John Cassian

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Saint John Cassian
John Cassian.jpeg
Bornc. 360 [1]
Scythia Minor
(modern-day Dobrogea, Romania)
Diedc. 435
Massilia, Gaul
(modern-day Marseilles, France)
Venerated in Eastern Orthodox Church
Latin Church
Anglican Communion
Eastern Catholic Churches
Major shrine Monastery of St Victor, Marseille
Feast East:February 29th (28th non-leap years), Episcopal Church (USA); West:July 23

John Cassian (c.AD 360c.435), also known as John the Ascetic and John Cassian the Roman (Latin : Ioannes Eremita Cassianus, Ioannus Cassianus, or Ioannes Massiliensis), [2] was a Christian monk and theologian celebrated in both the Western and Eastern churches for his mystical writings. Cassian is noted for his role in bringing the ideas and practices of Christian monasticism to the early medieval West.

Desert Fathers Early Christian hermits, ascetics, and monks who lived mainly in the Scetes desert of Egypt beginning around the third century AD

The Desert Fathers were early Christian hermits, ascetics, and monks who lived mainly in the Scetes desert of Egypt beginning around the third century AD. The Apophthegmata Patrum is a collection of the wisdom of some of the early desert monks and nuns, in print as Sayings of the Desert Fathers. The most well known was Anthony the Great, who moved to the desert in AD 270–271 and became known as both the father and founder of desert monasticism. By the time Anthony died in AD 356, thousands of monks and nuns had been drawn to living in the desert following Anthony's example—his biographer, Athanasius of Alexandria, wrote that "the desert had become a city." The Desert Fathers had a major influence on the development of Christianity.

Monasticism religious way of life

Monasticism or monkhood is a religious way of life in which one renounces worldly pursuits to devote oneself fully to spiritual work. Monastic life plays an important role in many Christian churches, especially in the Catholic and Orthodox traditions. Similar forms of religious life also exist in other faiths, most notably in Buddhism, but also in Hinduism and Jainism, although the expressions differ considerably. By contrast, in other religions monasticism is criticized and not practiced, as in Islam and Zoroastrianism, or plays a marginal role, as in Judaism.



Cassian was born around 360, most likely in the region of Scythia Minor (now Dobruja, a historical region shared today by Romania and Bulgaria), [3] [4] [5] [6] [7] [8] although some scholars assume a Gallic origin. [9] [10] The son of wealthy parents, he received a good education: his writings show the influence of Cicero and Persius. [11] He was bilingual in Latin and Greek. [12]

Scythia Minor ancient region surrounded by the Danube at the north and west and the Black Sea at the east

Scythia Minor or Lesser Scythia was in ancient times the region surrounded by the Danube at the north and west and the Black Sea at the east, roughly corresponding to today's Dobrogea, with a part in Romania, and a part in Bulgaria.

Dobruja Historical region shared by Romania and Bulgaria

Dobruja or Dobrudja is a historical region in Eastern Europe that has been divided since the 19th century between the territories of Bulgaria and Romania. It is situated between the lower Danube River and the Black Sea, and includes the Danube Delta, Romanian coast, and the northernmost part of the Bulgarian coast. The territory of Dobruja is made up of Northern Dobruja, which is part of Romania, and Southern Dobruja, which belongs to Bulgaria.

Romania Sovereign state in Europe

Romania is a country located at the crossroads of Central, Eastern, and Southeastern Europe. It borders the Black Sea to the southeast, Bulgaria to the south, Ukraine to the north, Hungary to the west, Serbia to the southwest, and Moldova to the east. It has a predominantly temperate-continental climate. With a total area of 238,397 square kilometres (92,046 sq mi), Romania is the 12th largest country and also the 7th most populous member state of the European Union, having almost 20 million inhabitants. Its capital and largest city is Bucharest, and other major urban areas include Cluj-Napoca, Timișoara, Iași, Constanța, Craiova, and Brașov.

Cassian mentions having a sister in his first work, the Institutes, with whom he corresponded in his monastic life; she may have ended up with him in Marseilles. [13]

As a young adult he traveled to Palestine with an older friend Germanus, with whom he would spend much of the next twenty-five years. There they entered a hermitage near Bethlehem. After remaining in that community for about three years, [14] they journeyed to the desert of Scete in Egypt, which was rent by Christian struggles. There they visited a number of monastic foundations.

