saint Isaac the Syrian - Homily Two Part IV and Homily Three Part I

In a magnificent closing to Homily Two and beginning to Homily Three, St. Isaac in a short few paragraphs lays out for us the types of passions and their nature and how a soul determines growth in the spiritual life.  Measure your way of life by what arises in your thoughts.  It is only with toil that  the soul enters understanding of the wisdom of God and if she becomes still to the world and the cares of life; for then she can come to know her nature and what treasures she has hidden within herself. She will be lifted up twoard God and filled with the wonder of God; knowing the living water of the spirit that bubbles up within the soul.  As the senses become more confined, the soul becomes more open to the contemplation of God.

The Ascetical Homilies of Saint Isaac the Syrian - Homily Two Part III

The impact of sloth on the soul is often neglected and its significance minimized. St. Isaac the Syrian warns that without harsh tribulations of the flesh it is difficult for the untrained youth to be held under the yoke of sanctification. We must be willing to take upon ourselves the cross of the pursuit of virtue before sharing in its glory. Whenever the soul becomes heedless of the labors of virtue, he is inevitably drawn to what is opposed to them and thus becomes deprived of God's help and so subject to alien spirits. Every man who before training in the afflications of the cross completely and pursues the sweetness and glory of the cross out of sloth and for its own sweetness, has wrath come upon him. He lacks the proper wedding garment - the healing of the infirmity of his thoughts by patient endurance of the labor that belongs to the shame of the cross. A man whose mind is polluted with the passions of dishonor and rushes to imagine with his mind and ascend to the divine vision, is put to silence by divine punishment. "And he was speechless. Then the king said to the attendants, ‘Bind him hand and foot and cast him into the outer darkness. In that place there will be weeping and gnashing of teeth.’"
Theoria is rooted in virtue and becomes the receptacle and house of the knowledge of God.  It is in the body that we must pursue virtue and so we must engage in the rigors of asceticism.  We are not angels but rather fallen human beings who must purify the eye of the heart for the perception of the divine mysteries.
St. Isaac then begins to clarify the understanding of the word world.  The world is collective noun applied to all the passions.  Great care must be given in separating oneself from the world and with humility we must understand that depeneding on our state we may not perceive all the passions that hold us in their grip.

The Ascetical Homilies of Saint Isaac the Syrian - Homily Two Part II

Where is spiritual joy to be found? What does it mean to be a lover of virtue? How does one show mercy to those who have fallen? Where does sloth begin?  These are the fundamental questions St. Isaac the Syrian begins to address in Homily Two.  
In a few rather difficult paragraphs we are instructed not to become overly focused on the experience of the Kingdom and what it will be like.  While it might be something that in some measure can be known noetically, it is not like our experiences in this life.  Our focus should rather be on the pursuit of virtue and purifying the nous.  The good things of heaven are incomprehensible and we must not let thinking about them become a distraction for us.
St. Isaac then moves on to clarify something about the attitude that we must have as we seek to grow in virtue and overcome vice. We must come to see that often hidden within valiant struggle is still the desire for the vice. The sign that one is a lover of virtue is expressed through the willingness to endure all manner of evil and suffering to maintain it with joy! The pure heart remains unconfused and unmoved by the "flattery of tantalizing pleasures." Sin must no longer have any attraction for us. Isaac also adds that if we lose the ability or free will to sin due to certain circumstances, i.e., illness, we will not come to know the true joy of repentance. Absence of sin does not mean the presence of virtue. All of this is a challenge to halfhearted approach to the spiritual life.
When faced with another's sin, we must seek to cover their shame and support them in their repentance so long as we don't place ourselves in jeopardy in the process.  We must not voluntarily make trial of our minds but engaging sin directly with lewd reflections that can tempt us.
The practice of virtue for the young is always accompanied by affliction in order to be kept them under the yoke of sanctification.  When prayer and religious services are neglected then sloth has already taken hold.  And the moment one turns from God's help, he easily falls into the hands of his adversaries.
 

The Ascetical Homilies of Saint Isaac the Syrian - Homily Two Part I

 
The thread that connects the thoughts of St. Isaac the Syrian's second homily is thankfulness to God. How we receive the gifts of God has great significance. One need only think of the story of the ten lepers in the Gospel. Only one returns to give thanks to the Giver for the healing he received. Lack of thanksgiving is akin to dishonesty, St. Isaac states. It shows that one does not grasp the true worth of what one has received and so not worthy themselves of receiving something greater. With the eyes of faith, one must grasp the generosity of the healer, even if the cure is painful. To fail to acknowledge such goodness or generosity or to resist the gift only increase the torment of the affliction. If we receive what the Lord gives us with true gratitude - whether painful or consoling - He will not fail to pour greater graces upon us for our salvation. Lacking such an understanding of things, God's gifts seem small in one's eyes - thus making one a "fool".
In our times of trial and failure we are to remind ourselves of times when we were filled with zeal for the Lord so as to stir our souls in to flame once more and awaken them from their slumber. Likewise we are to remember the falls of the mighty in the spiritual life, so as to encourage us when we have fallen that we might arise with confidence in the Lord.
Why spend so much energy pursuing the things of this world that turn to ash when the Kingdom of God is within you? Be a persecutor of yourself and do not pamper the body. Drive the enemy before you. Be peaceful and do everything you can to maintain your peace. Avoid everything that may distract or agitate and so hinder communion with God. Be diligent in seeking the treasure of the Kingdom that lies within you.

The Ascetical Homilies of Saint Isaac the Syrian - Homily One Part IV

Once again St. Isaac's words stir the heart to hope and the desire for God.  As a homily it offers with surprising brevity a clear and rich explication of the spiritual life.  He begins by calling us to humbly follow the spiritual path common to all men.  God's grace can work when and as it will in a person's life, but we should strive to walk the known paths that lead to virtue.  The more one grows in virtue the more the soul's insatiable desire for virtue seizes hold.  Discussion ensued about perhaps how uncommon an experience that is today.  Do we experience a growing and insatiable desire for virtue within our souls?  
Perfection is the standard for Christians in the spiritual life.  Union with God means sharing in His virtues and embodying them in our lives.  For example, the whole sum of the deeds of mercy immediately brings a soul into communion with the unity of the glory of the Godhead's splendor.  
The truth of this is manifest in speech: That which comes from righteous activity is a treasury of hope, but wisdom not based on righteous activity is a deposit of disgrace.  Words arising out of experience transform the listener.
Isaac concludes by reminding us that all good things come through God and are wrought in us in secret through baptism and faith.  Any virtue we possess comes through these mediators and through them we have been called by our Lord Jesus Christ to His good labors.

The Ascetical Homilies of Saint Isaac the Syrian - Homily One Part III

St. Isaac continues to lay the foundations for the discipline of virtue which include in particular the purification of the passions and the avoidance of distractions.  He emphasizes reading as an ascetical discipline - especially the reading of scripture.  Such reading helps free the mind and imagination from worldly things and the more one immerses himself in the wonder of God's love, the more the thoughts are prevented from running to the body's nature.  If the heart is not occupied with study, it cannot endure the continuous assault of thoughts.
Inconstancy of mind and heart is overcome through fear and shame - a recognition of our mortality and the repentance from sin that flows from it.  This is the foundation of one's spiritual journey and the quickest path to the kingdom.  
We must remember that not every person will be wakened to wonder by what is said in the scriptures and the great power it contains within it.  Faith more than reason must guide that study and illuminate that word and purity must clear one's vision. "A word concerning virtue has need of a heart unbusied with the earth and converse."
It becomes clear that simplicity of life and clarity of purpose and desire are necessary for those seeking the kingdom.  Our faith cannot be an auxiliary construction or something to which we lesser energies.  Nor can we compartmentalize our faith.  The path to holiness must be tread with firm purpose and with the full self invested.

