Contents
Table of Contents
The Works of Sulpitius Severus.
Life and Writings of Sulpitius Severus.
Chapter I. Reasons for writing the Life of St. Martin.
Chapter II. Military Service of St. Martin.
Chapter III. Christ appears to St. Martin.
Chapter IV. Martin retires from Military Service.
Chapter V. Martin converts a Robber to the Faith.
Chapter VI. The Devil throws himself in the Way of Martin.
Chapter VII. Martin restores a Catechumen to Life.
Chapter VIII. Martin restores one that had been strangled.
Chapter IX. High Esteem in which Martin was held.
Chapter X. Martin as Bishop of Tours.
Chapter XI. Martin demolishes an Altar consecrated to a Robber.
Chapter XII. Martin causes the Bearers of a Dead Body to stop.
Chapter XIII. Martin escapes from a Falling Pine-tree.
Chapter XIV. Martin destroys Heathen Temples and Altars.
Chapter XV. Martin offers his Neck to an Assassin.
Chapter XVI. Cures effected by St. Martin.
Chapter XVII. Martin casts out Several Devils.
Chapter XVIII. Martin performs Various Miracles.
Chapter XIX. A Letter of Martin effects a Cure, with Other Miracles.
Chapter XX. How Martin acted towards the Emperor Maximus.
Chapter XXI. Martin has to do both with Angels and Devils.
Chapter XXII. Martin preaches Repentance even to the Devil.
Chapter XXIII. A Case of Diabolic Deception.
Chapter XXIV. Martin is tempted by the Wiles of the Devil.
Chapter XXV. Intercourse of Sulpitius with Martin.
Chapter XXVI. Words cannot describe the Excellences of Martin.
The Letters of Sulpitius Severus.
Letter I. To Eusebius. Against Some Envious Assailants of Martin.
Letter II. To the Deacon Aurelius. Sulpitius has a Vision of St. Martin.
Letter III. To Bassula, His Mother-In-Law. How St. Martin passed from this Life to Life Eternal.
Dialogues of Sulpitius Severus.
Dialogue I. Concerning the Virtues of the Monks of the East.
Dialogue II. Concerning the Virtues of St. Martin.
The Doubtful Letters of Sulpitius Severus.
Letter I. A Letter of the Holy Presbyter Severus to His Sister Claudia Concerning the Last Judgment.
Letter II. A Letter of Sulpitius Severus to His Sister Claudia Concerning Virginity.
Letter III. A Letter of Severus to Holy Paul the Bishop.
Letter IV. To the Same, on His Wisdom and Gentleness.
Letter V. To an Unknown Person, Entreating Him to Deal Gently with His Brother.
Letter VII. To an Unknown Person, Begging the Favor of a Letter.
The Sacred History Of Sulpitius Severus.
Chapter I. The Object of the Following Treatise.
Chapter III. What is to be done if one or more dissent from the rest.
Chapter VI. The example of Pope Stephen in resisting the Iteration of Baptism.
Chapter VIII. Exposition of St. Paul's Words, Gal. i. 8.
Chapter IX. His warning to the Galatians a warning to all.
Chapter X. Why Eminent Men are permitted by God to become Authors of Novelties in the Church.
Chapter XII. A fuller account of the Errors of Photinus, Apollinaris and Nestorius.
Chapter XIII. The Catholic Doctrine of the Trinity and the Incarnation explained.
Chapter XIV. Jesus Christ Man in Truth, not in Semblance.
Chapter XVII. The Error of Origen a great Trial to the Church.
Chapter XVIII. Tertullian a great Trial to the Church.
Chapter XIX. What we ought to learn from these Examples.
Chapter XX. The Notes of a true Catholic.
Chapter XXI. Exposition of St. Paul's Words.--1 Tim. vi. 20.
Chapter XXII. A more particular Exposition of 1 Tim. vi. 20.
Chapter XXIII. On Development in Religious Knowledge.
Chapter XXIV. Continuation of the Exposition of 1 Tim. vi. 20.
Chapter XXV. Heretics appeal to Scripture that they may more easily succeed in deceiving.
Chapter XXVI. Heretics, in quoting Scripture, follow the example of the Devil.
Chapter XXVII. What Rule is to be observed in the Interpretation of Scripture.
Chapter XXX. The Council of Ephesus.
Chapter XXXII. The zeal of Celestine and Sixtus, bishops of Rome, in opposing Novelty.
Appendix I. Note on Section 41, Page 143.
The Twelve Books on the Institutes of the Cœnobia, and the Remedies for the Eight Principal Faults.
Book I. Of the Dress of the Monks.
Chapter I. Of the Monk's Girdle.
Chapter II. Of the Monk's Robe.
Chapter III. Of the Hoods of the Egyptians.
Chapter IV. Of the Tunics of the Egyptians.
