Well, this afternoon what we want to do is continue our discussion of John Cashin, and recall the last time we met we talked about the five different volumes of his works of the Institutes and Conferences, so that we saw that Book One and Book Five had to do with Cenobitism, and then Book Two, Three, and Four have to do with the anchoritic life. that Book One is the Institute's Book One to Four, and Volume Five is the Conference's Eighteen to Twenty-Three. So, Kashin is a witness to two different monastic traditions, but it gets more complicated than that, because John Kashin has his own personal opinions, and he sort of intersperses that within his account of the Semitic and Akaritic tradition. Now, it's rather easy to see John Cashin's own ideas because he intersperses his own personal judgment within the conferences, usually by talking to Germanus or saying something to Germanus.

[01:15]

But the Institute, it's more difficult than conferences to discover John Cashin because it's not in the form of a dialogue, so it's not always so noticeable. Another problem is that in the anchoritic writings there may at times be cenobitic doctrine involved in it, even though the anchorite is speaking, and the same way when the cenobite is writing he might talk about anchoritism. But they may not always agree with one another, and sometimes they do though, but it's difficult. So what Leroy is trying to do is a rather difficult task, and I suppose critically it could be questioned whether it's absolutely correct or not, but I do think it's an interesting insight. So what we're going to try to do is take a look at three different points of view. The first thing is the Cenobites' view of Cenobitism and Anchoritism, and the Anchorites' view of Cenobitism and Anchoritism, and then John Cashin's view of the relationship between these two.

[02:18]

So the first thing we want to do is look at Cenobitism as viewed by the Cenobites. Then we'll look at Cenobitism viewed by the Anchorites, and then Cenobitism as viewed by John Cashin. Now, the largest part of this article has to do with the first section, Cenobitism viewed by the Cenobites. And under there, he's going to make a distinction between the two different ways the Cenobites saw the Anchoritic way as one way and the Cenobitic way as another, then the goal of the Cenobitic life, and then Cenobitic asceticism, and then Cenobitic observances. So let's take a look at Cenobitism as viewed by the Cenobites. Now it's true that Cassian had relatively little contact with the Cenobites of Egypt. Most of his contact was with the Anchorites. But his witness is certainly valuable since he exposes at some length the conception of monastic life that the Cenobites knew that he spoke to.

[03:21]

First of all, let's take a look, though, at the relationship between the two forms of monastic life in Egypt. Cenobitism and anchoritism are presented by the Cenobites in John Cashin as two ways that lead to God by different means. So they're two separate ways to go to God. Right away there's a striking fact which materially separates or distinguishes Cenobitism from Anchoritic life, and that is that Cenobitic life is usually not led in the desert and in a total separation from the world. Now, it can be in the desert, but generally it's not. In fact, in John Cashin it seems that Cenobitism is usually an urban or a suburban phenomena. Whereas, you see, the anchoritic life would be in the desert. For instance, the snowbeam that John Cashion himself came from in Palestine, in Bethlehem, was very close to the grotto of the Nativity.

[04:28]

So right away, it's a suburban type of monastery. For instance, he says about his monastery in Bethlehem, when he, Penufius, had come thither, at once he sought out our own monastery, which was at no great distance from the cave in which our Lord bowed, save to be born of a virgin. He's in Bethlehem, so it's an urban or suburban community. And the monasteries in Egypt that Cassian knew and reports about were all suburban. He mentions only three monasteries. One of them he mentions is that of Abbot Penufius, and that's in Institute Book 4, which would be in Volume 1. And he says, thus we saw Abbot Penufius, who when he was a presbyter of a huge synodium, which was in Egypt, not far from the city of Panephesus, that's in the Delta, so it's close by the city. Another mention that he makes is of a monastery which he saw in the village of Dioclus, and that's in the Institute's Book Five.

[05:36]

It says, and so when we had come, while still beginners, from the monasteries of Palestine to a city of Egypt called Dioclus, and were contemplating a large number of monks bound by the discipline of the synobium. So again, it's in the city. And this monastery of Deokas was not far from... was not the only monastery there because he says in Conference 18, we came to a village named Deokas lying on one of the seven mouths of the river Nile for when we had heard of very many and very celebrated monasteries founded by the ancient fathers. So around this city of Deokas there seems to be a cluster of cenobiums. And then the third monastery he mentions is the monastery, a large monastery near Thumis, and that's in Conference 14. As we remember that recently Abbot John, who presided over a big monastery in the neighborhood of the city of Thumis... So notice right away that the Cenobians are what we would call suburban or urban.

[06:44]

Now, Gashin's statements about Pacomian monasticism which he mentions also, are rather questionable, as we've mentioned in the past. But there's other evidence, from other historical sources, that Pacomian monasteries were sort of established in villages or near to them. So it's the same phenomena there. Pacomian Cenobitism is also urban or suburban. Thus the cenobitic life which Cashen knew and which he describes can be distinguished from the anchoritic life by its relationship to just geographical location to the so-called world or the city. And even when Cassian explains the origin of Cenobitism, he places it in an urban milieu. You recall the two myths of John Cassian. The first myth about the Alexandrian origin, and the second one that he has later on about the Palestinian origin. His first account about Alexandrian origin is in the Institute's Book Two.

