The Works Of John Cassian

1 The Works of John Cassian. 2 Chapter I. The Life of Cassian. 3 Chapter II. The History of Cassian's Writings, MSS., and Editions. 4 Preface. 5 The Twelve Books of John Cassian 6 Book I. Of the Dress of the Monks. 7 Chapter I. Of the Monk's Girdle. 8 Chapter II. Of the Monk's Robe. 9 Chapter III. Of the Hoods of the Egyptians. 10 Chapter IV. Of the Tunics of the Egyptians. 11 Chapter V. Of their Cords. 12 Chapter VI. Of their Capes. 13 Chapter VII. Of the Sheepskin and the Goatskin. 14 Chapter VIII. Of the Staff of the Egyptians. 15 Chapter IX. Of their Shoes. 16 Chapter X. Of the modification in the observances which may be permitted in accordance with the character of the climate or the custom of the district. 17 Chapter XI. Of the Spiritual Girdle and its Mystical Meaning. 18 Book II. Of the Canonical System of the Nocturnal Prayers and Psalms. 19 Chapter I. Of the Canonical System of the Nocturnal Prayers and Psalms. 20 Chapter II. Of the difference of the number of Psalms appointed to be sung in all the provinces. 21 Chapter III. Of the observance of one uniform rule throughout the whole of Egypt, and of the election of those who are set over the brethren. 22 Chapter IV. How throughout the whole of Egypt and the Thebaid the number of Psalms is fixed at twelve. 23 Chapter V. How the fact that the number of the Psalms was to be twelve was received from the teaching of an angel. 24 Chapter VI. Of the Custom of having Twelve Prayers. 25 Chapter VII. Of their Method of Praying. 26 Chapter VIII. Of the Prayer which follows the Psalm. 27 Chapter IX. Of the characteristics of the prayer, the fuller treatment of which is reserved for the Conferences of the Elders. 28 Chapter X. Of the silence and conciseness with which the Collects are offered up by the Egyptians. 29 Chapter XI. Of the system according to which the Psalms are said among the Egyptians. 30 Chapter XII. Of the reason why while one sings the Psalms the rest sit down during the service; and of the zeal with which they afterwards prolong their vigils in their cells till daybreak. 31 Chapter XIII. The reason why they are not allowed to go to sleep after the night service. 32 Chapter XIV. Of the way in which they devote themselves in their cells equally to manual labour and to prayer. 33 Chapter XV. Of the discreet rule by which every one must retire to his cell after the close of the prayers; and of the rebuke to which any one who does otherwise is subject. 34 Chapter XVI. How no one is allowed to pray with one who has been suspended from prayer. 35 Chapter XVII. How he who rouses them for prayer ought to call them at the usual time. 36 Chapter XVIII. How they do not kneel from the evening of Saturday till the evening of Sunday. 37 Book III. Of the Canonical System of the Daily Prayers and Psalms. 38 Chapter I. Of the services of the third, sixth, and ninth hours, which are observed in the regions of Syria. 39 Chapter II. How among the Egyptians they apply themselves all day long to prayer and Psalm continually, with the addition of work, without distinction of hours. 40 Chapter III. How throughout all the East the services of Tierce, Sext, and None are ended with only three Psalms and prayers each; and the reason why these spiritual offices are assigned more particularly to those hours. 41 Chapter IV. How the Mattin office was not appointed by an ancient tradition but was started in our own day for a definite reason. 42 Chapter V. How they ought not to go back to bed again after the Mattin prayers. 43 Chapter VI. How no change was made by the Elders in the ancient system of Psalms when the Mattin office was instituted. 44 Chapter VII. How one who does not come to the daily prayer before the end of the first Psalm is not allowed to enter the Oratory; but at Nocturnes a late arrival up to the end of the second Psalm can be overlooked. 45 Chapter VIII. Of the Vigil service which is celebrated on the evening preceding the Sabbath; of its length, and the manner in which it is observed. 46 Chapter IX. The reason why a Vigil is appointed as the Sabbath day dawns, and why a dispensation from fasting is enjoyed on the Sabbath all through the East. 47 Chapter X. How it was brought about that they fast on the Sabbath in the city. 48 Chapter XI. Of the points in which the service held on Sunday differs from what is customary on other days. 49 Chapter XII. Of the days on which, when supper is provided for the brethren, a Psalm is not said as they assemble for the meals as is usual at dinner. 50 Book IV. Of the Institutes of the Renunciants. 51 Chapter I. Of the training of those who renounce this world, and of the way in which those are taught among the monks of Tabenna and the Egyptians who are received into the monasteries. 52 Chapter II. Of the way in which among them men remain in the monasteries even to extreme old age. 53 Chapter III. Of the ordeal by which one who is to be received in the monastery is tested. 54 Chapter IV. The reason why those who are received in the monastery are not allowed to bring anything in with them. 55 Chapter V. The reason why those who give up the world, when they are received in the monasteries, must lay aside their own clothes and be clothed in others by the Abbot. 56 Chapter VI. The reason why the clothes of the renunciants with which they joined the monastery are preserved by the steward. 57 Chapter VII. The reason why those who are admitted to a monastery are not permitted to mix at once with the congregation of the brethren, but are first committed to the guest house. 58 Chapter VIII. Of the practices in which the juniors are first exercised that they may become proficient in overcoming all their desires. 59 Chapter IX. The reason why the juniors are enjoined not to keep back any of their thoughts from the senior. 60 Chapter X. How thorough is the obedience of the juniors even in those things which are matters of common necessity. 61 Chapter XI. The kind of food which is considered the greater delicacy by them. 62 Chapter XII. How they leave off every kind of work at the sound of some one knocking at the door, in their eagerness to answer at once. 63 Chapter XIII. How wrong it is considered for any one to say that anything, however trifling, is his own. 64 Chapter XIV. How, even if a large sum of money is amassed by the labour of each, still no one may venture to exceed the moderate limit of what is appointed as adequate. 