Nicene and Post-Nicene Fathers: Series II/Volume XI/John Cassian/Conferences of John Cassian, Part I/Conference IX/Chapter 15

Chapter XV.

Whether these four kinds of prayers are necessary for everyone to offer all at once or separately and in turns.

of these four kinds, although sometimes occasions arise for richer and fuller prayers (for from the class of supplications which arises from sorrow for sin, and from the kind of prayer which flows from confidence in our offerings and the performance of our vows in accordance with a pure conscience, and from the intercession which proceeds from fervour of love, and from the thanksgiving which is born of the consideration of God&#8217;s blessings and His greatness and goodness, we know that oftentimes there proceed most fervent and ardent prayers so that it is clear that all these kinds of prayer of which we have spoken are found to be useful and needful for all men, so that in one and the same man his changing feelings will give utterance to pure and fervent petitions now of supplications, now of prayers, now of intercessions) yet the first seems to belong more especially to beginners, who are still troubled by the stings and recollection of their sins; the second to those who have already attained some loftiness of mind in their spiritual progress and the quest of virtue; the third to those who fulfil the completion of their vows by their works, and are so stimulated to intercede for others also through the consideration of their weakness, and the earnestness of their love; the fourth to those who have already torn from their hearts the guilty thorns of conscience, and thus being now free from care can contemplate with a pure mind the beneficence of God and His compassions, which He has either granted in the past, or is giving in the present, or preparing for the future, and thus are borne onward with fervent hearts to that ardent prayer which cannot be embraced or expressed by the mouth of men. Sometimes however the mind which is advancing to that perfect state of purity and which is already beginning to be established in it, will take in all these at one and the same time, and like some incomprehensible and all-devouring flame, dart through them all and offer up to God inexpressible prayers of the purest force, which the Spirit Itself, intervening with groanings that cannot be uttered, while we ourselves understand not, pours forth to God, grasping at that hour and ineffably pouring forth in its supplications things so great that they cannot be uttered with the mouth nor even at any other time be recollected by the mind. And thence it comes that in whatever degree any one stands, he is found sometimes to offer up pure and devout prayers; as even in that first and lowly station which has to do with the recollection of future judgment, he who still remains under the punishment of terror and the fear of judgment is so smitten with sorrow for the time being that he is filled with no less keenness of spirit from the richness of his supplications than he who through the purity of his heart gazes on and considers the blessings of God and is overcome with ineffable joy and delight. For, as the Lord Himself says, he begins to love the more, who knows that he has been forgiven the more.