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 Abbot John’s humility and our question.
In this Cœnobium then we found a very old man named John, whose words and humility we think ought certainly not to be passed over in silence as in them he excelled all the saints, as we know that he was especially vigorous in this perfection, which though it is the mother of all virtues and the surest foundation of the whole spiritual superstructure, yet is altogether a stranger to our system. Wherefore it is no wonder that we cannot attain to the height of those men, as we cannot stand the training of the Cœnobium I will not say up to old age, but are scarcely content to endure the yoke of subjection for a couple of years, and at once escape to enjoy a dangerous liberty, while even for that short time we seem to be subject to the rule of the Elder not according to any strict rule, but as our free will directs. When then we had seen this old man in Abbot Paul’s Cœnobium, we were struck, first by his age and the grace with which the man was endowed, and with looks fixed on the ground began to entreat him to vouchsafe to explain to us why he had forsaken the freedom of the desert and that exalted profession, in which his fame and celebrity had raised him above others who had adopted the same life, and why he had chosen to enter under the yoke of the Cœnobium. He said that as he was unequal to the system of the anchorites and unworthy of the heights of such perfection, he had gone back to the infant school, that he might learn to carry out the lessons taught there, according as the life demanded. And when our entreaties were not satisfied and we refused to take this humble answer, at last he began as follows.