Chapter X.
An explanation that we may not appear to recommend separation from wives.
But let no one imagine that we have invented this for the sake of encouraging divorce, as we not only in no way condemn marriage, but also, following the words of the Apostle, say: "Marriage is honourable in all, and the bed undefiled," [2184] but it was in order faithfully to show the reader the origin of the conversion by which this great man was dedicated to God. And I ask the reader kindly, to allow that, whether he likes this or no, in either case I am free from blame, and to give the praise or blame for this act to its real author. But as for me, as I have not put forward an opinion of my own on this matter, but have given a simple narration of the history of the facts, it is fair that as I claim no praise from those who approve of what was done, so I should not be attacked by the hatred of those who disapprove of it. Let every man therefore, as we said, have his own opinion on the matter. But I advise him to restrain his censure in considering it, lest he come to fancy that he is more just and holy than the Divine judgment, whereby the signs even of Apostolic virtue were conferred upon him (viz., Theonas), not to mention the opinion of such great fathers by whom it is clear that his action was not only not blamed, but even so far praised that in the election to the office of almoner they preferred him to splendid and most excellent men. And I fancy that the judgment of so many spiritual men, uttered with God as its author, was not wrong, as it was, as was said above, confirmed by such wonderful signs.
[2184] Heb. xiii. 4.
Chapter XI.
An inquiry why in Egypt they do not fast during all the fifty days (of Easter) nor bend their knees in prayer.
But it is now time to follow out the plan of the promised discourse. So then when Abbot Theonas had come to visit us in our cell during Eastertide [2185] after Evensong was over we sat for a little while on the ground and began diligently to consider why they were so very careful that no one should during the whole fifty days either bend his knees in prayer [2186] or venture to fast till the ninth hour, and we made our inquiry the more earnestly because we had never seen this custom so carefully observed in the monasteries of Syria.
[2185] Quinquagesima.
[2186] The 20th Canon of the Council of Nicæa (a.d. 325) alludes to diversities of custom with regard to posture for prayer on Sundays and from Easter to Pentecost, and ordered that for the future prayer should be made standing at these times. Cassian's language in the text would seem to show that in his day the Canon in question, though kept in Egypt, was not strictly observed in Palestine but that the ancient diversity of customs still to some extent prevailed.
Chapter XII.
The answer on the nature of things good, bad, and indifferent.
To this Abbot Theonas thus began his reply. It is indeed right for us, even when we cannot see the reason, to yield to the authority of the fathers and to a custom of our predecessors that has been continued through so many years down to our own time, and to observe it, as handed down from antiquity, with constant care and reverence. But since you want to know the reasons and grounds for this, receive in few words what we have heard as handed down by our Elders on this subject. But before we bring forward the authority of Holy Scripture, we will, if you please, say a little about the nature and character of the fast, that afterwards the authority of Holy Scripture may support our words. The Divine Wisdom has pointed out in Ecclesiastes that for everything, i.e., for all things happy or those which are considered unfortunate and unhappy, there is a right time: saying: "For all things there is a time, and a time for everything under the heaven. A time to bring forth and a time to die; a time to plant and a time to pull down what is planted; a time to kill and a time to heal; a time to destroy and a time to build; a time to weep and a time to laugh; a time to mourn and a time to dance; a time to cast away stones and a time to gather stones; a time to embrace and a time to refrain from embracing; a time to get and a time to lose; a time to keep and a time to send away; a time to scatter and a time to collect; a time to be silent and a time to speak; a time to love and a time to hate; a time for war and a time for peace;" and below: "For there is a time," it says, "for everything and for every deed." [2187] None therefore of these things does it lay down as always good, but only when any of them are fittingly done and at the right time, so that these very things which at one time, when done at the right moment, turn out well, if they are ventured on at a wrong or unsuitable time, are found to be useless or harmful; only excepting those things which are in their own nature good or bad, and which cannot ever be made the opposite, as, e.g., justice, prudence, fortitude, temperance and the rest of the virtues, or on the other hand, those faults, the description of which cannot possibly be altered or fall under the other head. But those things which can sometimes turn out with either result, so that, in accordance with the character of those who use them, they are found to be either good or bad, these we consider to be not absolutely in their own natures useful or injurious, but only so in accordance with the mind of the doer, and the suitableness of the time.
[2187] Eccl. iii. 1-8, 17.