[07:46]

It says, monks who as they received that mode of life from the evangelist Mark of blessed memory, the first to preside over the church of Alexandria as bishop. by withdrawing into more secluded spots outside the cities." It's secluded, but it's outside the cities. "...they led a life marked by such rigorous abstinence that even to those of another creed the exalted character of their life was a standing marble." You get the impression that they just sort of withdrew a little bit outside of the city to live this monastic life, and that's his origin of Samoabitism. And then the second account, which is given by Abbot P. Engman, puts the origin of Cenobitism at the time of the preaching of the Apostles in the Church of Jerusalem, and that's in Conference 18. Those are the two myths of monastic origin, of Cenobitic origin. And there we see again that they began to live in rural and more sequestered spots.

[08:48]

And he has this in Latin, in locius sub urbanis, in suburban areas. So even from the point of view of origin, Cenobitism is suburban. And Peeman, who gives this talk about the origin at Jerusalem, says that This monastic life does not consist in a flight into the desert, but was destined to avoid the contagion of the world. So it's not a desert mentality. It was content to settle down in the country near the villages, either near Alexandria or near Jerusalem. So both accounts of the origin seem to show that Cenobitism is suburban in origin. Now, remember what we saw about Anthony and the Originality of Anthony is not really monasticism, but he was the first to go into the desert. Remember that from the life of Anthony. And that ties in with this thing. See, cenobitic life is not desert-oriented.

[09:50]

This difference in origin and in location in the two styles of monastic life implies also a similar difference in ideals. For instance, Abbot John had had a rich experience. He had lived 30 years in a synobium. Then he spent 20 years as an anchorite, and then he returned to the synobium. And we read about him in Conference 19. He wanted to end his days in the synobium of Abbot Paul. And he states in principle that it is impossible to realize both types of monastic ideals at the same time. You can't be a hermit and a Cenobite at the same time, although he says there are rare exceptions. John says in Conference 19, I should absolutely maintain that one and the same man could not attain perfection in both lives unless I was hindered by the example of some few.

[10:53]

So some few people have done this, but this is an exception. Thus, one must choose either one or the other profession according to their personal vocation. And one of the things that comes through is you shouldn't slip back and forth between the two, because this just confuses the issue. John explains the motives which led him to leave the desert and to return to Senebitic life. because Germanus, or Cassian, had posed a very clear question. They had said, we should like to know what is the end of the Cenobite's life and what the end of the Hermit's life. And that's really what Conference 19 is all about, the goal of these two ways of life. And John's response is quite clear. The Cenobitic life has its own proper end, and so does the Anchoritic life. And this distinction is so important that the title of the conference is, On the Aim of the Cenobite and the Hermit.

[11:55]

So in that conference he discusses what's the goal of both ways of life. Now for the Cenobites, whom Abidjan is speaking for, There is not a unified general monasticism with just one way of going about it, which can lead you through both forms of life, but rather there's a duality which you cannot reduce one to the other. Cenobitism and anchoritism constitute two different professions and are not the normal steps in one and the same profession. Do you see the point that he's getting at? Monasticism isn't just one unified concept, but there's two different ideals in monasticism. And so both of these, Cenobitism and Antarctism, have their own style of life and their own finality. For instance, in Conference 18, Cenobitism is defined by subjection to a rule in a congregation.

[12:58]

while anchoritism is characterized by separation or retiring to a distance. And it's important not to confuse those two ideas. It's certain that in the eyes of the Cenobites, the monastic life can be presented in diverse forms oriented to different ends. They don't confuse the two. And so here we have the question then of what is the relationship between Cenobitism and anchoritism. Very often, Sanovatism is looked at as sort of a preparation for the anchoritic life, as if the monastery with Snowbeam was a prep school that eventually, as you grew more perfect, you could go into the desert and live the anchoritic life. Now, in such a condition, Sanovatism does not have its own proper end, but leads to the anchoritic life, which alone is the perfect realization of the monastic ideal. Now, what do the Senevites and Cassius think? In these Cenobites and John Cashion there's no suggestion that they are aspiring towards the anchoritic life, that they're only enduring the Cenobitic life, waiting until they can become perfect enough to go to the anchoritic life.

[14:13]

Now this silence on their part would be strange if Cenobitism is merely a preparation for the anchoritic life. But the silence is understandable if the two ways are autonomous and leading to different ends. It is a fact that certain monks passed from the Cenobitic to the Anchoritic life, as, for instance, Abbot John, who was a Cenobite and became an Anchorite and then came back to the Cenobitic life. There's also the case of Penufius, who, after a brief sojourn in a Cenobitic monastery, sought the desert, as we find in Conference 3. Possibly, we could also consider Archisabeus. But these seem to be exceptional cases if one considers the 30 anchorites mentioned in Cassian's works. And these are the only ones that had that experience. The rest didn't have that experience. It is not impossible to quit the synovium to answer the call of the anchoritic life, but the normal passage would not be from synovium to anchoritic life.

