According to popular belief, there are many unlucky days in the year. One of the most "heavy for both people and cattle" is Kasyanov's day. It is celebrated on March 14 (February 28 S.S.) in leap years and March 13 (February 27 S.S.) in non-leap years. Why is the day called "Kasyanov"? The fact is that the indicated date is approved by the church as dedicated to the memory of the Christian saint - St. John Cassian the Roman. For what reason our ancestors endowed the chosen one of God in their imagination with negative traits, it is not difficult to understand - after all, they were pagans. Orthodox Christians revere this saint for the many virtues he showed during his lifetime, and for the mercy shown to believers even after his death.

Childhood and youth of the righteous

Saint John Cassian the Roman was a native of the "capital of the world" - Rome. He was born around the year 350 in the Gallic region, the city of Marseille, in a family of pious, noble people. It was just that era that was marked in history by the flourishing of Christian writing, Dukhoborism and monasticism in the East.

At the indicated times - IV-V centuries AD. – God gave the sinful Earth many glorious ascetics and talented theologians. Saint John Cassian the Roman was one of them. Thanks to the efforts of loving parents, he received an excellent education. The lad quite early became interested in the sacred books and showed a genuine interest in the sciences. Cassian began with the so-called "secular" disciplines: astronomy and philosophy, and then delved into the study of St. Scriptures. After a short time, the young man was so successful in the latter that he earned the title of one of the outstanding interpreters of the main book of Christians of his time.

The future Saint John Cassian the Roman possessed numerous virtues. This was facilitated, first of all, by his desire to be like his own pious parents in everything. Like them, Cassian zealously preserved the purity of thoughts and soul, lived in humility, meekness and virginity. The more the lad developed the voiced qualities in himself, the more the desire to devote himself without a trace to the service of the Lord God grew stronger in him. As a result, Cassian could no longer resist the dictates of his heart and, while still a young man, left his father's house, his native land and went to Palestine, to Bethlehem. There he went to the Bethlehem monastery, where he accepted monasticism and began to take his first steps in asceticism.

Cassian and Herman

In the holy monastery, the young righteous John Cassian the Roman met a certain monk named Herman. A close acquaintance began between the young people, which quickly turned into a warm, sincere friendship. Cassian and Herman lived in the same cell and practically did not part. The brethren of the monastery treated the friendship of the two monks favorably, loving both for their meekness and virtuous existence.

Thus passed two years of the ascetic path of Cassian and his friend Herman, accompanied by unceasing prayers and strict fasting. The young people awakened a desire not to stop there, and they left the monastery and retired to the desert, where they began to lead a silent life. But the ascetics did not limit themselves to this either, starting after some time a pilgrimage to the holy monasteries. The monks visited all the monasteries in lower and upper Egypt, absorbing, like a sponge, spiritual conversations with other elders and ascetics living in them, remembering the way of life of God's chosen ones.

So inseparable friends spent seven whole years. After John Cassian the Roman and Herman returned to Bethlehem, but very quickly went back to Egypt. For another three years the monks heeded the wisdom of the elders of Thebaid and the Skete Hermitage.

Climbing the spiritual ladder

The year 400 became very important for St. John Cassian and Herman: they visited the Byzantine capital - Constantinople. The desire of friends to visit Constantinople was dictated by the desire to see and hear St. John Chrysostom. It was fulfilled, moreover, the famous teacher of the Holy Church granted Herman the dignity of a presbyter, and Cassian a deacon (he was somewhat younger than his comrade). Unfortunately, not everything went smoothly after this event. Three saints lived in the era of persecution of Christians, therefore, the unfortunate fate did not bypass the mentor and benefactor Cassian and Herman. To prevent the arrest of John Chrysostom, representatives of the higher clergy organized a delegation with ascetics in its composition. The purpose of the delegation sent to Rome was to intercede for the protection of an innocent suffering teacher. Alas, the actions taken did not give positive results; on the contrary, they aggravated the situation even more: St. John Cassian the Roman found himself in exile, and his friends fell into enemy disgrace.

