Nicene and Post-Nicene Fathers: Series II/Volume XI/John Cassian/Conferences of John Cassian, Part II/Conference XVI/Chapter 6

Chapter VI.

By what means union can be preserved unbroken.

first foundation then, of true friendship consists in contempt for worldly substance and scorn for all things that we possess. For it is utterly wrong and unjustifiable if, after the vanity of the world and all that is in it has been renounced, whatever miserable furniture remains is more regarded than what is most valuable; viz., the love of a brother. The second is for each man so to prune his own wishes that he may not imagine himself to be a wise and experienced person, and so prefer his own opinions to those of his neighbour. The third is for him to recognize that everything, even what he deems useful and necessary, must come after the blessing of love and peace. The fourth for him to realize that he should never be angry for any reason good or bad. The fifth for him to try to cure any wrath which a brother may have conceived against him however unreasonably, in the same way that he would cure his own, knowing that the vexation of another is equally bad for him, as if he himself were stirred against another, unless he removes it, to the best of his ability, from his brother&#8217;s mind. The last is what is undoubtedly generally decisive in regard to all faults; viz., that he should realize daily that he is to pass away from this world; as the realization of this not only permits no vexation to linger in the heart, but also represses all the motions of lusts and sins of all kinds. Whoever then has got hold of this, can neither suffer nor be the cause of bitter wrath and discord. But when this fails, as soon as he who is jealous of love has little by little infused the poison of vexation in the hearts of friends, it is certain that owing to frequent quarrels love will gradually grow cool, and at sometime or other he will part the hearts of the lovers, that have been for a long while exasperated. For if one is walking along the course previously marked out, how can he ever differ from his friend, for if he claims nothing for himself, he entirely cuts off the first cause of quarrel (which generally springs from trivial things and most unimportant matters), as he observes to the best of his power what we read in the Acts of the Apostles on the unity of believers: &#8220;But the multitude of believers was of one heart and soul; neither did any of them say that any of the things which he possessed was his own, but they had all things common.&#8221; Then how can any seeds of discussion arise from him who serves not his own but his brother&#8217;s will, and becomes a follower of his Lord and Master, who speaking in the character of man which He had taken, said: &#8220;I am not come to do Mine own will, but the will of Him that sent Me?&#8221; But how can he arouse any incitement to contention, who has determined to trust not so much to his own judgment as to his brother&#8217;s decision, on his own intelligence and meaning, in accordance with his will either approving or disapproving his discoveries, and fulfilling in the humility of a pious heart these words from the Gospel: &#8220;Nevertheless, not as I will, but as Thou wilt.&#8221; Or in what way will he admit anything which grieves the brother, who thinks that nothing is more precious than the blessing of peace, and never forgets these words of the Lord: &#8220;By this shall all men know that ye are My disciples, that ye love one another;&#8221; for by this, as by a special mark, Christ willed that the flock of His sheep should be known in this world, and be separated from all others by this stamp, so to speak? But on what grounds will he endure either to admit the rancour of vexation in himself or for it to remain in another, if his firm decision is that there cannot be any good ground for anger, as it is dangerous and wrong, and that when his broker is angry with him he cannot pray, in just the same way as when he himself is angry with his brother, as he ever keeps in an humble heart these words of our Lord and Saviour: &#8220;If thou bring thy gift to the altar and there remember that thy brother hath aught against thee, leave there thy gift at the altar, and go thy way; first be reconciled to thy brother, and then come and offer thy gift.&#8221; For it will be of no use for you to declare that you are not angry, and to believe that you are fulfilling the command which says: &#8220;Let not the sun go down upon thy wrath;&#8221; and: &#8220;Whosoever is angry with his brother, shall be in danger of the judgment,&#8221; if you are with obstinate heart disregarding the vexation of another which you could smooth down by kindness on your part. For in the same way you will be punished for violating the Lord&#8217;s command. For He who said that you should not be angry with another, said also that you should not disregard the vexations of another, for it makes no difference in the sight of God, &#8220;Who willeth all men to be saved,&#8221; whether you destroy yourself or someone else. Since the death of any one is equally a loss to God, and at the same time it is equally a gain to him to whom all destruction is delightful, whether it is acquired by your death or by the death of your brother. Lastly, how can he retain even the least vexation with his brother, who realizes daily that he is presently to depart from this world?