The Ascetical Homilies of Saint Isaac the Syrian - Homily One Part II

St. Isaac begins by encouraging us to become drunk with faith in God; to be so immersed in our relationship with Him that we are constantly under the influence of His grace.  Only in this way will the malady of the senses and the passions that arise out of them be healed.  It is this understanding of Christian Asceticism that must be regained.  Instead of seeking distraction and entertainment in our lives, we must seek solitude and silence; to purify the heart in order to be drawn into the Mystery and Wonder of God. 
When God's grace is abundant within us we easily scorn the fear of death and are willing to endure the greatest tribulations.  In fact, Isaac tells us, such trials are necessary for the perfecting of faith and lead us to rely more and more upon the providence of God.  Without this trust, a person is continually waylaid by his fears of the world around him and the unknown.  
Fear of God, the offspring of faith, and obedience to the commandments is the only means to avoiding distractions.  As human beings we are constantly in a state of receptivity through our senses and unless we turn away from the senses we will gradually be driven away from our delight in God.  A conscious choice must be made to simplify our lives in order to provide them with the solitude that is need for prayer and study.  Without such intent we will be driven back to the inveterate habits of licentiousness.

The Ascetical Homilies of Saint Isaac the Syrian - Homily One Part I

After a brief introduction to St. Isaac and his times, we began reading and reflecting upon his first homily on "Renunciation and Monasticism." In the Syriac, the first six homilies form a unit with one title "On the Discipline of Virtue" - hence the opening sentence of this homily - "The fear of God is the beginning of virtue, and it is said to be the offspring of faith." 
This first homily seems to sow the seeds of many of the principal themes that will be developed throughout the book.  
Virtue is sown in silence.  As Christians we must seek to collect our thoughts and prevent them from wandering into distraction.  Faith frees us from the preoccupation with the self and heals us of the malady of isolation; it allows us to transcend the self in order to see God and neighbor and so love them. It is allows us to see that every moment is freighted with destiny because every moment is an opportunity to love.
To foster the development of such faith we must avoid the inconstancy that often arises in our hearts and instead remain in the silence and immersed in the study of the scriptures.  We must embrace the kind of poverty that leaves us unencumbered and so free to direct our energies to the study of the Word.  In doing so we build the entire edifice of the spiritual life.  In other words, the city must become our desert; although living in the world we remained removed from the unnecessary affairs of the world so as to protect our imaginations and allow the passions to abate.  
The soul must become drunk with faith - constantly under the influence of love.  Thus inebriated with the spirit we will find the courage to tread beneath our feet all that prevents the growth of the discipline of virtue.

Conferences of St. John Cassian - Conference Twenty-four On Mortification Part IV Final

After nearly 2 3/4 years we finally came to the final few paragraphs of Cassian's last Conference (24) on Mortification - and O how fitting and beautiful a conclusion!  
Cassian and Germanus had been questioning Abba Abraham about the possibility of returning to their homeland and living under the support of their relatives.  After he reveals the subtle illusions hidden behind their desires, Germanus presses Abba Abraham for a "complete" explanation of the Lord's teaching:  
The Lord tells us, "My yoke is easy and my burden is light." Yet, often the prophets express that the opposite to be true. Such a view, Abba Abraham explains, arises out of obstinacy, lack of confidence and faith; as in some sense does Germanus' question. 
Remaining in our passions, the delights of the flesh turn upon us like tormentors. When we abandon the royal road, we make living the Gospel burdensome; whereas for those who take up fully and in true faith the yoke of Christ remain unmoved by every trial. 
Our ruin is clinging to delight in this present life and our tendency to blame God because we are crooked and perverse. It is not the lazy, the negligent, the lax, the fastidious or the weak who seize the kingdom of heaven but rather the violent - those who exercise a noble violence upon their own soul and who snatch it away from the fleeting pleasures of this life.
Only life in Christ brings with it the strength, virtue and hope of Christ and makes it our own!

Conferences of St. John Cassian - Conference Twenty-four On Mortification Part III

As we draw close to the end of the Conferences, the final pages follow Germanus and Cassian as they engage Abba Abraham on the theme of Mortification.  Even after lengthy discussion, the two young monks continue to express their desire to return to their homeland to live there under the care of their relatives and in turn to attend to their spiritual needs.  With great patience, Abraham confutes the laziness of his two young friends and the lukewarmness into which they have fallen.  They must know, he tells them, that "in the world to come you will be joined in the fate of those with whom you partook in this life of either gain or loss, or joy or sorrow." Inevitably Cassian and Germanus will get tied into the earthly affairs and fate of those around them.  They will be drawn into the drama of their relatives lives - good or bad it does not matter.  Also, he warns them that in allowing others to do too much in support of them, they will lose formation that the hardship of the desert itself provides.  Rather, in all things they should prefer deprivation and poverty.  Such charity and care belongs to the weak alone.  As those who have chosen the solitary life, they have foregone access to such generous resources as a matter of course.  They should prefer the sands rough with natural bitterness and regions wasted by floods of salt water - regions, that is, that only allow them to live day to day and in reliance upon divine providence and the labor of their hands.  Those who have an undisciplined heart and fall into distraction of mind because of it, lose whatever they seem to have acquired by the conversion of others put their profits in a bag of holes.  Leaving the desert will deprive them of their own betterment and bring them most likely to ruination.  
Their pathology is rooted in the reasonable part of the soul.  They think somehow that they have the strength and constitution that matches the desert monks and that they no longer need their instruction.   The only cure for this sickness is humility.  Their souls have been hurt by their believing not only that they have already attained the heights of perfection but even that they are able to teach others.  They have been seized by this errant conceit because of the swelling of vainglory that can only to be cut off immediately through humble contrition.

Conferences of St. John Cassian - Conference Twenty-four On Mortification Part II

Abba Abraham continues to engage Germanus and Cassian about their desire to return home to be near their relatives.  He warns them that the promise of being taken care of by others will draw them away from the particular hardship and asceticism necessary to live the life of true solitude and to remain focused upon God alone.  Freedom to study and pray unimpeded is not the extent of the solitary life.  It is also not to be drawn into the affairs of others, good or bad, but rather to remain within one's cell and to limit one's thoughts to God. Acedia, or a kind of listlessness will draw them out from the solitude especially when the environment and the freedom to engage others are there as a temptation.  The Egyptian monks have already built up a strong constitution in avoiding this vice and the pathless environment of the desert makes it unattractive to relatives and the curious alike.  One must learn to trust solely in the providence of God to provide for their needs and to satisfy the desires of their hearts.  Having chosen the solitary life the must see themselves as dead to the world and to all but God.