The Monk John Cassian the Roman once again visited the holy monasteries of Egypt during these terrible years. And then he returned to his homeland, to the city where he was born. There, the ascetic of piety became, with the blessing of the Pope, a presbyter, and there, in the year 435, he peacefully ended his earthly journey. But earlier, the Monk Cassian managed to build the first two monasteries near the city of Marseilles: male and female. The charter of both monasteries was brought into line with the rules of the Egyptian and Palestinian cenobitia. Thus, St. John Cassian the Roman is rightfully considered one of the first founders of monasticism in the Gallic region of the Roman Empire. Thanks to this activity, which later served as a model for Western monasteries, the saint was awarded the title of abbot.

Saint Cassian as a theologian

An ascetic of piety from Marseilles, the Monk John Cassian the Roman, wrote in the period from 417 to 419 12 books “On the Decree of the Palestinian and Egyptian Cenobites”. He also wrote 10 conversations with the elders of the desert. These creations were created at the request of the Bishop of Apt Castor.

The work “On the Decree of the Cenobites” (“On the Decrees of the Cenobites”) contains information about the structure of the internal and external life of the eastern monasteries. The first book tells about the appearance of a monk, the second - about the order of night psalms and prayers, the third describes the order of daytime prayers and psalms, the fourth speaks of the order of rejection from the world, books five to twelfth report on eight major sins. The Monk Cassian singled out eight passions, especially destructive for the human soul: gluttony, fornication, anger, pride, sadness, avarice, despondency and vanity. The books that he devoted to the vices listed above contain important information: the action, causes and recommendations for combating each of the pernicious sins.

As for the spiritual conversations with the ascetics of the desert (“Conversations of the Egyptian Fathers”), in them you will find valuable information about the purpose of life, about the desires of the spirit and body, about prayer, about the methods and steps of renunciation of worldly existence.

In the year 431, the Monk John Cassian the Roman wrote his last spiritual work. It is called "On the Incarnation of Christ against Nestorius." This work was of a polemical nature and is currently regarded only as a material tribute to its time. This book is a collection of judgments of Eastern and Western Fathers of the Church, ascetics against heresy. All three works of St. John Cassian the Roman have survived to this day.

The Conversations of the Egyptian Fathers by St. John Cassian the Roman is an outstanding theological, historical and literary monument of the patristic era, the era of the still unified Christian culture of East and West.

The Monk John, having taken tonsure in the Palestine Bethlehem cinnamon, around the year 390 went to Egypt, to the homeland of monasticism, where he spent almost ten years meeting and conversing with the great Egyptian abbots, memorizing and writing down their stories about the deeds of the desert fathers. Egyptian monasticism at that time was in its heyday, and John Cassian, having deeply and creatively assimilated the precious spiritual experience and the richest ascetic traditions of the Orthodox East, dedicated his famous work to them. With extraordinary seriousness and surprising sincerity, the Conversations pose and brilliantly resolve the most acute questions of the existence of monasticism and indicate the ways to put into practice the monastic spiritual ideal - "purity of heart, which is love."

A special theme, explicitly and implicitly present in the Conversations, is the gift of spiritual reasoning. It is not surprising that our Holy Orthodox Church, in order to bestow this gift, blessed to pray to the Monk John Cassian the Roman. The publishers express their confidence that the illustrious work of the Reverend, which for centuries has been one of the most soulful and read books, will be a gracious guide to action and to a proper spiritual understanding of the essence of Christian asceticism. For the first time in our edition, the full text of the table of contents is given, which will help the reader to get an exhaustive idea of ​​the content and problems of the Conversations of the Egyptian Fathers.