65 Chapter XV. Of the excessive desire of possession among us. 66 Chapter XVI. On the rules for various rebukes. 67 Chapter XVII. Of those who introduced the plan that the holy Lessons should be read in the Coenobia while the brethren are eating, and of the strict silence which is kept among the Egyptians. 68 Chapter XVIII. How it is against the rule for any one to take anything to eat or drink except at the common table. 69 Chapter XIX. How throughout Palestine and Mesopotamia a daily service is undertaken by the brethren. 70 Chapter XX. Of the three lentil beans which the Steward found. 71 Chapter XXI. Of the spontaneous service of some of the brethren. 72 Chapter XXII. The system of the Egyptians, which is appointed for the daily service of the brethren. 73 Chapter XXIII. The obedience of Abbot John by which he was exalted even to the grace of prophecy. 74 Chapter XXIV. Of the dry stick which, at the bidding of his senior, Abbot John kept on watering as if it would grow. 75 Chapter XXV. Of the unique vase of oil thrown away by Abbot John at his senior's command. 76 Chapter XXVI. How Abbot John obeyed his senior by trying to roll a huge stone, which a large number of men were unable to move. 77 Chapter XXVII. Of the humility and obedience of Abbot Patermucius, which he did not hesitate to make perfect by throwing his little boy into the river at the command of his senior. 78 Chapter XXVIII. How it was revealed to the Abbot concerning Patermucius that he had done the deed of Abraham; and how when the same Abbot died, Patermucius succeeded to the charge of the monastery. 79 Chapter XXIX. Of the obedience of a brother who at the Abbot's bidding carried about in public ten baskets and sold them by retail. 80 Chapter XXX. Of the humility of Abbot Pinufius, who left a very famous Coenobium over which he presided as Presbyter, and out of the love of subjection sought a distant monastery where he could be received as a novice. 81 Chapter XXXI. How when Abbot Pinufius was brought back to his monastery he stayed there for a little while and then fled again into the regions of Syrian Palestine. 82 Chapter XXXII. The charge which the same Abbot Pinufius gave to a brother whom he admitted into his monastery in our presence. 83 Chapter XXXIII. How it is that, just as a great reward is due to the monk who labours according to the regulations of the fathers, so likewise punishment must he inflicted on an idle one; and therefore no one should be admitted into a monastery too easily 84 Chapter XXXIV. Of the way in which our renunciation is nothing but mortification and the image of the Crucified. 85 Chapter XXXV. How the fear of the Lord is our cross. 86 Chapter XXXVI. How our renunciation of the world is of no use if we are again entangled in those things which we have renounced. 87 Chapter XXXVII. How the devil always lies in wait for our end, and how we ought continually to watch his head. 88 Chapter XXXVIII. Of the renunciant's preparation against temptation, and of the few who are worthy of imitation. 89 Chapter XXXIX. Of the way in which we shall mount towards perfection, whereby we may afterwards ascend from the fear of God up to love. 90 Chapter XL. That the monk should seek for examples of perfection not from many instances but from one or a very few. 91 Chapter XLI. The appearance of what infirmities one who lives in a Coenobium ought to exhibit. 92 Chapter XLII. How a monk should not look for the blessing of patience in his own case as a result of the virtue of others, but rather as a consequence of his own longsuffering. 93 Chapter XLIII. Recapitulation of the explanation how a monk can mount up towards perfection. 94 Book V. Of the Spirit of Gluttony. 95 Chapter I. The transition from the Institutes of the monks to the struggle against the eight principal faults. 96 Chapter II. How the occasions of these faults, being found in everybody, are ignored by everybody; and how we need the Lord's help to make them plain. 97 Chapter III. How our first struggle must be against the spirit of gluttony, i.e. the pleasures of the palate. 98 Chapter IV. The testimony of Abbot Antony in which he teaches that each virtue ought to be sought for from him who professes it in a special degree. 99 Chapter V. That one and the same rule of fasting cannot be observed by everybody. 100 Chapter VI. That the mind is not intoxicated by wine alone. 101 Chapter VII. How bodily weakness need not interfere with purity of heart. 102 Chapter VIII. How food should be taken with regard to the aim at perfect continence. 103 Chapter IX. Of the measure of the chastisement to be undertaken, and the remedy of fasting. 104 Chapter X. That abstinence from food is not of itself sufficient for preservation of bodily and mental purity. 105 Chapter XI. That bodily lusts are not extinguished except by the entire rooting out of vice. 106 Chapter XII. That in our spiritual contest we ought to draw an example from the carnal contests. 107 Chapter XIII. That we cannot enter the battle of the inner man unless we have been set free from the vice of gluttony. 108 Chapter XIV. How gluttonous desires can be overcome. 109 Chapter XV. How a monk must always be eager to preserve his purity of heart. 110 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. 111 Chapter XVII. That the foundation and basis of the spiritual combat must be laid in the struggle against gluttony. 112 Chapter XVIII. Of the number of different conflicts and victories through which the blessed Apostle ascended to the crown of the highest combat. 113 Chapter XIX. That the athlete of Christ, so long as he is in the body, is never without a battle. 114 Chapter XX. How a monk should not overstep the proper hours for taking food, if he wants to proceed to the struggle of interior conflicts. 115 Chapter XXI. Of the inward peace of a monk, and of spiritual abstinence. 