Conferences of St. John Cassian - Conference Twenty-four On Mortification Part I

We now enter into the final Conference with Cassian and Germanus as they speak with Abba Abraham.  The name proves apropos given the fact that his task will be to reinculcate in his two charges the spirit that motivated the great Patriarch to heed God's command "Leave your country, your family and your father's house for the land I will show you."  Cassian and Germanus were longing for home; hoping their relatives would provide them with the means to support themselves in a life of solitude, prayer and study.  Pridefully they also believe that they will be able to convert these same relatives if they are more present to them.  Abba Abraham works swiftly to dismantle the obvious self deception implicit in their plan and rather bluntly accuses them of slothfulness.  
The Egyptian monks, although living closer to family, realize that undue contact would undermine not only their solitude but the rigors of the solitary life and its demands.  Every day they are called to renounce any "enervating presence" that would destroy the simplicity of life, draw them into worldly affairs and fill their minds with distracting thoughts.  The constant silence must be fostered and protected both externally and internally.

Conferences of St. John Cassian - Conference Twenty Three On Sinlessness Part VII

After a brief hiatus, the group came to the end of Conference 23.  Once again we found ourselves grappling, along with Cassian and Germanus, with the fact that despite the holiness and perfection that one may reach, our weakness and sin draws us away from living in a constant state of communion with God.  Created to live in a constant state of receptivity our sin leads to a flighty wandering of the mind and a turning away from God in a multitude of ways - even during the time of prayer.  
The greater the perfection and holiness of the individual, the greater the experience of his own sinfulness and the deeper the compunction over the weakness of his constitution.  Along with this comes a greater sense of his solidarity with others in that sin - the adulterous heart that turns away from God due to mere distractedness and laziness of mind is not in the end any less grave than what we often consider serious sins.  Humility must be one's constant companion and mercy the constant attitude with which one approaches others.
The transgressions we commit daily and our infidelity to God requires not only humility but the medicine He gives through Holy Communion.  This alone is the remedy for our sickness and its importance is understood only through action and experience.  Let us daily call out to Him for mercy and consume the medicine of immortality.

Conferences of St. John Cassian - Conference Twenty Three On Sinlessness Part VI

We continued to follow Abba Theonas' discussion with Germanus and Cassian on Theoria and the obstacles to lasting contemplation.  Theonas drives home the experience of wretchedness of the holy individual who is pulled away from contemplation of God by distraction and the weakness of the fleshly mind.  We "Fall" from contemplation and if we had a true sense of the loss that that is to us we too would experience deep compunction.  Yet, it is the action of constantly turning back to God that brings the holy soul the immediate outpouring of God's grace.  The anguished longing and desire of the soul is met by the immediate desire of God for renewed union.  
The group sought to understand this through the place where we all experience the deepest intimacy with God - the Mass.  In a world that fosters distraction and celebrates noise, it is easy for us to lose a kind of "custody of the eyes" - or custody of the Nous (the eye of the heart) that keeps us focused on the gift of love that is being offered to us and the sacrifice through which it has been made possible.  Only one who has tasted the sweetness of God's loves can understand the "Wretchedness" that St. Paul speaks of and the desire to be delivered from this body of death.  The deeper the love, the greater the pain at losing sight of the Beloved!

Conferences of St. John Cassian - Conference Twenty Three On Sinlessness Part V

Few penetrate the meaning of the Fall (although we all experience its effects) as the desert Fathers or capture what it means to live according to the law of Grace.  One has to taste something of the experience of purity of heart, contemplation, and the peace of Christ, to grasp fully what Abba Theonas is speaking about in this conference.  How many of us would experience true compunction and the tears of repentance over being distracted from God and our thoughts of God?  We are trained from an early age not to seek and value above all things that constant state of communion with God but rather encouraged to pursue one distraction after another or to direct our greatest energies to fleshly concerns.  In light of this it is easy to understand the ubiquitous experience of anxiety that touches every human being.  We know not only separation from God because of our sin but a profound inner division.  When St. Paul said: "The good that I want I do not do, but the evil that I hate, this I do", he was not referring to the struggle with base passions (which in reality we do not hate but most often desire) but rather of the condition of one who has achieved purity of heart and so mourns at how often he is pulled from gazing upon the divine brilliance and focused instead upon something much less.  To live fully in accord with the law of grace, to know the invincible peace of the Kingdom, is the reality that has been made possible for us through the blood of Christ.  Yet it is the reality the eludes our grasps because we do not seek it from the hand of the Lord but rather to construct it ourselves and in accord with the measure of our minds.  

Conferences of St. John Cassian - Conference Twenty Three On Sinlessness Part IV

Devastatingly Beautiful. . .  .
This is the only way to describe tonight's group and our reflection on Abba Theonas' discussion with Germanus and Cassian on Theoria or Contemplation.  One cannot help but be wrapped up in the beauty of the life and love that God has raised us to share in with Him and how we are constantly under His loving gaze and attention.  Yet, it is devastating when we come to see how easily we are pulled from God by our own carelessness and negligence.  We foster distraction when God desires union.  He would draw us close and we turn away so casually and even without notice.  
Again, we see the need to live in a constant state of repentance; of turning toward God again and again and away from the desires of the flesh and this world.  We must keep our eyes ever fixed upon the beloved; like a tightrope walker never looking to the right or left if we are to reach our destination.  We have been set upon a narrow path - that of single hearted love for the Lord and we must ever hold to it and repent of the ways we let our thoughts drift from Him.  

Conferences of St. John Cassian - Conference Twenty Three On Sinlessness Part III

What do we seek?  What do we long for the most?  Can any of us truly say Theoria, or contemplation; to be drawn up into the eternal blessedness of God through participation and by His grace?  Do we seek to pray without ceasing as though it is that narrow path from which we seek not to stumble?  Theonas begins in these first sections of Conference 23 to show Cassian and Germanus why contemplation of God has a dignity greater than all the dignity of righteousness and all the zeal of virtuousness.  All things in this world will be unable to maintain their title of goodness if they are compared to the future age, where no mutability in good things and no corruption of true blessedness is to be feared!  The Apostle Paul is the exemplar of one who desires the indissoluble fellowship with God above all things for himself and for others.  He cries out: "I do not know what to choose.  I am compelled on two sides, having a desire to be dissolved and to be with Christ, for that is far better, while remaining in the flesh is more necessary for your sake."  

Conferences of St. John Cassian - Conference Twenty Three On Sinlessness Part II

Abba Theonas begins to introduce Cassian and Germanus to a deeper understanding of Theoria, that is, contemplation.  In particular, he makes it clear that even though the virtues are good and precious, they are nonetheless obscured upon comparison with the brilliance of the contemplation of God Himself.  Such contemplation is identifiable with purity of heart and even those who live a life of great perfection can fall, albeit unwillingly, from it due to distraction.  While not equivalent to grave sin, this distraction is due to the Fall and those who are aware of the sinfulness and poverty grieve over it.  Holy persons realize and are conscious of the great failure to cling to contemplation and repent and make reparation for it.  Such, however, cannot be said of the sinner who willingly enters into his crimes.  Despite our tendency to describe such things as "falls", a person willingly embraces their sin and is desirous of it; even overcoming every obstacle to attain it.  What is held before us then in this Conference is the height of contemplation that we are called to by grace and the pervasiveness of sin that must be struggled against even when the heights of perfection are attained.