John Cassian the Roman - Conversation of the Egyptian Fathers

M. : Rule of Faith, 2016. 896 p.

ISBN 978-5-94759-008-5

John Cassian the Roman - Conversation of the Egyptian Fathers

To readers

TEN CONVERSATIONS OF THE FATHERS WHO STAYED IN THE SKETSKY DESERT

• Preface to Bishop Leontius and Helladius
• 1. THE FIRST DISCUSSION OF ABBA MOSES On the Intention and End of a Monk
• 2. THE SECOND DISCUSSION OF ABBA MOESES On discretion
• 3. INTERVIEW OF ABBA PAPHNUTIAS On the Three Renunciations of the World
• 4. DISCUSSION OF ABBA DANIEL On the struggle of the flesh and the spirit
• 5. INTERVIEW OF ABBA SERAPION On the Eight Major Passions
• 6. INTERVIEW OF ABBA THEODOR On the mortification of the saints
• 7. THE FIRST DISCUSSION OF ABBA SEREN On the inconstancy of the soul and on evil spirits
• 8. THE SECOND DISCUSSION OF ABBA SEREN On Principalities and Powers
• 9. FIRST INTERVIEW OF ABBA ISAAC OF SKETSKY On Prayer
• 10. THE SECOND INTERVIEW OF ABBA ISAAC OF SKETSKY On Prayer
• 11. THE FIRST INTERVIEW OF ABBA CHEREMON On Perfection
• 12. THE SECOND INTERVIEW OF ABBA CHEREMON On Purity
• 13. DISCUSSION THREE OF ABBA CHERemon
• 14. ABBA NESTEROY'S FIRST INTERVIEW On Spiritual Knowledge
• 15. ABBA NESTEROY'S SECOND INTERVIEW On Divine Gifts
• 16. THE FIRST DISCUSSION OF ABBA JOSEPH On friendship
• 17. THE SECOND INTERVIEW OF ABBA JOSEPH On the Definition
• 18. INTERVIEW OF ABBA PIAMMON About three ancient families of monks
• 19. DISCUSSION OF ABBA JOHN (DIOLKOSSKY) On the purpose of coenobia and hermitage
• 20. INTERVIEW OF ABBA PINUFIUS On the time of the cessation of repentance and satisfaction for sins
• 21. THE FIRST DISCUSSION OF ABBA THEONA On benefits at Pentecost
• 22. SECOND CONVERSATION OF ABBA THEONA On Night Temptations
• 23. INTERVIEW OF ABBA THEONA THIRD Concerning the words of the Apostle: if I do not want good, I do it, but if I do not want evil, I do this (Rom. 7:19)
• 24. INTERVIEW OF ABBA ABRAAM About self-mortification

Alphabetical index of items contained in the book of St. John Cassian the Roman

John Cassian the Roman - Conversation of the Egyptian Fathers - For Readers

Saint John Cassian the Roman (Joannes Cassianus Romanus, | 435; Comm. 29 February/13 March), a great ascetic of East and West, was born around the year 360 in the Roman province of Scythia Minor (now Dobrogea in Romania) into a pious Christian family. John Cassian received an excellent and at that time classical education: he was fluent in Latin and Greek and was thoroughly familiar with ancient poetry, rhetoric and philosophy. However, the Monk did not hesitate to leave the brilliant secular field that opened before him for the sake of serving the Lord: he accepted monasticism, going to Palestine, to the Bethlehem kennel for this. Around the year 390, John, having heard about the strict lifestyle and extraordinary exploits of the Egyptian fathers, together with a friend, the monk Herman, decided to ask for a blessing on a pilgrimage trip to Egyptian monasteries, tea "the greater grace of perfection."

In total, fellow monks lived on Egyptian soil for about ten years (not counting one more, short, stay, according to this promise, in the Bethlehem kennel). Wandering through the Great Desert, the Palestinian monks devoted all their time, in addition to their actual monastic service, to meetings and conversations with the famous Egyptian abbas, memorizing and, perhaps, writing down invaluable stories about the spiritual experience of the ascetics who inhabited “lands that are closer illuminated by the sun of truth and abound in mature fruits of virtue." Unfortunately, the disturbances that arose among the Egyptian monasticism, connected with the philosophies of the so-called anthropomorphites (heretical and absurdly taught that God and man are bodily similar) and caused an extremely painful reaction from the Alexandrian hierarchies, upset the peaceful course of desert life and forced John and Herman to leave Egypt. The monks found refuge in Constantinople.

