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# Nicene and Post-Nicene Fathers: Series II/Volume XI/John Cassian/The Twelve Books/Book XII/Chapter 6

Chapter VI.
That the sin of pride is last in the actual order of the combat, but first in time and origin.
And so it is most clearly established by instances and testimonies from Scripture that the mischief of pride, although it comes later in the order of the combat, is yet earlier in origin, and is the beginning of all sins and faults: nor is it (like the other vices) simply fatal to the virtue opposite to it (in this case, humility), but it is also at the same time destructive of all virtues: nor does it only tempt ordinary folk and small people, but chiefly those who already stand on the heights of valour. For thus the prophet speaks of this spirit, “His meat is choice.” And so the blessed David, although he guarded the recesses of his heart with the utmost care, so that he dared to say to Him from whom the secrets of his conscience were not hid, “Lord, my heart is not exalted, nor are my eyes lofty: neither have I walked in great matters, nor in wonderful things above me. If I was not humbly minded;” and again, “He that worketh pride shall not dwell in the midst of my house;” yet, as he knew how hard is that watchfulness even for those that are perfect, he did not so presume on his own efforts, but prayed to God and implored His help, that he might escape unwounded by the darts of this foe, saying, “Let not the foot of pride come to me,” for he feared and dreaded falling into that which is said of the proud, viz., “God resisteth the proud;” and again: “Every one that exalteth his heart is unclean before the Lord.”

## Footnotes

* ↑ Cf. Milton’s “last infirmity of noble minds.” (Lycidas.)
* ↑ Hab. i. 16 (LXX.).
* ↑ Ps. cxxx. (cxxxi.) 1, 2.
* ↑ Ps. c. (ci.) 1, 2.
* ↑ Ps. xxxv. (xxxvi.) 1, 2.
* ↑ S. James iv. 6.
* ↑ Prov. xvi. 5 (LXX.).
# Nicene and Post-Nicene Fathers: Series II/Volume XI/John Cassian/The Twelve Books/Book XII/Chapter 32

Chapter XXXII.
How pride which is so destructive of all virtues can itself be destroyed by true humility.
Wherefore the Christian athlete who strives lawfully in the spiritual combat and desires to be crowned by the Lord, should endeavour by every means to destroy this most fierce beast, which is destructive of all virtues, knowing that as long as this remains in his breast he not only will never be free from all kinds of evils, but even if he seems to have any good qualities, will lose them by its malign influence. For no structure (so to speak) of virtue can possibly be raised in our soul unless first the foundations of true humility are laid in our heart, which being securely laid may be able to bear the weight of perfection and love upon them in such a way that, as we have said, we may first show to our brethren true humility from the very bottom of our heart, in nothing acquiescing in making them sad or in injuring them: and this we cannot possibly manage unless true self-denial, which consists in stripping and depriving ourselves of all our possessions, is implanted in us by the love of Christ. Next the yoke of obedience and subjection must be taken up in simplicity of heart without any pretence, so that, except for the commands of the Abbot, no will of our own is alive in us. But this can only be ensured in the case of one who considers himself not only dead to this world, but also unwise and a fool; and performs without any discussion whatever is enjoined him by his seniors, believing it to be divine and enjoined from heaven.
# Nicene and Post-Nicene Fathers: Series II/Volume XI/John Cassian/The Twelve Books/Book XII/Chapter 4