Palestine (region) geographical region in the Middle East

Palestine is a geographic region in Western Asia usually considered to include Israel, the West Bank, the Gaza Strip, and in some definitions, parts of western Jordan.

Hermitage (religious retreat) building, place where a hermit lives in seclusion from the world

Although today's meaning is usually a place where a hermit lives in seclusion from the world, hermitage was more commonly used to mean a building or settlement where a person or a group of people lived religiously, in seclusion. When included in the name of continental European properties or churches, any meaning is often imprecise, and may refer to some distant period of the history of what is today a property that is either a normal parish church, or ceased to have any religious function some time ago. Secondary churches or establishments run from a monastery were often called "hermitages".

Bethlehem City in Bethlehem Governorate

Bethlehem is a Palestinian city located in the central West Bank, Palestine, about 10 km south of Jerusalem. Its population is approximately 25,000 people. It is the capital of the Bethlehem Governorate. The economy is primarily tourist-driven.

Approximately fifteen years later, about 399, Cassian and Germanus faced the Anthropomorphic controversy provoked in letter form by Theophilus, Archbishop of Alexandria. Cassian noted that the majority of the monks received the message of their patriarch "with bitterness", and charged Theophilus with heresy for impugning the plain teaching of scripture. [15] Following an unsuccessful journey to Alexandria to protest the matter, Cassian and Germanus fled with about 300 other Origenist monks. Cassian and Germanus went to Constantinople, where they appealed to the Patriarch of Constantinople, John Chrysostom, for protection. Cassian was ordained a deacon and became a member of the clergy attached to the patriarch while the struggles with the imperial family ensued. When the patriarch was forced into exile from Constantinople in 404, the Latin-speaking Cassian was sent to Rome to plead his cause before Pope Innocent I. [11]

Theophilus was the 23rd Pope of Alexandria and Patriarch of the See of St. Mark. He became Pope at a time of conflict between the newly dominant Christians and the pagan establishment in Alexandria, each of which was supported by a segment of the Alexandrian populace.

Origen 3rd-century Christian scholar from Alexandria

Origen of Alexandria, also known as Origen Adamantius, was an early Christian scholar, ascetic, and theologian who was born and spent the first half of his career in Alexandria. He was a prolific writer who wrote roughly 2,000 treatises in multiple branches of theology, including textual criticism, biblical exegesis and biblical hermeneutics, homiletics, and spirituality. He was one of the most influential figures in early Christian theology, apologetics, and asceticism. He has been described as "the greatest genius the early church ever produced".

Constantinople capital city of the Eastern Roman or Byzantine Empire, the Latin and the Ottoman Empire

Constantinople was the capital city of the Roman Empire (330–395), of the Byzantine Empire, and also of the brief Crusader state known as the Latin Empire (1204–1261). It was the capital of the Ottoman Empire (1453–1923). In 1923 the capital was removed and the name changed to Istanbul. The city was located in what is now the European side and the core of modern Istanbul.

While he was in Rome, Cassian accepted the invitation to found an Egyptian-style monastery in southern Gaul, near Marseilles. He may also have spent time as a priest in Antioch between 404 and 415. In any case, he arrived in Marseilles around 415. His foundation, the Abbey of St Victor, was a complex of monasteries for both men and women, one of the first such institutes in the West, and served as a model for later monastic development. [16]

Monastery complex of buildings comprising the domestic quarters and workplace(s) of monks or nuns

A monastery is a building or complex of buildings comprising the domestic quarters and workplaces of monastics, monks or nuns, whether living in communities or alone (hermits). A monastery generally includes a place reserved for prayer which may be a chapel, church, or temple, and may also serve as an oratory, or in the case of communities anything from a single building housing only one senior and two or three junior monks or nuns, to vast complexes and estates housing tens or hundreds. A monastery complex typically comprises a number of buildings which include a church, dormitory, cloister, refectory, library, balneary and infirmary. Depending on the location, the monastic order and the occupation of its inhabitants, the complex may also include a wide range of buildings that facilitate self-sufficiency and service to the community. These may include a hospice, a school, and a range of agricultural and manufacturing buildings such as a barn, a forge, or a brewery.