In the capital, friends were introduced to St. John Chrysostom. Soon the Archpastor ordained John a deacon, and Herman, as the eldest in age, a presbyter. When John Chrysostom was persecuted, John and Herman, as part of a special embassy in the spring of 405, were sent to Rome with a request to assist the Saint. The mission was not successful, and John Cassian remained in the West. He was ordained a presbyter and settled in the city of Massilia (Massilia, now Marseille, Marseille) in Gaul (Gallia Narbonensis or Gallia Provincia, now southeast France). The monk rightfully had the honor of becoming the father of Gallic monasticism, since he founded in Massilia, following the models of Egyptian and Palestinian monasteries, two monasteries, male and female. In 435, John Cassian the Roman reposed in the Lord and was buried in the monastery he founded.

All the writings of John known to us were written in Gaul. Two of them, De coenobiorum institutes libri duodecim and the Conversations of the Egyptian Fathers (Collationum XXIV collectio in tres partes divisa), were written not only to acquaint the Gallic monasticism with high spirituality and strict way of life of Egyptian ascetics, but also, so to speak, with the aim of actualizing - hie et nunc, here and now, on the harsh land of the West - the great spiritual experience of the East. The treatise “On the Incarnation of Christ” (“De Incarnatione Christi contra Nestorium haereticum libri septem”), written at the request of the future pope and St. Leo the Great, is devoted to criticism of Nestorianism. If the essay “On the Decrees of the Cenobites” was a kind of charter of monastic life, well adapted to the everyday and climatic features of the northern country, then “Conversations” rightly became one of the most read edifying books of Western monasticism for centuries.

The Monk Benedict of Nursia, in his “Rule”, ordered the monks to read something from the writings of St. John every evening. The famous Cassiodorus urged the brethren of his monastery to diligently read and willingly listen to Cassian. However, in the East, John's writings were also highly valued: for example, the Monk John of the Ladder himself, calling John Cassian the great (Qiikyac,), claims that "Cassian is excellent and very lofty in wisdom." St. Photius, Patriarch of Constantinople, considering the works of John Cassian to be extremely useful and necessary for those who have chosen the path of asceticism, finds that his writings are marked by power and almost divinity. It is not surprising that our Holy Orthodox Church blessed to pray for the bestowal of the gift of reasoning precisely on the Monk John Cassian the Roman.

Indeed, unlike the well-known works of Palladius and Rufinus, works that are very soulful and written in a lively and entertaining way, but still rather novelistic and morally descriptive, the “Conversations” of John Cassian, dressed in the most ancient erota-pocritical (question-answer) form, have, saying modern language, a pronounced theological discourse. This essay is of high practical wisdom; it gracefully resolves the most painful, the most significant issues, concerning not so much everyday life (although everyday life too), but rather the existence of monasticism, that is, the issues of achieving and implementing the monastic spiritual ideal - "purity of heart, which is love." Thus, the Western Christian ascetic reader received, first of all, a guide to action, and not a simple-heartedly colorful description of the miracles and exploits of the Egyptian abbas. By virtue of its nature, the work of John Cassian is permeated with intensely distinct didacticism. The manner of writing is also connected with this didacticism: John is verbose, and although his Latin is impeccable and pure, but endless repetitions and extremely cumbersome and lengthy periods sometimes make it difficult to understand.