Chapter IV.
How by reason of pride Lucifer was turned from an archangel into a devil.
And that we may understand the power of its awful tyranny we see that that angel who, for the greatness of his splendour and beauty was termed Lucifer, was cast out of heaven for no other sin but this, and, pierced with the dart of pride, was hurled down from his grand and exalted position as an angel into hell. If then pride of heart alone was enough to cast down from heaven to earth a power that was so great and adorned with the attributes of such might, the very greatness of his fall shows us with what care we who are surrounded by the weakness of the flesh ought to be on our guard. But we can learn how to avoid the most deadly poison of this evil if we trace out the origin and causes of his fall. For weakness can never be cured, nor the remedies for bad states of health be disclosed
unless first their origin and causes are investigated by a wise scrutiny. For as he (viz., Lucifer) was endowed with divine splendour, and shone forth among the other higher powers by the bounty of his Maker, he believed that he had acquired the splendour of that wisdom and the beauty of those powers, with which he was graced by the gift of the Creator, by the might of his own nature, and not by the beneficence of His generosity. And on this account he was puffed up as if he stood in no need of divine assistance in order to continue in this state of purity, and esteemed himself to be like God, as if, like God, he had no need of any one, and trusting in the power of his own will, fancied that through it he could richly supply himself with everything which was necessary for the consummation of virtue or for the perpetuation of perfect bliss. This thought alone was the cause of his first fall. On account of which being forsaken by God, whom he fancied he no longer needed, he suddenly became unstable and tottering, and discovered the weakness of his own nature, and lost the blessedness which he had enjoyed by God’s gift. And because he “loved the words of ruin,” with which he had said, “I will ascend into heaven,” and the “deceitful tongue,” with which he had said of himself, “I will be like the Most High,” and of Adam and Eve, “Ye shall be as gods,” therefore “shall God destroy him forever and pluck him out and remove him from his dwelling place and his root out of the land of the living.” Then “the just,” when they see his ruin, “shall fear, and shall laugh at him and say” (what may also be most justly aimed at those who trust that they can obtain the highest good without the protection and assistance of God): “Behold the man that made not God his helper, but trusted in the abundance of his riches, and prevailed in his vanity.”

## Footnotes

* ↑ Is. xiv. 13, 14.
* ↑ Ps. li. (lii.) 6–9.
# Nicene and Post-Nicene Fathers: Series II/Volume XI/John Cassian/The Twelve Books/Book XII/Chapter 8

Chapter VIII.
How God has destroyed the pride of the devil by the virtue of humility, and various passages in proof of this.
And so God, the Creator and Healer of all, knowing that pride is the cause and fountain head of evils, has been careful to heal opposites with opposites, that those things which were ruined by pride might be restored by humility. For the one says, “I will ascend into heaven;” the other, “My soul was brought low even to the ground.” The one says, “And I will be like the most High;” the other, “Though He was in the form of God, yet He emptied Himself and took the form of a servant, and humbled Himself and became obedient unto death.” The one says, “I will exalt my throne above the stars of God;” the other, “Learn of me, for I am meek and lowly of heart.” The one says, “I know not the Lord and will not let Israel go;” the other, “If I say that I know Him not, I shall be a liar like unto you: but I know Him, and keep His commandments.” The one says, “My rivers are mine and I made them:” the other: “I can do nothing of myself, but my Father who abideth in me, He doeth the works.” The one says, “All the kingdoms of the world and the glory of them are mine, and to whomsoever I will, I give them;” the other, “Though He were rich yet He became poor, that we through His poverty might be made rich.” The one says, “As eggs are gathered together which are left, so have I gathered all the earth: and there was none that moved the wing or opened the mouth, or made the least noise;” the other, “I am become like a solitary pelican; I watched and became as a sparrow alone upon the roof.” The one says, “I have dried up with the sole of my foot all the rivers shut up in banks;” the other, “Cannot I ask my Father, and He shall presently give me more than twelve legions of angels?” If we look at the reason of our original fall, and the foundations of our salvation, and consider by whom and in what way the latter were laid and the former originated, we may learn, either through the fall of the devil, or through the example of Christ, how to avoid so terrible a death from pride.

## Footnotes

* ↑ Is. xiv. 13.
* ↑ Ps. xliii. (xliv.) 25.
* ↑ Phil. ii. 6–8.
* ↑ S. Matt. xi. 29.
* ↑ Exod. v. 2.
* ↑ S. John viii. 55.
* ↑ Ezek. xxix. 3. (LXX.)
* ↑ S. John v. 30; xiv. 10.
* ↑ S. Luke iv. 6.
* ↑ 2 Cor. viii. 9.
* ↑ Is. x. 14.
* ↑ Ps. ci. (cii.) 7, 8.
* ↑ Is. xxxvii. 25.
* ↑ S. Matt. xxvi. 53.
# Nicene and Post-Nicene Fathers: Series II/Volume XI/John Cassian/The Twelve Books/Book XII/Chapter 5

Chapter V.
That incentives to all sins spring from pride.
This is the reason of the first fall, and the starting point of the original malady, which again insinuating itself into the first man, through him who had already been destroyed by it, produced the weaknesses and materials of all faults. For while he believed that by the freedom of his will and by his own efforts he could obtain the glory of Deity, he actually lost that glory which he already possessed through the free gift of the Creator.

