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 synopticism, and then book two, three, and four have to do with the anchoritic life. that Book 1 is the Institutes, Book 1 to 4, and Volume 5 is the Conferences, 18 to 23. So, Cashion is a witness to two different monastic traditions, but it gets more complicated than that, because John Cashion has his own personal opinions, and he sort of intersperses that within his account of the centipedic and anchoritic 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 the 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 Anchoritism and Cenobitism, and then John Caching'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 Caching. 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 Kashin 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.

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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 the 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 phenomenon. Whereas you see the anchoritic life would be in the desert. For instance, the Cenobium that John Cashin 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 safe to be born of a virgin. It was in Bethlehem, so it's an urban or suburban community. And the monasteries in Egypt that Cashin 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 Cenobium, 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,

[05:30]

which he saw in the village of Dioclus. And that's in the Institute's Book 5. He 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 Cenobium. So again, it's in the city. And this monastery of Dioclus was not far from... was not the only monastery there because he says in Conference 18, we came to a village named Deocas 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 Deocas there seems to be a cluster of Cenobians. And then the third monastery he mentions is the monastery, a large monastery near... Thumis, and that's in conference 14.

[06:31]

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. Now, Dasha's statements about Pocomian 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 Pocomian monasteries were sort of established in villages or near to them. So it's the same phenomena there. Pocomian Cenobitism is also urban or suburban. Thus the Cenobitic life which Cashin 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 Cashin explains the origin of Cenobitism, he places it in an urban milieu.

[07:32]

You recall the two myths of John Cashin. 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. 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. For 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 marvel. 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 sonobitism. And then the second account, which is given by Abbot P. Amen, puts the origin of Cenobitism at the time of the preaching of the apostles in the church at Jerusalem.

[08:32]

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. 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 Piemann, who gives this talk about the origin at Jerusalem, says that this monastic life is not consistent of 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 Sonobotism 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.

[09:42]

Remember that from the life of Anthony. And that ties in with this thing. See, Cenobitic life is not desert-oriented. 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 the Cenobium. Then he spent 20 years as an anchorite, and then he returned to the Cenobium. And we read about him in Conference 19. He wanted to end his days in the Silobium 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. One of the things that comes through is he shouldn't slip back and forth between the two because he just confuses the issue. John explains the motives which led him to leave the desert and to return to Cenobitic 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.

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So in that conference he discusses what's the goal of both ways of life. Now for the Cenobites, whom Abid John 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? It's not... monasticism isn't just one unified concept, but there's two different ideals in monasticism. And so both of these, synobitism and anchoritism, have their own style of light and their own finality. For instance, in Conference 18, synobitism is defined by subjection to a rule in a congregation, while anchoritism is characterized

[13:03]

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 Ancretism? Very often, Cenobitism is looked at as sort of a preparation for the Anchoritic life, as if the monastery with Cenobitism was a prep school, that eventually, as it grew more perfect, you could go into the desert and live the Anchoritic life. Now, in such a condition, Cenobitism 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 Cenobites in Kashin think? In these Cenobites and John Cashin, 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, then 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 Archsebius, But these seem to be exceptional cases if one considers the 30 Anchorites mentioned in Cashin'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 Cenobian to answer the call of the Anchoritic life.

[15:17]

But the normal passage would not be from Cenobian to Anchoritic life. 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 Conference 4, 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.

[16:22]

because most of these anchorites hadn't begun as cenobites, and the cenobites didn't all go to the anchorage. Let's look then at the goal or the end of the cenobitic life. What is the end of cenobitic life? I think here, or Leroy says, we have to let the cenobites speak for themselves, and especially the greatest among them that Cashin knows, the avid 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 4, 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, Penufius summarizes his teachings as follows. The beginning of our salvation and of wisdom is, according to the scripture, fear of the Lord.

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From the fear of the Lord arises salutary compunction. 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, the same doctrine. For instance, in Conference 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 and...

[18:41]

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. Avoth 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, Theonis 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.

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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 that 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.

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The perfection of contemplation, of unity with Christ, against laboring for Christ with one's brothers. 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 that 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, Abba Thaonis, 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.

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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. So 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 centipite, whereas the point is being made is that contemplation is the goal of the anchorite. And so the centipite is following the apostle Paul in his own choice between these two goods.

