Prayer according to Cassian

Casiday, Augustine

doi:10.1093/acprof:oso/9780199297184.003.0005

Cited by 3 publications

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“…74 This is for the concupiscence of the flesh "swiftly descends into vice, rejoices in those delights which pertain to present repose", whereas the concupiscence of the spirit "yearns to be entirely absorbed in spiritual pursuits [to such an extent] that it is even willing to exclude the necessities of the flesh, and so much does it long to be constantly taken up with these pursuits that it does not want to pay any attention at all to the frailty of the flesh". 75 Therefore, unlike Augustine, Cassian does not conceive human desire as an internal dislocation of the will which expresses the fallen condition of man. Actually, in Cassian's view the human condition is not characterised by a univocal form of desire which explains the disobedient movements of the will.…”

Section: A Twofold Contrast Between Augustine and Cassian: Concupiscementioning

confidence: 99%

“…As Chadwick points out, "in Cassian, grace possesses its full Augustinian meaning" because it "is an interior working of God within the soul" without which the ascetic practices and spiritual progress are impossible. 90 However, for the monk there is no room for predestination, because "God's mercy and grace are bestowed only upon those who labour and exert themselves". 91 In short, in Cassian's view, the human activity, particularly illustrated by ascetism and prayer, is necessary but does not suffice to achieve the life of contemplation and salvation which could only be granted by divine grace.…”

Section: A Twofold Contrast Between Augustine and Cassian: Concupiscementioning

confidence: 99%

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What Is a Desiring Man?

Colombo

2021

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This article investigates Foucault’s account of desiring man by drawing upon History of Sexuality vol. 4, Confessions of the Flesh. In order to do so, the article focuses on Foucault’s diagnosis of the Christian elaboration of “the analytic of the subject of concupiscence” that closes Confessions of the Flesh. As the article shows, “the analytic of the subject of concupiscence” inspires Foucault’s account of desiring man. However, Foucault’s diagnosis of the Christian elaboration of “the analytic of concupiscence” proves to be debatable as it relies on a problematic interplay between Cassian’s and Saint Augustine’s account of concupiscence. The article exposes the problems that such interplay supposes by addressing the contrast between Cassian’s and Augustine’s perspective on both concupiscence and the human condition. Despite this problematic aspect of Foucault’s investigation of Christianity, the article argues that the publication of Confessions of the Flesh is central to understanding Foucault’s History of Sexuality. By providing new elements of analysis, the book reopens Foucault’s genealogical diagnosis of the formation of the medical account of sexuality and allows us to problematise new avenues for developing Foucault’s investigation in depth.

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Section: A Twofold Contrast Between Augustine and Cassian: Concupiscementioning

confidence: 99%

Section: A Twofold Contrast Between Augustine and Cassian: Concupiscementioning

confidence: 99%

What Is a Desiring Man?

Colombo

2021

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“…What Brundage does not mention is that Cassian’s sixth and ultimate stage of chastity involves the monk’s ability to purge himself of excess semen without sexual desire. 26 Cassian (1958) comments in his Conferences :Doubtless he has attained to a state in which it will be found during the day as likewise during the night, the same in his bed as at prayer, alone and amongst a crowd. (12.8, p. 135)As Dyan Elliott comments, “the total lack of affect in this description was rather disconcerting” (12).…”

Section: Masturbation Sodomy and Pleasurementioning

confidence: 99%

Discourses of Masturbation

Clark

2016

Men and Masculinities

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As an aspect of medieval sodomy, masturbation is often ignored or dismissed by medievalists. Although its status within medieval discourse on sex and gender is multiple and contested, this article demonstrates that it does have a recurrent cluster of associations, and it offers an important perspective on medieval masculinities and male sexuality. Moreover, far from constituting a meaningless, solitary act in medieval literature, on the contrary, masturbation is both overdetermined and always already relational.

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“…46 Cassian's reading of Augustine has, by contrast, received some attention in its own right in articles by Casiday, Duchrow and Ramsey. 47 Again, the last of these calls for further work to be done: 'A thorough investigation of [Cassian's] monastic works would in fact almost certainly reveal that, among Western Fathers, Augustine wielded the most infl uence on him.' 48 It is to be hoped that Casiday's critique of Prosper and his infl uence on later readings of Cassian will elicit further consideration of his debt to Augustine outside of the debate about Conl.…”

Section: Cassian As a Reader Of Origen And Augustinementioning

confidence: 99%

John Cassian and the Christology of Romans 8,3

Keech¹

2010

Vigiliae Christ

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Th is paper focuses on Cassian's characterisation of Christ 'in the likeness of sinful fl esh' (Romans 8,3) and argues that it forms a dual reception of the treatment of the same text found in the work of Origen and Augustine of Hippo. Inasmuch as Augustine's exegesis constitutes a reception of Origen, Cassian's reproduction of their shared thought forms a silent judgment on the impact and importance of the fi rst Origenist Controversy in the Latin West. Further, whilst Origen and Augustine situate their Christological exegesis of the passage within a coherent account of the origin and transmission of sin, Cassian does not. Consequently, this paper questions recent scholarly attempts to re-evaluate Cassian's capacities as a synthetic theologian, by arguing that he prioritised a distinct theological tradition and its authoritative representatives over a tight theological coherence in his work.

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Prayer according to Cassian

Cited by 3 publications

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What Is a Desiring Man?

What Is a Desiring Man?

Discourses of Masturbation

John Cassian and the Christology of Romans 8,3

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