The Institutes, translated and annotated by Boniface Ramsey by St. John Cassian

Sources chrétiennes #109

by John Cassian

The first written work of John Cassian in which he shares the wisdom of Egyptian monasticism, especially rules of monastic life and lessons on battling the eight principal vices.

Genres: Religion, Theology, Christianity, Spirituality, Christian, Church History, Church

Hardcover

First published January 1, 426

About the author

Saint John Cassian was a monk and theologian. Born in the region of Scythia Minor (today's Romania and Bulgaria). As a member of wealthy family he received a good classical education (he was bilingual, knew Latin and Greek). Died in Marseille in 435. Celebrated in both the Western and Eastern Churches for his mystical writings. Cassian is noted for bringing the ideas and practices of Egyptian monasticism to the early medieval West. Influenced St. Benedict, who included many of Cassian's principles into his monastic rule.

Reviews

[LemontreeLime · Rating 3 out of 5]

I only needed to read a few sections from this, having no desire to pursue a career as a monastic. Ramsey's translation was extremely well done, it did not feel like a document written around the year 400 or thereabouts. Cassian is essentially the godfather of the Benedictine order, and one of the big holy rollers of the Egyptian monastic tradition. I was mostly interested in seeing his opinions on what was then the 8, rather than 7, deadly sins. Acedia was dropped from the roster at the behest of Pope Gregory the great. From what I gathered in Cassian's chapter on the subject, it created very argumentative monks. It was actually kind of funny to read how to argue with a recalcitrant monk... This may not be for all tastes, but if you are looking for Cassian, i do recommend this translation highly.

[David · Rating 4 out of 5]

I read this one online, so my selection of this version is semi-random.

My interest in this ancient text...in which Cassian lays out the baseline patterns of monastic life, and then goes deep into the a discussion of demons that torment monks and sabotage their efforts...sprang from my hermitish existence. Writing tends to involve a whole bunch of alone time, and, well, that can mess with a psyche. Perhaps, thought I, there might be insights from the ancient monastic traditions that could inform my own spiritual wrestlings. The short answer: yes. Yes there are.

The book itself is fascinating, because the Coenobitic orders and anchorites that Cassian studied had personal struggles that aren't all that different from those that afflict human beings now. Gluttony and avarice, porn-lust and rage, depression and listlessness, pride and self-delusion? They were just as present in the desert communities of monks as they are present for us today.

Sure, sometimes it's a wee bit intense, and thems of us who don't have a monastic avocation may not feel moved by portions of it. But it's still a fascinating insight into both early Christian faith and how much we share a common humanity with those first deeply committed Jesus folk.

[Dan · Rating 4 out of 5]

This book is remarkably wonderful, though it could bear to have a more modern translation.

Cassian, though a 4th century Father, presses on the importance of believing one is saved by grace through faith, and that this is not of yourself or works.

He also talks a lot like St Anthony, always giving glory to the Lord, with nothing he does being able to be done outside the gift of Christ’s grace.

“We must keep a firm grasp of this same humility towards God:
which we must so secure as not only to acknowledge that we cannot possibly perform anything connected with the attainment of perfect virtue without His assistance and grace, but also truly to believe that this very fact that we can understand this, is His own gift.”

[Benjamin · Rating 5 out of 5]

John Cassian: The Institutes
by Boniface Ramsey

I read this at the Abbey of Gethsemani in Kentucky — Merton’s old place. I kept to my cell and read lengthy sections of it with intrigue in early monasticism. I’m currently a vicar in the Lutheran Church who is intrigued by monastic practice. I feel there’s a lot to glean from the ancient way that could help modern families slow down and attend to the present day, as well as give up the illusion that we’re all supposed to be cogs in an economic machine. No. There’s more. You’ll learn about this More only through silence, solitude, and Scripture, that incarnationally becomes simplicity and compassion (expressed love) through you.

Cassian's reporting of the desert monastics was fascinating. I’ve long enjoyed the desert writings and through Cassian felt I was getting a closer glimpse on some of their ways of life. I especially marveled at the seven deadly sins sort of language, finding it relevant.

[Jeff · Rating 4 out of 5]

Really interesting read about the monastic communities back in the 4th-5th centuries. A couple things that intrigued me. One as a Sabbatarian, that he reports a combined Sabbath and Sunday worship by all the monastic communities 300-400 years after Christ. Sabbath still held a major role in Christian worship. Second, the final chapter contains some of the most beautiful emphasis on the gift of salvation beyond the idea of the Law as gift. He focuses on the idea that unless one realizes that the attainment of "perfection" - a constant goal of monastic communities - is a gift itself that the Christian can never attain it by shear effort...an interesting focus for the end of a book on monasticism known for a very behavioral approach to Christianity. Well worth the read for anyone interested in the life and theology of early monasticism.

