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Christian Classics

Nicholas Cabasilas
(c. 1320–c. 1390)

Recognized as one of the most significant late Byzantine spiritual writers, Nicholas Cabasilas (or Kavasilas) was born in Thessalonica to a prominent aristocratic family. He was trained by his uncle, Nilus Cabasilas, archbishop of Thessalonica, who succeeded Gregory of Palamas in that office. Though a candidate for the patriarchate of Constantinople in 1354, Nicholas was not selected and remained a layman for the rest of his life.

Nicholas became an expert in both civil and canon law and served in the court of Emperor John VI Cantacuzenes. He wrote extensively on social and political matters, as evidenced in his treatise, On Usury, and his memorandum to the empress on the rate of interest.

Nicholas is best remembered, however, for his theological writings, sermons, and poems, which attempt to make the spiritual life accessible to the layman and not the exclusive privilege of the monastic community. His Commentary on the Divine Liturgy remains to this day one of the most thoughtful and devotional reflections on the Byzantine rite. His devotional classic, The Life in Christ, explores the divine activity and human cooperation in the sacramental life.

This excerpt is taken from a 1974 edition of The Life in Christ, translated by Carmino deCatanzaro, by permission of the publisher, St. Vladimir’s Seminary Press, 575 Scarsdale Road, Crestwood, NY 10707.



§4. IN THIS UNION CHRIST IS ALL-SUFFICIENT

Let us then examine it in this way. There are many things of which we stand in need throughout life—such as air, light, food, clothing, our natural faculties and members; yet it so happens that we do not use any of them constantly for all purposes. We use one of them at one time, another at another time, each in turn helping us to meet the need which is at hand. When we put on clothing it cannot feed us, those who need nourishment must seek something else. The light does not enable us to breathe; the air cannot take the place of a ray of light. We do not constantly employ all the functions of our senses and members, but from time to time the eye and the hand are idle, as when we have to listen. The hand will suffice for those who wish to touch, but not for smelling or hearing or seeing; for those purposes we ignore it and look to some other faculty. But in such a way the Saviour is ever present in every fashion with those who dwell in Him, that He supplies their every need and is all things to them, nor does He suffer them to look to anything else whatever nor seek anything from elsewhere. There is nothing of which the saints are in need which He is not Himself. He gives them birth, growth, and nourishment; He is life and breath. By means of Himself He forms an eye for them and, in addition, gives them light and enables them to see Himself. He is the one who feeds and is Himself the Food; it is He who provides the Bread of life and who is Himself what He provides. He is life for those who live, the sweet odour to those who breathe, the garment for those who would be clothed. Indeed, He is the One who enables us to walk; He Himself is the way (Jn. 14:6), and in addition He is the lodging on the way and its destination. We are members, He is the head. When we must struggle He struggles on our side. For those who are champions in the contest He is the awarder of the prizes; when we are the victors He is the crown of victory.

Thus He turns our mind to Himself from every side and does not permit it to occupy itself with anything else nor to be seized by love of anything else. Even though we move our desire in another direction, He checks it and quiets it. He blocks that way and takes in hand those who go astray. “If I go up into heaven, thou art there,” it says, “if I go down to hell, thou art there also. If I take up my wings in the morning, and dwell in the uttermost parts of the sea, even there also shall thy hand lead me, and thy right hand shall hold me” (Ps. 139:8–10). By a wondrous compulsion and gracious governance He draws us to Himself alone and unites us to Himself only. This, I think, is the same compulsion by which He gathered those whom He invited to the house and the banquet when He said to the servant, “Compel them to come in, that my house may be filled” (Lk. 14:23).


Copyright © 2000. The Fellowship of St. James. All rights reserved.

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Originally posted by PotOnWheel

Nicholas Cabasilas(c. 1320–c. 1390)

§4. IN THIS UNION CHRIST IS ALL-SUFFICIENT

...the Saviour is ever present in every fashion with those who dwell in Him, that He supplies their every need and is all things to them, nor does He suffer them to look to anything else whatever nor seek anything from elsewhere. There is nothing of which the saints are in need which He is not Himself. He gives them birth, growth, and nourishment; He is life and breath. By means of Himself He forms an eye for them and, in addition, gives them light and enables them to see Himself. He is the one who feeds and is Himself the Food; it is He who provides the Bread of life and who is Himself what He provides. He is life for those who live, the sweet odour to those who breathe, the garment for those who would be clothed. Indeed, He is the One who enables us to walk; He Himself is the way (Jn. 14:6), and in addition He is the lodging on the way and its destination. We are members, He is the head. When we must struggle He struggles on our side. For those who are champions in the contest He is the awarder of the prizes; when we are the victors He is the crown of victory.

Thus He turns our mind to Himself from every side and does not permit it to occupy itself with anything else nor to be seized by love of anything else. Even though we move our desire in another direction, He checks it and quiets it. He blocks that way and takes in hand those who go astray. “If I go up into heaven, thou art there,” it says, “if I go down to hell, thou art there also. If I take up my wings in the morning, and dwell in the uttermost parts of the sea, even there also shall thy hand lead me, and thy right hand shall hold me” (Ps. 139:8–10). By a wondrous compulsion and gracious governance He draws us to Himself alone and unites us to Himself only. This, I think, is the same compulsion by which He gathered those whom He invited to the house and the banquet when He said to the servant, “Compel them to come in, that my house may be filled” (Lk. 14:23).

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