[22:57]

This then is the charity So another way of saying this apostolic love is to imitate Jesus. Cashin 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 texts in Institute's book four, lest he fail through his pride of his, to stoop to the humility of Christ.

[24:02]

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. Or 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. And this imitation of Christ is inspired by love. And another text says that centipidic 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.

[25:05]

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. So that's part of the evangelical perfection is you don't worry about tomorrow. You're completely detached from that. And again, the synobium is the field of evangelical work. Without a doubt, this is why Abbot 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. These are the Cenobites, not only the first in time, but even the first in grace. And he even goes to par to call the Cenobites the best sort of monks.

[26:08]

Now, this may be what Benedict is saying when he talks about the Fortissimus Janus, 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. But it wasn't the perfection that they were seeking. And when Abbot Piemann 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 Cerbeites only pretend to practice it. And it is this aspect of an evangelical life which underlines the two accounts of the origin of Cenobitism in Alexandria and in Palestine.

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So they were The Cenobites wanted to continue the evangelical life. The first Christians at Alexandria, according to Cashin, 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 count of the myth about the origin at Jerusalem in Conference 18. 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 Cashion 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.

[28:22]

See, because the text never used 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 there's not much difference, but there's a nuance of difference there. And this life of renunciation 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.

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But the love that the Apostle Paul showed to his brothers is 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 Pequomius, in Basil, and in the rule of Benedict. It's very strong. Any questions about this, Mike? 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 Cenobium. And several of the abbots got together, and they dragged him off. and brought you to a synovium because, you know, they spoke where you couldn't, you know, into the desert without having passed through the synovium. There was a text like that in Elijah the Father. 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 synovium first.

[30:33]

Yeah, now that, I'll have to take a look and see if I can find that story sometime. I remember that pretty clearly because we, you know, I brought the book to Paul Domini'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 it isn't really universal. that some of the Anchorites did think that they had to be in Cenobians first. But 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 is an ambivalence in attitude, and John Cashin 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 Cashin, and yeah, from his works, and from the reflection on the Cenobites themselves, I don't think they see it necessary to be in the Sonobian before you go to the Anchoritic light, nor that the Anchoritic light is the step which you ought to take after you have perfected yourself as a Cenobite.

[31:49]

I really agree with Leroy there that that's not their doctrine at all. Let's take a look at Cenobitic asceticism. The imitation of Christ, which permits the monk, the Cenobite, to attain the perfection of apostolic charity and the spirit of the gospel presupposes a continual effort, what we call asceticism. 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.

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And it is with exercises that virtues are developed. For instance, Abbot Penufius 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. And that's why he ran away from his monastery and went to Bethlehem. Now, what are these virtues that the synagogue wants to practice? When we read John Cashin, we don't find a catalog of virtues like we find a catalog of vices. It's one of the things about John Cashin, he's 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.

[34:08]

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. You will recall when we talked about Pocomius, at the end of it, I mentioned to you that there's a difference between anchoritic obedience and synopedic obedience. And for the synopedic, 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. Abbot John seems to say that obedience is one of the points which distinguishes the spirituality of the Cenobite from the spirituality of the Anchorite. Obedience is one virtue that is properly and typically Cenobitic.

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And Abbot John says in Conference 19, Finally, even if there is any diminution of my purity of heart while I am living in the Cenobium, Notice he says that even though he might be in the snow, 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. So he's willing to forego 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 submitted 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.

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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 law, 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. You may not be able to acquire the perfect purity of heart as you would in the desert. But in the Cenobian, he can acquire humility, obedience, and poverty. By obedience, the Cenobite realizes an aspect of the imitation of Christ which the Anchorite cannot realize. And this alone raises the Cenobitic light to the level of the Anchoritic, just enabled to being obedient. And Abbot Abraham says the same thing in Conference 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.

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And again, not as I will, but as thou wilt. And this good quality, those men in particular show who live in the Cenobium 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. And the monk is to obey everyone, even the youngest. And in Institute's book two, 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.

[38:18]

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 Deconius 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. This is found, for instance, in Conference 18, subject to the will of the elders or in subjection to the rule of the elders. 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 Cenobium and are governed by the rule of the elders, who do nothing of their own choice but that will depends upon the will of the abbot.

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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 centipidic life. The control of the will is the basis of all progress. 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 learnt by obedience to mortify his virtues.