[Keith · Rating 3 out of 5]

Cassian gives an overview of Egyptian monastic life for those preparing to begin a monastic society in Palestine. Included is an ancient development of the 8 vices, which eventually came to us in the form of the 7 Deadly Sins. You'll find a lot of repetition, but at least you'll be clear on the purpose of monastic life along with its vices and virtues.

[Phil · Rating 4 out of 5]

This is a re-read for me and a rather long one while I'm at it. The Institutes is an odd book because it is really diffuse in organization. The first part of it looks at various monastic practices including clothing and how to read the psalms- both of which are both interesting historically, but also practically, especially to monks, but also to those of us who aren't. The second part is a detailed exposition of the seven bad thoughts- originally proposed by Evagrius, but brought to the Latin West and preserved by Cassian. That was lucky because Evagrius quickly was condemned in the Origenist crackdown of the sixth century, so much of what Evagrius taught has had to be preserved through other sources.

Really, the greatest usefulness of this book is the exposition of the seven 'bad thoughts'. Here is demonstrated a rather different way of treating sin- not as only action, but beginning in bad thoughts, those compulsive fugal fantasies, as Rowan Williams has once described them. I find the concept of these 'bad thoughts' really helpful because it really describes those cycling thoughts that I believe we all experience, the ones that just don't go away on their own, and which can determine how we behave. The psychology behind these is subtle and brings insights into behavior which I find oddly more useful than some psychological, especially biological determinism, approaches that are popular today.

That said, this is a source from a different time and there is plenty which will confuse and disturb the modern reader. I can't give any other advice than filter what is distinctive to the time and look for the good, for the insights which help you. I honestly think the effort is worth making.

For the historian of monasticism, this is an essential source. Because it reflects Cassian's own experience with the desert monasticism of the Egypt and Palestine/Syria, it is a valuable link to that fascinating world of cenobites and hermits, which is foundational to the formation of Christian monasticism in the world. It is also the link to Benedictine monasticism because it was an indispensable source for the Rule of Benedict and the logical continuation of that 'rule for beginners' as Benedict himself recommends. Cassian is that bridge between the West and this work, along with the Conferences, is crucial in that project.

Yet, I also have to say that Cassian's relevance isn't limited to the history of monasticism. In this work and the Conferences, Cassian offers a practical and psychologically astute vision of the contemplative life which is as useful for everyday Christians as for monks. No, I'm not about to go out into a desert anytime soon or even a monastery (not my call!), but Cassian's charting of the inner landscape of the contemplative, gives advice and warning for those of us who seek to plumb the depths of contemplation as we live in the world. It is a wild and sometimes disturbing place, so having even so wild and disturbing a guide as Cassian is certainly helpful.

[Micah · Rating 3 out of 5]

Lovely and wise, but a disappointing descent from the peaks of Mt. Evagrius.

[Sarah Hazelrig · Rating 3 out of 5]

I understand the utility and importance of this book...but it was a slog. Good takeaways about the 8 deadly vices (forerunners of the 7 deadly sins) and the role of humility in spiritual disciplines.

[Steven · Rating 2 out of 5]

I don't know why I didn't write a review of this when I read it. Maybe I couldn't bring myself to finish the whole thing. But I do remember reading a section of it that described how they'd determine whether to let someone into the order, and they said people had to sit outside the Abbey for days or weeks before they'd even talk to them.
There was a funny story about "Abbot Pinufius, who left a very famous Cœnobium over which he presided as Presbyter, and out of the love of subjection sought a distant monastery where he could be received as a novice." Basically, he runs away from the monastery where he's in charge of everyone in order to join a distant monastery as a new monk so that people won't praise him so much (having just been released from the bishopric this summer, I really think he did it because they wouldn't release him from his calling...). His former monks tracked him down, dragged him back to his own monastery praising him for his humility all along the way, and then set guards around him for the rest of his life so he wouldn't do it again.
The thing I didn't like about the book and their whole way of life, really, was that in renouncing the world, many monks also renounced their families, basically abandoning wife and children for this "higher calling." Cassian recounted with pride one horrifying story in which a monk just looked on while the other monks intentionally neglected and abused his "former" child in the monastery to test his devotion, and in fact ordered him to go throw his own kid in the river to drown him! (having set some other monks downstream to save the life of the child doesn't really redeem them much in my opinion)
Anyway, you can find the whole text online here: http://www.newadvent.org/fathers/3507...
And the horrible story about the father letting them abuse his son when he joined the monastery is here:

Of the humility and obedience of Abbot Patermucius, which he did not hesitate to make perfect by throwing his little boy into the river at the command of his senior.

