# Nicene and Post-Nicene Fathers: Series II/Volume XI/John Cassian/Conferences of John Cassian, Part II/Conference XI/Chapter 12

Chapter XII.
The answer on the different kinds of perfection.
Chæremon: In accordance with the condition and measure of every mind Holy Scripture summons our free wills to different grades of perfection. For no uniform crown of perfection can be offered to all men, because all have not the same virtue, or purpose, or fervour, and so the Divine Word has in some way appointed different ranks and different measures of perfection itself. And that this is so the variety of beatitudes in the gospel clearly shows. For though they are called blessed, whose is the kingdom of heaven, and blessed are they who shall possess the earth, and blessed are they who shall receive their consolation, and blessed are they who shall be filled, yet we believe that there is a great difference between the habitations of the kingdom of heaven, and the possession of the earth, whatever it be, and also between the reception of consolation and the fulness and satisfaction of righteousness; and that there is a great distinction between those who shall obtain mercy, and those who shall be deemed worthy to enjoy the most glorious vision of God. “For there is one glory of the sun, and another glory of the moon, and another glory of the stars: for star differeth from star in glory, so also is the resurrection of the dead.” While therefore in accordance with this rule holy Scripture praises those who fear God, and says “Blessed are all they that fear the Lord,” and promises them for this a full measure of bliss, yet it says again: “There is no fear in love, but perfect love casteth out fear: for fear hath torment. But he that feareth is not yet perfect in love.” And again, though it is a grand thing to serve God, and it is said: “Serve the Lord in fear;” and: “It is a great thing for thee to be called My servant;” and: “Blessed is that servant whom his Lord, when He cometh, shall find so doing,” yet it is said to the Apostles: “I no longer call you servants, for the servant knoweth not what his Lord doeth: but I call you friends, for all things whatsoever I have heard from my Father, I have made known unto you.” And once more: “Ye are My friends, if ye do whatever I command you.” You see then that there are different stages of perfection, and that we are called by the Lord from high things to still higher in such a way that he who has become blessed and perfect in the fear of God; going as it is written “from strength to strength,” and from one perfection to another, i.e., mounting with keenness of soul from fear to hope, is summoned in the end to that still more blessed stage, which, is love, and he who has been “a faithful and wise servant” will pass to the companionship of friendship and to the adoption of sons. So then our saying also must be understood according to this meaning: not that we say that the consideration of that enduring punishment or of that blessed recompense which is promised to the saints is of no value, but because, though they are useful and introduce those who pursue them to the first beginning of blessedness, yet again love, wherein is already fuller confidence, and a lasting joy, will remove them from servile fear and mercenary hope to the love of God, and carry them on to the adoption of sons, and somehow make them from being perfect still more perfect. For the Saviour says that in His Father’s house are “many mansions,” and although all the stars seem to be in the sky, yet there is a mighty difference between the brightness of the sun and of the moon, and between that of the morning star and the rest of the stars. And therefore the blessed Apostle prefers it not only above fear and hope but also above all gifts which are counted great and wonderful, and shows the way of love still more excellent than all. For when after finishing his list of spiritual gifts of virtues he wanted to describe its members, he began as follows: “And yet I show unto you a still more excellent way. Though I speak with the tongues of men and angels, and though I have the gift of prophecy and know all mysteries and all knowledge, and though I have all faith so that I can remove mountains, and though I bestow all my goods to feed the poor, and give my body to be burned,
but have not love, it profiteth me nothing.” You see then that nothing more precious, nothing more perfect, nothing more sublime, and, if I may say so, nothing more enduring can be found than love. For “whether there be prophecies, they shall fail, whether there be tongues, they shall cease, whether there be knowledge, it shall be destroyed,” but “love never faileth,” and without it not only those most excellent kinds of gifts, but even the glory of martyrdom itself will fail.

## Footnotes

* ↑ 1 Cor. xv. 41, 42.
* ↑ Ps. cxxvii. (cxxviii.) 1.
* ↑ 1 John iv. 18.
* ↑ Ps. ii. 11; Is. xlix. 6; S. Matt. xxiv. 46.
* ↑ S. John xv. 14, 15.
* ↑ S. John xv. 13.
* ↑ Ps. lxxxiii. (lxxxiv.) 8.
* ↑ S. Matt. xxiv. 45.
* ↑ S. John xiv. 2.
* ↑ 1 Cor. xii. 31; xiii. 1–8.