Conferences of St. John Cassian - Conference Twenty Two On Nocturnal Illusions Part IV and Conference Twenty Three On Sinlessness Part I

This evening we made a transition from Conference 22 to Conference 23, the last of Abba Theonas's three conferences.  Our discussion began with clarifying the fact that even the righteous and holy are in need of repentance and often fall, albeit unwillingly, into the sin of distraction and being pulled away from the goal of the spiritual life - Theoria, or contemplation of God.  In the light of divine goodness, all human goodness may be referred to as evil, "Thus, although the value of all the virtues . . . is good and precious in itself, it is nonetheless obscured upon comparison with the brilliance of theoria.  For it greatly hinders and holds back holy persons from the contemplation of that sublime good if they are take up with what are still earthly pursuits, even if they are good works."  We have been created for God and intimacy with God; back to and greater than that state of original innocence and constant communion with the Lord before the Fall. We must be careful, then, not to see the pursuit of virtue or the avoidance of vice as the goal or end of the spiritual life, although they are essential to it.  These things cannot be separated from our desire for God and intimacy with Him.  Nor can we achieve them outside of His grace.  If abstracted from the love of God and the desire to live in that love - the spiritual life can become lifeless and devoid of meaning. 

Conferences of St. John Cassian - Conference Twenty Two On Nocturnal Illusions Part III

Abba Theonas continues to draw Cassian and Germanus into the greater vision of the Christian life - guided not by law but by grace.  The measure of holiness for the Christian is always Christ, the sinless one, and so even though our conscience does not rebuke us we know that we are but worthless servants who have only done our duty.  We seek the purity of heart and chastity that not only avoids fornication but seeks freedom from all wantonness.  In this the fundamental attitude of the Christian must be humility.  We must live in a constant state of repentance, penance and prayer; understanding that daily we fall through weakness into the capital sins and that it is only by being lifted up by God's grace and participating in the perfect purity of Christ that we come to share in the holiness of God.  

Conferences of St. John Cassian - Conference Twenty Two On Nocturnal Illusions Part II

We pick up with Germanus and Cassian speaking with Abba Theonas about Nocturnal Illusions, or rather the emissions that sometimes occur at night, the causes of these emissions, and whether or not one should presume to receive the sacred and saving food from the altar or avoid do so when overcome by them.
Theonas begins making it clear that we should strive with all effort to maintain the purity of chastity unstained - particularly at the moment when we wish to stand at the holy altar and that we must be watchful lest the integrity of the flesh that we have protected be snatched away when we are preparing ourselves to receive Holy Communion.  
If such emissions are produced through our sinfulness - negligence in spiritual practice or through a surfeit of food - then would should refrain.  If it is produced through the onslaught of the devil simply to humilate a a soul yet without any feeling of wantonness then one should confidently approach the grace of the saving food.
Having said this, great care must be given to discern one's state before receiving the saving Mysteries; for if we do not discern the body and blood of the Lord and approach the altar with presumption, we eat and drink to our own condemnation.  Theonas tells us that for "many who receive it unlawfully and abusively are weakened in faith and grow sickened by catching the diseases of the passions, and they fall asleep in the sleep of sinfulness, never rising from this mortal slumber" through lack of concern for their salvation.  
A lengthy discussion ensued about the current state of Church and the frequency with which many approach the altar with seemingly no consideration of these realities and how this might be remedied.  One must above all begin to live from communion to communion; that is, in a constant state of repentance, unceasing prayer, the avoidance of sin, frequent confession and the ascetic life.  Only by simplicity - that is, only by having God as the focus of our lives and that which shapes our entire existence - will we overcome the current state of things.  We must understand and embrace the fact that we live now "under grace" and seek to conform ourselves not to human but rather divine standards.   

Conferences of St. John Cassian - Conference Twenty Two On Nocturnal Illusions

The desert fathers are not shy when it comes to talking about the more intimate details of human sexuality and its interplay with the spiritual life.  Conference 22 picks up with Cassian and Germanus' much anticipated discussion with Abba Theonas about why fasting does not always seem to guarantee freedom from nocturnal emission of semen.  There is no dualism between mind and body in Cassian's thought - each has an impact on the spiritual life and are intimately tied together.  Nocturnal emissions take place for three possible reasons: Either a surfeit of food and drink has demanded this sort of release; or some kind of spiritual neglect has provoked it; or, finally, the devil himself has brought it about and uses it to humiliate a person who is otherwise progressing in purity, thus making him hesitate to receive Holy Communion.
This leads Germanus to ask whether a person who has had a nocturnal emission is permitted to receive communion and if so under what circumstances.  Passions may lie deep within the unconscious and arise within dreams and cause such natural phenomena.  An individual can incur guilt by irregularity and neglectful practices - times of gluttony, entertaining momentary sinful thoughts, lack of prayer, etc.  The unconscious reveals a great deal about one's conscious spiritual life and practice.  
Such considerations are important especially when it comes to receiving Holy Communion for one who seeks to truly discern the Body and Blood of the Lord.  Though seeming subtle and significant to the modern mind all of this speaks to the importance of purity of heart and whether one is in a right relationship with God and living, as it were, from communion to communion.  Do we appreciate the nature of the gift that we receive in the Holy Eucharist and do we live our lives in such a fashion that we are constantly preparing to receive the gift of God's grace and striving to allow it to bear the greatest fruit possible?  If the Eucharist is Life and the center of our lives then our attentiveness to both our conscious awareness and practices and to manifestations of our unconscious should be great.  What do our dreams or the presence of nocturnal emissions tell us about aspects of our internal state that may be hidden to us?  

Conferences of St. John Cassian - Conference Twenty One On the Relaxation at Pentecost Part V

As we come to the end of Conference 21, Abba Theonas raises the bar for us in terms of how we understand our lives as Christian men and women.  He presents us with a magnificent comparison between focusing on our lives in a legalistic fashion (fulfilling certain precepts and obligations) and seeing our lives as being caught up in the grace of God and transcending the limitations of the law in every way.  
Sin is to have no dominion over us for the love of God has been poured out into our hearts by the Holy Spirit. Every disposition to sin is to be something absolutely foreign to us since all our concentration and all our longing is constantly fixed upon the divine love and to such a degree that we do not take delight in base things and do not even make use of those things that would normally be conceded to us by our own judgment and that of the world's.  The grace of the Savior is to inflame us with a holy love of incorruption which burns up all the thorns of evil desires such that the dying ember of vice does not diminish our integrity in any way.
This is something that must be experienced to be understood fully.  The purity of heart and the all consuming love for God and the love virtue is rarely tasted in our day.  May God fill us with the desire for it!

Conferences of St. John Cassian - Conference Twenty One On the Relaxation at Pentecost Part IV

Germanus and Cassian finally begin to talk with Abba Theonas about the relaxation of Pentecost; that is, how one approaches a festal season and moderation of ascetical practices.  Theonas starts by emphasizing the importance of discretion and right judgment arising out of a well formed conscience so that one avoid extremes.  During such a season a person wouldn't want to indiscriminately maintain disciplines so as to overly weaken the body or fain asceticism before others or relax disciplines too much so as to lose control of the passions one has labored to overcome during Lent.
Celebration and relaxation should not simply be considered in a worldly fashion.  As Christians we want to protect the nobler festival of the mind and the joy of incorruption above all things.  The relaxation we embrace should reflect that joyful reality and we should not give way to the gross indiscretion of the world and fail to abstain from overly rich foods or eat a great deal more than usual.  The celebration lies within and we don't want to overemphasize the satisfaction of carnal desires.
Attention then turns to Lent as tithing of a portion of one's life to God for the sake of greater emancipation from one's sins and passions.  Likewise, Theonas goes on to explain we are to tithe the first fruits of every day to God.  Before any worldly work is done, our thoughts must turn to God and we must offer Him first our sacrifice of praise.  

