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The Conferences of John Cassian.

Part III.

Containing Conferences XVIII.–XXIV.

Preface.

Conference XVIII. Conference of Abbot Piamun. On the Three Sorts of Monks.

Chapter I. How we came to Diolcos and were received by Abbot Piamun.
Chapter II. The words of Abbot Piamun, how monks who were novices ought to be taught by the example of their elders.
Chapter III. How the juniors ought not to discuss the orders of the seniors.
Chapter IV. Of the three sorts of monks which there are in Egypt.
Chapter V. Of the founders who originated the order of Cœnobites.
Chapter VI. Of the system of the Anchorites and its beginning.
Chapter VII. Of the origin of the Sarabaites and their mode of life.
Chapter VIII. Of a fourth sort of monks.
Chapter IX. A question as to what is the difference between a Cœnobium and a monastery.
Chapter X. The answer.
Chapter XI. Of true humility, and how Abbot Serapion exposed the mock humility of a certain man.
Chapter XII. A question how true patience can be gained.
Chapter XIII. The answer.
Chapter XIV. Of the example of patience given by a certain religious woman.
Chapter XV. Of the example of patience given by Abbot Paphnutius.
Chapter XVI. On the perfection of patience.

Conference XIX. Conference of Abbot John. On the Aim of the Cœnobite and Hermit.

Chapter I. Of the Cœnobium of Abbot Paul and the patience of a certain brother.
Chapter II. Of Abbot John's humility and our question.
Chapter III. Abbot John's answer why he had left the desert.
Chapter IV. Of the excellence which the aforesaid old man showed in the system of the anchorites.
Chapter V. Of the advantages of the desert.
Chapter VI. Of the conveniences of the Cœnobium.
Chapter VII. A question on the fruits of the Cœnobium and the desert.
Chapter VIII. The answer to the question proposed.
Chapter IX. Of true and complete perfection.
Chapter X. Of those who while still imperfect retire into the desert.
Chapter XI. A question how to cure those who have hastily left the congregation of the Cœnobium.
Chapter XII. The answer telling how a solitary can discover his faults.
Chapter XIII. A question how a man can be cured who has entered on solitude without having his faults eradicated.
Chapter XIV. The answer on their remedies.
Chapter XV. A question whether chastity ought to be ascertained just as the other feelings.
Chapter XVI. The answer giving the proofs by which it can be recognized.

Conference XX. Conference of Abbot Pinufius. On the End of Penitence and the Marks of Satisfaction.

Chapter I. Of the humility of Abbot Pinufius, and of his hiding-place.
Chapter II. Of our coming to him.
Chapter III. A question on the end of penitence and the marks of satisfaction.
Chapter IV. The answer on the humility shown by our request.
Chapter V. Of the method of penitence and the proof of pardon.
Chapter VI. A question whether our sins ought to be remembered out of contrition of heart.
Chapter VII. The answer showing how far we ought to preserve the recollection of previous actions.
Chapter VIII. Of the various fruits of penitence.
Chapter IX. How valuable to the perfect is the forgetfulness of sin.
Chapter X. How the recollection of our sins should be avoided.
Chapter XI. Of the marks of satisfaction, and the removal of past sins.
Chapter XII. Wherein we must do penance for a time only; and wherein it can have no end.

Conference XXI. The First Conference of Abbot Theonas. On the Relaxation During the Fifty Days.

Chapter I. How Theonas came to Abbot John.
Chapter II. The exhortation of Abbot John to Theonas and the others who had come together with him.
Chapter III. Of the offering of tithes and firstfruits.
Chapter IV. How Abraham, David, and other saints went beyond the requirement of the law.
Chapter V. How those who live under the grace of the Gospel ought to go beyond the requirement of the law.
Chapter VI. How the grace of the gospel supports the weak so that they can obtain pardon, as it secures to the perfect the kingdom of God.
Chapter VII. How it lies in our own power to choose whether to remain under the grace of the gospel or under the terror of the law.
Chapter VIII. How Theonas exhorted his wife that she too should make her renunciation.
Chapter IX. How he fled to a monastery when his wife would not consent.
Chapter X. An explanation that we may not appear to recommend separation from wives.
Chapter XI. An inquiry why in Egypt they do not fast during all the fifty days (of Easter) nor bend their knees in prayer.
Chapter XII. The answer on the nature of things good, bad, and indifferent.
Chapter XIII. What kind of good fasting is.
Chapter XIV. How fasting is not good in its own nature.
Chapter XV. How a thing that is good in its own nature ought not to be done for the sake of some lesser good.
Chapter XVI. How what is good in its own nature can be distinguished from other things that are good.
Chapter XVII. Of the reason for fasting and its value.
Chapter XVIII. How fasting is not always suitable.
Chapter XIX. A question why we break the fast all through Eastertide.
Chapter XX. The answer.
Chapter XXI. A question whether the relaxation of the fast is not prejudicial to the chastity of the body.
Chapter XXII. The answer on the way to keep control over abstinence.
Chapter XXIII. Of the time and measure of refreshment.
Chapter XXIV. A question on the different ways of keeping Lent.
Chapter XXV. The answer to the effect that the fast of Lent has reference to the tithe of the year.
Chapter XXVI. How we ought also to offer our firstfruits to the Lord.
Chapter XXVII. Why Lent is kept by very many with a different number of days.
Chapter XXVIII. Why it is called Quadragesima, when the fast is only kept for thirty-six days.
Chapter XXIX. How those who are perfect go beyond the fixed rule of Lent.
Chapter XXX. Of the origin and beginning of Lent.
Chapter XXXI. A question, how we ought to understand the Apostle's words: “Sin shall not have dominion over you.”
Chapter XXXII. The answer on the difference between grace and the commands of the law.
Chapter XXXIII. Of the fact that the precepts of the gospel are milder than those of the law.
Chapter XXXIV. How a man can be shown to be under grace.
Chapter XXXV. A question, why sometimes when we are fasting more strictly than usual, we are troubled by carnal desires more keenly than usual.
Chapter XXXVI. The answer, telling that this question should be reserved for a future Conference.