116 Chapter XXII. That we should for this reason practise bodily abstinence that we may by it attain to a spiritual fast. 117 Chapter XXIII. What should be the character of the monk's food. 118 Chapter XXIV. How in Egypt we saw that the daily fast was broken without scruple on our arrival. 119 Chapter XXV. Of the abstinence of one old man who took food six times so sparingly that he was still hungry. 120 Chapter XXVI. Of another old man, who never partook of food alone in his cell. 121 Chapter XXVII. What the two Abbots Pæsius and John said of the fruits of their zeal. 122 Chapter XXVIII. The lesson and example which Abbot John when dying left to his disciples. 123 Chapter XXIX. Of Abbot Machetes, who never slept during the spiritual conferences, but always went to sleep during earthly tales. 124 Chapter XXX. A saying of the same old man about not judging any one. 125 Chapter XXXI. The same old man's rebuke when he saw how the brethren went to sleep during the spiritual conferences, and woke up when some idle story was told. 126 Chapter XXXII. Of the letters which were burnt without being read. 127 Chapter XXXIII. Of the solution of a question which Abbot Theodore obtained by prayer. 128 Chapter XXXIV. Of the saying of the same old man, through which he taught by what efforts a monk can acquire a knowledge of the Scriptures. 129 Chapter XXXV. A rebuke of the same old man, when he had come to my cell in the middle of the night. 130 Chapter XXXVI. A description of the desert in Diolcos, where the anchorites live. 131 Chapter XXXVII. Of the cells which Abbot Archebius gave up to us with their furniture. 132 Chapter XXXVIII. The same Archebius paid a debt of his mother's by the labour of his own hands. 133 Chapter XXXIX. Of the device of a certain old man by which some work was found for Abbot Simeon when he had nothing to do. 134 Chapter XL. Of the boys who when bringing to a sick man some figs, died in the desert from hunger, without having tasted them. 135 Chapter XLI. The saying of Abbot Macarius of the behaviour of a monk as one who was to live for a long while, and as one who was daily at the point of death. 136 Book VI. On the Spirit of Fornication. 137 Book VII. Of the Spirit of Covetousness. 138 Chapter I. How our warfare with covetousness is a foreign one, and how this fault is not a natural one in man, as the other faults are. 139 Chapter II. How dangerous is the disease of covetousness. 140 Chapter III. What is the usefulness of those vices which are natural to us. 141 Chapter IV. That we can say that there exist in us some natural faults, without wronging the Creator. 142 Chapter V. Of the faults which are contracted through our own fault, without natural impulses. 143 Chapter VI. How difficult the evil of covetousness is to drive away when once it has been admitted. 144 Chapter VII. Of the source from which covetousness springs, and of the evils of which it is itself the mother. 145 Chapter VIII. How covetousness is a hindrance to all virtues. 146 Chapter IX. How a monk who has money cannot stay in the monastery. 147 Chapter X. Of the toils which a deserter from a monastery must undergo through covetousness, though he used formerly to murmur at the very slightest tasks. 148 Chapter XI. That under pretence of keeping the purse women have to besought to dwell with them. 149 Chapter XII. An instance of a lukewarm monk caught in the snares of covetousness. 150 Chapter XIII. What the elders relate to the juniors in the matter of stripping off sins. 151 Chapter XIV. Instances to show that the disease of covetousness is threefold. 152 Chapter XV. Of the difference between one who renounces the world badly and one who does not renounce it at all. 153 Chapter XVI. Of the authority under which those shelter themselves who object to stripping themselves of their goods. 154 Chapter XVII. Of the renunciation of the apostles and the primitive church. 155 Chapter XVIII. That if we want to imitate the apostles we ought not to live according to our own prescriptions, but to follow their example. 156 Chapter XIX. A saying of S. Basil, the Bishop, directed against Syncletius. 157 Chapter XX. How contemptible it is to be overcome by covetousness. 158 Chapter XXI. How covetousness can be conquered. 159 Chapter XXII. That one who actually has no money may still be deemed covetous. 160 Chapter XXIII. An example drawn from the case of Judas. 161 Chapter XXIV. That covetousness cannot be overcome except by stripping one's self of everything. 162 Chapter XXV. Of the deaths of Ananias and Sapphira, and Judas, which they underwent through the impulse of covetousness. 163 Chapter XXVI. That covetousness brings upon the soul a spiritual leprosy. 164 Chapter XXVII. Scripture proofs by which one who is aiming at perfection is taught not to take back again what he has given up and renounced. 165 Chapter XXVIII. That the victory over covetousness can only be gained by stripping one's self bare of everything. 166 Chapter XXIX. How a monk can retain his poverty. 167 Chapter XXX. The remedies against the disease of covetousness. 168 Chapter XXXI. That no one can get the better of covetousness unless he stays in the Coenobium: and how one can remain there. 169 Book VIII. Of the Spirit of Anger. 170 Chapter I. How our fourth conflict is against the sin of anger, and how many evils this passion produces. 171 Chapter II. Of those who say that anger is not injurious, if we are angry with those who do wrong, since God Himself is said to be angry. 172 Chapter III. Of those things which are spoken of God anthropomorphically. 173 Chapter IV. In what sense we should understand the passions and human arts which are ascribed to the unchanging and incorporeal God. 174 Chapter V. How calm a monk ought to be. 175 Chapter VI. Of the righteous and unrighteous passion of wrath. 176 Chapter VII. Of the only case in which anger is useful to us. 177 Chapter VIII. Instances from the life of the blessed David in which anger was rightly felt. 178 Chapter IX. Of the anger which should be directed against ourselves. 179 Chapter X. Of the sun, of which it is said that it should not go down upon your wrath. 180 Chapter XI. Of those to whose wrath even the going down of the sun sets no limit. 