[15:21]

From the point of view of the Cenobite, Cenobitic life constitutes a way of perfection to go to God. It permits one to reach the height of perfection. And we see that especially in the Conference Four. in the Institute's, not in Conference 4, but in the Institute's Book 4. The Cenobite commits himself to search perfection when he makes his profession. In fact, in that allocution of Abbot Penufius, he talks about one who has made a profession of perfection. You see, the Cenobitic life is seen as perfection. Transfer to the anchoritic life is possible, but this tries to acquire another form of perfection. It's not the same perfection that you're seeking in the cenobitic life, and this transfer is exceptional. The distinction of the two forms of life is not only affirmed by the text, but affirmed by the facts, because most of these anchorites hadn't begun as cenobites, and the cenobites didn't all go to the anchorage.

[16:28]

Let's look then at the goal, or the end, of the Cenobitic life. What is the end of Cenobitic life? I think here Leroy says we have to let the Cenobites speak for themselves, and especially the greatest among them that Cassian knows, the abbot Penufius. Remember, that's the abbot who had been to Bethlehem, who had inspired them, and then whom they visited again in Egypt, and who gave this beautiful allocution. And so, if we look at that allocution in the Institute's Book Four, we will discover what the goal of the cenobitic life. Because this allocution describes the cenobitic route all the way to its summit. And at the end of the allocution, Canufia summarizes his teachings as follows. The beginning of our salvation and of wisdom is, according to the scripture, fear of the Lord. From the fear of the Lord arises salutary compunction.

[17:30]

From compunction of heart springs renunciation, that is, nakedness and contempt of all possessions. From nakedness is begotten humility. From humility the mortification of desires. Through mortification of desires, all faults are extirpated and decayed. By driving out faults, virtues shoot up and increase. By the budding of virtues, purity of heart is gained. By purity of heart, the perfection of apostolic love is acquired." Notice this beautiful sort of chain-y thing that he has. One thing produces the other. And everything then goes up to the perfection of apostolic love. That's what is sought. The goal of the Cenobite, then, is the acquisition of the perfection of the love of the Apostle Paul. And this is repeated elsewhere in the same doctrine. For instance, in Copernance 20, which Penufius gives, he again says, for it will not be enough for a man to have kept himself clear from those foul stains of sin, which the Lord hates, unless he is also secured by purity of heart

[18:39]

and perfect apostolic love, that sweet fragrance of virtue in which the Lord delights." Notice he's connecting apostolic love and purity of heart. And apostolic love seems to be the perfection. Now, what is this perfection of love of the Apostle Paul? Because that seems to be the goal of the cenobitic life. Abbot Theonis, a cenobite, explains it. It's the perfection of the Christian life which impels one to a degree of charity practiced by the Apostle. Now, what is that degree of charity? The Apostle Paul was willing to become anathema to Christ for his brothers. You may remember that passage in the Epistles. And in a serious passage, or a curious passage, Thaonis tells us that St. Paul had aspired to perfect contemplation. So notice what he's doing. He said, Paul aspires to perfect contemplation, but because of his love for his brothers, he's willing to forego perfect contemplation in order to serve his brothers.

[19:47]

In Conference 23 he says, and although for this there were great rewards for his merits prepared, yet his mind, however holy and sublime it might be, could not help being sometimes drawn away from the heavenly contemplation. by its attention to earthly labors." He's talking about the Apostle Paul. Further, when he saw himself enriched with such practical fruits, and on the other hand considered in his heart the good of meditation, and weighed as it were in one scale the profit of all these labors, and in the other the delights of divine contemplation, when for a long time he had corrected the balance in his breast, while the vast rewards for his labors delighted him on one side, and on the other the desire for unity with and the inseparable companionship of Christ inclined him to depart this life, at last in his perplexity he cries out and says, What I shall choose I know not. Notice what he's contrasting, the perfection of contemplation, of unity with Christ, against laboring for Christ with one's brothers.

[20:55]

And Paul doesn't know which one to choose. Now, ultimately, he chooses and says, I will opt for service of my brothers and forego contemplation and unity with Christ for the sake of the love of my brothers. See, that's the apostolic love he's talking about. Thus, Paul is sort of drawn between two aspirations, which are sort of opposed, but equally lead to God. And he opts for active charity, and he says he'll leave the contemplative charity for eternity. He's going to wait until eternity for that. And even right now, he's willing not even to go to die in order to gain that, so that he might serve his brothers. He continues on, at the Thaoness in Conference 23. Though then in many ways he preferred this excellent good to all the fruits of his preaching, yet he submits himself in consideration of love, without which none can gain the Lord. And for their sakes, whom hitherto he had soothed with milk as nourishment from the breasts of the gospel, does not refuse to be parted from Christ, which is bad for himself, though useful for others."