## Footnotes

* ↑ Protoplastum cf. Wisdom vii. 1; x. 1 where Adam is called πρωτοπλαστος. From these passages the term came to be commonly used as the designation of our first parents. So Clem. Alex. Strom. iii. 17: and in its Latin form it is found in the early translation of Irenæus. Hær. III. xxi. 20.
# Nicene and Post-Nicene Fathers: Series II/Volume XI/John Cassian/The Twelve Books/Book XII/Chapter 9

Chapter IX.
How we too may overcome pride.
And so we can escape the snare of this most evil spirit, if in the case of every virtue in which we feel that we make progress, we say these words of the Apostle: “Not I, but the grace of God with me,” and “by the grace of God I am what I am;” and “it is God that worketh in us both to will and to do of His good pleasure.” As the author of our salvation Himself also says: “If a man abide in me and I in him, the same beareth much fruit; for without me ye can do nothing.” And “Except the Lord build the house, they labour in vain that build it. Except the Lord keep the city, the watchman waketh but in vain.” And “Vain is it for you to rise up before light.” For “it is not of him that willeth, nor of him that runneth, but of God that hath mercy.”

## Footnotes

* ↑ 1 Cor. xv. 10.
* ↑ Phil. ii. 13.
* ↑ S. John xv. 5.
* ↑ Ps. cxxvi. (cxxvii.) 1, 2.
* ↑ Rom. ix. 16.
# Nicene and Post-Nicene Fathers: Series II/Volume XI/Sulpitius Severus

The Works of Sulpitius Severus.
Translated,
with preface, and notes,
by
Rev. Alexander Roberts, D.D.,
Professor of Humanity, University of St. Andrews, Scotland.

## Contents

* Life and Writings of Sulpitius Severus
* On the Life of St. Martin
* Letters
* Dialogues
* Doubtful Letters
* Sacred History
# Nicene and Post-Nicene Fathers: Series II/Volume XI/Sulpitius Severus/Dialogues

Dialogues of Sulpitius Severus.

## Contents

* Dialogue I
* Dialogue II
* Dialogue III
# Nicene and Post-Nicene Fathers: Series II/Volume XI/John Cassian/Against Nestorius/Book IV/Chapter 8

Chapter VIII.
How this interchange of titles does not interfere with His Divine power.
For certainly when the evangelist says that He came into the world by whom the world itself was made, and that He was made the Son of man, who is as God the creator of the world, it makes no difference what particular title is used, as God in all cases is meant. For His condescension and will do not interfere with His Divinity, since they the rather prove His Divinity, because whatever He willed came to pass. Therefore also because He willed it, He came into the world; and because He willed it, He was born a man; and because He willed it, He was termed the Son of man. For just as there are so many words, so are they powers belonging to God. The variety of names in Him does not take anything away from the efficacy of His power. Whatever may be the names given Him, in all cases it is one and the same Person. Though there may be some variety in the appearance of His titles, yet there is but a single Divine Person (Majestas) meant by all the names.
# Nicene and Post-Nicene Fathers: Series II/Volume XI/John Cassian/Against Nestorius/Book V

Book V.

## Contents

* Chapter 1
* Chapter 2
* Chapter 3
* Chapter 4
* Chapter 5
* Chapter 6
* Chapter 7
* Chapter 8
* Chapter 9
* Chapter 10
* Chapter 11
* Chapter 12
* Chapter 13
* Chapter 14
* Chapter 15
# Nicene and Post-Nicene Fathers: Series II/Volume XI/John Cassian/Against Nestorius/Book IV/Chapter 4

Chapter IV.
He brings forward other testimonies to the same view.
If you would know how admirably the Apostle preached this, hear how this utterance was put into his mouth; as if from the mouth of God Himself, as the Lord says: “For God sent not His Son into the world to judge the world, but that the world might be saved through Him.” For lo, as you see, the Lord Himself affirms that He was sent by God the Father to save mankind. But if you think that it ought to be shown still more clearly, what Son God sent to save men,—though God’s own and only begotten can only be one, and when God is said to have sent His Son, He is certainly shown to have sent His only begotten Son,—yet hear the prophet David pointing out with the utmost clearness Him who was sent for the salvation of Men. “He sent,” said he, “His Word and healed them.” Can you twist this so as to refer it to the flesh as if you could say that a mere man was sent by God to heal mankind? You certainly cannot, for the prophet David and all the holy Scriptures would cry out against you, saying, “He sent His Word and healed them.” You see then, that the Word was sent to heal men, for though healing was given through Christ, yet the Word of God was in Christ, and healed all things through Christ: and so since Christ and the Word were united in the mystery of the Incarnation, Christ and the Word of God became one Son of God in either substance. And when the Apostle John was anxious to state this clearly, he said “God sent His Son to be the Saviour of the world.” Do you see how he joined together God and man in an union that cannot be severed? For Christ who was born of Mary is without the slightest doubt called Saviour, as it is said, “For to you is born this day a Saviour, which is Christ the Lord.” But here he calls the very Word of God, which was sent, a Saviour, saying: “God sent his Son to be the Saviour of the world.”