181 Chapter XII. How this is the end of temper and anger when a man carries it into act as far as he can. 182 Chapter XIII. That we should not retain our anger even for an instant. 183 Chapter XIV. Of reconciliation with our brother. 184 Chapter XV. How the Old Law would root out anger not only from the actions but from the thoughts. 185 Chapter XVI. How useless is the retirement of those who do not give up their bad manners. 186 Chapter XVII. That the peace of our heart does not depend on another's will, but lies in our own control. 187 Chapter XVIII. Of the zeal with which we should seek the desert, and of the things in which we make progress there. 188 Chapter XIX. An illustration to help in forming an opinion on those who are only patient when they are not tried by any one. 189 Chapter XX. Of the way in which auger should be banished according to the gospel. 190 Chapter XXI. Whether we ought to admit the addition of |without a cause,| in that which is written in the Gospel, |whosoever is angry with his brother,| etc. 191 Chapter XXII. The remedies by which we can root out anger from our hearts. 192 Book IX. Of the Spirit of Dejection. 193 Chapter I. How our fifth combat is against the spirit of dejection, and of the harm which it inflicts upon the soul. 194 Chapter II. Of the care with which the malady of dejection must be healed. 195 Chapter III. To what the soul may be compared which is a prey to the attacks of dejection. 196 Chapter IV. Whence and in what way dejection arises. 197 Chapter V. That disturbances are caused in us not by the faults of other people, but by our own. 198 Chapter VI. That no one comes to grief by a sudden fall, but is destroyed by falling through a long course of carelessness. 199 Chapter VII. That we ought not to give up intercourse with our brethren in order to seek after perfection, but should rather constantly cultivate the virtue of patience. 200 Chapter VIII. That if we have improved our character it is possible for us to get on with everybody. 201 Chapter IX. Of another sort of dejection which produces despair of salvation. 202 Chapter X. Of the only thing in which dejection is useful to us. 203 Chapter XI. How we can decide what is useful and the sorrow according to God, and what is devilish and deadly. 204 Chapter XII. That except that wholesome sorrow, which springs up in three ways, all sorrow and dejection should be resisted as hurtful. 205 Chapter XIII. The means by which we can root out dejection from our hearts. 206 Book X. Of the Spirit of Accidie. 207 Chapter I. How our sixth combat is against the spirit of accidie, and what its character is. 208 Chapter II. A description of accidie, and the way in which it creeps over the heart of a monk, and the injury it inflicts on the soul. 209 Chapter III. Of the different ways in which accidie overcomes a monk. 210 Chapter IV. How accidie hinders the mind from all contemplation of the virtues. 211 Chapter V. How the attack of accidie is twofold. 212 Chapter VI. How injurious are the effects of accidie. 213 Chapter VII. Testimonies from the Apostle concerning the spirit of accidie. 214 Chapter VIII. That he is sure to be restless who will not be content with the work of his own hands. 215 Chapter IX. That not the Apostle only, but those two who were with him laboured with their own hands. 216 Chapter X. That for this reason the Apostle laboured with his own hands, that he might set us an example of work. 217 Chapter XI. That he preached and taught men to work not only by his example, but also by his words. 218 Chapter XII. Of his saying: |If any will not work, neither shall he eat.| 219 Chapter XIII. Of his saying: |We have heard that some among you walk disorderly.| 220 Chapter XIV. How manual labour prevents many faults. 221 Chapter XV. How kindness should be shown even to the idle and careless. 222 Chapter XVI. How we ought to admonish those who go wrong, not out of hatred, but out of love. 223 Chapter XVII. Different passages in which the Apostle declares that we ought to work, or in which it is shown that he himself worked. 224 Chapter XVIII. That the Apostle wrought what he thought would be sufficient for him and for others who were with him. 225 Chapter XIX. How we should understand these words: |It is more blessed to give than to receive.| 226 Chapter XX. Of a lazy brother who tried to persuade others to leave the monastery. 227 Chapter XXI. Different passages from the writings of Solomon against accidie. 228 Chapter XXII. How the brethren in Egypt work with their hands, not only to supply their own needs, but also to minister to those who are in prison. 229 Chapter XXIII. That idleness is the reason why there are not monasteries for monks in the West. 230 Chapter XXIV. Abbot Paul who every year burnt with fire all the works of his hands. 231 Chapter XXV. The words of Abbot Moses which he said to me about the cure of accidie. 232 Book XI. Of the Spirit of Vainglory. 233 Chapter I. How our seventh combat is against the spirit of vainglory, and what its nature. 234 Chapter II. How vainglory attacks a monk not only on his carnal, but also on his spiritual side. 235 Chapter III. How many forms and shapes vainglory takes. 236 Chapter IV. How vainglory attacks a monk on the right had and on the left. 237 Chapter V. A comparison which shows the nature of vainglory. 238 Chapter VI. That vainglory is not altogether got rid of by the advantages of solitude. 239 Chapter VII. How vainglory, when it has been overcome, rises again keener than ever for the fight. 240 Chapter VIII. How vainglory is not allayed either in the desert or through advancing years. 241 Chapter IX. That vainglory is the more dangerous through being mixed up with virtues. 242 Chapter X. An instance showing how King Hezekiah was overthrown by the dart of vainglory. 243 Chapter XI. The instance of King Uzziah who was overcome by the taint of the same malady. 244 Chapter XII. Several testimonies against vainglory. 245 Chapter XIII. Of the ways in which vainglory attacks a monk. 246 Chapter XIV. How it suggests that a man may seek to take holy orders. 247 Chapter XV. How vainglory intoxicates the mind. 248 Chapter XVI. Of him whom the superior came upon and found in his cell, deluded by idle vainglory. 