John Cassian

Cassian was born around 360, most likely in the region of Scythia Minor (now Dobruja, a historical region in present-day Romania and Bulgaria), although some scholars assume a Gallic origin. The son of wealthy parents, he received a good education: his writings show the influence of Cicero and Persius. While in Rome, Cassian accepted the invitation to found an Egyptian-style monastery in southern Gaul, near Marseille. He may also have spent time as a priest in Antioch between 404 and 415. In any case, he arrived in Marseille around 415. His foundation, the Abbey of St Victor, was a complex of monasteries for both men and women, one of the first such institutes in the West, and served as a model for later monastic development. Cassian's achievements and writings influenced Benedict of Nursia (480-547), who incorporated many of Cassian's principles into his monastic rule, and recommended to his own monks that they read the works of Cassian. Since Benedictine, Cistercian, and Trappist monks still follow Benedict's rule, John Cassian's thought still exercises influence over the spiritual lives of thousands of men and women in the Latin Church. Cassian died in 435 at Marseille. ==Writings==

Cassian came very late into writing and did so only when a request was made by one or more important persons. His sources were the same as those of Evagrius Ponticus, but he added his own ideas, which were arranged in extensive collections. Evagrius was, however, the single most important influence on Cassian's ideas, due to his reverence for the "Origenist" monks (who also relied predominantly on Evagrius) of Nitria, Kellia, and Scetis, three early monastic centres in the desert of the northwestern Nile Delta. The Conferences The Conferences, dedicated to Pope Leo, to the bishop of Fréjus, and to the monk Helladius, summarize important conversations that Cassian had with elders from the monastery at Scetis about principles of the spiritual and ascetic life. This book addresses specific problems of spiritual theology and the ascetic life. It was later read in Benedictine communities after the evening meal, and from the Latin title, Collationes, comes the word collation in the sense of "light meal". Outline of Cassian's Conferences: ==Spirituality==

The desert ascetics of Egypt followed a three-step path to mysticism: Purgatio, Illuminatio, and Unitio. These stages correspond to the three ways of later Catholic theology. During the first level, Purgatio (in Greek, Catharsis), young monks struggled through prayer and ascetic practices to gain control of "the flesh"—specifically by purging their gluttony, lust and desire for possessions. This period of purgation, which often took many years, was intended to teach young monks that whatever strength they had to resist these desires (grace) came directly from the Holy Spirit. At this point, the Illuminatio (theoria in Greek) commenced. During this period the monks practiced the paths to holiness as revealed in the Gospel, identifying strongly with the Christ who taught the Sermon on the Mount (found in Matthew 5–7). Many monks took in visitors and students and tended the poor as much as their resources allowed. Many monks died never having moved past this period. The final stage was the Unitio (theosis in Greek), a period in which the soul of the monk was meant to bond with the Spirit of God in a union often described as the marriage of the Song of Solomon (also called the "Song of Songs" or the "Canticle of Canticles"). To find the solitude and peace that this level of mystical awareness demanded, elderly monks often fled into the deep desert or into remote forests. His asceticism, while rigorous, was tempered by common sense. Cassian says hospitality should override ascetical routine. Even the most contemplative of anchorites should entertain visitors. Both asceticism and ministry are aspects of the practical life. and use of this formula became part of the Liturgy of the Hours in the Western Church, in which all the canonical hours, including the minor hours, start with this versicle, which is omitted only if the hour begins with the Invitatory, the introduction to the first hour said in the day, whether it be the Office of Readings or Morning Prayer. Alphonsus Liguori also cites Cassian's recommendation to use this short prayer continually. In the West, Cassian's proposition that "the slightest glimmer of goodwill" could be attributed to the human drive was widely regarded as unacceptable in relation to the prosperity of the Augustinianism of the period (Conf. 13.7.1; cf Prosper of Aquitaine Contra Collatorem; Cassiodorus, Institutiones 1.29; Decretum Gelasianum V.7). In his Thirteenth Conference and in writings to the Monks of Lerins, Cassian qualifies this by saying the good will is "stirred" by God: Cassian finds the will to be insufficient for spiritual progress, and traces this back to the initial sin of pride. Cassian illustrates advanced cases of the will's pathology in the Institutions, saying these problems began when man "believed himself capable of attaining the glory of the Godhead by his freedom of will and hard work." To this end, Cassian believes the renunciate must conquer his will, overcome it, and even kill it. In regards to demons, Cassian noted that the earliest coenobites would ensure one monk was reciting a prayer, psalmody, or reading at all times, due to their belief that demons were especially prevalent at night. Cassian promotes David's evil spirit repulsing prayer at Ps. 35: 1–3, for demons actively oppose the virtuous life, and could be warded off with prayer. ==Accusations of Semipelagianism==

As viewed by the Catholic Church His third book, On the Incarnation of the Lord, was a defense of orthodox doctrine against the views of Nestorius, and was written at the request of the Archdeacon of Rome, later Pope Leo I. In this book Cassian points out a link between Nestorianism which stresses the humanity of Jesus and Pelagianism which stresses human effort. Later theologians, however, labeled Cassian as "Semipelagian" because he stressed the role of the human will, as opposed to Augustine's stress on the totality of grace, in moving towards salvation. John Anthony McGuckin, Cassian is quoted as saying the following: Other views According to some scholars, Cassian is a prominent representative of a monastic movement in southern Gaul which, ca. 425, gave expression to the soteriological view that much later was called Semipelagianism. This emphasized the role of free will in that the first steps of salvation are in the power of the individual, without the need for divine grace. His thought has been described as a "middle way" between Pelagianism, which taught that the will alone was sufficient to live a sinless life, and the view of Augustine of Hippo, which emphasizes original sin and the absolute need for grace. For instance, Anglican priest and historian Owen Chadwick stated that Cassian held that man can come to God without the intervention of divine grace first; and the Presbyterian theologian B. B. Warfield called Cassian the leader of the monastics in southern Gaul who asserted that men begin their turning to God and that God assists that beginning. ==Influence==

The spiritual traditions of Cassian had an immeasurable effect on Western Europe. Many different western spiritualities, from that of St Benedict of Nursia to that of St Ignatius of Loyola, owe their basic ideas to Cassian. Pope Gregory I's teaching on the seven deadly sins comes from Cassian, as does much of his teaching on compunction and prayer. Philip Neri used to read Cassian to the laity and would frequently use his work as the starting point for his own addresses. Pope Leo XIV includes his portrayal of a monk's "humility of heart" in his account of monasticism's historic care for the poor. Cassian's thought and writings are enjoying a recent popularity even in non-religious circles. ==Veneration==

, where his relics are placed He is a saint of the Eastern Orthodox Churches, with a feast day on 29 February. Because this day occurs only once every four years on leap years, official church calendars often transfer his feast to another date (usually 28 February). He is also a saint of the Oriental Orthodox Churches, his Christology considered Miaphysite by the Church and his works being relevant in the theological discourse of the 4th and 5th centuries. The Catholic Church also ranks him as a saint, with a feast day on 23 July (death anniversary). Like his contemporaries Augustine of Hippo and John Chrysostom, he was never formally canonized, a process that came into use several centuries after his death. Pope Urban V referred to him as sanctus (a saint) and he was included in the Gallican Martyrology He is included also in the Roman Martyrology with a feast-day on 23 July. Cassian's relics are kept in an underground chapel in the Monastery of Saint Victor in Marseilles. His head and right hand are in the main church there. ==Works==

;English Translations • • • • ;French translations • • • ==See also==