Chapter VII. Of the Sheepskin and the Goatskin.
Chapter VIII. Of the Staff of the Egyptians.
Chapter XI. Of the Spiritual Girdle and its Mystical Meaning.
Book II. Of the Canonical System of the Nocturnal Prayers and Psalms.
Chapter I. Of the Canonical System of the Nocturnal Prayers and Psalms.
Chapter II. Of the difference of the number of Psalms appointed to be sung in all the provinces.
Chapter VI. Of the Custom of having Twelve Prayers.
Chapter VII. Of their Method of Praying.
Chapter VIII. Of the Prayer which follows the Psalm.
Chapter X. Of the silence and conciseness with which the Collects are offered up by the Egyptians.
Chapter XI. Of the system according to which the Psalms are said among the Egyptians.
Chapter XIII. The reason why they are not allowed to go to sleep after the night service.
Chapter XVI. How no one is allowed to pray with one who has been suspended from prayer.
Chapter XVII. How he who rouses them for prayer ought to call them at the usual time.
Chapter XVIII. How they do not kneel from the evening of Saturday till the evening of Sunday.
Book III. Of the Canonical System of the Daily Prayers and Psalms.
Chapter V. How they ought not to go back to bed again after the Mattin prayers.
Chapter X. How it was brought about that they fast on the Sabbath in the city.
Book IV. Of the Institutes of the Renunciants.
Chapter II. Of the way in which among them men remain in the monasteries even to extreme old age.
Chapter III. Of the ordeal by which one who is to be received in the monastery is tested.
Chapter XI. The kind of food which is considered the greater delicacy by them.
Chapter XV. Of the excessive desire of possession among us.
Chapter XVI. On the rules for various rebukes.
Chapter XIX. How throughout Palestine and Mesopotamia a daily service is undertaken by the brethren.
Chapter XX. Of the three lentil beans which the Steward found.
Chapter XXI. Of the spontaneous service of some of the brethren.
Chapter XXII. The system of the Egyptians, which is appointed for the daily service of the brethren.
Chapter XXIII. The obedience of Abbot John by which he was exalted even to the grace of prophecy.
Chapter XXV. Of the unique vase of oil thrown away by Abbot John at his senior's command.
Chapter XXXV. How the fear of the Lord is our cross.
Chapter XLI. The appearance of what infirmities one who lives in a Cœnobium ought to exhibit.
Chapter XLIII. Recapitulation of the explanation how a monk can mount up towards perfection.
Book V. Of the Spirit of Gluttony.
Chapter V. That one and the same rule of fasting cannot be observed by everybody.
Chapter VI. That the mind is not intoxicated by wine alone.
Chapter VII. How bodily weakness need not interfere with purity of heart.
Chapter VIII. How food should be taken with regard to the aim at perfect continence.
Chapter IX. Of the measure of the chastisement to be undertaken, and the remedy of fasting.
Chapter XI. That bodily lusts are not extinguished except by the entire rooting out of vice.
Chapter XII. That in our spiritual contest we ought to draw an example from the carnal contests.
Chapter XIV. How gluttonous desires can be overcome.
Chapter XV. How a monk must always be eager to preserve his purity of heart.
Chapter XIX. That the athlete of Christ, so long as he is in the body, is never without a battle.
Chapter XXI. Of the inward peace of a monk, and of spiritual abstinence.
Chapter XXIII. What should be the character of the monk's food.
Chapter XXIV. How in Egypt we saw that the daily fast was broken without scruple on our arrival.
Chapter XXVI. Of another old man, who never partook of food alone in his cell.
Chapter XXVII. What the two Abbots Pæsius and John said of the fruits of their zeal.
Chapter XXVIII. The lesson and example which Abbot John when dying left to his disciples.
Chapter XXX. A saying of the same old man about not judging any one.
Chapter XXXII. Of the letters which were burnt without being read.
Chapter XXXIII. Of the solution of a question which Abbot Theodore obtained by prayer.
Chapter XXXV. A rebuke of the same old man, when he had come to my cell in the middle of the night.
Chapter XXXVI. A description of the desert in Diolcos, where the anchorites live.
Chapter XXXVII. Of the cells which Abbot Archebius gave up to us with their furniture.
Chapter XXXVIII. The same Archebius paid a debt of his mother's by the labour of his own hands.
Book VI. On the Spirit of Fornication.
Book VII. Of the Spirit of Covetousness.
Chapter II. How dangerous is the disease of covetousness.
Chapter III. What is the usefulness of those vices which are natural to us.
Chapter V. Of the faults which are contracted through our own fault, without natural impulses.
Chapter VI. How difficult the evil of covetousness is to drive away when once it has been admitted.
Chapter VIII. How covetousness is a hindrance to all virtues.