249 Chapter XVII. How faults cannot be cured unless their roots and causes have been discovered. 250 Chapter XVIII. How a monk ought to avoid women and bishops. 251 Chapter XIX. Remedies by which we can overcome vainglory. 252 Book XII. Of the Spirit of Pride. 253 Chapter I. How our eighth combat is against the spirit of pride, and of its character. 254 Chapter II. How there are two kinds of pride. 255 Chapter III. How pride is equally destructive of all virtues. 256 Chapter IV. How by reason of pride Lucifer was turned from an archangel into a devil. 257 Chapter V. That incentives to all sins spring from pride. 258 Chapter VI. That the sin of pride is last in the actual order of the combat, but first in time and origin. 259 Chapter VII. That the evil of pride is so great that it rightly has even God Himself as its adversary. 260 Chapter VIII. How God has destroyed the pride of the devil by the virtue of humility, and various passages in proof of this. 261 Chapter IX. How we too may overcome pride. 262 Chapter X. How no one can obtain perfect virtue and the promised bliss by his own strength alone. 263 Chapter XI. The case of the thief and of David, and of our call in order to illustrate the grace of God. 264 Chapter XII. That no toil is worthy to be compared with the promised bliss. 265 Chapter XIII. The teaching of the elders on the method of acquiring purity. 266 Chapter XIV. That the help of God is given to those who labour. 267 Chapter XV. From whom we can learn the way of perfection. 268 Chapter XVI. That we cannot even make the effort to obtain perfection without the mercy and inspiration of God. 269 Chapter XVII. Various passages which clearly show that we cannot do anything which belongs to our salvation without the aid of God. 270 Chapter XVIII. How we are protected by the grace of God not only in our natural condition, but also by His daily Providence. 271 Chapter XIX. How this faith concerning the grace of God was delivered to us by the ancient Fathers. 272 Chapter XX. Of one who for his blasphemy was given over to a most unclean spirit. 273 Chapter XXI. The instance of Joash, King of Judah, showing what was the consequence of his pride. 274 Chapter XXII. That every proud soul is subject to spiritual wickedness to be deceived by it. 275 Chapter XXIII. How perfection can only be attained through the virtue of humility. 276 Chapter XXIV. Who are attacked by spiritual and who by carnal pride. 277 Chapter XXV. A description of carnal pride, and of the evils which it produces in the soul of a monk. 278 Chapter XXVI. That a man whose foundation is bad, sinks daily from bad to worse. 279 Chapter XXVII. A description of the faults which spring from the evil of pride. 280 Chapter XXVIII. On the pride of a certain brother. 281 Chapter XXIX. The signs by which you can recognize the presence of carnal pride in a soul. 282 Chapter XXX. How when a man has grown cold through pride he wants to be put to rule other people. 283 Chapter XXXI. How we can overcome pride and attain perfection. 284 Chapter XXXII. How pride which is so destructive of all virtues can itself be destroyed by true humility. 285 Chapter XXXIII. Remedies against the evil of pride. 286 The Conferences of John Cassian. 287 Preface. 288 Chapter I. Of our stay in Scete 289 Chapter II. Of the question of Abbot Moses, who asked what was the goal and what the end of the monk. 290 Chapter III. Of our reply. 291 Chapter IV. Of Abbot Moses' question on the aforesaid statement. 292 Chapter V. A comparison with a man who is trying to hit a mark. 293 Chapter VI. Of those who in renouncing the world, aim at perfection without love. 294 Chapter VII. How peace of mind should be sought. 295 Chapter VIII. Of the main effort towards the contemplation of things and an illustration from the case of Martha and Mary. 296 Chapter IX. A question how it is that the practice of virtue cannot remain with a man. 297 Chapter X. The answer that not the reward, but the doing of them will come to an end. 298 Chapter XI. On the abiding character of love. 299 Chapter XII. A question on perseverance in spiritual contemplation. 300 Chapter XIII. The answer concerning the direction of the heart towards and concerning the kingdom of God and the kingdom of the devil. 301 Chapter XIV. Of the continuance of the soul. 302 Chapter XV. How we must meditate on God. 303 Chapter XVI. A question on the changing character of the thoughts. 304 Chapter XVII. The answer what the mind can and what it cannot do with regard to the state of its thoughts. 305 Chapter XVIII. Comparison of a soul and a millstone. 306 Chapter XIX. Of the three origins of our thoughts. 307 Chapter XX. About discerning the thoughts, with an illustration from a good money-changer. 308 Chapter XXI. Of the illusion of Abbot John. 309 Chapter XXII. Of the fourfold method of discrimination. 310 Chapter XXIII. Of the discourse of the teacher in regard to the merits of his hearers. 311 Chapter I. Abbot Moses' introduction on the grace of discretion. And so when we had enjoyed our morning sleep 312 Chapter II. What discretion alone can give a monk; and a discourse of the blessed Antony on this subject. 313 Chapter III. Of the error of Saul and of Ahab, by which they were deceived through lack of discretion. 314 Chapter IV. What is said of the value of discretion in Holy Scripture. 315 Chapter V. Of the death of the old man Heron. 316 Chapter VI. Of the destruction of two brethren for lack of discretion. 317 Chapter VII. Of an illusion into which another fell for lack of discretion. 318 Chapter VIII. Of the fall and deception of a monk of Mesopotamia. 319 Chapter IX. A question about the acquirement of true discretion. 320 Chapter X. The answer how true discretion may be gained. 321 Chapter XI. The words of Abbot Serapion on the decline of thoughts that are exposed to others, and also on the danger of self-confidence. 322 Chapter XII. A confession of the modesty which made us ashamed to reveal our thoughts to the elders. 323 Chapter XIII. The answer concerning the trampling down of shame, and the danger of one without contrition. 324 Chapter XIV. Of the call of Samuel. 325 Chapter XV. Of the call of the Apostle Paul. 326 Chapter XVI. How to seek for discretion. 