However, this is only to the advantage of an independent and serious reader, since it encourages him to return to a difficult phrase again and again, which, of course, only contributes to the comprehension of what he has read and penetration into the meaning: qui legit intellegat [Who knows] (Ms. 13, 14). In Russia, the works of the Monk have been read at least since the 15th century (the oldest surviving lists go back to the 15th century). The author of the published translation is Bishop Peter (Ekaterinovsky, tl889), a very famous church writer in his time. The translation of Vladyka Peter now seems somewhat archaic, nevertheless, the publishers found it possible to bring to uniformity and in accordance with modern standards only spelling and punctuation (with some exceptions, such as, for example, “string”, “arranges”, “prosperity”, etc. similar). The notes of Bishop Peter have been largely preserved, although they have undergone a certain substantive (for example, measures of weight and volume have been converted to the metric system) and stylistic corrections. The alphabetical index, prepared by Bishop Peter, also underwent a slight structural and stylistic revision. The publishers hope that the outstanding work of St. John Cassian will greatly serve the spiritual enlightenment of both Orthodox Christians and all lovers of patristic theological thought.

21. Only disorderly anger is forbidden here as the cause of sin. Below in ch. 7 and 8 the Monk Cassian allows anger against his sins and shortcomings and in David praised the indignation at Aversa (2 Samuel 16:10). St. Gregory the Great says: there is a different kind of anger, which is aroused from impatience; another that breeds jealousy for the truth; the one is born from vice, and the other from the love of virtue. If no wrath had come from virtue, then Phinehas would not have satisfied the sword of God's wrath. Since Eli did not have this anger, he brought the highest vengeance against himself. Of this anger the Psalmist says: when angry, do not sin (Ps 4:5). This is misunderstood by those who want us to be angry only with ourselves, and not with our erring neighbors. For if we are commanded how to love our neighbors, then, therefore, it is possible to be angry at their sins as well as at our vices. If we are angry with ourselves for sins, why should we not be angry with our neighbors who offend God on the same basis? Anger is of two kinds: kind, in harmony with reason, and disorderly, vicious. Commendable anger happens, firstly, when we courageously resist the devil and his suggestions. Thus, the Savior with anger drove away the tempter from Himself (Matthew 4:10). Secondly, when we are inflamed with ourselves, that is, for our bad passions, vices, and we bring worthy fruits of repentance. Thirdly, when, out of jealousy for truth or love, we are excited against our neighbors who sin and offend God, and correct them, and punish those who are subordinate. Such anger in Holy Scripture is called zeal for God. Moses, Phinehas, Samuel, David, Elijah and others were distinguished by such zeal; and the Savior himself showed the same when, looking with anger at the Jews, he was grieved at their hardening and blinding of their hearts (Mk 3, 5), drove the sellers out of the temple (Mt 21, 12; John 2, 15), sharply denounced the Pharisees and scribes (Mt 23; Lk 11, 40 et seq.), severely denounced the Apostle Peter: get away from Me, Satan! (Mt 16:23). Therefore, anger is both useful and laudable. Disorderly anger is not approved, which darkens, perverts the judgment of reason or does not submit to it; and this happens both from the point of view of the subject, and in understanding the striving of anger. From the side of the subject, anger is bad, sinful, firstly, if someone wants to mark it wrong, for an unlawful reason, or to someone who does not deserve it. Secondly, although for the right reason he wants to note, but exceeding the fault; it is the cruelty of the heart in punishing. Thirdly, when someone arbitrarily, not by lawful authority, not by legal order, demands the punishment of the offender. For vengeance belongs to the judge, as a servant of God, but it is forbidden to private people (Rom 12:19). Fourthly, when they are angry not with good intentions, not in order to correct their neighbor, to observe truth and propriety, in order to keep the offender and others from insults for the future, but they are angry out of malice, malice, so that the offender is bad. This is already a matter of anger, contrary to love for one's neighbor. And in understanding the desire of anger, we sin in different ways: when anger flares up to excess or lasts longer than it should be.

Biographical information about the childhood and youth of St. John Cassian the Roman is extremely limited. Neither the place nor the exact date of his birth is known.

According to the most common opinion, the birthplace of John Cassian was Scythia Minor (Roman province; now - the territory of Romania). The approximate time of birth is considered to be the period from the 360th to the 365th year.

We do not know with certainty when and from whom he received the name John. According to one version, it was given to him at baptism, according to another, when he was tonsured a monk. But there is reason to believe that he took this name for himself, in honor of his teacher and bishop, saint.