Conference XXII. The Second Conference of Abbot Theonas. On Nocturnal Illusions.

Conference XXIII. The Third Conference of Abbot Theonas. On Sinlessness.

Chapter I. Discourse of Abbot Theonas on the Apostle's words: “For I do not the good which I would.“
Chapter II. How the Apostle completed many good actions.
Chapter III. What is really the good which the Apostle testifies that he could not perform.
Chapter IV. How man's goodness and righteousness are not good if compared with the goodness and righteousness of God.
Chapter V. How no one can be continually intent upon that highest good.
Chapter VI. How those who think that they are without sin are like purblind people.
Chapter VII. How those who maintain that a man can be without sin are charged with a twofold error.
Chapter VIII. How it is given to but few to understand what sin is.
Chapter IX. Of the care with which a monk should preserve the recollection of God.
Chapter X. How those who are on the way to perfection are truly humble, and feel that they always stand in need of God's grace.
Chapter XI. Explanation of the phrase: “For I delight in the law of God after the inner man,” etc.
Chapter XII. Of this also: “But we know that the law is spiritual,” etc.
Chapter XIII. Of this also: “But I know that in me, that is in my flesh, dwelleth no good thing.”
Chapter XIV. An objection, that the saying: “For I do not the good that I would,” etc., applies to the persons neither of unbelievers nor of saints.
Chapter XV. The answer to the objection raised.
Chapter XVI. What is the body of sin.
Chapter XVII. How all the saints have confessed with truth that they were unclean and sinful.
Chapter XVIII. That even good and holy men are not without sin.
Chapter XIX. How even in the hour of prayer it is almost impossible to avoid sin.
Chapter XX. From whom we can learn the destruction of sin and perfection of goodness.
Chapter XXI. That although we acknowledge that we cannot be without sin, yet still we ought not to suspend ourselves from the Lord's Communion.

Conference XXIV. Conference of Abbot Abraham. On Mortification.

Chapter I. How we laid bare the secrets of our thoughts to Abbot Abraham.
Chapter II. How the old man exposed our errors.
Chapter III. Of the character of the districts which anchorites ought to seek.
Chapter IV. What sorts of work should be chosen by solitaries.
Chapter V. That anxiety of heart is made worse rather than better by restlessness of body.
Chapter VI. A comparison showing how a monk ought to keep guard over his thoughts.
Chapter VII. A question why the neighbourhood of our kinsfolk is considered to interfere with us, whereas it does not interfere in the case of those living in Egypt.
Chapter VIII. The answer that all things are not suitable for all men.
Chapter IX. That those need not fear the neighbourhood of their kinsfolk, who can emulate the mortification of Abbot Apollos.
Chapter X. A question whether it is bad for a monk to have his wants supplied by his kinsfolk.
Chapter XI. The answer stating what Saint Antony laid down on this matter.
Chapter XII. Of the value of work and the harm of idleness.
Chapter XIII. A story of a barber's payments, introduced for the sake of recognizing the devil's illusions.
Chapter XIV. A question how such wrong notions can creep into us.
Chapter XV. The answer on the threefold movement of the soul.
Chapter XVI. That the rational part of our soul is corrupt.
Chapter XVII. How the weaker part of the soul is the first to yield to the devil's temptations.
Chapter XVIII. A question whether we should be drawn back to our country by a proper desire for greater silence.
Chapter XIX. The answer on the devil's illusion, because he promises us the peace of a vaster solitude.
Chapter XX. How useful is relaxation on the arrival of brethren.
Chapter XXI. How the Evangelist John is said to have shown the value of relaxation.
Chapter XXII. A question how we ought to understand what the gospel says “My yoke is easy and My burden is light.“
Chapter XXIII. The answer with the explanation of the saying.
Chapter XXIV. Why the Lord's yoke is felt grievous and His burden heavy.
Chapter XXV. Of the good which an attack of temptation brings about.
Chapter XXVI. How the promise of an hundredfold in this life is made to those whose renunciation is perfect.

مناظرات يوحنا كاسيان مع مشاهير آباء البرية: الجزء الثالث (18-24)