Chapter IX. How a monk who has money cannot stay in the monastery.
Chapter XI. That under pretence of keeping the purse women have to besought to dwell with them.
Chapter XII. An instance of a lukewarm monk caught in the snares of covetousness.
Chapter XIII. What the elders relate to the juniors in the matter of stripping off sins.
Chapter XIV. Instances to show that the disease of covetousness is threefold.
Chapter XVII. Of the renunciation of the apostles and the primitive church.
Chapter XIX. A saying of S. Basil, the Bishop, directed against Syncletius.
Chapter XX. How contemptible it is to be overcome by covetousness.
Chapter XXI. How covetousness can be conquered.
Chapter XXII. That one who actually has no money may still be deemed covetous.
Chapter XXIII. An example drawn from the case of Judas.
Chapter XXIV. That covetousness cannot be overcome except by stripping one's self of everything.
Chapter XXVI. That covetousness brings upon the soul a spiritual leprosy.
Chapter XXIX. How a monk can retain his poverty.
Chapter XXX. The remedies against the disease of covetousness.
Book VIII. Of the Spirit of Anger.
Chapter III. Of those things which are spoken of God anthropomorphically.
Chapter V. How calm a monk ought to be.
Chapter VI. Of the righteous and unrighteous passion of wrath.
Chapter VII. Of the only case in which anger is useful to us.
Chapter VIII. Instances from the life of the blessed David in which anger was rightly felt.
Chapter IX. Of the anger which should be directed against ourselves.
Chapter X. Of the sun, of which it is said that it should not go down upon your wrath.
Chapter XI. Of those to whose wrath even the going down of the sun sets no limit.
Chapter XIII. That we should not retain our anger even for an instant.
Chapter XIV. Of reconciliation with our brother.
Chapter XV. How the Old Law would root out anger not only from the actions but from the thoughts.
Chapter XVI. How useless is the retirement of those who do not give up their bad manners.
Chapter XX. Of the way in which auger should be banished according to the gospel.
Chapter XXII. The remedies by which we can root out anger from our hearts.
Book IX. Of the Spirit of Dejection.
Chapter II. Of the care with which the malady of dejection must be healed.
Chapter III. To what the soul may be compared which is a prey to the attacks of dejection.
Chapter IV. Whence and in what way dejection arises.
Chapter V. That disturbances are caused in us not by the faults of other people, but by our own.
Chapter VIII. That if we have improved our character it is possible for us to get on with everybody.
Chapter IX. Of another sort of dejection which produces despair of salvation.
Chapter X. Of the only thing in which dejection is useful to us.
Chapter XIII. The means by which we can root out dejection from our hearts.
Book X. Of the Spirit of Accidie.
Chapter I. How our sixth combat is against the spirit of accidie, and what its character is.
Chapter III. Of the different ways in which accidie overcomes a monk.
Chapter IV. How accidie hinders the mind from all contemplation of the virtues.
Chapter V. How the attack of accidie is twofold.
Chapter VI. How injurious are the effects of accidie.
Chapter VII. Testimonies from the Apostle concerning the spirit of accidie.
Chapter VIII. That he is sure to be restless who will not be content with the work of his own hands.
Chapter XI. That he preached and taught men to work not only by his example, but also by his words.
Chapter XII. Of his saying: “If any will not work, neither shall he eat.”
Chapter XIII. Of his saying: “We have heard that some among you walk disorderly.”
Chapter XIV. How manual labour prevents many faults.
Chapter XV. How kindness should be shown even to the idle and careless.
Chapter XVI. How we ought to admonish those who go wrong, not out of hatred, but out of love.
Chapter XIX. How we should understand these words: “It is more blessed to give than to receive.”
Chapter XX. Of a lazy brother who tried to persuade others to leave the monastery.
Chapter XXI. Different passages from the writings of Solomon against accidie.
Chapter XXIII. That idleness is the reason why there are not monasteries for monks in the West.
Chapter XXIV. Abbot Paul who every year burnt with fire all the works of his hands.
Chapter XXV. The words of Abbot Moses which he said to me about the cure of accidie.
Book XI. Of the Spirit of Vainglory.
Chapter I. How our seventh combat is against the spirit of vainglory, and what its nature.
Chapter II. How vainglory attacks a monk not only on his carnal, but also on his spiritual side.
Chapter III. How many forms and shapes vainglory takes.
Chapter IV. How vainglory attacks a monk on the right had and on the left.
Chapter V. A comparison which shows the nature of vainglory.
Chapter VI. That vainglory is not altogether got rid of by the advantages of solitude.
Chapter VII. How vainglory, when it has been overcome, rises again keener than ever for the fight.
Chapter VIII. How vainglory is not allayed either in the desert or through advancing years.
Chapter IX. That vainglory is the more dangerous through being mixed up with virtues.