[22:08]

He's willing to forego his union with Christ. For he is driven to choose this, the rather by that excessive goodness of his, whereby for the salvation of his brothers he is ready, were it possible, to incur even the last evil of anathema." See the point that he's making, that he's willing to serve his brothers in love rather than enjoy the contemplation and unity with Christ. And that's the apostolic love, which is the goal of the Cenobite, whereas the point that's being made is that contemplation is the goal of the anchorite. And so the Cenobite is following the Apostle Paul in his own choice between these two goods. This then is the charity to which the practice of the Synogium leads. Such charity has another name. It is imitation of the Lord Jesus.

[23:09]

an imitation which seeks identification with Him. So another way of saying this apostolic love is to imitate Jesus. Cassian doesn't say that one practices humility in imitation of Christ, but he's even stronger than that. He says one really goes into and participates, for instance, in the humility of Christ. Not just imitates Him, but here you get into that whole, the rich, deep meaning of imitatio. in the scriptural sense. It's not just patterning your life, but participating and sharing in the actual life of another. This imitation of Christ is the characteristic of the Cenobite. For instance, there's some text in Institutes Book 4, lest he fail through his pride of his to stoop to the humility of Christ. So the Cenobite stoops and participates in the humility of Christ, and pride is what's against that. Or again, he was aiming at gaining through the grace of obedience that humility of Christ which is the true nobility.

[24:19]

Again, and if the humility and poverty of Christ, of which you have now made profession in his sight, you've made profession of the very humility and poverty of Christ, are not preserved by you, even to the close of your life, as they were first secured. It's okay. And this imitation of Christ is inspired by love. And another text says that cenobitic life is really a conversion to Christ. So this form of life can be defined not only as perfection, but, and there's a classical term that comes up, as evangelical perfection. This term, evangelical perfection, is found in the definition of Cenobitism given by Abbot John in Conference 19. He says, Abbot John does, the aim indeed of the Cenobite is to mortify and crucify all his desires, and according to that solitary command of evangelical perfection, to take no thought of the moral.

[25:30]

So that's part of the evangelical perfection is you don't worry about tomorrow. You're completely detached from that. And again, the synodium is the field of evangelical work. Without a doubt, this is why Abbott P. Amen declares that this is the most ancient form of monastic life. He said, it was the earliest kinds of monks, which is the first not only in time, but also in grace. The Cenobites are not only the first in time, but even the first in grace. And he even goes so far as to call the Cenobites the best sort of monks. Now, this may be what Benedict is saying when he talks about the fortissimus genus, fortissimum genus, the most strong, the most numerous. It's hard to say how that's translated. the best kind of monks. Of course, that doesn't hinder the anchoritic life from also being very lofty and sublime, and even for the Cenobites they considered, in some ways, a more perfect way of life.

[26:31]

But it wasn't the perfection that they were seeking. And when Abbot Pieman describes the corrupt form of Cenobitic life, which is Cerebaitism, he again refers to evangelical perfection, because he says the Cerebaites want to imitate rather than truly to aim at evangelical perfection. They just want to put on a show. They don't really want to acquire evangelical perfection. Whereas Cenobites practice the evangelical life in all its authenticity, while the Cerebaites only pretend to practice it. And it is this aspect of an evangelical life which underlines the true accounts of the origin of Cenobitism in Alexandria and in Palestine. So the Cenobites wanted to continue an evangelical life. The first Christians at Alexandria, according to Cassian, had practiced the perfection of the primitive church, and their way of life has been handed down as the norm of the Cenobitic life. The same desire to lead the evangelical life appears in the second account of the myth about the origin at Jerusalem in Conference 18.

[27:41]

The early church was like a cenobium, and cenobitic life began to preserve the fervor of the Jerusalem church. Now, cenobitic life, then, has no other goal than to be in the world and in the church the witness to a total and perfect evangelical life. And the Cenobites in Cassiun were convinced that they had never been separated from this primitive ideal. So the Cenobitic text describes Cenobitic life. Cenobites live in the villages or in their environs in the suburbia, separated from the multitudes, but not separated from the world. The texts never use anachoresis, withdrawal, for cenobites. That's a term only used for anchorites. The term that's used for cenobites is rather renunciation. Now, I can argue, well, there's not much difference, but there's a nuance of difference there. And this life of renunciation

[28:45]

is inspired by the evangelical ideal. Cenobites try to imitate the Lord as perfectly as possible and aspire to attain the degree of charity of the Apostle Paul. Later, this ideal would be called the vita apostolica, the apostolic life. You see the point that he has made, that cenobitic life has for its goal the love of the Apostle Paul. Now I think the danger in this is that we think about apostolates. That's not what he's talking about. He's not saying that The Cenobitic life has an apostolate to the Church, but the love that the Apostle Paul showed to his brothers, that's the love that the Cenobites want to realize in community, and that's why it's called an apostolic life, a life of service. And this theme of service is strong in Cenobitic literature, in Pacomius, in Basil, and in the Rule of Benedict. It's very strong. Any questions about this, Ryan?