Conferences of St. John Cassian - Conference Twenty One On the Relaxation at Pentecost Part III

After the introduction to the conference presented over the past two weeks revolving around the elder Theona's conversion and his choice of pursuing the absolute good of following Christ and pursuing purity of heart, the dialogue itself begins.  The two friends asks Theonas about the custom of not kneeling during the 50 days of Pentecost and of observing a modified schedule of fasting during that season.  Theonas first makes a bow to the authority of the ancients.  Then, addressing himself to the issue of fasting, he distinguishes between absolute goods and absolute evils on the one hand and those things that are, on the other hand, either good or bad depending on how they are used.  Fasting is not an absolute good; if it were, then it would be wrong ever to eat.  It is, instead, something indifferent, which is practiced for the sake of acquiring an absolute and essential good.  The characteristics of an absolute good, however, are that "it is good by itself and not by reason of something else . . .necessary for its own sake and not for the sake of something else . . . unchangeable and always good . . . its removal and cessation cannot but bring on the gravest evil and that similarly, the essential evil, which is its opposite, cannot ever become good." This definition, so typical of Cassian in its precision, can in no way apply to fasting.  With two allusions to the subordination of fasting to the acquisition of purity of heart we are once again drawn back to the atmosphere of the first conference.
While this precise approach to discipline might seem laborious, it lays the foundation for Cassian to set forward with power and clarity the spirit in which we are to live our new life in Christ; the higher standard of love that shapes our identity and ever aspect of our life as human beings filled with the grace of God.

Conferences of St. John Cassian - Conference Twenty One On the Relaxation at Pentecost Part II

Nowhere is the universal call to holiness, the call to live in and embrace the grace of God radically, more fully and challengingly expressed than in this section of Cassian's 21st Conference.  These realities become extremely personal as they are displayed through the story of the conversion of Theonas, the elder of the conference.  The pursuit of the perfection of grace touches every aspect of life and whether a person is a monk, a virgin or married, they are called to take it up whatever the costs.  Theonas was married and comes to the realization that he must embrace more than a lawful commitment to his spouse but a relationship that fosters chastity.  The locus of conflict that he begins to identify is between sexual habit and continence in the heart and that it is possible for a person not to be a lover of marriage but rather of slave of lust.  Sexuality here becomes the perfect mirror of the human self - the lens through which we see the contortions and distortions of human motivations.  He and his wife had been pushed into marriage with the notion that the vows alone would control sexual passions.  They mistakenly thought that purity of heart could be fostered without embracing fully the life of grace and its expression in a disciplined life.  Marriage is touched by grace - it is to make present the selfless love of Christ for his Bride the Church.  This comes at a costs and by grace, not by magic or wishful thinking.  
Theonas desired not only his own salvation but that of his wife; that they would abstain from conjugal relationship and embrace ascetical discipline until their hearts were purified and the love for each other chaste. He would not defraud himself or his wife of salvation or become for each other merely "seducer."  To divorce his wife with whom he was one would mean cutting off and losing a part of himself.  If his hand causes him to sin he must in the end cut it off.  To be Christ's disciple, to love himself above all things, then he would fulfill and embrace the words of the Lord that "unless you hate father and mother, wife and children, brother and sister and yes even your own life, you cannot be my disciple."  
Cassian will not allow us to easily dismiss these challenging teachings of the Gospel as hyperbole or set aside the call to embrace the grace of God and so be transformed from "glory to glory."

Conferences of St. John Cassian - Conference Twenty One On the Relaxation at Pentecost Part I

Cassian and Germanus now begin their discussion with Abba Theonas; the conference beginning with the story of Theonas' own conversion and which is meant to be the cypher through which the teachings that follow are meant to be interpreted.  There is a higher ideal of the Gospel - one that urges a far greater abnegation of self than what is found the the fulfillment of the law.  Furthermore, one is called, persuaded, to respond to the higher life of grace and is invited to assent through freedom of will and the desire for what is beautiful.  The perfect who stand not under the law but under grace, remain ardent, and so attain to that state where they are not dominated by sin.  They are not content to offer tithes but rather seek to offer themselves and their own souls to God, for which no exchange can be made by a human being.  Christ forces no one to the highest reaches of virtue by the obligation of a precept but he moves by the power of a free will and inflames by salutary persuasion and by the desire for perfection.  

Conferences of St. John Cassian - Conference Twenty On the End of Repentance and on the Mark of Reparation Part III

We come to the conclusion of Conference 20 on repentance and reparation and consider the depth of the desert Fathers understanding of the human person.  Abba Pinufius sets off carnal sins from the others as those that one would not want to recall as a means of uprooting the disposition to them.  Such sins, touching upon our natural appetites and desires carry within them the danger of drawing us back into them if we allow them to return to memory and imagination.  Pinufius is not treating such natural appetites as evils but rather respecting their power and importance to our identity as human beings.  For such reasons they are not to be treated casually or lightly in the spiritual battle. We must instead turn our minds to heavenly things - the desire for God and the virtues.  
The closing note is a reminder that what has been addressed in this conference pertains to the more grave sins in the eyes of God.  We may come to the point where we do not commit them and have freed ourselves from the disposition towards them.  However, the smaller sins we commit repeatedly throughout the day, often without noticing, remain something we struggle with and continue to do penance for throughout our lives.  Repentance and reparation our constant fixtures of the spiritual life.

Conferences of St. John Cassian - Conference Twenty On the End of Repentance and on the Mark of Reparation Part II

While trying to help Cassian and Germanus focus on the end of repentance and the marks of reparation which is healing (the removal of the thorn of the conscience and any disposition to sin), Pinufius patiently steps back and tries to hearten and encourage his proteges in the continuing pursuit of these things.  He must first help them see the constant means God places at our disposal to know his mercy and forgiveness and the means he provides for healing us of the effects of our sins.  Again, with a single stroke of the pen, Cassian removes our tendency to turn the forgiveness of sin and the repairing of its wounds into something mechanical or magical. God is a lover who ceaselessly seeks us out and draws us to himself; offering us at every turn means to know his forgiveness. Never more can we blame God for our lingering attraction to sin and return to it.  It is our negligence and lack of resolve, our pride and laziness alone that keeps us from coming to know that fullness and freedom, love and forgiveness.  Our lack of hatred for sin and our unwillingness to do whatever is necessary to free ourselves from its grip, reveals a lack of love and gratitude for God's gifts.  

Conferences of St. John Cassian - Conference Twenty On the End of Repentance and on the Mark of Reparation Part I

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.  

Conferences of St. John Cassian - Conference Nineteen On the End of the Cenobite and Hermit Part IV

We come now to the conclusion of Conference 19 where Cassian and Germanus question Abba John about how one overcomes and does battle with vices that reemerge after the solitary life of the anchorite has been embraced.  Abba John describes for them how they must engage in a kind of mental warfare - drawing the vices they see active in their hearts to mind and allowing themselves to be humbled by them and then apply the necessary reparation that is need; that is, apply the healing balm of penance and self rebuke to uproot the vestiges of these sins.  The self-honesty as well as the self-awareness necessary for such an undertaking is great, especially since it is done without the support and guidance of others.  The only vice where this is not to be done is fornication or unchastity.  Since such vices arise out of and are connected to bodily appetites, the use of mental imagery could be very dangerous and simply draw one further into sin.  Lengthy discussion ensued about renewing the asceticism that would even allow this kind of mindfulness and purity of heart to develop.  In particular, the group discussed the importance of fasting in the humbling of mind and body and allowing one to recognize one's dependence on God.  We must come to see once more the necessity of such practices, develop the resolve to embrace them, and take them up with love; acknowledging that they bring us freedom and draw us closer to Christ.  We also spoke at length about the importance of not receiving the grace of God in vain.  When receiving the grace and mercy of God through confession of our sins, we must take up the means available to us to repair the damage that the sin has inflicted; to uproot the vice and apply the healing balm.