So far let it suffice for me to have told a few things out of many concerning Abbot John: now I will relate a memorable deed of Abbot Patermucius. For he, when anxious to renounce the world, remained lying before the doors of the monasteryfor a long time until by his dogged persistence he induced them — contrary to all the rules of the Cœnobia — to receive him together with his little boy who was about eight years old. And when they were at last admitted they were at once not only committed to the care of different superiors, but also put to live in separate cells that the father might not be reminded by the constant sight of the little one that out of all his possessions and carnal treasures, which he had cast off and renounced, at least his son remained to him; and that as he was already taught that he was no longer a rich man, so he might also forget the fact that he was a father. And that it might be more thoroughly tested whether he would make affection and love for his own flesh and blood of more account than obedience and Christian mortification (which all who renounce the world ought out of love to Christ to prefer), the child was on purpose neglected and dressed in rags instead of proper clothes; and so covered and disfigured with dirt that he would rather disgust than delight the eyes of his father whenever he saw him. And further, he was exposed to blows and slaps from different people, which the father often saw inflicted without the slightest reason on his innocent child under his very eyes, so that he never saw his cheeks without their being stained with the dirty marks of tears. And though the child was treated thus day after day before his eyes, yet still out of love for Christ and the virtue of obedience the father's heart stood firm and unmoved. For he no longer regarded him as his own son, as he had offered him equally with himself to Christ; nor was he concerned about his present injuries, but rather rejoiced because he saw that they were endured, not without profit; thinking little of his son's tears, but anxious about his own humility and perfection. And when the Superior of the Cœnobium saw his steadfastness of mind and immovable inflexibility, in order thoroughly to prove the constancy of his purpose, one day when he had seen the child crying, he pretended that he was annoyed with him and told the father to throw him into the river. Then he, as if this had been commanded him by the Lord, at once snatched up the child as quickly as possible, and carried him in his arms to the river's bank to throw him in. And straightway in the fervour of his faith and obedience this would have been carried out in act, had not some of the brethren been purposely set to watch the banks of the river very carefully, and when the child was thrown in, had somehow snatched him from the bed of the stream, and prevented the command, which was really fulfilled by the obedience and devotion of the father, from being consummated in act and result.

[Luke · Rating 5 out of 5]

Put simply, this is one of the most important books I think I have ever read. 

From the age of around 12 to 35 years old I was a harsh ignorant Athiest, like many other kids damaged and stranded in the Gen X era with no elder wisdom at hand. But as I look towards truth and some kind of meaning to our days on Earth, I find myself feeling Christianity the most impressive voice when it comes to the realities of being a man.

This book was inspired by the Roman Catholic Church but was written well before the Schism and their church fathers and Saints continue to be pillars of moral wisdom and prolific in their lessons of self regulation.

Cassian is a 4th/5th century monk, who spent time in the Egyptian monasteries, and the behavioral standards expected of the monks is meticulously laid out here.

The most important lesson here though is the descriptions of the 8 vices. These are the inspiration for the Seven Deadly Sins.

These are as follows.  1, Gluttony. 2, Lust/Fornication. 3, Avarice. 4, Anger/Wrath. 5, Acedia/Sloth. 6, Despair/Sadness. 7, Vainglory. 8, Pride.

All the methods of attack of these maladies are laid out clear. The way they can lead into each other, the effect they have on the soul and spirit when the desires of flesh are answered too. Cassian makes it clear. The suffering many of us endure, is a direct result of our free will making conscious choices to live by these fleshly desires, and they begin to enslave and control us.

The earlier descriptions of Monastic life may be a little outdated for yourself and myself living in the modern day Babylon. The methods vices use to grip us is far more intricate, and our resolves far less rigid. But from when you reach the chapter on Gluttony the gravy begins to pour.

This is a 10/10 book. 5 is not high enough. Every person, at the youngest age possible, should read this book.

[David Mosley · Rating 5 out of 5]

Read: 19 August 2010

[Margaret · Rating 5 out of 5]

Great book. Sets down symptoms of the passions (helps us to identify them), the problems they cause, the causes of the passion, and how to possibly remedy them. Very clear, extremely well organized.

[LeeAnn Balbirona · Rating 5 out of 5]

Chapters on greed, anger and gluttony especially good.