Gaul region of ancient Europe

Gaul was a historical region of Western Europe during the Iron Age that was inhabited by Celtic tribes, encompassing present day France, Luxembourg, Belgium, most of Switzerland, parts of Northern Italy, as well as the parts of the Netherlands and Germany on the west bank of the Rhine. It covered an area of 494,000 km2 (191,000 sq mi). According to the testimony of Julius Caesar, Gaul was divided into three parts: Gallia Celtica, Belgica, and Aquitania. Archaeologically, the Gauls were bearers of the La Tène culture, which extended across all of Gaul, as well as east to Raetia, Noricum, Pannonia, and southwestern Germania during the 5th to 1st centuries BC. During the 2nd and 1st centuries BC, Gaul fell under Roman rule: Gallia Cisalpina was conquered in 203 BC and Gallia Narbonensis in 123 BC. Gaul was invaded after 120 BC by the Cimbri and the Teutons, who were in turn defeated by the Romans by 103 BC. Julius Caesar finally subdued the remaining parts of Gaul in his campaigns of 58 to 51 BC.

Antioch ancient city in Turkey

Antioch on the Orontes was an ancient Greek city on the eastern side of the Orontes River. Its ruins lie near the modern city of Antakya, Turkey, and lends the modern city its name.

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

Cassian died in 435 at Marseille.


Cassian came very late into writing and did so only when a request was made by one or more important persons. His sources were the same as those of Evagrius Ponticus, but he added his own ideas, which were arranged in extensive collections. Evagrius was, however, the single most important influence on Cassian's ideas, due to his reverence for the "Origenist" monks (who also relied predominantly on Evagrius) of Nitria, Kellia, and Scetis, three early monastic centres in the desert of the northwestern Nile Delta. [12] [17]

Around 420, at the request of Bishop Castor of Aptia Julia in Gallia Narbonensis, Cassian wrote two major spiritual works, the De institutis coenobiorum (Institutes of the Coenobia) and the Conlationes or Collationes patrum in scetica eremo (Conferences of the Desert Fathers). In these, he codified and transmitted the wisdom of the Desert Fathers of Egypt. The Institutes deal with the external organization of monastic communities, while the Conferences deal with "the training of the inner man and the perfection of the heart". [16]

The Institutes were meant to help Castor to establish a coenobium following the model of Egypt, in contrast to the existing monastic life in Gaul, which included the work of Martin of Tours and Caesarius. According to Hugh Feiss the Institutes are a counterweight to Sulpicius Severus’ Life of Martin and Dialogues, and are an attempt to put order into a movement Cassian regarded as chaotic. Cassian, who insists on manual work, had a higher opinion of and close ties with the monastery on the Island of Lerins, founded by Honoratus. [12]

In Books 1–4 of Institutions, Cassian discusses clothing, prayer and rules of monastic life. Books 5–12 are rules on morality, specifically addressing the eight vices  gluttony, lust, greed, hubris, wrath, envy, listlessness, and boasting  – and what to do to cure these vices. In the Institutions, Cassian discusses a will that is more complex than the will at the heart of the Pelagian message. Willful monks are a contentious problem, and Cassian paid considerable attention to analyzing the will, treating the corrupt will, and chiefly subordinating even the good will for the good of the community and ultimately, the will of God. [18]

The Conferences, dedicated to Pope Leo, to the bishop of Frejus, 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, [19] and from the Latin title, Collationes, comes the word collation in the sense of "light meal". [20] [21]

His books were written in Latin, in a simple, direct style. They were swiftly translated into Greek, which indicates the Eastern monks recognized him as one of their own. [12]


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. [12]

In his Conferences, Cassian recommended as "absolutely necessary for possessing the perpetual awareness of God" the formula in Psalm 70 (69) v. 2, "Deus, in adiutorium meum intende. Domine, ad adiuvandum me festina" (O God, incline unto my aid; O Lord, make haste to help me), [22] He says of it:

Not without reason has this verse been selected out of the whole body of Scripture. For it takes up all the emotions that can be applied to human nature and with great correctness and accuracy it adjusts itself to every condition and every attack. It contains an invocation of God in the face of any crisis, the humility of a devout confession, the watchfulness of concern and of constant fear, a consciousness of one's own frailty, the assurance being heard, and confidence in a protection that is always present and at hand, for whoever calls unceasingly on his protector is sure that he is always present. It contains a burning love and charity, an awareness of traps, and a fear of enemies. Seeing oneself surrounded by these day and night, one confesses that one cannot be set free without the help of one's defender. This verse is an unassailable wall, an impenetrable breastplate, and a very strong shield for those who labour under the attack of demons. [23]

Benedict of Nursia praises Cassian's Conferences in his rule [24] [25] 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. [26]

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; DecretumGelasianum V.7). [27] In his Thirteenth Conference and in writings to the Monks of Lerins, Cassian qualifies this by saying the good will is "stirred" by God:

For when God sees us inclined to will what is good, He meets, guides, and strengthens us: for "At the voice of thy cry, as soon as He shall hear, He will answer thee;" and: "Call upon Me," He says, "in the day of tribulation and I will deliver thee, and thou shalt glorify Me." And again, if He finds that we are unwilling or have grown cold, He stirs our hearts with salutary exhortations, by which a good will is either renewed or formed in us. [28]

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

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

Accusations of Semipelagianism

As viewed by the Roman 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. [11]

The ideas expressed by Cassian to which critics have pointed as examples of his alleged Semipelagianism are found in his Conferences, in book 3, the Conference of Abbot Paphnutius; book 5, the Conference of Abbot Serapion; and most especially in book 13, the Third Conference of Abbot Chaeremon.

The view that Cassian propounded Semipelagianism has been disputed. Lauren Pristas, writes: "For Cassian, salvation is, from beginning to end, the effect of God's grace. It is fully divine. Salvation, however, is salvation of a rational creature who has sinned through free choice. Therefore, salvation necessarily includes both free human consent in grace and the gradual rehabilitation in grace of the faculty of free choice. Thus Cassian insists salvation is also fully human. His thought, however, is not Semi-Pelagian, nor do readers who submit to the whole corpus emerge Semi-Pelagians." [31] And Augustine Casiday states that "for Cassian ... although sparks of goodwill may exist (which are not directly caused by God), they are totally inadequate and only direct divine intervention can ensure our spiritual progress". [32]

The Latin Church condemned Semipelagianism in the local Council of Orange (529), but recognizes Cassian himself as a saint. [33] It did not endorse Augustine entirely [34] and, while later Catholic theologians accepted Augustine's authority, they interpreted his views in the light of writers such as Cassian. [35]

As viewed by the Eastern Orthodox Church

Augustine Casiday states that Cassian "baldly asserts that God's grace, not human free will, is responsible for 'everything which pertains to salvation' - even faith." [36] Some other Orthodox, who do not apply the term "Semi-Pelagian" to their theology, criticize the Roman Catholics for allegedly rejecting Cassian, whom they accept as fully orthodox, [37] and for holding, as, in Casiday's interpretation, that everything which pertains to salvation comes from God's grace, and so that even the human consent to God's justifying action is itself an effect of grace, [38] This position of the Roman Catholic Church and of Cassian as interpreted by Casiday is attributed by Eastern Orthodox theologian Georges Florovsky also to the Eastern Orthodox Church, which, he says, "always understood that God initiates, accompanies, and completes everything in the process of salvation", rejecting instead the Calvinist idea of irresistible grace. [39] Neither Cassian nor any of his teachings have ever been directly or indirectly called into question or condemned by Eastern Orthodox, as they are considered a witness to the Orthodox position. [40]

In Cassian's writings

In The Book of Mystical Chapters, a compilation of sayings of the Church Fathers by renowned theologian and early church historian [41] John Anthony McGuckin, Cassian is quoted as saying the following:

The thief on the cross certainly did not receive
the Kingdom of Heaven as a reward for his virtues
but as a grace and a mercy from God.
He can serve as an authentic witness
that our salvation is given to us
only by God's mercy and grace.
All the holy masters knew this
and unanimously taught that perfection in holiness
can be achieved only through humility. [42]

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. [43] 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. [44]