Conferences of St. John Cassian - Conference Nineteen On the End of the Cenobite and Hermit Part III

Again, Germanus and Cassian take up their discussion with Abba John about the end of the life of a cenobite and of the hermit.  Both have been deeply humbled as their understanding of the necessity and importance of long formation in the cenobia for developing the capacity of pursuing the anchoritic life.  Only by having lived in community and having crucified the ego and one's passions can one possibly pursue the life of greater solitude and contemplation. For it is in the deeper silence of the the anchoritic life that the once hidden passions will again emerge.  In fact, some people become so savage due to the unbroken silence of the desert simply because they sought it in pride or prematurely.  If one goes off to the desert with vices not yet attended to, only their effects will be repressed but the dispositions to them will not be extinguished.  A great deal of discussion focused on the applying the wisdom of the desert to the life of one seeking holiness while living in the world.  Simplicity of life and clarity about the essential pursuit of purity of heart as well as emotional maturity were discussed at length in regard to how they apply to the married state, consecrated single life and the life of the secular clergy.  One must cultivate a sensitive conscience through frequent examination and humble repentance.  Prayer must be fostered not as a good activity but as the very source of life and holiness.  Christians must once again foster a culture that is truly shaped by the gospel.  They must also be attentive to the ways the Divine Physician provides for healing when spiritual guides our lacking.  

Conferences of St. John Cassian - Conference Nineteen On the End of the Cenobite and Hermit Part II

Germanus and Cassian continue their conversation with Abba John who in many ways is unique.  He began his life in the Cenobium, became an anchorite, and then returned to the common life of the Cenobium after many years in solitude.  Abba John experienced the desire and the fruit of the life of deep solitude as an anchorite - intimacy with God and theoria or contemplation.  However, after many years of solitude distractions and concerns began to weigh upon him so much so that he was losing the simplicity of life and freedom that allows for undistracted contemplation.  There was a relaxation, among many of the anchorites, of the simplicity necessary for such a life and an over-concern for carnal realities began to emerge; too much of a focus on bodily comfort and the variety and plentitude of food.  Too much concern was focused on the morrow rather that God in the present moment.  What may seem to be a slight regression in practice to us made an enormous difference for those who were to be seeking God in radical simplicity in order to be free emotionally and spiritually to be raised up to the heights of prayer.  Abba John, therefore, wisely and humbly made the decision to return to the Cenobium where he could live with a greater freedom from such concerns because of the nature and support of the common life as well as live under obedience to a superior and so be conformed to Christ more perfectly.  Lengthy discussion then ensued regarding how such principles could be applied to contemporary life and the pursuit of holiness in the world.  How do we regain our simplicity and clarity of focus on living the Christian life in a world that thrives on distraction and a busyness that crowds out solitude and prayer?  The loss of a larger Catholic culture and its formative effects has been immeasurable.  Individuals and families live in isolation and find themselves walking in lockstep with those living in and formed by modern worldly sensibilities.  If the family is the domestic Church then should it not possess more in common with the cenobium?  Should not an environment be sought and created that nourishes the faith, the pursuit of holiness and a life of simplicity where prayer can emerge and shape one's existence?The renewal of Christian culture is something that will likely take place by slowly building that which will endure; not necessarily by appealing to modern sensibilities but living the gospel fully and embracing the love of the Cross. Cassian's writing remains ever relevant because it approaches the human person in relation to God not in a superficial fashion but as the deep mystery in which we must be fully immersed.    

Conferences of St. John Cassian - Conference Nineteen On the End of the Cenobite and Hermit Part I

Cassian and Germanus continue their discussion of Cenobitism and Anchoritism with an elderly Abba Paul who had lived in solitude for 20 years only later to return to the common life of the Cenobium.  While praising the anchoritic life and its possibilities for ardent prayer, Abba Paul states that the common life is marked with the evangelical disregard for the morrow and submission to the elder.  Those living the common life are able to share the labor and a monastery becomes self-sufficient, allowing the monks simply to focus upon fulfilling the rule daily undisturbed.  Living in obedience to an elder they also are able to better address the scourge of the anchoritic life which is being tempted by pride and vainglory.  Anchorites often run the risk of becoming overly occupied with food and possessions since they do not have the common life to support them. Furthermore, anchorites are often besieged by visitors seeking counsel and do not have the enclosure to protect their solitude.  In any case, Abba Paul tells them that perfection in either life is a rare thing.  The end of the cenobite is to put to death and to crucify all his desires and, in accordance with the Gospel precept to have no thought for the next day . . . But the perfection of the of the hermit is to have a mind bare of all earthly things and, as much as human frailty permits, to unite it with Christ.  Even after 20 years of solitude, Abba Paul return to the Cenobium; having seen fault lines in his own heart - worldly or carnal desires that he believed only the discipline of the common life could address.  In the end, the cenobitic life was the "safer" path for him.This conference like the last begins with a profound example of patience; unlike anything Cassian or Germanus had seen in their previous monastery and that must have deeply humbled these two travelers who had only spent 2 years in a monastery prior to seeking out the perfection of the East.  A young monk bears a slap from one of the elders that echoed so loudly as to be heard and felt physically by the 200 monks gathered to celebrated the death anniversary of a former abba of the monastery.  Not only did the young monk bear the humiliation patiently but with no physical or emotional sign of disturbance.  How could Cassian and Germanus failed to be humbled in their pursuit of the ideal of solitude while confronted with the perfection of the cenobitic life unlike anything they encountered before?A lengthy discussion ensued about how such teaching applies to the life and formation of those living in the world.  What comes into sharp focus regardless of the specific path taken is the need to have Christ and the pursuit of purity of heart at the center of one's life and shaping its contours.  Truly one may live in the world but one must not be of the world or shaped by it.  How starkly different must the Christian life be in comparison to the secular!! 

Conferences of St. John Cassian - Conference Eighteen On the Kinds of Monks Part V

We come to the conclusion of Conference 18, struck both by the beauty of the wisdom put forward and the fearfulness of its warning.  The example of the perfect patience and long suffering of the young monk Paphnutius described at our last meeting is followed by an explication of the most dangerous of sins - spiritual envy.  The poison of this serpent's bite knows no remedy - for the sting of the serpent goes unseen and unfelt and remains hidden by an otherwise virtuous life.  "What would you do in the case of a person who is offended by the very fact that he sees that you are humbler and kinder . . . ?"  The hatred of the good and the desire to destroy it can be hidden within the pursuit of holiness itself.  No guidance from even the wisest of elders can draw out the poison.  Only the action of God's grace can and in the fashion of the love and suffering of the cross.  When the one offended suffers at the sight of the sin in the other, not in judgment but in compassion. Who sees the deep wounds, trembles and weeps and then offers his own life in reparation; absorbing the poison even at great costs (including death) not simply to contain the poison but to transform it through a Godly love.  A lengthy discussion ensued regarding the deep wounds the faithful have suffered at the hands of the shepherds and what can possibly bring healing to a flock that has been ravaged.  Once again, the humble embrace of the mystery of the Cross stands before us in all its fearsome splendor.