John Cassian came from a pious, fairly wealthy family. The initial rules of faith and Christian morality were instilled in him from childhood.

In due time he received a versatile education of the classical type, well studied philosophy, ancient poetry, astronomy, rhetoric. In addition to Latin, he spoke Greek.

Over time, the spiritual education, zeal and personal talents of John bore fruit: he preferred the path of a humble monastic life to the career of a secular husband that opened before him.

Monasticism

Around 380, John Cassian the Roman undertook a pilgrimage to Palestine. During the pilgrimage, he was accompanied by an old friend, Herman.

Here, on sacred ground, the friends decided to renounce the temptations of a vain life in the world and, having received the necessary blessing, entered the Bethlehem monastery. It is believed that this monastery was located on the Field of Shepherds.

Staying in the monastery, friends indulged in prayer, listened to sermons, performed obedience, observed fasts. The time came and they, having given the proper vows, took on the monastic vestments.

Having mastered the beginnings of ascetic experience over the years of hard work, they wanted to learn more about asceticism, to intensify their ascetic deeds, and they thought of going to the homeland of monasticism, to Egypt.

Egyptian period

After praying properly before the road, asking for blessings and promising the rector to return to the monastery, the friends set off. The path was not easy, but God was to help them.

By sea, they reached the port of Tanis by ship, and from there, accompanied by Bishop Archebius, they reached Panefys. There was the monastery of the famous Abba Pinufius. The Lord brought them together with the monks who lived and labored among the salty lakes, on the local hills, with Abba Nestor, Cheremon, and also with Abba Pinufius, who lived near the monastery, in a cell.

After staying in Panefis for some time, John and Herman, giving thanks to God, went on and arrived in the city of Diolk. Here they drew wisdom, communicating with the fathers: Archebius, John, Piammon and others.

The Skeet desert was chosen as another point of pilgrimage. In the IV century it was inhabited by many pious hermits.

Visiting the ascetics there, friends participated in joint prayers, were interested in various ascetic exercises, asked questions, asked for advice, listened to soulful exhortations.

They were lucky to communicate with spiritually mature fathers: Paphnutius, Moses, Isaac, Serapion, Theon, Daniel.

Soon John and Herman joined the community, which was under the leadership of Abba Paphnutius. This abba was an Origenist monk, he served as a presbyter in one of the temples of the Skete. On Saturdays and Sundays, the temple was filled with hermits who gathered for worship. Staying in the Skete, John Cassian the Roman exhausted his body with fasting and physical labor, prayed a lot and sincerely.

During this period, he is said to have visited with Herman the wilderness of Kellie, located about 80 miles from Skete. There the friends saw Abba Theodore.

After seven years of incessant ascetic work in Egypt, John went to Palestine, and again together with Herman. Friends wanted to fulfill the promise given to the abbot of the Bethlehem monastery, who blessed them for the pilgrimage when they were just preparing for a trip to Egypt.

Meanwhile, they did not stay long in Bethlehem, and by the Providence of God they soon returned to Egypt again.

The total time spent by John Cassian in Egypt, the researchers determine ten years. During this time, he grew in spiritual age, acquired invaluable ascetic experience, acquired wisdom, and collected material for future compositions.

Constantinople and Roman periods

In 399, there was unrest in Egypt related to criticism of the teachings of anthropomorphites - heretics who claimed that God has features similar to those inherent in the human body.

The critical review of the anthropomorphites, sounded from the lips of the archbishop of Alexandria Theophilus, met with approval in the person of the brethren of the community of Abba Paphnutius and, in general, in the person of many hermits.

Dissatisfied with this course of events, the heretics rushed to Alexandria and began to threaten Theophilus. They demanded that he renounce the Origenist views, and he listened to them.

In 400, Theophilus exposed the false doctrine publicly. The Councils of Alexandria and Nitria, held shortly thereafter, formally condemned Origenism.

And so, the Origenist monks were persecuted and ousted from Egypt both by the clergy and by the state authorities. Many monks were forced to seek shelter, food and support in other countries.