## Footnotes

* ↑ S. John iii. 17.
* ↑ Ps. cvi. (cvii.) 20.
* ↑ 1 John iv. 14.
* ↑ S. Luke ii. 11.
# Nicene and Post-Nicene Fathers: Series II/Volume XI/John Cassian/Against Nestorius/Book IV/Chapter 5

Chapter V.
How in virtue of the hypostatic union of the two natures in Christ the Word is rightly termed the Saviour, or incarnate man, and the Son of God.
And so it is clear that through the mystery of the Word of God joined to man, the Word, which was sent to save men, can be termed Saviour, and the Saviour, who was born in the flesh, can through union with the Word be called the Son of God; and so through the indifferent use of either title, since God is joined to man, whatever is God and man, can be termed altogether God. And so the same Apostle well adds the words: “Whoever believeth that Jesus is the Son of God, God abideth in him, and the love of God is perfected in him.” He tells us that he believes, and declares that he is filled with divine love, who believes that Jesus is the Son of God. But he testifies that the Word of God is the Son of God, and thus means us fully to understand that the only begotten Word of God, and Jesus Christ the Son of God are one and the same Person. But do you want to be told more fully that,—though Christ according to the flesh was truly born as man of man,—yet in virtue of the ineffable unity of the mystery, by which man was joined to God, there is no separation between Christ and the Word? Hear the gospel of the Lord, or rather hear the Lord
Himself saying of Himself: “This,” says He, “is life eternal, that they may know Thee, the only true God, and Jesus Christ whom Thou hast sent.” You heard above that the Word of God was sent to heal mankind: here you are told that He who was sent is Jesus Christ. Separate this, if you can,—though you see that so great is the unity of Christ and the Word, that it was not merely that Christ was united with the Word, but that in virtue of the actual unity [of Person] Christ may even be said to be the Word.

## Footnotes

* ↑ Cf. Hooker Eccl: Polity., Book V. c. liii. § 4. “A kind of mutual commutation there is whereby those concrete names, God and man, when we speak of Christ, do take interchangeably one another’s room, so that for truth of speech it skilleth not whether we say that the Son of God hath created the world, and the Son of man by His death hath saved it, or else that the Son of man did create, and the Son of God die to save the world. Howbeit as oft as we attribute to God what the manhood of Christ claimeth, or to man what His Deity hath right unto, we understand by the name of God and the name of man neither the one nor the other nature, but the whole person of Christ, in whom both natures are.” The technical phrase by which this interchange of names is described is the Communicatio idiomatum, and in Greek ἀντίδοσις. Cf. Pearson on the Creed, Art. IV. c. i.
* ↑ 1 John iv. 12.
* ↑ De se dicentem (Petschenig): Gazæus reads descendentem.
* ↑ S. John xvii. 3.
# Nicene and Post-Nicene Fathers: Series I/Volume V/On the Proceedings of Pelagius/Chapter 56

Chapter 56 [XXXI.]—Is Pelagius Sincere?
How, then, can it be believed that Pelagius (if indeed this epistle is his) could have been sincere, when he acknowledged the grace of God, which is not nature with its free will, nor the knowledge of the law, nor simply the forgiveness of sins, but a something which is necessary to each of our actions; or could have sincerely anathematized everybody who entertained the contrary opinion:—seeing that in his epistle he set forth even the ease wherewith a man can avoid sinning (concerning which no question had arisen at this trial) just as if the judges had come to an agreement to receive even this word, and said nothing about the grace of God, by the confession and subsequent addition of which he escaped the penalty of condemnation by the Church?
# Nicene and Post-Nicene Fathers: Series I/Volume V/On the Proceedings of Pelagius/Chapter 6