327 Chapter XVII. On excessive fasts and vigils. 328 Chapter XVIII. A question on the right measure of abstinence and refreshment. 329 Chapter XIX. Of the best plan for our daily food. 330 Chapter XX. An objection on the ease of that abstinence in which a man is sustained by two biscuits. 331 Chapter XXI. The answer concerning the value and measure of well-proved abstinence. 332 Chapter XXII. What is the usual limit both of abstinence and of partaking food. 333 Chapter XXIII. Quemadmodum abundantia umorum genitalium castigetur. 334 Chapter XXIV. Of the difficulty of uniformity in eating; and of the gluttony of brother Benjamin. 335 Chapter XXV. A question how is it possible always to observe one and the same measure. 336 Chapter XXVI. The answer how we should not exceed the proper measure of food. 337 III. Conference of Abbot Paphnutius. 338 Chapter I. Of the life and conduct of Abbot Paphnutius. 339 Chapter II. Of the discourse of the same old man, and our reply to it. 340 Chapter III. The statement of Abbot Paphnutius on the three kinds of vocations, and the three sorts of renunciations. 341 Chapter IV. An explanation of the three callings. 342 Chapter V. How the first of these calls is of no use to a sluggard, and the last is no hindrance to one who is in earnest. 343 Chapter VI. An account of the three sorts of renunciations. 344 Chapter VII. How we can attain perfection in each of these sorts of renunciations. 345 Chapter VIII. Of our very own possessions in which the beauty of the soul is seen or its foulness. 346 Chapter IX. Of three sorts of possessions. 347 Chapter X. That none can become perfect merely through the first grade of renunciation. 348 Chapter XI. A question on the free will of man and the grace of God. 349 Chapter XII. The answer on the economy of Divine Grace, with free will still remaining in us. 350 Chapter XIII. That the ordering of our way comes from God. 351 Chapter XIV. That knowledge of the law is given by the guidance and illumination of the Lord. 352 Chapter XV. That the understanding, by means of which we can recognize God's commands, and the performance of a good will are both gifts from the Lord. 353 Chapter XVI. That faith itself must be given us by the Lord. 354 Chapter XVII. That temperateness and the endurance of temptations must be given to us by the Lord. 355 Chapter XVIII. That the continual fear of God must be bestowed on us by the Lord. 356 Chapter XIX. That the beginning of our good will and its completion comes from God. 357 Chapter XX. That nothing can be done in this world without God. 358 Chapter XXI. An objection on the power of free will. 359 Chapter XXII. The answer; viz., that our free will always has need of the help of the Lord. 360 IV. Conference of Abbot Daniel. 361 Chapter I. Of the life of Abbot Daniel. 362 Chapter II. An investigation of the origin of a sudden change of feeling from inexpressible joy to extreme dejection of mind. 363 Chapter III. His answer to the question raised. 364 Chapter IV. How there is a twofold reason for the permission and allowance of God. 365 Chapter V. How our efforts and exertions are of no use without God's help. 366 Chapter VI. How it is sometimes to our advantage to be left by God. 367 Chapter VII. Of the value of the conflict which the Apostle makes to consist in the strife between the flesh and the spirit. 368 Chapter VIII. A question, how it is that in the Apostle's chapter, after he has spoken of the lusts of the flesh and spirit opposing one another, he adds a third thing; viz., man's will. 369 Chapter IX. The answer on the understanding of one who asks rightly. 370 Chapter X. That the word flesh is not used with one single meaning only. 371 Chapter XI. What the Apostle means by flesh in this passage, and what the lust of the flesh is. 372 Chapter XII. What is our free will, which stands in between the lust of the flesh and the spirit. 373 Chapter XIII. Of the advantage of the delay which results from the struggle between flesh and spirit. 374 Chapter XIV. Of the incurable depravity of spiritual wickednesses. 375 Chapter XV. Of the value of the lust of the flesh against the spirit in our case. 376 Chapter XVI. Of the excitements of the flesh, without the humiliation of which we should fall more grievously. 377 Chapter XVII. Of the lukewarmness of eunuchs. 378 Chapter XVIII. The question what is the difference between the carnal and natural man. 379 Chapter XIX. The answer concerning the threefold condition of souls. 380 Chapter XX. Of those who renounce the world but ill. 381 Chapter XXI. Of those who having made light of great things busy themselves about trifles. 382 V. Conference of Abbot Serapion. 383 Chapter I. Our arrival at Abbot Serapion's cell, and inquiry on the different kinds of faults and the way to overcome them. 384 Chapter II. Abbot Serapion's enumeration of eight principal faults. 385 Chapter III. Of the two classes of faults and their fourfold manner of acting on us. 386 Chapter IV. A review of the passions of gluttony and fornication and their remedies. 387 Chapter V. How our Lord alone was tempted without sin. 388 Chapter VI. Of the manner of the temptation in which our Lord was attacked by the devil. 389 Chapter VII. How vainglory and pride can be consummated without any assistance from the body. 390 Chapter VIII. Of covetousness, which is something outside our nature, and of the difference between it and those faults which are natural to us. 391 Chapter IX. How dejection and accidie generally arise without any external provocation, as in the case of other faults. 392 Chapter X. How six of these faults are related, and the two which differ from them are akin to one another. 393 Chapter XI. Of the origin and character of each of these faults. 394 Chapter XII. How vainglory may be useful to us. 395 Chapter XIII. Of the different ways in which all these faults assault us. 396 Chapter XIV. Of the struggle into which we must enter against our faults, when they attack us. 397 Chapter XV. How we can do nothing against our faults without the help of God, and how we should not be puffed up by victories over them. 398 Chapter XVI. Of the meaning of the seven nations of whose lands Israel took possession, and the reason why they are sometimes spoken of as |seven,| and sometimes as |many.