[29:47]

Well, there's one thing that I just recall from the sayings of the Father where a monk had come to the desert and he bragged that he had never been in a synovium and several of the abbots got together and they dragged him off and brought him to a synovium because You know, they spoke where you couldn't, you know, into the desert without having passed through the synobium. There was a text like that in the Lives of the Wild? I don't remember that, but that would be an interesting correction here to Leroy then, to show that it's possible that the desert mentality was that you had to be in the synobium first. The desert fathers. Yeah, well, I'll have to take a look and see if I can find that story sometimes. I remember that pretty clearly, because, you know, I brought the book to Father Dominic's class, and we were going over it. Well, if that's the case, then it may be that Leroy is trying to prove a point that isn't really universal, that some of the Yagrites did think that they had to be in Cenobians first.

[31:02]

But do you also find, if I'm not mistaken, in the lives of the fathers, stories where these men had no beginning in a Cenobian? There's many of them like that. So maybe it shows that there's an ambivalence in attitude, and John Gashin is just reflecting that in his own life, and it's not so clear exactly what it is. But I think from the work of Gashin, Yeah, from his works and from the reflection on the Cenobites themselves, I don't think they see it necessary to be in the Sunovian before you go to the anchoritic life, nor that the anchoritic life is the step which you ought to take after you have perfected yourself as a Cenobite. I really agree with Leroy there, that that's not their doctrine at all. Let's take a look at cenobitic asceticism. The invitation of Christ, which permits the monk and cenobite to attain the perfection of apostolic charity and the spirit of the gospel, presupposes a continual effort, what we call asceticism.

[32:15]

There is no monasticism without an asceticism. But cenobitic asceticism is quite different than the desert anchoritic asceticism. Cenobitic asceticism is concerned with control of one's thoughts, but not predominantly. But this seems to be the basic problem in anchoritic asceticism. Try to control your thoughts. and the purification of vices and the struggle in order to control your thoughts. The Cenobite seems to be less concerned with combat against vices than with acquiring virtues. And it is with exercises that virtues are developed. For instance, Abbot Panufio says in Institutes 4, And when he saw that for this reason he could not practice that humility which he longed for with all the order of his disposition, and had no opportunity of exercising the virtue of subjection which he desired, because he wants to practice humility and subjection or obedience.

[33:21]

And that's why he ran away from his monastery and went to Bethlehem. Now, what are these virtues that the Cenobite wants to practice? When we read John Gashin, we don't find a catalogue of virtues like we find a catalogue of vices. One of the things about John Gashin is rather negative in his approach, the things to avoid. Now, within that context, he speaks about the virtues, but I suppose one would hope that a treatise on spirituality would present rather the virtues to be practiced rather than just the vices to be avoided. Even though there's no classification possible, it's still certain that for the Cenobites, obedience has the first place. In the Institute's book four, we read, the virtue of obedience, which holds the first place among other good qualities, will not allow us altogether to pass over in silence the deeds of those who have excelled by it.

[34:23]

You will recall when we talked about Pacomius at the end of it, I mentioned to you there's a difference between anchoritic obedience and cenobitic obedience. And for the Cenobites, the obedience was the first of virtues and throughout all of their life they were to practice obedience. And after obedience we can distinguish other virtues which are especially important and which are emphasized by the example of Christ. But let's take a look first of all at obedience. Avid John seems to say that obedience is one of the points which distinguishes the spirituality of a Cenobite from the spirituality of the Anchorite. Obedience is one virtue that is properly and typically Cenobitic. And Avid John says in Conference 19, Finally, even if there is any diminution of my purity of heart while I am living in the synobium, notice he says that even though he might be in the synobium, it might mean that he won't have as much purity of heart as he would have in the anchoritic life, I shall be satisfied by keeping in exchange that one precept of the gospel, which certainly cannot be less esteemed than all those fruits of the desert.

[35:38]

So he's willing to forgo that goodness of purity of heart in order to get that one precept of the gospel which is greater than anything else he can acquire. I mean that I should take no thought for the moral, so one idea is to be completely detached and trusting in the Lord, and submitting myself completely to the abbot, seeing in some degree to emulate him of whom it is said he humbled himself and became obedient unto death. And so be able humbly to make use of his words, for I came not to do my own will, but the will of the Father which sent me." Notice what he's tied up together. Humility, obedience, and also no concern for the moral, which is really poverty. So he's tied all of these things up together, and this can be realized, he says, in the synovia, more perfectly. able to acquire the perfect purity of heart, as he would in the desert.

[36:41]

But in the Snobian, he can acquire humility, obedience, and poverty. By obedience, the Cenobite realizes an aspect of the imitation of Christ, which the Antichrist cannot realize. And this alone raises the Cenobitic life to the level of the Antichrist, just unable to being obedient. And Abbot Abraham says the same thing in Proverbs 24. Therefore, our Lord and Savior, to give us an example of giving up our own will, says, I came not to do my own will, but the will of Him that sent me. And again, not as I will, but as Thou wilt. And this good quality, those men in particular show, who live in the synodium and are governed by the rule of the elders, who do nothing of their own choice, But their will depends upon the will of the abbot. It's really the Cenobites who can realize this obedience of Christ. It is indeed the concept of obedience that highlights the Cenobitic text.

