# Nicene and Post-Nicene Fathers: Series II/Volume XI/John Cassian/Conferences of John Cassian, Part I/Conference VI/Chapter 10

Chapter X.
Of the excellence of the perfect man who is figuratively spoken of as ambidextrous.
Those are they then who are figuratively spoken of in holy Scripture as ἀμφοτεροδέξιον , i.e., ambidextrous, as Ehud is described in the book of Judges “who used either hand as the right hand.” And this power we also can spiritually acquire, if by making a right and proper use of those things which are fortunate, and which seem to be “on the right hand,” as well as of those which are unfortunate and as we call it “on the left hand,” we make them both belong to the right side, so that whatever turns up proves in our case, to use the words of the Apostle, “the armour of righteousness.” For we see that the inner man consists of two parts, and if I may be allowed the expression, two hands, nor can any of the saints do without that which we call the left hand: but by means of it the perfection of virtue is shown, where a man by skilful use can turn both hands into right hands. And in order to make our meaning clearer, the saint has for his right hand his spiritual achievements, in which he is found when with fervent spirit he gets the better of his desires and passions, when he is free from all attacks of the devil, and without any effort or difficulty rejects and cuts off all carnal sins, when he is exalted above the earth and regards all things present and earthly as light smoke or vain shadows, and scorns them as what is about to vanish away, when with an overflowing heart he not only longs most intensely for the future but actually sees it the more clearly, when he is more effectually fed on spiritual contemplations, when he sees heavenly mysteries more brightly laid open to him, when he pours forth his prayers to God with greater purity and readiness, when he is so inflamed with fervent of spirit as to pass with the utmost readiness of soul to things invisible and eternal, so as scarcely to believe that he any longer remains in the flesh. He has also a left hand, when he is entangled in the toils of temptation, when he is inflamed with the heat of desire for carnal lusts, when he is set on fire by emotion towards rage and anger, when he is overcome by being puffed up with pride or vainglory, when he is oppressed by a sorrow that worketh death, when he is shaken to pieces by the contrivances and attacks of accidie, and when he has lost all spiritual warmth, and grows indifferent with a sort of lukewarmness and unreasonable grief so that not only is he forsaken by good and kindling thoughts, but actually Psalms, prayer, reading, and retirement in his cell all pall upon him, and all virtuous exercises seem by an intolerable and horrible loathing to have lost their savour. And when a monk is troubled in this way, then he knows that he is attacked “on the left hand.” Anyone therefore who is not at all puffed up through the aid of vainglory by any of those things on the right hand which we have mentioned, and who struggles manfully against those on the left hand, and does not yield to despair and give in, but rather on the other hand seizes the armour of patience to practise himself in virtue—this man can use both hands as right hands, and in each action he proves triumphant and carries off the prize of victory from that condition on the left hand as well as that on the right. Such, we read, was the reward which the blessed Job obtained who was certainly crowned (for a victory) on the right hand, when he was the father of seven sons and walked as a rich and wealthy man, and yet offered daily sacrifices to the Lord for their purification, in his anxiety that they might prove acceptable and dear to God rather than to himself, when his gates stood open to every stranger, when he was “feet to lame and eyes to blind,” when the shoulders of the suffering were kept warm by the wool of his sheep, when he was a father to orphans and a husband to widows, when he did not even in his heart rejoice at the fall of his enemy. And again it was the same man who with still greater virtue triumphed over adversity on the left hand, when deprived in one moment of his seven sons he was not as a father overcome with bitter grief but as a true servant of God rejoiced in the will of his Creator. When instead of being a wealthy man he became poor, naked instead of rich, pining away instead of strong, despised and contemptible instead of famous and honourable, and yet preserved his fortitude of mind unshaken, when, lastly, bereft of all his wealth and substance he took up his abode on the dunghill, and like some stern executioner of his own body scraped with a potsherd the matter that broke out, and plunging his fingers deep into his wounds dragged out on every side masses of worms from his limbs. And in all this he never fell into despair and blasphemy, nor murmured at all against his Creator. Moreover also so little was he overcome by such a weight of bitter temptations that the cloak which out of all his former property remained to cover his body, and which alone could be
saved from destruction by the devil because he was clothed with it, he rent and cast off, and covered with it his nakedness which he voluntarily endured, which the terrible robber had brought upon him. The hair of his head too, which was the only thing left untouched out of all the remains of his former glory, he shaved and cast to his tormentor, and cutting off even that which his savage foe had left to him he exulted over him and mocked him with that celestial cry of his: “If we have received good at the hand of the Lord, should we not also receive evil? Naked came I out of my mother’s womb, and naked shall I return thither. The Lord gave and the Lord hath taken away; as it hath pleased the Lord, so is it done; blessed be the name of the Lord.” I should also with good reason call Joseph ambidextrous, as in prosperity he was very dear to his father, affectionate to his brethren, acceptable to God; and in adversity was chaste, and faithful to the Lord, in prison most kind to the prisoners, forgetful of wrongs, generous to his enemies; and to his brethren who were envious of him and as far as lay in their powers, his murderers, he proved not only affectionate but actually munificent. These men then and those who are like them are rightly termed ἀμφοτεροδέξιον , i.e., ambidextrous. For they can use either hand as the right hand, and passing through those things which the Apostle enumerates can fairly say: “Through the armour of righteousness on the right hand and on the left, through honour and dishonour, through evil report and good report, etc.” And of this right and left hand Solomon speaks as follows in the Song of songs, in the person of the bride: “His left hand is under my head, and his right hand shall embrace me.” And while this passage shows that both are useful, yet it puts one under the head, because misfortunes ought to be subject to the control of the heart, since they are only useful for this; viz., to train us for a time and discipline us for our salvation and make us perfect in the matter of patience. But the right hand she hopes will ever cling to her to cherish her and hold her fast in the blessed embrace of the Bridegroom, and unite her to him indissolubly. We shall then be ambidextrous, when neither abundance nor want affects us, and when the former does not entice us to the luxury of a dangerous carelessness, while the latter does not draw us to despair, and complaining; but when, giving thanks to God in either case alike, we gain one and the same advantage out of good and bad fortune. And such that truly ambidextrous man, the teacher of the Gentiles, testifies that he himself was, when he says: “For I have learnt in whatsoever state I am, to be content therewith. I know both how to be brought low and I know how to abound: everywhere and in all things I am instructed both to be full and to be hungry, both to abound and to suffer need. I can do all things in Him which strengtheneth me.”

## Footnotes

* ↑ Judg. iii. 15, where the LXX. has ἀμφοτεροδέξιον.
* ↑ Job xxix. 15.
* ↑ Job ii. 10; i. 21.
* ↑ Cant. ii. 6.
* ↑ Phil. iv. 11–13.