Conferences of St. John Cassian - Conference Eighteen On the Kinds of Monks Part IV

Living in the desert, having access to a holy elder, and being surrounded by those of great virtue is not a guarantee that one will grow in humility and patience.  The true battle ground is within the heart and the fierce struggle that must take place is with one's own dispositions.  The Christian must undergo a decisive change in the way they look at reality and the struggles of life.  The pursuit of holiness and virtue must become the center of consciousness - the frame of reference; as well as an unceasing reliance upon the grace of God through prayer.  The wisdom that must guide us in our reaction to the slights and insults of others must be the wisdom of the cross; the ego must as it were be crucified in love for God and neighbor.  Our natural disposition so often is to defend and strike back rather than to receive with love the hatred of others in such a way that it can be transformed by the love of God. 

Conferences of St. John Cassian - Conference Eighteen On the Kinds of Monks Part III

Cassian's discussion with Abba Piamun about the various kinds of monks stands more as a backdrop to a greater reflection on the necessary virtues of the Christian life; virtues not requiring a retreat to the desert but rather a willingness to retreat into the heart and there do battle to free oneself from the grip of the ego.  Tonight we were presented with a most beauty portrait of humility - the virtue that becomes like the oil used by wrestlers and which allows the rebukes, insults and detraction of others to slide off of us, never being able to take grip of our hearts and pull us down into indignation and anger towards others.  Abba Piamun provides us with the stories of two exemplars of patience and humility that provoke the desire for imitation and help us to understand that the spiritual life is not about leisure or joy in this world.  Trial and affliction shape and sharpen these virtues until they take on the quality God desires.

Conferences of St. John Cassian - Conference Eighteen On the Kinds of Monks Part II

We continue to listen with Cassian and Germanus to Abba Piamun discuss the kind of monks - Cenobites, Anchorites, Sarbaites and a fourth category of monk who briefly enters the cenobitic life only to rapidly leaves the confines of communal discipline and obedience to an elder for a premature embrace of the life of seclusion. The distinctions made by Abba Piamun, however, merely serve as a backdrop to a greater discussion the necessary progress and formation that one must embrace before seeking a life a greater hiddenness and contemplation.  The conference is fraught with examples of the dangers of seeking to leap over the fundamental formation of the common life.  To do so, reveals a kind of pride or self-delusion; that one can enter into a higher state without having properly formed the mind and heart in humility and obedience.  A rather lengthy discussion ensued among the group about the challenges of living in the world according to the wisdom put forward in the conference.  How does one gain or find the benefits of the cenobium while living in the world?  Where is the necessary formative influence of obedience to an elder to be sought?  How does one create a culture where the pursuit of holiness and purity of heart are the fundamental goals while living in the secular world?  

Conferences of St. John Cassian - Conference Eighteen Part I on the Kinds of Monks

Cassian and Germanus move deeper into the Egyptian desert in search of a larger and more perfect group of holy men.  The meet Abba Piamun, the elder and priest of all the anchorites living a more solitary life there under his guidance.  Before speaking to them about the various kinds of monastic life, Piamun discusses the necessary dispositions that would make a journey such as their's fruitful.  There had been many before Cassian and Germanus who simply came to Egypt to satisfy their curiosity but lacking the necessary desire to embrace the teachings of the elders and to imitate their lives.  They must approach the spiritual life as anyone seeks to acquire a skill in some art; they must give themselves over to the pursuit fully.  They must seek to imitate fully and faithfully the elders rather than simply to discuss or analyze everything that they see or hear.  In other words, they must not cling to or trust their own judgment for they will only come to the point where even things which are very beneficial or salutary will seem useless or harmful to them.  Letting go of all obstinacy they must seek to become docile and allow the truth to emerge through their experience over time.How different this is from the modern Christian.  Often we want to be convinced of the truth or experience the fruits of faith and religious discipline while eluding the necessary obedience and docility.  We want to be sold on why we should want to embrace the ascetic life rather than humbly seeking the counsel and guidance of others. 

Conferences of St. John Cassian - Conference Seventeen on Promises and Lying III

 We come to the conclusion of Germanus' and Cassian's discussion with Abba Joseph on Making Promises and the rare dispensation that would allow one to break them.  The considerations laid out in this conference must be seen in light of a life lived in pursuit of holiness and specifically in seeking purity of heart.  Cassian and Germanus are well aware of the implications of going back on their promise to return from Egypt to their home monastery.  In fact, they are in anguish about the prospect.  Yet, Abba Joseph understands that they made their oath rashly and in such a way that they could see that leaving Egypt without having gained knowledge of their life through long experience was foolhardy.  To leave prematurely would be to jeopardize their own salvation in the sense that it may lead them to return to a life of mediocrity.  Cassian and Germanus must apply what Joseph describes as a "hellebore": a poisonous herb that when applied in the state of deadly illness can be curative.  It must be used then and only then.  For if applied when one is healthy it will bring about death.  Such is the breaking of their oath now.  They are exchanging one tool for another - remaining in Egypt as a higher state of life and one that will lead them more assuredly along the path to their immediate goal of purity of heart.  They will have to bear the burden of this breaking this rashly made oath and make reparation for it, but nonetheless it is the appropriate decision.  Lying or breaking an oath under any other circumstance however would be spiritually deadly. Our tendency in the West is to seek comfort in the legal and moral absolutes.  Yet on those rare occasions it can be means of excusing ourselves from the greater charge of holiness of life.  We can cling with fidelity to some truth only to excuse ourselves from heeding the call of Truth Himself.

Conferences of St. John Cassian - Conference Seventeen on Promises and Lying II

Cassian and Germanus find themselves struggling, as it were, with a seemingly no win situation.  No matter what decision they make they will experience loss on a spiritual level.  They had made a rash promise when coming to Egypt.  They had promised their superiors that they would return quickly.  However, they have found that simply hearing the teachings of the elders was insufficient; they must live the discipline of the desert for a much longer period of time in order to have their hearts formed and purged of the slackness that lies within.  To return now would not only make it impossible for them to communicate the wisdom of the desert fully but also place them both in jeopardy on a spiritual level.  Once have let the inspiration to pursue the perfection of the desert monasticism pass they would experience enormous spiritual loss.  However, to remain now would be to set aside a promise they had made to their superiors.  Abba Joseph seeks to guide them through this situation realizing that they had acted rashly and without discernment.  One must never promise anything quickly.  The question now, however, is where can the inevitable damage they will experience be made more tolerable and compensated for by the remedy of reparation. They must humbly assume the damage caused by their sin but remain along the path where their lack of discernment and purity of heart will be addressed in order that they same mistake not be made again.  What hospital do you go to depending on your infirmity?  Where will the deepest and most lasting healing take place? 