Chapter X. An instance showing how King Hezekiah was overthrown by the dart of vainglory.
Chapter XI. The instance of King Uzziah who was overcome by the taint of the same malady.
Chapter XII. Several testimonies against vainglory.
Chapter XIII. Of the ways in which vainglory attacks a monk.
Chapter XIV. How it suggests that a man may seek to take holy orders.
Chapter XV. How vainglory intoxicates the mind.
Chapter XVI. Of him whom the superior came upon and found in his cell, deluded by idle vainglory.
Chapter XVII. How faults cannot be cured unless their roots and causes have been discovered.
Book XII. Of the Spirit of Pride.
Chapter I. How our eighth combat is against the spirit of pride, and of its character.
Chapter II. How there are two kinds of pride.
Chapter III. How pride is equally destructive of all virtues.
Chapter IV. How by reason of pride Lucifer was turned from an archangel into a devil.
Chapter V. That incentives to all sins spring from pride.
Chapter IX. How we too may overcome pride.
Chapter X. How no one can obtain perfect virtue and the promised bliss by his own strength alone.
Chapter XII. That no toil is worthy to be compared with the promised bliss.
Chapter XIII. The teaching of the elders on the method of acquiring purity.
Chapter XIV. That the help of God is given to those who labour.
Chapter XV. From whom we can learn the way of perfection.
Chapter XIX. How this faith concerning the grace of God was delivered to us by the ancient Fathers.
Chapter XX. Of one who for his blasphemy was given over to a most unclean spirit.
Chapter XXI. The instance of Joash, King of Judah, showing what was the consequence of his pride.
Chapter XXII. That every proud soul is subject to spiritual wickedness to be deceived by it.
Chapter XXIII. How perfection can only be attained through the virtue of humility.
Chapter XXIV. Who are attacked by spiritual and who by carnal pride.
Chapter XXVI. That a man whose foundation is bad, sinks daily from bad to worse.
Chapter XXVII. A description of the faults which spring from the evil of pride.
Chapter XXVIII. On the pride of a certain brother.
Chapter XXIX. The signs by which you can recognize the presence of carnal pride in a soul.
Chapter XXX. How when a man has grown cold through pride he wants to be put to rule other people.
Chapter XXXI. How we can overcome pride and attain perfection.
The Conferences of John Cassian. Part I. Containing Conferences I-X.
Conference I. First Conference of Abbot Moses.
Chapter I. Of our stay in Scete, and that which we proposed to Abbot Moses.
Chapter IV. Of Abbot Moses' question on the aforesaid statement.
Chapter V. A comparison with a man who is trying to hit a mark.
Chapter VI. Of those who in renouncing the world, aim at perfection without love.
Chapter VII. How peace of mind should be sought.
Chapter IX. A question how it is that the practice of virtue cannot remain with a man.
Chapter X. The answer that not the reward, but the doing of them will come to an end.
Chapter XI. On the abiding character of love.
Chapter XII. A question on perseverance in spiritual contemplation.
Chapter XIV. Of the continuance of the soul.
Chapter XV. How we must meditate on God.
Chapter XVI. A question on the changing character of the thoughts.
Chapter XVIII. Comparison of a soul and a millstone.
Chapter XIX. Of the three origins of our thoughts.
Chapter XX. About discerning the thoughts, with an illustration from a good money-changer.
Chapter XXI. Of the illusion of Abbot John.
Chapter XXII. Of the fourfold method of discrimination.
Chapter XXIII. Of the discourse of the teacher in regard to the merits of his hearers.
Conference II. Second Conference of Abbot Moses.
Chapter I. Abbot Moses' introduction on the grace of discretion.
Chapter IV. What is said of the value of discretion in Holy Scripture.
Chapter V. Of the death of the old man Heron.
Chapter VI. Of the destruction of two brethren for lack of discretion.
Chapter VII. Of an illusion into which another fell for lack of discretion.
Chapter VIII. Of the fall and deception of a monk of Mesopotamia.
Chapter IX. A question about the acquirement of true discretion.
Chapter X. The answer how true discretion may be gained.
Chapter XII. A confession of the modesty which made us ashamed to reveal our thoughts to the elders.
Chapter XIV. Of the call of Samuel.
Chapter XV. Of the call of the Apostle Paul.
Chapter XVI. How to seek for discretion.
Chapter XVII. On excessive fasts and vigils.
Chapter XVIII. A question on the right measure of abstinence and refreshment.
Chapter XIX. Of the best plan for our daily food.
Chapter XX. An objection on the ease of that abstinence in which a man is sustained by two biscuits.
Chapter XXI. The answer concerning the value and measure of well-proved abstinence.
Chapter XXII. What is the usual limit both of abstinence and of partaking food.
Chapter XXIII. Quemadmodum abundantia umorum genitalium castigetur.
