Chapter XVI.
How, after the fashion of the Olympic games, a monk should not attempt spiritual conflicts unless he has won battles over the flesh.
And so when the desires of the belly and of the palate have been by these considerations overcome, and when we have been declared, as in the Olympic contests, neither slaves of the flesh nor infamous through the brand of sin, we shall be adjudged to be worthy of the contest in higher struggles as well, and, leaving behind lessons of this kind, may be believed capable of entering the lists against spiritual wickednesses, against which only victors and those who are allowed to contend in a spiritual conflict are deemed worthy to struggle. For this is so to speak a most solid foundation of all the conflicts, viz.: that in the first instance the impulses of carnal desires should be destroyed. For no one can lawfully strive unless his own flesh has been overcome. And one who does not strive lawfully certainly cannot take a share in the contest, nor win a crown of glory and the grace of victory. But if we have been overcome in this battle, having been proved as it were slaves of carnal lusts, and thus displaying the tokens neither of freedom nor of strength, we shall be straightway repulsed from the conflicts with spiritual hosts, as unworthy and as slaves, with every mark of confusion. For "every one that doeth sin is the servant of sin." [840] And this will be addressed to us by the blessed Apostle, together with those among whom fornication is named. "Temptation does not overtake you, except such as is human." [841] For if we do not seek for strength of mind [842] we shall not deserve to make trial of severer contest against wickedness on high, if we have been unable to subdue our weak flesh which resists the spirit. And some not understanding this testimony of the Apostle, have read the subjunctive instead of the indicative mood, i.e., "Let no temptation overcome you, except such as is human." [843] But it is clear that it is rather said by him with the meaning not of a wish but of a declaration or rebuke.
[840] S. John viii. 34.
[841] 1 Cor. x. 13.
[842] Mentis robore non quoesito.--Petschenig. Gazæus omits the negative and reads conquisito.
[843] S. Jerome's version, which was certainly know to Cassian (cf. Conferences XXIII. viii.) has "Temptatio vos non apprehendat nisi humana."
Chapter XVII.
That the foundation and basis of the spiritual combat must be laid in the struggle against gluttony.
Would you like to hear a true athlete of Christ striving according to the rules and laws of the conflict? "I," said he, "so run, not as uncertainly; I so fight, not as one that beateth the air: but I chastise my body and bring it into subjection, lest by any means when I have preached to others I myself should be a castaway." [844] You see how he made the chief part of the struggle depend upon himself, that is upon his flesh, as if on a most sure foundation, and placed the result of the battle simply in the chastisement of the flesh and the subjection of his body. "I then so run not as uncertainly." He does not run uncertainly, because, [845] looking to the heavenly Jerusalem, he has a mark set, towards which his heart is swiftly directed without swerving. He does not run uncertainly, because, "forgetting those things which are behind, he reaches forth to those that are before, pressing towards the mark for the prize of the high calling of God in Christ Jesus," [846] whither he ever directs his mental gaze, and hastening towards it with all speed [847] of heart, proclaims with confidence, "I have fought a good fight, I have finished my course, I have kept the faith." [848] And because he knows he has run unweariedly "after the odour of the ointment" [849] of Christ with ready devotion of heart, and has won the battle of the spiritual combat by the chastisement of the flesh, he boldly concludes and says, "Henceforth there is laid up for me a crown of righteousness, which the Lord, the righteous judge, will give to me in that day." And that he might open up to us also a like hope of reward, if we desire to imitate him in the struggle of his course, he added: "But not to me only, but to all also who love His coming;" [850] declaring that we shall be sharers of his crown in the day of judgment, if we love the coming of Christ--not that one only which will be manifest to men even against their will; but also this one which daily comes to pass in holy souls--and if we gain the victory in the fight by chastising the body. And of this coming it is that the Lord speaks in the Gospel. "I," says He, "and my Father will come to him, and will make our abode with him." [851] And again: "Behold, I stand at the door and knock: if any man hear my voice and open the gate, I will come in to him and will sup with him, and he with me." [852]
[844] 1 Cor. ix. 26, 27.
[845] Quia (Petschenig): Qui (Gazæus).
[846] Phil. iii. 13, 14.
[847] Properatione, others Præparatione.
[848] 2 Tim. iv. 7.
[849] Cant. i. 3.
[850] 2 Tim. iv. 8.
[851] John xiv. 23.
[852] Rev. iii. 20.