# Nicene and Post-Nicene Fathers: Series II/Volume XI/John Cassian/Conferences of John Cassian, Part II/Conference XV/Chapter 1

Chapter I.
Discourse of Abbot Nesteros on the threefold system of gifts.
After evening service we sat down together on the mats as usual ready for the promised narration: and when we had kept silence for some little time out of reverence for the Elder, he anticipated the silence of our respect by such words as these. The previous order of our discourse had brought us to the exposition of the system of spiritual gifts, which we have learnt from the tradition of the Elders is a threefold one. The first indeed is for the sake of healing, when the grace of signs accompanies certain elect and righteous men on account of the merits of their holiness, as it is clear that the apostles and many of the saints wrought signs and wonders in accordance with the authority of the Lord Who says: “Heal the sick, raise the dead, cleanse the lepers, cast out devils: freely ye have received, freely give.” The second when for the edification of the church or on account of the faith of those who bring their sick, or of those who are to be cured, the virtue of health proceeds even from sinners and men unworthy of it. Of whom the Saviour says in the gospel: “Many shall say to Me in that day, Lord, Lord, have we not prophesied in Thy name, and in Thy name cast out devils, and in Thy name done many mighty works? And then I will confess to them, I never knew you: Depart from Me, ye workers of iniquity.” And on the other hand, if the faith of those who bring them or of the sick is wanting, it prevents those on whom the gifts of healing are conferred from exercising their powers of healing. On which subject Luke the Evangelist says: “And Jesus could not there do any mighty work because of their unbelief.” Whence also the Lord Himself says: “Many lepers were in Israel in the days of Elisha the prophet, and none of them was cleansed but Naaman the Syrian.” The third method of healing is copied by the deceit and contrivance of devils, that, when a man who is enslaved to evident sins is out of admiration for his miracles regarded as a saint and a servant of God, men may be persuaded
to copy his sins and thus an opening being made for cavilling, the sanctity of religion may be brought into disgrace, or else that he, who believes that he possesses the gift of healing, may be puffed up by pride of heart and so fall more grievously. Hence it is that invoking the names of those, who, as they know, have no merits of holiness or any spiritual fruits, they pretend that by their merits they are disturbed and made to flee from the bodies they have possessed. Of which it says in Deuteronomy: “If there rise up in the midst of thee a prophet, or one who says that he has seen a dream, and declare a sign and a wonder, and that which he hath spoken cometh to pass, and he say to thee: Let us go and follow after other gods whom thou knowest not, and let us serve them: thou shalt not hear the words of that prophet or of that dreamer, for the Lord thy God is tempting thee that it may appear whether thou lovest Him or not, with all thy heart and with all thy soul.” And in the gospel it says: “There shall arise false Christs and false prophets, and shall give great signs and wonders, so that, if it were possible, even the elect should be led astray.”

## Footnotes

* ↑ S. Matt. x. 8.
* ↑ S. Matt. vii. 22, 23.
* ↑ S. Mark vi. 5, 6.
* ↑ S. Luke iv. 27.
* ↑ Deut. xiii. 1–3.
* ↑ S. Matt. xxiv. 24.