# Nicene and Post-Nicene Fathers: Series II/Volume XI/John Cassian/Conferences of John Cassian, Part III/Conference XIX/Chapter 14

Chapter XIV.
The answer on their remedies.
John: For those who are anxious for the cure of their ailments a saving remedy is sure not to be wanting, and therefore remedies should be sought by the same means that the signs of each fault are discovered. For as we have said that the faults of men’s ordinary life are not wanting to solitaries, so we do not deny that all zeal for virtue, and all the means of healing are at the disposal of all those who are cut off from men’s ordinary life. When then anyone discovers by those
signs which we described above, that he is attacked by outbreaks of impatience or anger, he should always practise himself in the opposite and contrary things, and by setting before himself all sorts of injuries and wrongs, as if offered to him by somebody else, accustom his mind to submit with perfect humility to everything that wickedness can bring upon him; and by often representing to himself all kinds of rough and intolerable things, continually consider with all sorrow of heart with what gentleness he ought to meet them. And, by thus looking at the sufferings of all the saints, or indeed at those of the Lord Himself, he will admit that the various reproaches as well as punishments are less than he deserves, and prepare himself to endure all kinds of griefs. And when occasionally he has been recalled by some invitation to the assembly of the brethren—a thing which cannot but happen every now and then even to the strictest inmates of the desert,—if he finds that his mind is silently disturbed even for trifles, he should like some stern censor of his secret emotions charge himself with all those various hard wrongs, to the perfect endurance of which he was training himself by his daily meditations, and blaming and chiding himself as follows, say My good man, are you the fellow who while training yourself in the practising ground of solitude, ventured most determinedly to think that you would get the better of all bad qualities, and who just now, when you were representing to yourself not only all sorts of bitter reproaches, but also intolerable punishments, fancied that you were pretty strong and able to stand against all storms? How is it that that unconquered patience of yours is upset by the first trial even of a light word? How is it that even a gentle breeze has shaken that house of yours which you fancied was built so strongly on the solid rock? Where is that which you announced when during a time of peace you were in your foolish confidence longing for war? “I am ready, and am not troubled;” and this which you used often to say with the prophet: “Prove me, O Lord, and try me: search out my reins and my heart;” and: “prove me, O Lord, and know my heart: question me and know my paths; and see if there be any way of wickedness in me.” How has a tiny ghost of an enemy frightened your grand preparations for war? With such reproaches and remorse a man should condemn himself and not allow the sudden temptation which has upset him to go unpunished, but by chastising his flesh with a severer penalty of fasting and vigils; and, by punishing his sin of lightness of mind by continual pains of self-restraint, he should while living in solitude consume in this fire of practice what he ought to have thoroughly driven out in the life of the Cœnobium. This at any rate we must firmly and resolutely hold to in order to secure a lasting and unbroken patience; viz., that for us, to whom by the Divine law not merely vengeance for, but even the recollection of injuries is forbidden, it is not permissible to be roused to anger because of some loss or annoyance. For what greater injury can happen to the soul than for it, owing to some sudden blindness from rage, to lose the brightness of the true and eternal light and to fail of the sight of Him “Who is meek and lowly of heart?” What I ask could be more dangerous or awkward than for a man to lose his power of judging of goodness, and his standard and rule of true discernment, and for one in his sober senses to do what even a drunken man, and a fool would not be pardoned for doing? One then who carefully considers these and other injuries of the same kind, will readily endure and disregard not only all kinds of losses, but also whatever wrongs and punishments can be inflicted by the cruellest of men, as he will hold that there is nothing more damaging than anger, nor more valuable than peace of mind and unbroken purity of heart, for the sake of which we should think nothing of the advantages not merely of carnal matters but also of those things which appear to be spiritual, if they cannot be gained or done without some disturbance of this tranquillity.

## Footnotes

* ↑ Ps. cxviii. (cxix.) 60; xxv. (xxvi.) 2; cxxxviii. (cxxxix.) 23, 24.
* ↑ S. Matt. xi. 29.