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Cassian the Monk (Oxford Studies in Historical Theology)

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Stewart's study of the spiritual and theological writings of St John Cassian attempts to provide for students and monastics alike a framework for appreciating Cassian's significance -- and it succeeds brilliantly in doing so. Stewart's presentation is noteworthy, inter alia, for his revision of traditional categories too often (mis)applied to Cassian's theology. Thus, his consideration of the "Semi-Pelagian" Conference XIII takes up the dissatisfaction expressed by R A Markus in his End of Ancient Christianity, who called for a reading of Cassian's theology of grace in situ, rather than through the prism of Prosper's hardline Augustinian critique. Stewart does so with the great clarity and succinctness characteristic of the work as a whole. His style is highly approachable, even fluid, and his notes (which run to a length roughly equal to that of the text itself) are remarkably thorough. This study will be highly valued by scholars and enthusiasts alike.

This book needs to be read slowly in order to appreciate it. If you take a small amount, follow the suggested references, and absorb the footnotes, the study becomes a meditation, and the fruit of this is outstanding. Columba Stewart is an excellent teacher. HE is committed to his subjects (He also has written an article on Cassian's abba, Evagrius Ponticus), and has integrated their teachings into his own life. Such is the highest recommendation for a teacher, one who demonstrates in his own life the stuff he's teaching. One example occurs in his note on how Cassian's works are cited in the text; he provides the example, 'Conferences' 16.3.1. Now, what's that text? The words are given by Cassian to Abba Joseph: "Among all of these there is one kind of love that is indestructible and that is founded not on a good reputation or on the greatness of one's title or one's gifts or on some business obligation or on natural need but on likeness of virtue alone. This, I say, can never be cut off for any reason: Not only are distance and time unable to undo and destroy it, but even death itself does not sunder it.' Cassian, through the abba, is situating the teaching of Evagrius into the monastic cenobitic context of fifth century Gaul. Evagrius' teaching is: "There was a time when evil did not exist, and there will be a time when it no longer exists; but there was never a time when virtue did not exist and there will never be a time when it does not exist; for the seeds of virtue are indestructible." (Letter 59) This is no simple Plotonian elision from the third century, this is mature Christian monastic stuff. Stewart's Cassian, and Stewart himself are fully alive to many such tendrils of connection that monastic authors intend. The task is to be alive to the contemporary situation. For Stewart, for Cassian, for me and you, the connections have a predominantly personal aspect. Columba Stewart's book is a substantial and masterful work, its helps us to engage and enflesh the teaching of that master of monastic asceticism and theology, John Cassian.