Chapter XXIV. Of the difficulty of uniformity in eating; and of the gluttony of brother Benjamin.
Chapter XXV. A question how is it possible always to observe one and the same measure.
Chapter XXVI. The answer how we should not exceed the proper measure of food.
Conference III. Conference of Abbot Paphnutius. On the Three Sorts of Renunciations.
Chapter I. Of the life and conduct of Abbot Paphnutius.
Chapter II. Of the discourse of the same old man, and our reply to it.
Chapter IV. An explanation of the three callings.
Chapter VI. An account of the three sorts of renunciations.
Chapter VII. How we can attain perfection in each of these sorts of renunciations.
Chapter VIII. Of our very own possessions in which the beauty of the soul is seen or its foulness.
Chapter IX. Of three sorts of possessions.
Chapter X. That none can become perfect merely through the first grade of renunciation.
Chapter XI. A question on the free will of man and the grace of God.
Chapter XII. The answer on the economy of Divine Grace, with free will still remaining in us.
Chapter XIII. That the ordering of our way comes from God.
Chapter XIV. That knowledge of the law is given by the guidance and illumination of the Lord.
Chapter XVI. That faith itself must be given us by the Lord.
Chapter XVII. That temperateness and the endurance of temptations must be given to us by the Lord.
Chapter XVIII. That the continual fear of God must be bestowed on us by the Lord.
Chapter XIX. That the beginning of our good will and its completion comes from God.
Chapter XX. That nothing can be done in this world without God.
Chapter XXI. An objection on the power of free will.
Chapter XXII. The answer; viz., that our free will always has need of the help of the Lord.
Conference IV. Conference of Abbot Daniel. On the Lust of the Flesh and of the Spirit.
Chapter I. Of the life of Abbot Daniel.
Chapter III. His answer to the question raised.
Chapter IV. How there is a twofold reason for the permission and allowance of God.
Chapter V. How our efforts and exertions are of no use without God's help.
Chapter VI. How it is sometimes to our advantage to be left by God.
Chapter IX. The answer on the understanding of one who asks rightly.
Chapter X. That the word flesh is not used with one single meaning only.
Chapter XI. What the Apostle means by flesh in this passage, and what the lust of the flesh is.
Chapter XII. What is our free will, which stands in between the lust of the flesh and the spirit.
Chapter XIV. Of the incurable depravity of spiritual wickednesses.
Chapter XV. Of the value of the lust of the flesh against the spirit in our case.
Chapter XVII. Of the lukewarmness of eunuchs.
Chapter XVIII. The question what is the difference between the carnal and natural man.
Chapter XIX. The answer concerning the threefold condition of souls.
Chapter XX. Of those who renounce the world but ill.
Chapter XXI. Of those who having made light of great things busy themselves about trifles.
Conference V. Conference of Abbot Serapion. On the Eight Principal Faults.
Chapter II. Abbot Serapion's enumeration of eight principal faults.
Chapter III. Of the two classes of faults and their fourfold manner of acting on us.
Chapter IV. A review of the passions of gluttony and fornication and their remedies.
Chapter V. How our Lord alone was tempted without sin.
Chapter VI. Of the manner of the temptation in which our Lord was attacked by the devil.
Chapter VII. How vainglory and pride can be consummated without any assistance from the body.
Chapter XI. Of the origin and character of each of these faults.
Chapter XII. How vainglory may be useful to us.
Chapter XIII. Of the different ways in which all these faults assault us.
Chapter XIV. Of the struggle into which we must enter against our faults, when they attack us.
Chapter XVII. A question with regard to the comparison of seven nations with eight faults.
Chapter XIX. The reason why one nation is to be forsaken, while seven are commanded to be destroyed.
Chapter XX. Of the nature of gluttony, which may be illustrated by the simile of the eagle.
Chapter XXI. Of the lasting character of gluttony as described to some philosophers.
Chapter XXIII. How it is useful for us to take possession of their lands.
Chapter XXV. Different passages of Scripture on the meaning of the eight faults.
Conference VI. Conference of Abbot Theodore. On the Death of the Saints.
Chapter I. Description of the wilderness, and the question about the death of the saints.
Chapter II. Abbot Theodore's answer to the question proposed to him.
Chapter III. Of the three kinds of things there are in the world; viz., good, bad, and indifferent.
Chapter IV. How evil cannot be forced on any one by another against his will.
Chapter V. An objection, how God Himself can be said to create evil.
Chapter VI. The answer to the question proposed.
Chapter VIII. The answer to the foregoing question.
Chapter X. Of the excellence of the perfect man who is figuratively spoken of as ambidextrous.
Chapter XI. Of the two kinds of trials, which come upon us in a three-fold way.
Chapter XII. How the upright man ought to be like a stamp not of wax but of hard steel.