The spiritual traditions of Cassian had an immeasurable effect on Western Europe. Many different western spiritualities, from that of Benedict of Nursia to that of 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. [45] He also influenced John Climacus and John of Damascus, [12] as well as Saint Dominic, Francis de Sales, and John Henry Newman. [45]

Cassian's writings stress the role of prayer and personal asceticism in attaining salvation by contrast with Augustine's writings which stress the role of God's justice and grace (predestination) and take a more negative view of human effort. His teaching on overcoming the eight evil tendencies (See Books 5 to 12 of The Institutes) were the inspiration behind the way the Irish monks practised asceticism, as shown in the Irish Penitentials. [11]

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

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

Even modern thinkers are beholden to Cassian's thinking. Michel Foucault was fascinated by the rigorous way Cassian defined and struggled against the "flesh". [46] Perhaps because of investigations like these, Cassian's thought and writings are enjoying a recent popularity even in non-religious circles.


Abbey of Saint Victor, Marseille, where his relics are placed Abbaye de St Victor - 1818.PNG
Abbey of Saint Victor, Marseille, where his relics are placed

He is a saint of the Eastern Orthodox Churches, with a feast day on 29 February, a date assigned also in the liturgical calendar of the Episcopal Church (USA). 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).

The Roman Catholic Church also ranks him as a saint, with a feast day on 23 July. 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. [16] Pope Urban V referred to him as sanctus (a saint) and he was included in the Gallican Martyrology [47] He is included also in the Roman Martyrology with a feast-day on 23 July. [33] Like the great majority of recognized saints of the church, he is not one of the saints in the General Roman Calendar, but the Archdiocese of Marseilles and some monastic orders celebrate his memorial on his feast day.

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.

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Evagrius Ponticus, also called Evagrius the Solitary, was a Christian monk and ascetic. One of the most influential theologians in the late fourth-century church, he was well known as a thinker, polished speaker, and gifted writer. He left a promising ecclesiastical career in Constantinople and traveled to Jerusalem, where in 383 he became a monk at the monastery of Rufinus and Melania the Elder. He then went to Egypt and spent the remaining years of his life in Nitria and Kellia, marked by years of asceticism and writing. He was a disciple of several influential contemporary church leaders, including Basil of Caesarea, Gregory of Nazianzus, and Macarius of Egypt. He was a teacher of others, including John Cassian and Palladius.

History of the Calvinist–Arminian debate

The history of the Calvinist–Arminian debate begins in early 17th century in the Netherlands with a Christian theological dispute between the followers of John Calvin and Jacobus Arminius, and continues today among some Protestants, particularly evangelicals. The debate centers around soteriology, or the study of salvation, and includes disputes about total depravity, predestination, and atonement. While the debate was given its Calvinist–Arminian form in the 17th century, issues central to the debate have been discussed in Christianity in some form since Augustine of Hippo's disputes with the Pelagians in the 5th century.

The Scythian monks were a community of monks from the region around the mouths of the Danube, who played an influential role in Christian theological disputes between the 4th and 6th centuries. The name Scythian comes from Scythia Minor, the classical name of the modern Dobruja region in Romania and Bulgaria, at the time a Roman province. The monks were raised not only from local Christian elements, but also from immigrant Christians who came to live ascetic lives.

Free will in theology is an important part of the debate on free will in general. Religions vary greatly in their response to the standard argument against free will and thus might appeal to any number of responses to the paradox of free will, the claim that omniscience and free will are incompatible.

Mystical theology branch of theology that explains mystical practices and states

Mystical theology is the branch of theology that explains mystical practices and states, as induced by contemplative practices such as contemplative prayer.

History of Eastern Orthodox theology

The history of Eastern Orthodox Christian theology begins with the life of Jesus and the forming of the Christian Church. Major events include the Chalcedonian schism with the Oriental Orthodox miaphysites, the Iconoclast controversy, the Photian schism, the Great Schism between East and West, and the Hesychast controversy. The period after the Second World War saw a re-engagement with the Greek, and more recently Syriac, Fathers that included a rediscovery of the theological works of St. Gregory Palamas, which has resulted in a renewal of Orthodox theology in the 20th and 21st centuries.