| 399 Chapter XVII. A question with regard to the comparison of seven nations with eight faults. 400 Chapter XVIII. Serapion: Everybody is perfectly agreed that there are eight principal faults which affect a monk. And all of them are not included in the figure of the nations for this reason... 401 Chapter XIX. The reason why one nation is to be forsaken, while seven are commanded to be destroyed. 402 Chapter XX. Of the nature of gluttony, which may be illustrated by the simile of the eagle. 403 Chapter XXI. Of the lasting character of gluttony as described to some philosophers. 404 Chapter XXII. How it was that God foretold to Abraham that Israel would have to drive out ten nations. 405 Chapter XXIII. How it is useful for us to take possession of their lands. 406 Chapter XXIV. How the lands from which the Canaanites were expelled, had been assigned to the seed of Shem. 407 Chapter XXV. Different passages of Scripture on the meaning of the eight faults. 408 Chapter XXVI. How when we have got the better of the passion of gluttony we must take pains to gain all the other virtues. 409 Chapter XXVII. That our battles are not fought with our faults in the same order as that in which they stand in the list. 410 VI. Conference of Abbot Theodore. 411 Chapter I. Description of the wilderness, and the question about the death of the saints. 412 Chapter II. Abbot Theodore's answer to the question proposed to him. 413 Chapter III. Of the three kinds of things there are in the world; viz., good, bad, and indifferent. 414 Chapter IV. How evil cannot be forced on any one by another against his will. 415 Chapter V. An objection, how God Himself can be said to create evil. 416 Chapter VI. The answer to the question proposed. 417 Chapter VII. A question whether the man who causes the death of a good man is guilty, if the good man is the gainer by his death. 418 Chapter VIII. The answer to the foregoing question. 419 Chapter IX. The case of Job who was tempted by the devil and of the Lord who was betrayed by Judas: and how prosperity as well as adversity is advantageous to a good man. 420 Chapter X. Of the excellence of the perfect man who is figuratively spoken of as ambidextrous. 421 Chapter XI. Of the two kinds of trials, which come upon us in a three-fold way. 422 Chapter XII. How the upright man ought to be like a stamp not of wax but of hard steel. 423 Chapter XIII. A question whether the mind can constantly continue in one and the same condition. 424 Chapter XIV. The answer to the point raised by the questioner. 425 Chapter XV. How one loses by going away from one's cell. 426 Chapter XVI. How even celestial powers above are capable of change. 427 Chapter XVII. That no one is dashed to the ground by a sudden fall. 428 VII. First Conference of Abbot Serenus. 429 Chapter I. On the chastity of Abbot Serenus. 430 Chapter II. The question of the aforesaid old man on the state of our thoughts. 431 Chapter III. Our answer on the fickle character of our thoughts. 432 Chapter IV. The discourse of the old man on the state of the soul and its excellence. 433 Chapter V. On the perfection of the soul, as drawn from the comparison of the Centurion in the gospel. 434 Chapter VI. Of perseverance as regards care of the thoughts. 435 Chapter VII. A question on the roving tendency of the mind and the attacks of spiritual wickedness. 436 Chapter VIII. The answer on the help of God and the power of free will. 437 Chapter IX. A question on the union of the soul with devils. 438 Chapter X. The answer how unclean spirits are united with human souls. 439 Chapter XI. An objection whether unclean spirits can be present in or united with the souls of those whom they have filled. 440 Chapter XII. The answer how it is that unclean spirits can lord it over those possessed. 441 Chapter XIII. How spirit cannot be penetrated by spirit, and how God alone is incorporeal. 442 Chapter XIV. An objection, as to how we ought to believe that devils see into the thoughts of men. 443 Chapter XV. The answer what devils can and what they cannot do in regard to the thoughts of men. 444 Chapter XVI. An illustration showing how we are taught that unclean spirits know the thoughts of men. 445 Chapter XVII. On the fact that not every devil has the power of suggesting every passion to men. 446 Chapter XVIII. A question whether among the devils there is any order observed in the attack, or system in its changes. 447 Chapter XIX. The answer how far an agreement exists among devils about the attack and its changes. 448 Chapter XX. Of the fact that opposite powers are not of the same boldness, and that the occasions of temptation are not under their control. 449 Chapter XXI. Of the fact that devils struggle with men not without effort on their part. 450 Chapter XXII. On the fact that the power to hurt does not depend upon the will of the devils. 451 Chapter XXIII. Of the diminished power of the devils. 452 Chapter XXIV. Of the way in which the devils prepare for themselves an entrance into the bodies of those whom they are going to possess. 453 Chapter XXV. On the fact that those men are more wretched who are possessed by sins than those who are possessed by devils. 454 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. 455 Chapter XXVII. On the temptation of Abbot Moses. 456 Chapter XXVIII. How we ought not to despise those who are delivered up to unclean spirits. 457 Chapter XXIX. An objection, asking why those who are tormented by unclean spirits are separated from the Lord's communion. 458 Chapter XXX. The answer to the question raised. 459 Chapter XXXI. On the fact that those men are more to be pitied to whom it is not given to be subjected to those temporal temptations. 460 Chapter XXXII. Of the different desires and wishes which exist in the powers of the air. 461 Chapter XXXIII. A question as to the origin of such differences in powers of evil in the sky. 462 Chapter XXXIV. The postponement of the answer to the question raised. 463 VIII. The Second Conference of Abbot Serenus. 464 Chapter I. Of the hospitality of Abbot Serenus. 