Chapter XIII. A question whether the mind can constantly continue in one and the same condition.
Chapter XIV. The answer to the point raised by the questioner.
Chapter XV. How one loses by going away from one's cell.
Chapter XVI. How even celestial powers above are capable of change.
Chapter XVII. That no one is dashed to the ground by a sudden fall.
Conference VII. First Conference of Abbot Serenus. On Inconstancy of Mind, and Spiritual Wickedness.
Chapter I. On the chastity of Abbot Serenus.
Chapter II. The question of the aforesaid old man on the state of our thoughts.
Chapter III. Our answer on the fickle character of our thoughts.
Chapter IV. The discourse of the old man on the state of the soul and its excellence.
Chapter VI. Of perseverance as regards care of the thoughts.
Chapter VII. A question on the roving tendency of the mind and the attacks of spiritual wickedness.
Chapter VIII. The answer on the help of God and the power of free will.
Chapter IX. A question on the union of the soul with devils.
Chapter X. The answer how unclean spirits are united with human souls.
Chapter XII. The answer how it is that unclean spirits can lord it over those possessed.
Chapter XIII. How spirit cannot be penetrated by spirit, and how God alone is incorporeal.
Chapter XIV. An objection, as to how we ought to believe that devils see into the thoughts of men.
Chapter XV. The answer what devils can and what they cannot do in regard to the thoughts of men.
Chapter XVII. On the fact that not every devil has the power of suggesting every passion to men.
Chapter XIX. The answer how far an agreement exists among devils about the attack and its changes.
Chapter XXI. Of the fact that devils struggle with men not without effort on their part.
Chapter XXII. On the fact that the power to hurt does not depend upon the will of the devils.
Chapter XXIII. Of the diminished power of the devils.
Chapter XXVII. On the temptation of Abbot Moses.
Chapter XXVIII. How we ought not to despise those who are delivered up to unclean spirits.
Chapter XXX. The answer to the question raised.
Chapter XXXII. Of the different desires and wishes which exist in the powers of the air.
Chapter XXXIII. A question as to the origin of such differences in powers of evil in the sky.
Chapter XXXIV. The postponement of the answer to the question raised.
Conference VIII. The Second Conference of Abbot Serenus. On Principalities.
Chapter I. Of the hospitality of Abbot Serenus.
Chapter II. Statements on the different kinds of spiritual wickednesses.
Chapter III. The answer on the many kinds of food provided in holy Scripture.
Chapter IV. Of the double sense in which Holy Scripture may be taken.
Chapter VI. Of the fact that nothing is created evil by God.
Chapter VII. Of the origin of principalities or powers.
Chapter VIII. Of the fall of the devil and the angels.
Chapter X. The answer about the beginning of the devil's fall.
Chapter XI. The punishment of the deceiver and the deceived.
Chapter XIV. How it is that spiritual wickednesses obtained the names of powers or principalities.
Chapter XVII. Of the fact that two angels always cling to every man.
Chapter XXI. The answer to the question raised.
Chapter XXIV. Of the fact that they were justly punished, who sinned before the flood.
Conference IX. The First Conference of Abbot Isaac. On Prayer.
Chapter I. Introduction to the Conference.
Chapter II. The words of Abbot Isaac on the nature of prayer.
Chapter III. How pure and sincere prayer can be gained.
Chapter IV. Of the lightness of the soul which may be compared to a wing or feather.
Chapter V. Of the ways in which our soul is weighed down.
Chapter VI. Of the vision which a certain Elder saw concerning the restless work of a brother.
Chapter VIII. Of the different characters of prayer.
Chapter IX. Of the fourfold nature of prayer.
Chapter X. Of the order of the different kinds laid down with regard to the character of prayer.
Chapter XIII. Of Intercession.
Chapter XVI. Of the kinds of prayer to which we ought to direct ourselves.
Chapter XVII. How the four kinds of supplication were originated by the Lord.
Chapter XVIII. Of the Lord's Prayer.
Chapter XIX. Of the clause “Thy kingdom come.”
Chapter XX. Of the clause “Thy will be done.”
Chapter XXI. Of our supersubstantial or daily bread.
Chapter XXII. Of the clause: “Forgive us our debts, etc.”
Chapter XXIII. Of the clause: “Lead us not into temptation.“
Chapter XXV. Of the character of the sublimer prayer.
Chapter XXVI. Of the different causes of conviction.
Chapter XXVII. Of the different sorts of conviction.
Chapter XXVIII. A question about the fact that a plentiful supply of tears is not in our own power.
Chapter XXIX. The answer on the varieties of conviction which spring from tears.
Chapter XXX. How tears ought not to be squeezed out, when they do not flow spontaneously.
Chapter XXXI. The opinion of Abbot Antony on the condition of prayer.
