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| A B C D E F G H I J K L M N O P Q R S T U V W X Y Z |
BY ST. JOHN CASSIAN
THE THIRD CONFERENCE OF ABBOT CHAEREMON. ON THE PROTECTION OF GOD.
Introduction.
When after a short sleep we returned for morning service and were waiting for the old man, Abbot Germanus was troubled by great scruples because in the previous discussion, the force of which had inspired us with the utmost longing for this chastity which was till now unknown to us, the blessed old man had by the addition of a single sentence broken down the claims of man's exertions, adding that man even though he strive with all his might for a good result, yet cannot become master of what is good unless he has acquired it simply by the gift of Divine bounty and not by the efforts of his own toil. While then we were puzzling over this question the blessed Chæremon arrived at the cell, and as he saw that we were whispering together about something, he cut the service of prayers and Psalms shorter than usual, and asked us what was the matter.
A question why the merit of good deeds may not be ascribed to the exertions of the man who does them.
Then Germanus: As we are almost shut out, so to speak, by the greatness of that splendid virtue, which was described in last night's discussion, from believing in the possibility of it, so, if you will pardon my saying so, it seems to us absurd for the reward of our efforts, i.e., perfect chastity, which is gained by the earnestness of one's own toil, not to be ascribed chiefly to the exertions of the man who makes the effort. For it is foolish, if, when for example, we see a husbandman taking the utmost pains over the cultivation of the ground, we do not ascribe the fruits to his exertions.
The answer that without God's help not only perfect chastity but all good of every kind cannot be performed.
Chæremon: By this very instance which you bring forward we can still more clearly prove that the exertions of the worker can do nothing without God's aid. For neither can the husbandman, when he has spent the utmost pains in cultivating the ground, immediately ascribe the produce of the crops and the rich fruits to his own exertions, as he finds that these are often in vain unless opportune rains and a quiet and calm winter aids them, so that we have often seen fruits already ripe and set and thoroughly matured snatched as it were from the hands of those who were grasping them; and their continuous and earnest efforts were of no use to the workers because they were not under the guidance of the Lord's assistance. As then the Divine goodness does not grant these rich crops to idle husbandmen who do not till their fields by frequent ploughing, so also toil all night long is of no use to the workers unless the mercy of the Lord prospers it. But herein human pride should never try to put itself on a level with the grace of God or to intermingle itself with it, so as to fancy that its own efforts were the cause of Divine bounty, or to boast that a very plentiful crop of fruits was an answer to the merits of its own exertions. For a man should consider and with a most careful scrutiny weigh the fact that he could not by his own strength apply those very efforts which he has earnestly used in his desire for wealth, unless the Lord's protection and pity had given him strength for the performance of all agricultural labours; and that his own will and strength would have been powerless unless Divine compassion had supplied the means for the completion of them, as they sometimes fail either from too much or from too little rain. For when vigour has been granted by the Lord to the oxen, and bodily health and the power to do all the work, and prosperity in undertakings, still a man must pray lest there come to him, as Scripture says, a heaven of brass and an earth of iron,
and the cankerworm eat what the locust has left, and the palmerworm eat what the cankerworm has left, and the mildew destroys what the palmerworm has left.
Nor is it only in this that the efforts of the husbandman in his work need God's help, unless it also averts unlooked for accidents by which, even when the field is rich with the expected fruitful crops, not only is the man deprived of what he has vainly hoped and looked for, but actually loses the abundant fruits which he has already gathered and stored up in the threshing floor or in the barn. From which we clearly infer that the initiative not only of our actions but also of good thoughts comes from God, who inspires us with a good will to begin with, and supplies us with the opportunity of carrying out what we rightly desire: for every good gift and every perfect gift comes down from above, from the Father of lights,
James 1:17 who both begins what is good, and continues it and completes it in us, as the Apostle says: But He who gives seed to the sower will both provide bread to eat and will multiply your seed and make the fruits of your righteousness to increase.
2 Corinthians 9:10 But it is for us, humbly to follow day by day the grace of God which is drawing us, or else if we resist with a stiff neck,
and (to use the words of Scripture) uncircumcised ears,
Acts 7:51 we shall deserve to hear the words of Jeremiah: Shall he that falls, not rise again? And he that is turned away, shall he not turn again? Why then is this people in Jerusalem turned away with a stubborn revolting? They have stiffened their necks and refused to return.
Jeremiah 8:4-5
An objection, asking how the Gentiles can be said to have chastity without the grace of God.
Germanus: To this explanation, the excellence of which we cannot hastily disprove, it seems a difficulty that it tends to destroy free will. For as we see that many of the heathen to whom the assistance of Divine grace has certainly not been vouchsafed, are eminent not only in the virtues of frugality and patience, but (which is more remarkable) in that of chastity, how can we think that the freedom of their will is taken captive and that these virtues are granted to them by God's gift, especially as in following after the wisdom of this world, and in their utter ignorance not only of God's grace but even of the existence of the true God, as we have known Him by the course of our reading and the teaching of others— they are said to have gained the most perfect purity of chastity by their own efforts and exertions.
The answer on the imaginary chastity of the philosophers.
Chæremon: I am pleased that, though you are fired with the greatest longing to know the truth, yet you bring forward some foolish points, as by your raising these objections the value of the Catholic faith may seem better established, and if I may use the expression, more thoroughly explored. For what wise man would make such contradictory statements as yesterday to maintain that the heavenly purity of chastity could not possibly even by God's grace be bestowed on any mortals, and now to hold that it was obtained even by the heathen by their own strength? But as you have certainly, as I said, made these objections from the desire of getting at the truth, consider what we hold on these points. First we certainly must not think that the philosophers attained such chastity of soul, as is required of us, on whom it is enjoined that not fornication only, but uncleanness be not so much as named among us. But they had a sort of μερική, i.e., some particle of chastity; viz. continence of the flesh, by which they could restrain their lust from carnal intercourse: but this internal purity of mind and continual purity of body they could not attain, I will not say, in act, but even in thought. Finally Socrates, the most famous of them all, as they themselves esteem him, was not ashamed to profess this of himself. For when one who judged a man's character by his looks (ψυσιογνώμοιν) looked at him, and said ὄμματα παιδ εραστοῦ, i.e., the eyes of a corrupter of boys,
and his scholars rushed at him, and brought him to their master and wanted to avenge the insult, it is said that he checked their indignation with these words: παύσαοθε, ἐταῖροι