Nicene and Post-Nicene Fathers, Ser. II, Vol. XI:
The Works of John Cassian.: Chapter XXVI. Of the death of the prophet who was led astray, and of the infirmity of the Abbot Paul, with which he was visited for the sake of his cleansing.

Chapter XXVI.

Of the death of the prophet who was led astray, and of the infirmity of the Abbot Paul, with which he was visited for the sake of his cleansing.

And we see clear instance of this in the case of that prophet and man of God in the third book of Kings, who was straightway destroyed by a lion for a single fault of disobedience, in which he was implicated not of set purpose nor by the fault of his own will but by the enticement of another, as the Scripture speaks thus of him: “It is the man of God, who was disobedient to the mouth of the Lord, and the Lord delivered him to the lion, and it tare him according to the word of the Lord, which He spake.” 1491 In which case the punishment of the present offence and carelessness together with the reward of his righteousness, for which the Lord gave over his prophet in this world to the destroyer, are shown by the moderation and abstinence of the beast of prey, as that most savage creature did not dare even to taste the carcass that was given over to him. And of the same thing a very clear and plain proof has been given in our own days in the case of the Abbots Paul and Moses who lived in a spot in this desert called Calamus, 1492 for the former had formerly dwelt in the wilderness which is hard by the city of Panephysis, 1493 which we know had only recently been made a wilderness by an inundation of salt water; which whenever the north wind blew, was driven from the marshes and spreading over the adjacent fields covered the face of the whole district, so as to make the ancient villages, which on this very account had been deserted by all their inhabitants, look like islands. Here, then, the Abbot Paul had made such progress in purity of heart in the stillness and silence of the desert, that he did not suffer, I will not say a woman’s face, but even the clothes of one of that sex to appear in his sight. For when as he was going to the cell of one of the Elders together with Abbot Archebius 1494 who lived in the same desert, by accident a woman met him, he was so disgusted at meeting her that he dropped the business of his friendly visit which he had taken in hand and dashed back again to his own monastery with greater speed than a man would flee from the face of a lion or terrible dragon; so that he was not moved even by the shouts and prayers of the aforesaid Abbot Archebius who called him back to p. 372 go on with the journey they had undertaken to ask the old man what they had proposed to do. But though this was done in his eagerness for chastity and desire for purity, yet because it was done not according to knowledge, and because the observance of discipline, and the methods of proper strictness were overstrained, for he imagined that not merely familiarity with a woman (which is the real harm,) but even the very form of that sex was to be execrated, he was forthwith overtaken by such a punishment that his whole body was struck with paralysis, and none of his limbs were able to perform their proper functions, since not merely his hands and feet, but even the movements of the tongue, which enables us to frame our words, (were affected) and his very ears lost the sense of hearing, so that there was left in him nothing more of his manhood than an immovable and insensible figure. But he was reduced to such a condition that the utmost care of men was unable to minister to his infirmity, but only the tender service of women could attend to his wants: for when he was taken to a convent of holy virgins, food and drink, which he could not ask for even by signs, were brought to him by female attendants, and for the performance of all that nature required he was ministered to by the same service for nearly four years, i.e., to the end of his life. And though he was affected by such weakness of all his members that none of his limbs retained their keen power of motion and feeling, nevertheless such grace of goodness proceeded from him that when sick persons were anointed with the oil which had touched what should be called his corpse rather than his body, they were instantly healed of all diseases, so that as regards his own malady it was made clearly and plainly evident even to unbelievers that the infirmity of all his limbs was caused by the providence and love of the Lord, and that the grace of these healings was granted by the power of the Holy Ghost as a witness of his purity and a manifestation of his merits.

Footnotes

1 Kings xiii. 26.

Cf. on the Institutes X. xxiv.

Cf. on the Institutes IV. xxx.

On Archebius cf. the note on XI. ii.