Chapter XXXII. Of the proof of prayer being heard.
Chapter XXXIV. Answer on the different reasons for prayer being heard.
Chapter XXXV. Of prayer to be offered within the chamber and with the door shut.
Conference X. The Second Conference of Abbot Isaac. On Prayer.
Chapter V. The answer on the heresy described above.
Chapter VII. What constitutes our end and perfect bliss.
Chapter IX. The answer on the efficacy of understanding, which is gained by experience.
Chapter X. Of the method of continual prayer.
Chapter XI. Of the perfection of prayer to which we can rise by the system described.
Chapter XII. A question as to how spiritual thoughts can be retained without losing them.
Chapter XIII. On the lightness of thoughts.
Chapter XIV. The answer how we can gain stability of heart or of thoughts.
The Conferences of John Cassian. Part II. Containing Conferences XI-XVII.
Conference XI. The First Conference of Abbot Chæremon. On Perfection.
Chapter I. Description of the town of Thennesus.
Chapter II. Of Bishop Archebius.
Chapter III. Description of the desert where Chæremon, Nesteros, and Joseph lived.
Chapter IV. Of Abbot Chæremon and his excuse about the teaching which we asked for.
Chapter V. Of our answer to his excuse.
Chapter VI. Abbot Chæremon's statement that faults can be overcome in three ways.
Chapter VII. By what steps we can ascend to the heights of love and what permanence there is in it.
Chapter VIII. How greatly those excel who depart from sin through the feeling of love.
Chapter XI. A question why he has called the feeling of fear and hope imperfect.
Chapter XII. The answer on the different kinds of perfection.
Chapter XIII. Of the fear which is the outcome of the greatest love.
Chapter XIV. A question about complete chastity.
Chapter XV. The postponement of the explanation which is asked for.
Conference XII. The Second Conference of Abbot Chæremon. On Chastity.
Conference XIII. The Third Conference of Abbot Chæremon. On the Protection of God.
Chapter V. The answer on the imaginary chastity of the philosophers.
Chapter VI. That without the grace of God we cannot make any diligent efforts.
Chapter VII. Of the main purpose of God and His daily Providence.
Chapter VIII. Of the grace of God and the freedom of the will.
Chapter IX. Of the power of our good will, and the grace of God.
Chapter X. On the weakness of free will.
Chapter XI. Whether the grace of God precedes or follows our good will.
Chapter XII. That a good will should not always be attributed to grace, nor always to man himself.
Chapter XIII. How human efforts cannot be set against the grace of God.
Chapter XIV. How God makes trial of the strength of man's will by means of his temptations.
Chapter XV. Of the manifold grace of men's calls.
Chapter XVI. Of the grace of God; to the effect that it transcends the narrow limits of human faith.
Chapter XVII. Of the inscrutable providence of God.
Chapter XVIII. The decision of the fathers that free will is not equal to save a man.
Conference XIV. The First Conference of Abbot Nesteros. On Spiritual Knowledge.
Chapter I. The words of Abbot Nesteros on the knowledge of the religious.
Chapter II. On grasping the knowledge of spiritual things.
Chapter III. How practical perfection depends on a double system.
Chapter IV. How practical life is distributed among many different professions and interests.
Chapter V. On perseverance in the line that has been chosen.
Chapter VI. How the weak are easily moved.
Chapter VIII. Of spiritual knowledge.
Chapter IX. How from practical knowledge we must proceed to spiritual.
Chapter X. How to embrace the system of true knowledge.
Chapter XI. Of the manifold meaning of the Holy Scriptures.
Chapter XII. A question how we can attain to forgetfulness of the cares of this world.
Chapter XIII. Of the method by which we can remove the dross from our memory.
Chapter XIV. How an unclean soul can neither give nor receive spiritual knowledge.
Chapter XVI. The answer to the effect that bad men cannot possess true knowledge.
Chapter XVII. To whom the method of perfection should be laid open.
Chapter XVIII. Of the reasons for which spiritual learning is unfruitful.
Chapter XIX. How often even those who are not worthy can receive the grace of the saving word.
Conference XV. The Second Conference of Abbot Nesteros. On Divine Gifts.
Chapter I. Discourse of Abbot Nesteros on the threefold system of gifts.
Chapter II. Wherein one ought to admire the saints.
Chapter III. Of a dead man raised to life by Abbot Macarius.
Chapter IV. Of the miracle which Abbot Abraham wrought on the breasts of a woman.
Chapter V. Of the cure of a lame man which the same saint wrought.
Chapter VI. How the merits of each man should not be judged by his miracles.
Chapter VII. How the excellence of gifts consists not in miracles but in humility.
Chapter IX. How uprightness of life is of more importance than the working of miracles.
Conference XVI. The First Conference of Abbot Joseph. On Friendship.