[37:49]

And a monk is to obey everyone, even the youngest. And in Institutes Book 2 we read, he must also be obedient to all. And, as he is only a beginner, and because of the novelty of the apprenticeship which he knows he is serving in Christ's service, he should not hesitate to submit himself even to his juniors." The whole concept of mutual obedience, which we find in the Rule of Benedict in chapter 71. Of course, in this text it's a question of a novice who is renouncing the world. But notice the idea of service to the brothers. Now, this idea of service to brothers is not as strong in Cassian as it is in Bacchomius and Basil, but it's very strong there and it's also very strong in the Rule of Benedict. But obedience is really service to one another. One must be especially obedient to one's elders. And this is found, for instance, in Conference 18, subject to the will of the elders, or in subjection to the rule of the elders.

[38:54]

And above all, one must be obedient to the superior. In Conference 24, we read, And this good quality, those men in particular show, who live in the Cenobian and are governed by the rule of the elders, who do nothing of their own choice, but their will depends upon the will of the abbot." Now, obedience implies mortification of one's own will. And we note that the Anchorites have very little question of mortifying one's own will. For instance, in Conference 1 to 17 and in the Institutes 5 to 12, the second and third and fourth volumes, this idea is hardly mentioned at all, whereas in volumes 1 and 5, it's very strong to modify one's own will, because this is essential to cenobitic life. The control of the will is the basis of all progress.

[39:56]

We read in the Institutes Book 4 that they may in due course be able to mount to the greatest height of perfection. That will be to teach him first to conquer his own wishes. They say that a monk, and especially younger ones, cannot bridle the desire of their concupiscence unless he has first learned by obedience to modify his virtues. And this modification of one's own will is a sign of profound humility. In Institute Book 4, which is the text which is sort of the source of the 12 degrees of humility, humility is attested by these signs. First of all, if a man has all his desires mortified, and by this then the Cenobite imitates Christ and imitates his passion. The second virtue that Bayrard points out for the Cenobites is poverty.

[41:04]

Now there's a spiritual poverty which accompanies obedience and the conquest of one's will. And that is that the monk does not possess even his own person. We see in the Institute's Book 4. They believe not only that they themselves are not their own, but also that everything that they possess is consecrated to the Lord. Remember that text in the Rule of Dominic. They don't even have their own bodies for their use. There's also a more concrete, cenobitic poverty, and that is that the monk is poor because he cannot dispose of his resources which he has given to God. So everything is given up, and so he has no control over material things. And he says, even in monasteries where discipline is rather lax, we see that this rule is still most strictly kept, so that no one ventures to say even a word that anything is his own. And it is a great offense if there are drops from the mouth of a monk such an expression as, my book, my tablets.

[42:10]

You know, even wax monasteries, they don't dare talk like that. Rather, monks prefer to consider themselves as boarders and servants of the monastery, rather than as proprietors of monastic goods. So they're just living there and they're really not in charge of the goods at all. Work as a consequence of this spirit of poverty, and moreover, the monastery itself should be poor. In Institutes Book 4 we read, Now be content with the poverty and difficult life of the monastery. So the monastery itself should be poor and rather a frugal life and even a difficult life. And again, and may not be ashamed to be on a level with the poor, that is, in the body of the brethren. The beautiful text, that in the body of the brethren you're on the same level as the poor. The poverty of the Cenobite permits him to realize an admonition of the Savior, that is, not to worry about tomorrow.

[43:16]

It says in Conference 18, for the Cenobites think nothing of the moral and offer to God the most acceptable fruits of their toil. Abbot John makes this aspect of monastic poverty one of the two ends of the Cenobitic life. In Conference 19, the aim and deed of the Cenobite is to mortify and crucify all his desires, and according to that salutary command of evangelical perfection, to take no thought of the moral. And this is Abbot Penufius' allocution, he talks a lot about this. You shouldn't worry anything about what's going to happen tomorrow. And he says the reason why is because you have been identified with Christ on the cross, crucified, and the man who is crucified doesn't worry about tomorrow, just not any concern about possessions or anything else. You have been crucified with Christ, therefore you should not be worried about tomorrow either. So the virtue of deprivation and perpetual poverty is a characteristic of the Cenobite, and only he can realize it.

[44:23]

In Calphurst 19, Abbot John says, and it is perfectly clear that this perfection cannot be attained by any except a Cenobite. Now, I find this an interesting notation in view of what we saw about Syria. Remember when the Syrian evolution took place that they were moving from the Aramidic life to the Cenobitic life, one of the resisting factors was that the Angorites said Cenobites can't keep the spirit of poverty because living together they have to collect things. So in Syria it would seem that the Angorites were saying Cenobites can't really be poor where we find here in Egypt just the opposite thing. It's really the Cenobites alone who can be poor. But why? Because it seems to me that they're defining poverty as no concern for the morrow. And the Cenobite doesn't have to worry about tomorrow like the anchorite does. He's got to be concerned about his provisions for the morrow.