[40:24]

And this mortification of one's own will is a sign of profound humility. In Institute's 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 centipede imitates Christ and imitates his passion. The second virtue that Bayward points out for Lucinobites is poverty. 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 read in the Institute's book four. They believe not only that they themselves are not their own, but also that everything that they possess is consecrated to the Lord.

[41:27]

Remember that text in the Lula Benedict 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 drops from the mouth of a monk such an expression as, my book, my tablets. You know, even max 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. They're just living there and they're really not in charge of the goods at all.

[42:29]

Work is a consequence of the spirit of poverty and, moreover, the monastery itself should be poor. In Institute's Book 4 we read, 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. There's a 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. It says in Conference 18, For the Cenobites think nothing of the morrow, 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.

[43:34]

In Conference 19, the aim indeed 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 in Abbot Canufius' 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. He's just not concerned 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. In conference 19, Abidjan says, and it is perfectly clear that this perfection cannot be attained by any except a Cenobite.

[44:35]

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 light to the Cenobitic light. One of the resisting factors was that they... The anchorite 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 anchorites 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 tomorrow. By this virtue, the Cenobite imitates Christ, his needs, and his nudity. The theme of nudity is strong in John Cashel, but we have been stripped with Christ.

[45:41]

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. Really a beautiful image, the nudity of Christ. Another virtue is humility. Now, there's a lot about humility in the writings of Kashin, both in the Cenobitic and in the Anchoritic tradition. But the perspective seems to be a little different. For the Anchorite, humility is the mother of all virtues, where it seems for the Cenobite, the first of virtues is obedience. It says in Conference 15, Anchoritic tradition, humility, therefore, is the mistress of all virtues.

[46:41]

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's 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. So the Cenobite acquires humility through obedience. It is through obedience that Penufius seeks to find humility.

[47:46]

Penufius, again, in Institutes, book four. 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. He wants to acquire humility through his obedience. 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 gained by grinding toil humility of heart. The beautiful reflection on the meaning of work in monastic life and how it is a way of acquiring virtue.

[48:52]

And it's not something which is in opposition to virtue, but is in acquiring the virtue. And the greater number of the signs of humility in Book 4 of the Institutes are really characteristic of obedience. that text in the Institute's book four. 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. 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.

[50:02]

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, it was sort of just bombarded with this theme of patience which runs throughout his teaching. And I think it would be very worthwhile studying in depth. But Leroy has done some brief reflections on that. 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, 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 a continual exercise of patience. And it is very important, this patience is, but perseverance in the monastery.

[51:12]

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 of 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 synopedic life resembles martyrdom. 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.

[52:28]

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. 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. 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 lead him outside at the gate so that he might learn patience.

[53:38]

In Institute's Book 4, In this humility too 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... The postulant has to practice patience because he's going to have to practice patience for the rest of his life in the monastery. 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, Cashin often relates this weak-heartedness, or pusillanity, with impatience. And Abbot Piamin 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 faint-heartedness,

[54:50]

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 go to the desert because they're faint-hearted and because they're impatient and they can't put up with one another, other people. He says 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 anchorites. In John Cashin you get four kind of monks And Hortkind is what he calls the false anchorites. And Conferencing 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 men as patient, gentle, and humble. But 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.

[55:58]

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. So, really, the centipede quite is a school of patience. I'd like to mention to you this beautiful thought that comes up in... Abbot Benufi says, I would teach you a young monk. And he says, in a monastery, in a synovium, 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.

[56:58]

You also have to be dumb with regard to responding to anybody who treats you unkindly or unjustly. So you're dumb there, patient. But you also have to be blind. You have to keep your eyes closed to the faults and inconsistency, 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, my chap 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? And 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.

[58:02]

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 fallen by the wayside because they haven't seen the hare. 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 distressed you that you don't find your own joy in following Christ.

[59:09]

And I think that ties up with the theme of patience. And that... that beautiful passage in the rule of Benedict, chapter 72. Most patiently to endure or to understand or to tolerate the weaknesses of other brothers, whether of body or of character. That's the type of patience that we need in the monastery. I think we'd better quit there. We'll continue with this the next time. Does this help you see the beautiful theory of monastic life, though, then... than John Cashin. 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 Cashin or from the rule of the master, Cashin through the rule is another question. But it's a constant theme that are running throughout monastic spirituality. Okay? Okay.

[60:07]

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