Conferences of St. John Cassian - Conference Seventeen on Promises and Lying

This is probably the most challenging Conference to read, to read patiently, and with a sense of generosity when interpreting its teachings. Cassian and Germanus made a promise to their superiors in Palestine that when visiting Egypt they would return as quickly as possible.  Once there, however, they discover that it was a promise rashly made and without discernment.  The way of desert wisdom is not learned quickly or communicated to others after only a brief stay.  Cassian and Germanus are then faced with the question of breaking their promise in order to stay and so know the blessings of the Egyptian lifestyle or to return prematurely and fall perhaps back into a a kind of mediocrity.  They turn to Abba Joseph once again for guidance and counsel.It is important to read this Conference understanding that Cassian is focused more on the spiritual life and living in the tension of real experience than with theological exactness.  We must place this discussion in the context of the pursuit of God, which within the broken character of the world and the sinfulness of one's own life will often, if not always, require special repentance in recognition of how far one falls short of perfection.There are genuinely cases in which one must act in a way that is imperfect, guilty or sinful.  One must!  However, there can be no rationalization in this regard.  It is lying; permitted for good not evil, of necessity, and medicinal in nature.  It is employed as if its nature were that of a hellebore - useful if taken when some deadly disease is threatening but if taken without being required by some great danger is the cause of immediate death.  The difference between Palestine and Egypt is among other things, the difference between rigidity and flexibility, which in this case is another way of describing discretion.  It is better to go back on our word than to suffer the loss of something that is salutary and good.  We do not recall that the reasonable and proven fathers were ever hard and inflexible in decisions of this sort but that, like wax before fire, they were so softened by reason and by the intervention of more salutary counsel that they unhesitatingly yielded to what was better. But those whom we have seen cling obstinately to their own decisions we have always experienced as unreasonable and bereft of discretion.  

Conferences of St. John Cassian - Conference Sixteen on Friendship Part III Conclusion

Cassian and Germanus conclude there discussion with Abba Joseph by discussing the various kinds of feigned patience that mask the anger and bitterness that we can hold in our hearts towards others.  Our words may be smoother than oil but become darts meant to wound.  One can relish gaining the position of emotional advantage over the other while maintaining the perception of virtue; fasting or embracing greater silence in a diabolical fashion that only increases pride rather than fostering humility.  Again, Abba Joseph reminds us that our desire should be not only to avoid anger ourselves but to sooth and calm the annoyance that arises in another's heart. We cannot be satisfied with our own sanctity; as if that could exist at the expense of others.  We must enlarge our hearts so as to be able to receive the wrath of others and transform it through love and humility.  By humble acts of reparation we should seek to diminish anger at every turn rather than inflame it.

Conferences of St. John Cassian - Conference Sixteen on Friendship Part II

Cassian continues to "take us where we do not want to go" in this Conference on Friendship.  Divine Love and purity of heart must become the lens through which we see every interaction with another person.  A willingness to set aside our will and judgment for the sake of charity is paramount.  We must not make our perception of the truth or need to speak the truth our god, but rather we must be willing to set aside all in humility so as not to be the source of discord and contention.  These are truly hard sayings and difficult to bear and we will keep coming back in our pride to make the will and wisdom of God inappropriate and impossible to live.  Cruciform love is what we must bear witness to in our actions and allow to form our every thought and perception.  We must overcome every wave of anger and annoyance that wells up within our hearts and develop such a sensitivity to and desire to preserve this charity that we do everything in our power to soothe the hearts of those who are angry with us justly or unjustly.

Conferences of St. John Cassian - Conference Sixteen on Friendship

You could feel the tension rise in the room as we began to make our way through Cassian's Conference on Friendship.  It was startling, jarring and challenging while being absolutely beautiful and psychologically insightful at the same time.  He gradually reveals to us what we value the most and what are hearts are truly set upon both for ourselves and others.  He is, one might say, mercilessly realistic.  I doubt any of us will view friendship or any other relationship in the same way! Some preliminary conversation about the relationship between Cassian and Germanus provides the occasion for Abba Joseph to raise the topic of the different kinds of friendship. After speaking of friendships founded on utility, kinship, and the like, he observes that they are subject to disintegration for one reason or other. Only a friendship based on a mutual desire for perfection is capable of surviving, and this desire must be strong in each friend; each must, in a word, share a common yearning for the good. When Germanus asks whether one friend should pursue what he perceives as good even against the wishes of the other friend, Joseph replies by saying that friends should never or rarely think differently about spiritual matters. Certainly they should never get into arguments with one another, which would indicate that in fact they were not of one mind in the first place. With this Joseph sets out six rules for maintaining friendship. It is interesting to see that these rules treat the subject more from the negative than from the positive side; that is, they aim more at preserving a friendship from collapse than at promoting it, although of course the former implies the latter. The final three rules, thus, touch upon controlling anger. Indeed, much of the rest of the conference has precisely this for its theme. The practice of humility and discretion-even to the point of seeking counsel from those who appear slow-witted, although actually they are more perceptive-is a major antidote to that divisiveness of will among friends from which anger springs. For the space of three chapters, the tenth to the twelfth, the discussion is so focused on discretion as to be particularly reminiscent of the second conference. Following these chapters Cassian distinguishes between love and affection: The former is a disposition that must be shown to all, whereas the latter is reserved to only a few. Affection itself exists in almost limitless variety: "For parents are loved in one way, spouses in another, brothers in another, and children in still another, and within the very web of these feelings there is a considerable distinction, since the love of parents for their children is not uniform" (16.14.2). The remaining half of the conference returns to the topic of dealing with anger, and in it Cassian demonstrates, as he did in previous conferences, his fine grasp of the workings of the human mind. He had already alluded in the ninth chapter to unacceptable conduct being concealed under the guise of "spiritual" behavior, and with the fifteenth chapter he takes this up again. There are brothers, for example, who cultivate the exasperating habit of singing psalms when someone is angry with them or they are angry with someone; they do this instead of seeking reconciliation and, undoubtedly, in order to manifest to any who might be looking on that they are superior to their own and others' emotions. Other brothers find it easier to treat pagans mildly and with restraint than to act in such wise toward their fellows; Cassian can only shake his head at this attitude. Still others give those who have irritated them the "silent treatment" or make provoking gestures that are more injurious than words; these persons deceive themselves by claiming that they have spoken nothing to disturb their confreres. (At this point Cassian distinguishes between deed and intention, which is a nuance that will assume a certain prominence in the next conference.) There are others, again, few though they may be, who stop eating when they are angry, although ordinarily they are able to endure fasting only with difficulty; persons of this sort must be qualified as sacrilegious for doing out of pride what they cannot do out of piety. Finally, there are some who knowingly set themselves up for a blow because of their all too artificially patient demeanor, to which they add insulting language; this patent abuse of the gospel injunction to turn the other cheek in fact indicates a wrathful spirit. Only the person who is strong, Cassian informs the reader, can sustain one who is weak without losing his temper. The weak, on the other hand, are easily moved to anger and to harsh words. To sum up, anger must never be surrendered to, and when discord has arisen reconciliation must be speedy. The concentration on anger in these pages that treat of friendship must at first appear startling, and Cassian may be criticized for not presenting a more optimistic vision of his subject. Where are the beautiful sentiments that lie scattered throughout much of Augustine's Confessions, say, or that can be found in Gregory Nazianzen, Paulinus of Nola, and others? Does friendship consist in nothing more than swallowing one's gorge? Yet Cassian is being painfully realistic: Anger is in fact one of the greatest threats, if not the greatest, to the very intimate relationship that he suggests in the opening pages of the conference. For a more idealized picture of friendship we must go to the first lines of the present conference or to those of the very first conference, in which Cassian describes his bond with Germanus. This is certainly the ideal, and we may only wish that its portrayal had been a little longer drawn out. A perhaps more important criticism is that most of what Cassian says is not really specific to friendship but can apply to almost any relationship. If the reader senses a slight unfocusing of the conference, it is probably for this reason.