[45:27]

By this virtue, the Cenobite imitates Christ, his need, and his nudity. The theme of nudity is strong in John Cashion. We have been stripped with Christ. We are nude with Christ. In Conference 18 we read, those who prefer the complete poverty of Christ to all manner of riches. And in Institute Book 4, stripped of his own clothes, he has been despoiled of all his old things, but also that he has laid aside all worldly pride and come down to the want and poverty of Christ. What a beautiful image, the nudity of Christ. Another virtue is humility. Now, there's a lot about humility in the writings of Cassian, both in the Cenobitic and in the Anchoritic traditions, but the perspective seems to be a little different. For the Anchorite, humility is the mother of all virtues. Well, it seems for the Cenobite, the first of virtues is obedience.

[46:32]

It says in Conference 15, the Anchoritic tradition, humility, therefore, is the mistress of all virtues. In the cenobitic writings, one finds a phrase that through humility, which is the mother of virtues and the surest foundation of the whole spiritual superstructure. So again, it seems that even in the cenobitic writing, they would look upon humility as also a mother of all virtues. But, according to Leroy, this is a statement of John Cashin, where he's introducing a reflection that is particularly anchoritic. For the Cenobite, humility already marks a certain accomplishment in ascetic effort, and it is acquired through obedience. So for the Cenobite, the obedience and humility are tied up very close together. In Institute Book 4 we read, he was aiming at gaining through the grace of obedience that humility of Christ which is true nobility.

[47:37]

So the Cenobite acquires humility through obedience. It is through obedience that Penelopius seeks to find humility." And Penelopius, again, in Institute Book 4. And he was so subordinate to him and cultivated the desired virtue of humility so obediently that he daily performed with the utmost diligence not only everything that had to do with the care and management of the garden, but also those duties which were looked upon by others as hard and degrading and disagreeable. but he wants to acquire humility through disobedience. The work of a Cenobite, which is heavy and humbling, is also considered a good means for acquiring humility. So your manual labor is a way of acquiring humility. We read in the Institute's Book Two, he is obliged to habituate himself to work and toil, that he may also forget the pride and luxury of his past life, and gain by grinding toil humility of heart.

[48:44]

Beautiful inflection on the meaning of work in monastic life, and how it is a way of acquiring virtue. And it's not something which is in opposition to virtue, but is in acquiring a virtue. And the greater number of the signs of humility in Book 4 of the Institutes are really characteristic of obedience. In that text in the Institute, Book 4, humility is attested by these signs. First of all, if a man has all his desires mortified. Secondly, if he conceals none of his actions or even his thoughts from his superior. Thirdly, if he puts no trust in his own opinion, but all in the judgment of his superior, and listens eagerly and willingly to his directions. Fourthly, if he maintains in everything obedience and gentleness and constant patience. Sixthly, if he does nothing and ventures on nothing to which he is not urged by the common rule or by the example of the elders.

[49:46]

These are all signs which are really obedience, but these are signs of humility. This is the reason why humility is often mentioned with obedience in the text and very frequently also with patience. And so we come to the virtue of patience, and one of the things I would like to do someday is go through John Cashin very closely and draw out his beautiful doctrine of patience, because as I was writing my thesis on silence I would It was sort of just bombarded with this theme of patience which runs throughout his teaching. I think it would be very worthwhile studying in depth, but Leroy has done some brief reflections on that. See, patience is in fact a very important cenobitic virtue. It is not that the anchorite doesn't have the opportunity to practice patience, but he doesn't have the same kind of opportunity that a cenobite does, who lives in community.

[50:53]

with all the occasions which this community life furnishes, such as work, prayer, the contacts and the pains of community life, all of these are continual exercise of patience. And it is very important, this patience is, for perseverance in the monastery. In Conference 18 we read, the Cenobites are by patience and the strictness whereby they continue devoutly in the order which they have once embraced, so as never to fulfill their own will, crucified daily to this world. and made living martyrs. Some beautiful themes tied up together. Patience, crucifixion, and martyrdom. It's all one thing, living in the monastery. And I think that it's this kind of theme that Benedict has in mind at the end of the prologue. By patient perseverance in the monastery, we participate in the passion of Christ. So by patience, the cenobitic life resembles martyrdom.

[51:57]

For it does not exclude the fact that in this life one will have to endure injuries and injustices. So, for instance, in Conference 18, there's an inward humbling of the soul, and this will only shine forth with clear evidences of patience when a man does not boast about sins, which nobody will believe, but when another instantly accuses him of them. thinks nothing of it, and when with gentle equanimity of spirit he puts up with wrongs offered to him." And also in Conference 18, for everybody knows that patience gets its name from the passions and endurance. And so it is clear that no one can be called patient but one who bears without annoyance all the indignities offered to him. You recall that degree of humility. I think it's the fourth degree of humility. But anyhow, about patient endurance, even of injustices, in obedience.

