Nicene and Post-Nicene Fathers: Series II/Volume XI/John Cassian/Conferences of John Cassian, Part III/Conference XXIII/Chapter 3

Chapter III.

What is really the good which the Apostle testifies that he could not perform.

then is that one thing which is so incomparably above those great and innumerable good things, that, while they are all scorned and rejected, it alone should be acquired? Doubtless it is that truly good part, the grand and lasting character of which is thus described by the Lord, when Mary disregarded the duties of hospitality and courtesy and chose it: &#8220;Martha, Martha, thou art careful and troubled about many things: but there is but need of but few things or even of one only. Mary hath chosen the good part which shall not be taken away from her.&#8221; Contemplation then, i.e., meditation on God, is the one thing, the value of which all the merits of our righteous acts, all our aims at virtue, come short of. And all those things which we said existed in the Apostle Paul, were not only good and useful, but even great and splendid. But as, for example, the metal of alloy which is considered of some use and worth, becomes worthless when silver is taken into account, and again the value of silver disappears in comparison with gold, and gold itself is disregarded when compared with precious stones, and yet a quantity of precious stones however splendid are outdone by the brightness of a single pearl, so all those merits of holiness, although they are not merely good and useful for the present life, but also secure the gift of eternity, yet if they are compared with the merit of Divine contemplation, will be considered trifling and so to speak, fit to be sold. And to support this illustration by the authority of Scripture, does not Scripture declare of all things in general which were created by God, and say: &#8220;And behold everything that God had made was very good;&#8221; and again: &#8220;And things that

God hath made are all good in their season&#8221;? These things then which in the present time are termed not simply and solely good, but emphatically &#8220;very good&#8221; (for they are really convenient for us while living in this world, either for purposes of life, or for remedies for the body, or by reason of some unknown usefulness, or else they are indeed &#8220;very good,&#8221; because they enable us &#8220;to see the invisible things of God from the creatures of the world, being understood by the things that are made, even His eternal power and Godhead,&#8221; from this great and orderly arrangement of the fabric of the world; and to contemplate them from the existence of everything in it), yet none of these things will keep the name of good if they are regarded in the light of that world to come, where no variation of good things, and no loss of true blessedness need be feared. The bliss of which world is thus described: &#8220;The light of the moon shall be as the light of the sun, and the light of the sun shall be sevenfold as the light of seven days.&#8221; These things then which are great and wondrous to be gazed on, and marvellous, will at once appear as vanity if they are compared with the future promises from faith; as David says: &#8220;They all shall wax old as a garment, and as a vesture shalt Thou change them, and they shall be changed. But Thou art the same, and Thy years shall not fail.&#8221; Because then there is nothing of itself enduring, nothing unchangeable, nothing good but Deity alone, while every creature, to obtain the blessing of eternity and immutability, aims at this not by its own nature but by participation of its Creator, and His grace, they cannot maintain their character for goodness when compared with their Creator.