About 50 monks found sympathy in the person of the head of the Church of Constantinople, St. John Cassian the Roman and Germanus are said to have been among the fifty who arrived.

In Constantinople, the virtues of friends were noticed. John was elevated to the rank of deacon. In addition, he was entrusted with the position of committee of the treasury at the cathedral. Herman, in turn, was ordained a priest.

At the same time Father John was busy writing a treatise against the heretic Nestorius "On the Incarnation of the Lord".

At the end of his life, the Monk John Cassian the Roman began to lose his physical strength. The death of the ascetic came around 435. His body was buried in the monastery of St. Victor.

Troparion to the Monk John Cassian the Roman, tone 8

Having cleansed yourself with fasting, thou hast comprehended wisdom, / from the desert God-bearing father thou hast learned to curb the passions. / For this reason, grant us with your prayers / our flesh to the spirit of obedience: / you are a teacher, reverend Cassian, / to all who sing about Christ your memory.

Kontakion to the Monk John Cassian the Roman, tone 4

Having been reverend, thou hast entrusted herself to God, / and enlightening with good views, Cassians, / like the sun shone thou / with the radiance of thy Divine teachings, / always enlightening the hearts of all who honor thee. / But diligently pray to Christ, / for those who praise thee with love and warmth.

The Monk John Cassian the Roman, by his place of birth and the language in which he wrote, belonged to the West, but the Orthodox East has always been the spiritual homeland of the saint. In the Bethlehem monastery, located not far from the place where the Savior was born, John accepted monasticism. After a two-year stay in the monastery in 390, the monk with his spiritual brother Herman traveled for seven years in the Thebaid and the Skete desert, drawing from the spiritual experience of numerous ascetics. Returning in 397 for a short time to Bethlehem, the spiritual brothers labored for three years in complete seclusion, and then went to Constantinople, where they listened to St. John Chrysostom. In Constantinople, the Monk Cassian received the rank of deacon. In the year 405, the clergy of Constantinople sent the monk to Rome to Pope Innocent I at the head of an embassy to seek protection for the innocently suffering saint.

The Monk Cassian was consecrated to the rank of presbyter in his homeland. In Marseilles, for the first time in Gaul, he built two cenobitic monasteries, male and female, according to the charter of the eastern monasteries. At the request of the Bishop of Apt Castor, the Monk Cassian in 417-419 wrote 12 books "On the Decrees of the Cenobites" Palestinian and Egyptian and 10 conversations with desert fathers in order to give compatriots examples of cenobitic monasteries and acquaint them with the spirit of asceticism of the Orthodox East. In the first book, "On the Ordinances of the Cenobites," it is about the appearance of a monk; in the second - about the order of night psalms and prayers; in the third - about the order of daily prayers and psalms; in the fourth - about the order of rejection from the world; in the other eight - about the eight major sins. In the conversations of the fathers, the mentor in asceticism, Saint Cassian speaks about the goal of life, about spiritual reasoning, about the degrees of renunciation of the world, about the desires of the flesh and spirit, about the eight sins, about the calamities of the righteous, about prayer. In subsequent years, the Monk Cassian wrote fourteen more discourses: on perfect love, on purity, on God's help, on the understanding of Scripture, on the gifts of God, on friendship, on the use of the tongue, on the four kinds of monks, on the life of a hermit and cenobitic, on repentance, about fasting, about nighttime temptations, about spiritual mortification, an interpretation of the words "whatever I want, I do this" is given. In 431 St. John Cassian wrote his last essay against Nestorius, in which he collected the opinions of many Eastern and Western teachers against heresy. In his writings, the Monk Cassian based himself on the spiritual experience of the ascetics, remarking to the worshipers of Blessed Augustine (Comm. 15 June) that “grace can least of all be defended by pompous words and loquacious competition, dialectical syllogisms and the eloquence of Cicero.” According to the Monk John of the Ladder (Comm. 30 March), "the great Cassian argues excellently and sublimely." Saint John Cassian the Roman died peacefully in 435.