The Conferences of John Cassian.
II. Second Conference of Abbot Moses.
III. Conference of Abbot Paphnutius.
IV. Conference of Abbot Daniel.
V. Conference of Abbot Serapion.
VI. Conference of Abbot Theodore.
VII. First Conference of Abbot Serenus.
VIII. The Second Conference of Abbot Serenus.
IX. The First Conference of Abbot Isaac.
X. The Second Conference of Abbot Isaac.
The Conferences of John Cassian.
The Second Part of the Conferences
XII. The Second Conference of Abbot Chæremon.
XIII. The Third Conference of Abbot Chæremon.
XIV. The First Conference of Abbot Nesteros.
XV. The Second Conference of Abbot Nesteros.
XVI. The First Conference of Abbot Joseph.
XVII. The Second Conference of Abbot Joseph.
The Conferences of John Cassian.
The Third Part of the Conferences
XIX. Conference of Abbot John.
XX. Conference of Abbot Pinufius.
XXI. The First Conference of Abbot Theonas.
XXII. The Second Conference of Abbot Theonas.
XXIII. The Third Conference of Abbot Theonas.
The statement of Abbot Paphnutius on the three kinds of vocations, and the three sorts of renunciations.
Then The Blessed Paphnutius: There are, said he, three kinds of vocations. And we know that there are three sorts of renunciations as well, which are necessary to a monk, whatever his vocation may be. And we ought diligently to examine first the reason for which we said that there were three kinds of vocations, that when we are sure that we are summoned to God’s service in the first stage of our vocation, we may take care that our life is in harmony with the exalted height to which we are called, for it will be of no use to have made a good beginning if we do not show forth an end corresponding to it. But if we feel that only in the last resort have we been dragged away from a worldly life, then, as it appears that we rest on a less satisfactory beginning as regards religion, so must we proportionately make the more earnest endeavours to rouse ourselves with spiritual fervour to make a better end. It is well too on every ground for us to know secondly the manner of the threefold renunciations because we shall never be able to attain perfection, if we are ignorant of it or if we know it, but do not attempt to carry it out in act.