465 Chapter II. Statements on the different kinds of spiritual wickednesses. 466 Chapter III. The answer on the many kinds of food provided in holy Scripture. 467 Chapter IV. Of the double sense in which Holy Scripture may be taken. 468 Chapter V. Of the fact that the question suggested ought to be included among those things to be held in a neutral or doubtful way. 469 Chapter VI. Of the fact that nothing is created evil by God. 470 Chapter VII. Of the origin of principalities or powers. 471 Chapter VIII. Of the fall of the devil and the angels. 472 Chapter IX. An objection stating that the fall of the devil took its origin from the deception of God. 473 Chapter X. The answer about the beginning of the devil's fall. 474 Chapter XI. The punishment of the deceiver and the deceived. 475 Chapter XII. Of the crowd of the devils, and the disturbance which they always raise in our atmosphere. 476 Chapter XIII. Of the fact that opposing powers turn the attack, which they aim at men, even against each other. 477 Chapter XIV. How it is that spiritual wickednesses obtained the names of powers or principalities. 478 Chapter XV. Of the fact that it is not without reason that the names of angels and archangels are given to holy and heavenly powers. 479 Chapter XVI. Of the subjection of the devils, which they show to their own princes, as seen in a brother's victim. 480 Chapter XVII. Of the fact that two angels always cling to every man. 481 Chapter XVIII. Of the degrees of wickedness which exist in hostile spirits, as shown in the case of two philosophers. 482 Chapter XIX. Of the fact that devils cannot prevail at all against men unless they have first secured possession of their minds. 483 Chapter XX. A question about the fallen angels who are said in Genesis to have had intercourse with the daughters of men. 484 Chapter XXI. The answer to the question raised. 485 Chapter XXII. An objection, as to how an unlawful intermingling with the daughters of Cain could be charged against the line of Seth before the prohibition of the law. 486 Chapter XXIII. The answer, that by the law of nature men were from the beginning liable to judgment and punishment. 487 Chapter XXIV. Of the fact that they were justly punished, who sinned before the flood. 488 Chapter XXV. How this that is said of the devil in the gospel is to be understood; viz., that |he is a liar, and his father.| 489 IX. The First Conference of Abbot Isaac. 490 Chapter I. Introduction to the Conference. 491 Chapter II. The words of Abbot Isaac on the nature of prayer. 492 Chapter III. How pure and sincere prayer can be gained. 493 Chapter IV. Of the lightness of the soul which may be compared to a wing or feather. 494 Chapter V. Of the ways in which our soul is weighed down. 495 Chapter VI. Of the vision which a certain Elder saw concerning the restless work of a brother. 496 Chapter VII. A question how it is that it is harder work to preserve than to originate good thoughts. 497 Chapter VIII. Of the different characters of prayer. 498 Chapter IX. Of the fourfold nature of prayer. 499 Chapter X. Of the order of the different kinds laid down with regard to the character of prayer. 500 Chapter XI. Of Supplications. 501 Chapter XII. Of Prayer. 502 Chapter XIII. Of Intercession. 503 Chapter XIV. Of Thanksgiving. 504 Chapter XV. Whether these four kinds of prayers are necessary for everyone to offer all at once or separately and in turns. 505 Chapter XVI. Of the kinds of prayer to which we ought to direct ourselves. 506 Chapter XVII. How the four kinds of supplication were originated by the Lord. 507 Chapter XVIII. Of the Lord's Prayer. 508 Chapter XIX. Of the clause |Thy kingdom come.| 509 Chapter XX. Of the clause |Thy will be done.| 510 Chapter XXI. Of our supersubstantial or daily bread. 511 Chapter XXII. Of the clause: |Forgive us our debts, etc.| 512 Chapter XXIII. Of the clause: |Lead us not into temptation.| 513 Chapter XXIV. How we ought not to ask for other things, except only those which are contained in the limits of the Lord's Prayer. 514 Chapter XXV. Of the character of the sublimer prayer. 515 Chapter XXVI. Of the different causes of conviction. 516 Chapter XXVII. Of the different sorts of conviction. 517 Chapter XXVIII. A question about the fact that a plentiful supply of tears is not in our own power. 518 Chapter XXIX. The answer on the varieties of conviction which spring from tears. 519 Chapter XXX. How tears ought not to be squeezed out, when they do not flow spontaneously. 520 Chapter XXXI. The opinion of Abbot Antony on the condition of prayer. 521 Chapter XXXII. Of the proof of prayer being heard. 522 Chapter XXXIII. An objection that the confidence of being thus heard as described belongs only to saints. 523 Chapter XXXIV. Answer on the different reasons for prayer being heard. 524 Chapter XXXV. Of prayer to be offered within the chamber and with the door shut. 525 Chapter XXXVI. Of the value of short and silent prayer. 526 X. The Second Conference of Abbot Isaac. 527 Chapter I. Introduction. 528 Chapter II. Of the custom which is kept up in the Province of Egypt for signifying the time of Easter. 529 Chapter III. Of Abbot Sarapion and the heresy of the Anthropomorphites into which he fell in the error of simplicity. 530 Chapter IV. Of our return to Abbot Isaac and question concerning the error into which the aforesaid old man had fallen. 531 Chapter V. The answer on the heresy described above. 532 Chapter VI. Of the reasons why Jesus Christ appears to each one of us either in His humility or in His glorified condition. 533 Chapter VII. What constitutes our end and perfect bliss. 534 Chapter VIII. A question on the training in perfection by which we can arrive at perpetual recollection of God. 535 Chapter IX. The answer on the efficacy of understanding, which is gained by experience. 536 Chapter X. Of the method of continual prayer. 537 Chapter XI. Of the perfection of prayer to which we can rise by the system described. 538 Chapter XII. A question as to how spiritual thoughts can be retained without losing them. 539 Chapter XIII. On the lightness of thoughts. 540 Chapter XIV. The answer how we can gain stability of heart or of thoughts.