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.
Of the advantage of the delay which results from the struggle between flesh and spirit.
But from the differences which this conflict causes, there arises a delay that is so far advantageous to us, and from this struggle an adjournment that is for our good, so that while through the resistance of the material body we are hindered from carrying out those things which we have wickedly conceived with our minds, we are sometimes recalled to a better mind either by penitence springing up, or by some better thoughts which usually come to us when delay in carrying out things, and time for reflection intervene. Lastly, those who, as we know, are not prevented from carrying out the desires of their free will by any hindrances of the flesh, I mean devils and spiritual wickednesses, these, since they have fallen from a higher and angelical state, we see are in a worse plight than men, much in as much as (owing to the fact that opportunity is always present to gratify their desires) they are not delayed from irrevocably performing whatever evil they have imagined because as their mind is quick to conceive it, so their substance is ready and free to carry it out; and while a short and easy method is given them of doing what they wish, no salutary second thoughts come in to amend their wicked intention.