  1. Lake, Stephen. "Knowledge of the Writings of John Cassian in Early Anglo-Saxon England." Anglo-Saxon England 32 (2003): pp 27–41.
  2. "John Cassian". Christian Classics Ethereal Library. Retrieved 5 April 2016.
  3. George Thomas Kurian, James D. Smith II (editors), The Encyclopedia of Christian Literature (Scarecrow Press 2010 ISBN   978-0-81087283-7), p. 241
  4. Julia A. Lamm (editor), The Wiley-Blackwell Companion to Christian Mysticism (John Wiley & Sons 2012 ISBN   978-1-11823276-7), p. 220
  5. E. Glynn Hinson, The Early Church (Abingdon Press 2010 ISBN   978-1-42672468-8)
  6. Harvey D. Egan, James Wallace, Sounding in the Christian Mystical Tradition (Liturgical Press 2010 ISBN   978-0-81468003-2), p. 33
  7. Barry Stone, I Want To Be Alone (Pier 9 2010 ISBN   978-1-74266217-6)
  8. Boniface Ramsey (editor), Institutes (Paulist Press 2000 ISBN   978-0-80910522-9), p. 3
  9. Maurice Hassett, "John Cassian" in Catholic Encyclopedia (New York 1908)
  10. Lake, p. 27; C. Stewart, Cassian the Monk (New York: Oxford University Press, 1998)
  11. 1 2 3 4 Duffy, Patrick. "St. John Cassian", Catholic Ireland
  12. 1 2 3 4 5 6 Feiss OSB, Hugh. "Cassian and Monasticism", Monastery of the Ascension; Jerome, Idaho
  13. Stewart, Columba (1998). Cassian the Monk. New York Oxford: Oxford University Press. p. 4. ISBN   0-19-511366-7.
  14. Lake, p. 27.
  15. Shepherd, Jr., Massey Hamilton (Sep 1938). "The Anthropomorphic Controversy in the Time of Theophilus of Alexandria". Church History. JSTOR   3160566.
  16. 1 2 3 Hassett, Maurice. "John Cassian." The Catholic Encyclopedia. Vol. 3. New York: Robert Appleton Company, 1908. 3 Jun. 2013
  17. Driver, Steven D (2002). John Cassian and the Reading of Egyptian Monastic Culture. Routledge: Routledge. p. 4. ISBN   978-0415936682.
  18. Casiday, A. M. C. (2007). Tradition and Theology in St. John Cassian. New York: Oxford University Press. p. 96. ISBN   978-0-19-929718-4.
  19. St. Benedict. "Chapter XLII: That No One Speak after Compline". The Holy Rule of St. Benedict. Catholic First. Translated by Boniface Verheyen. (1949 ed.). Retrieved 8 March 2019.
  20. Charles Earle Funk, Thereby Hangs a Tale: Stories of Curious Word Origins (Read Books, 2007: ISBN   1406773190), pp. 78-79.
  21. The New Oxford American Dictionary, 2nd ed. (Oxford University Press, 2005: ISBN   0-19-517077-6), p. 333.
  22. Nova Vulgata, Psalmus 70 (69)
  23. John Cassian, The Conferences (Newman Press 1997 ISBN   978-0-80910484-0), Tenth Conference, X, 2-4
  24. Regula S.P.N. Benedicti, caput 73
  25. Birrell, Martin Birrell, "'HELP!' St John Cassian in The Liturgy & in Devotion", Pluscarden Abbey
  26. Alphonsus Liguori, Treatise on Prayer (St Athanasius Press 2009 ISBN   978-0-98199010-1), p. 39
  27. John Anthony, McGuckin (2011). The Encyclopedia of Eastern Orthodox Christianity. Indiana University: Wiley-Blackwell. p. 533. ISBN   978-1-4051-8539-4.
  28. Schaff, Philip (2009). Nicean and Post-Nicean Fathers Series Two Volume Eleven. Sulpitius Severus, Vincent of Lerins, John Cassian. Grand Rapids, Michigan: Christian Classics Ethereal Library. p. 428.
  29. Casiday, A. M. C. (2007). Tradition and Theology in St. John Cassian. New York: Oxford University Press. p. 97. ISBN   978-0-19-929-718-4.
  30. Casiday, A. M. C. (2007). Tradition and Theology in St. John Cassian. New York: Oxford University Press. pp. 172–173. ISBN   978-0-19-929718-4.
  31. Lauren Pristas (1993), The Theological Anthropology of John Cassian, PhD dissertation, Boston College, OCLC   39451854
  33. 1 2 Martyrologium Romanum (Libreria Editrice Vaticana 2001 ISBN   88-209-7210-7), p. 385
  34. Edwin Zackrison, In the Loins of Adam (iUniverse 2004 ISBN   9780595307166), p. 73
  35. Justo L. González, A History of Christian Thought (Abingdon Press 2010 ISBN   9781426721915), vol. 2, p. 58
