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.
How our efforts and exertions are of no use without God’s help.
And by this it is clearly shown that God’s grace and mercy always work in us what is good, and that when it forsakes us, the efforts of the worker are useless, and that however earnestly a man may strive, he cannot regain his former condition without His help, and that this saying is constantly fulfilled in our case: that it is “not of him that willeth or runneth but of God which hath mercy.” 205 Rom. ix. 16. And this grace on the other hand sometimes does not refuse to visit with that holy inspiration of which you spoke, and with an abundance of spiritual thoughts, even the careless and indifferent; but inspires the unworthy, arouses the slumberers, and enlightens those who are blinded by ignorance, and mercifully reproves us and chastens us, shedding itself abroad in our hearts, that thus we may be stirred by the compunction which He excites, and impelled to rise from the sleep of sloth. Lastly we are often filled by His sudden visitation with sweet odours, beyond the power of human composition—so that the soul is ravished with these delights, and caught up, as it were, into an ecstasy of spirit, and becomes oblivious of the fact that it is still in the flesh.