[52:59]

And in book four of the Institutes, if insults are offered to you or to anyone else, or wrongs done, be immovable, and as far as an answer in retaliation is concerned, be silent. A beautiful theme of patience. The best sign that one has acquired patience is not only that one takes no revenge, but that he forgets all injuries. Thus one understands why patience must be practiced right from the beginning. And so, when somebody comes to the monastery to enter, they leave him outside of the gate, so that he might learn patience. In Institutes Book 4, in this humility to and patience, with which you have persevered for ten days before the doors, and entreated with many tears to be admitted into the monastery, you should not only continue, but also increase and go forward. So the postulant has to practice patience because he's going to have to practice patience for the rest of his life in the monastery.

[54:03]

And patience is a sign of humility. The cenobitic life is a difficult life. And because of this, many weeks-old monks want to quit the cenobitic life and go to the anchoritic life. It's a constant temptation. In his clarification of vices, Taschen often relates this weak-heartedness, or pusillanity, with impatience. And Abbot Pieman speaks of the vocation of Paul and Anthony. He underlines that they had a true vocation. In Conference 18, Paul and Anthony, men who frequented the recesses of the desert, not as some from faintheartedness and the evil of impatience, but from a desire for loftier heights of perfection and divine contemplation, So he's saying that there are some people who go to the desert because they're fainthearted and because they're impatient and they can't put up with one another, other people.

[55:05]

So Anthony didn't go to the desert for that reason, but to seek a higher perfection. This allusion to some refers to a fourth sort of monks, that of the false fancorites. And John Cashion, he did four kind of monks, and the fourth kind is what he calls the false fancorites. And in Coffin's A.P. he says, They are not satisfied to bear the yoke of humility and patience any longer, and scorn to be in subjection to the rule of the elders, and look out for separate selves, and want to remain by themselves alone. that as they are provoked by nobody, they may be regarded by man as patient, gentle, and humble." He's really saying that one of the motivations to go to the desert is really because you are impatient and you can't put up with people. And he said, this is disastrous, that this is the reason a person goes to the desert, to escape from the patience that is necessary for mankind.

[56:07]

So, really, the cenotaphic life is a school of patience. I'd like to mention to you this beautiful thought that comes up in Abbot Benufi's Allocution to the Young Monk, and he says, in a monastery, in a cenobium, a monk must be deaf, dumb, and blind, otherwise you'll never have peace. And I think this ties in with this theme of patience. You've got to be deaf to people who are trying to destroy your own motivations and your own ideals and sort of the murmuring and insidious things that people say, you have to be deaf to that. You have to be deaf to the injuries that people will cast upon you, the unjust corrections are abusing you in any way, you have to be deaf to it. You also have to be dumb with regard to responding to anybody who treats you unkindly or unjustly. So you're dumb there. Patience.

[57:09]

But you also have to be blind. You have to keep your eyes closed to the faults and inconsistencies, the imperfections of others, and not judge them. Otherwise you'll never have patience in a monastery. And he says you will lose that which you have really come to gain. and the joy which you've experienced at first will be all destroyed, because you're getting all upset by what you see and what you hear, and what other people are doing. In some ways, that refers back, I think, to that beautiful story of the man who's chasing the hare, or the hound that's chasing the hare. Remember that story from the Lives of the Fathers? He says, what am I to do about the people who fall away from monastic life? And the old father says, it's like a hound chasing the hare. The hound sees the hare and chases after him, and is so intent upon him that he doesn't realize that the other dogs, who have just seen him running, are falling by the wayside because they haven't seen the hare.

[58:14]

But you're so intent on chasing the hare that you don't pay any attention to what other people are doing. And if they do something else, you don't care, because you've seen the hare, who is Christ crucified. And in some ways I think that this is the same theme that you find in the Institute's book four about don't pay any attention to what other people are doing or saying. Be convinced of your own motivation in monastic life and go on to be deaf, dumb and blind. Now, there's a danger in this thing too. We shouldn't be so unconcerned with our brothers that we just don't care or that we're just so apathetic, that it doesn't make any difference. I think there should be a real brotherly concern about other people. But the point is, don't let it so distress you that you don't find your own joy in following Christ. And I think that ties up with the theme of patience. And that beautiful passage in the rule of Daniel, chapter 72,

[59:17]

most patiently to endure or to understand or to tolerate the weaknesses of other brothers, whether of body or of character. Now that's the type of patience that we need in the monastery. I think we better quit there. We'll continue with this the next time. Does this help you see the beautiful theory of monastic life, though, in John's fashion? And much of it, I think, has been incorporated into the Rule of Benedict, a great deal of it. Now, whether it's definitely from Cassian or from the Rule of the Masters, you know, Cassian through the Rule is another question, but it's a constant theme that are running throughout monastic spirituality. Okay?

[60:06]

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