  36. Augustine Casiday, Tradition and Theology in St John Cassian (Oxford University Press 2007 ISBN   0-19-929718-5), p. 103
  37. The Mystical Theology of the Eastern Church (St. Vladimir's Seminary Press 1976 ISBN   0-913836-31-1) p. 198
  38. "When Catholics say that persons cooperate in preparing for an accepting justification by consenting to God's justifying action, they see such personal consent as itself an effect of grace, not as an action arising from innate human abilities" "Archived copy". Archived from the original on 2010-11-30. Retrieved 2010-07-16.CS1 maint: Archived copy as title (link)
  39. The existential and ontological meaning of man's created existence is precisely that God did not have to create, that it was a free act of Divine freedom. But— and here is the great difficulty created by an unbalanced Christianity on the doctrine of grace and freedom— in freely creating man God willed to give man an inner spiritual freedom. In no sense is this a Pelagian or Semi-Pelagian position. The balanced synergistic doctrine of the early and Eastern Church, a doctrine misunderstood and undermined by Latin Christianity in general from Saint Augustine on— although there was always opposition to this in the Latin Church— always understood that God initiates, accompanies, and completes everything in the process of salvation. What it always rejected— both spontaneously and intellectually— is the idea of irresistible grace, the idea that man has no participating role in his salvation. The Ascetic Ideal and the New Testament: Reflections on the Critique of the Theology of the Reformation Georges Florovsky
  40. Augustine's writings found their way to parts of the West Roman provinces. Saint John Cassian (circa 360-433), former ascetic in the deserts of Egypt and then deacon of the Patriarch of Constantinople Saint John Chrysostom, challenged Augustine's teaching about original sin and pre-destination without mentioning him. The teachings of Augustine on these points were condemned by the Council of Orange in 529.[ 18 ] Augustine's writings completely captured the 8th century Carolingian tradition which knew basically only Augustine until the 12th century. At that time the Franks acquired a translation of Saint John of Damascus' "Book on the Orthodox Faith" which they simply understood within their own Augustinian categories. By the 11th century the Franks had taken over all of Western Europe, except Spain, by either conquest or diplomacy. The Spanish Romans under Arab rule were still under the direct surveillance of the Roman Emperor of Constantinople New Rome. The Umayad Arabs of Spain and the Abbasid Arabs of Damascus and then Baghdad called their Roman Orthodox subjects Melkites, i.e. those who belong to the religion of the Roman Emperor in New Rome Constantinople.
  41. 1. 2.
  42. John McGuckin, The Book of Mystical Chapters (Shambhala Publications, 2003 ISBN   9781590300077), p. 24
  43. Oxford Dictionary of the Christian Church: article "Semipelagianism" (Oxford University Press 2005 ISBN   978-0-19-280290-3)
  44. B.B. Warfield, "Introductory Essay on Augustin and the Pelagian Controversy" in Philip Schaff, Nicene and Post-Nicene Fathers: First Series, Volume V St. Augustine: Anti-Pelagian Writings (1887), p. xxi
  45. 1 2 "The saint whose guide on virtue was read every day by monks in the Middle Ages", Catholic Herald, 23 July 2012
  46. Foucault engages extensively with Cassian in his 1979-1980 lecture series at the College de France, published as Du gouvernement des vivants (2012); On the Government of the Living (English translation, 2014)
  47. Sabine Baring-Gould, The Lives of the Saints (Baring-Gould) , p.521



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Online texts