Chapter 6.—Pelagius’ Answer Examined.
Indeed, in this very book which contains these statements, after laying down the position, “All men are governed by their own will, and every one is submitted to his own desire,” Pelagius goes on to adduce the testimony of Scripture, from which it is evident enough that no man ought to trust to himself for direction. For on this very subject the Wisdom of Solomon declares: “I myself also am a mortal man like unto all; and the offspring of him that was first made of the earth,”—with other similar words to the conclusion of the paragraph, where we read: “For all men have one entrance into life, and the like going out therefrom: wherefore I prayed and understanding was given to me; I called, and the Spirit of Wisdom came into me.” Now is it not clearer than light itself, how that this man, on duly considering the wretchedness of human frailty, did not dare to commit himself to his own direction, but prayed, and understanding was given to him, concerning which the apostle says: “But we have the understanding of the Lord;” and called, and the Spirit of Wisdom entered into him? Now it is by this Spirit, and not by the strength of their own will, that they who are God’s children are governed and led.

## Footnotes

* ↑ Wisd. vii. 1.
* ↑ Wisd. vii. 6, 7.
* ↑ 1 Cor. ii. 16.
# Nicene and Post-Nicene Fathers: Series I/Volume V/On the Proceedings of Pelagius/Chapter 53

Chapter 53 [XXIX.]—Pelagius’ Use of Recommendations.
As to that which I placed in the postscript,—that he might “find favour with the Lord,”—I intimated that this lay rather in His grace than in man’s sole will; for I did not make it the subject either of exhortation, or of precept, or of instruction, but simply of my wish. But just in the same way as I should, if I had exhorted or enjoined, or even instructed him, simply have shown that all this appertained to free will, without, however, derogating from the grace of God; so in like manner, when I expressed the matter in the way of a wish, I asserted no doubt the grace of God, but at the same time I did not quench the liberty of the will. Wherefore, then, did he produce this letter at the trial? If he had only from the beginning entertained views in accordance with it, very likely he would not have been at all summoned before the bishops by the brethren, who, with all their kindness of disposition, could yet not help being offended with his perverse contentiousness. Now, however, as I have given on my part an account of this letter of mine, so would they, whose epistles he quoted, explain theirs also, if it were necessary;—they would tell us either what they thought, or what they were ignorant of, or with what purpose they wrote to him. Pelagius, therefore, may boast to his heart’s content of the friendship of holy men, he may read their letters recounting his praises, he may produce whatever synodal acts he pleases to attest his own acquittal,—there still stands against him the fact, proved by the testimony of competent witnesses, that he has inserted in his books statements which are opposed to that grace of God whereby we are called and justified; and unless he shall, after true confession, anathematize these statements, and then go on to contradict them both in his writings and discussions, he will certainly seem to all those who have a fuller knowledge of him to have laboured in vain in his attempt to set himself right.
# Nicene and Post-Nicene Fathers: Series I/Volume V/On the Proceedings of Pelagius/Chapter 59

Chapter 59 [XXXIV.]—Although Pelagius Was Acquitted, His Heresy Was Condemned.
Now, with respect to this treatise of mine, which perhaps is not unreasonably lengthy, considering the importance and extent of its subject, I have wished to inscribe it to your Reverence, in order that, if it be not displeasing to your mind, it may become known to such persons as I have thought may stand in need of it under the recommendation of your authority, which carries so much more weight than our own poor industry. Thus it may avail to crush the vain and contentious thoughts of those persons who suppose that, because Pelagius was acquited, those Eastern bishops who pronounced the judgment approved of those dogmas which are beginning to shed very pernicious influences against the Christian faith, and that grace of God whereby we are called and justified. These the Christian verity never ceases to condemn, as indeed it condemned them even by the authoritative sentence of the fourteen bishops; nor would it, on the occasion in question, have hesitated to condemn Pelagius too, unless he had anathematized the heretical opinions with which he was charged. But now, while we render to this man the respect of brotherly affection (and we have all along expressed with all sincerity our anxiety for him and interest in him), let us observe, with as much brevity as is consistent with accuracy of observation, that, notwithstanding the undoubted fact of his having been acquitted by a human verdict, the heresy itself has ever been held worthy of condemnation by divine judgment, and has actually been condemned by the sentence of these fourteen bishops of the Eastern Church.