Chapter I. What Abbot Joseph asked us in the first instance.
Chapter II. Discourse of the same elder on the untrustworthy sort of friendship.
Chapter III. How friendship is indissoluble.
Chapter V. The answer, how a lasting friendship can only exist among those who are perfect.
Chapter VI. By what means union can be preserved unbroken.
Chapter VII. How nothing should be put before love, or after anger.
Chapter VIII. On what grounds a dispute can arise among spiritual persons.
Chapter IX. How to get rid even of spiritual grounds of discord.
Chapter X. On the best tests of truth.
Chapter XII. Why inferiors should not be despised in Conference.
Chapter XIII. How love does not only belong to God but is God.
Chapter XIV. On the different grades of love.
Chapter XV. Of those who only increase their own or their brother's grievances by hiding them.
Chapter XVIII. Of those who pretend to patience but excite their brethren to anger by their silence.
Chapter XIX. Of those who fast out of rage.
Chapter XX. Of the feigned patience of some who offer the other cheek to be smitten.
Chapter XXI. A question how if we obey the commands of Christ we can fail of evangelical perfection.
Chapter XXII. The answer that Christ looks not only at the action but also at the will.
Chapter XXIII. How he is the strong and vigorous man, who yields to the will of another.
Chapter XXIV. How the weak are harmful and cannot bear wrongs.
Chapter XXV. A question how he can be strong who does not always support the weak.
Chapter XXVI. The answer that the weak does not always allow himself to be borne.
Chapter XXVII. How anger should be repressed.
Chapter XXVIII. How friendships entered upon by conspiracy cannot be lasting ones.
Conference XVII. The Second Conference of Abbot Joseph. On Making Promises.
Chapter I. Of the vigils which we endured.
Chapter II. Of the anxiety of Abbot Germanus at the recollection of our promise.
Chapter III. My ideas on this subject.
Chapter IV. Abbot Joseph's question and our answer on the origin of our anxiety.
Chapter VI. Abbot Joseph's question whether we got more good in Egypt than in Syria.
Chapter VII. The answer on the difference of customs in the two countries.
Chapter IX. How it is often better to break one's engagements than to fulfil them.
Chapter X. Our question about our fear of the oath which we gave in the monastery in Syria.
Chapter XIII. Our answer as to the reason which demanded an oath from us.
Chapter XVII. How the saints have profitably employed a lie like hellebore.
Chapter XX. How even Apostles thought that a lie was often useful and the truth injurious.
Chapter XXIII. The answer that obstinacy in this decision is unreasonable.
Chapter XXIV. How Abbot Piamun chose to hide his abstinence.
Chapter XXV. The evidence of Scripture on changes of determination.
Chapter XXVI. How saintly men cannot be hard and obstinate.
Chapter XXIX. How we ought to do those things which are to be kept secret.
The Conferences of John Cassian. Part III. Containing Conferences XVIII.-XXIV.
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 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 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 XIV. Of the example of patience given by a certain religious woman.
Chapter XV. Of the example of patience given by Abbot Paphnutius.
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 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 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 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 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 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 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 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 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 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 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.
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 VIII. The answer that all things are not suitable for all men.
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 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 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 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.
The Seven Books of John Cassian on the Incarnation of the Lord, Against Nestorius.
Chapter I. The heresy compared to the hydra of the poets.
Chapter II. Description of the different heretical monsters which spring from one another.
Chapter III. He describes the pestilent error of the Pelagian.
Chapter IV. Leporius together with some others recants his Pelagianism.
Chapter VI. The united doctrine of the Catholics is to be received as the orthodox faith.
Chapter III. Follows up the same argument with passages from the Old Testament.
Chapter IV. He produces testimonies to the same doctrine from the Apostle Paul.
Chapter II. The title of God is given in one sense to Christ, and in another to men.
Chapter VII. He shows once more by other passages of the Apostle that Christ is God.
Chapter X. How the apostle maintains that Christ is the power of God and the wisdom of God.
Chapter XI. He supports the same doctrine by proofs from the gospel.
Chapter XII. He proves from the renowned confession of the blessed Peter that Christ is God.
Chapter XIV. How the confession of the blessed Peter is the faith of the whole Church.
Chapter XV. St. Thomas also confessed the same faith as Peter after the Lord's resurrection.
Chapter XVI. He brings forward the witness of God the Father to the Divinity of the Son.
Chapter I. That Christ was before the Incarnation God from everlasting.
Chapter III. He proves from the Epistle to the Romans the eternal Divinity of Christ.
Chapter IV. He brings forward other testimonies to the same view.
Chapter VI. That there is in Christ but one Hypostasis (i.e., Personal self).
Chapter VIII. How this interchange of titles does not interfere with His Divine power.
Chapter IX. He corroborates this statement by the authority of the old prophets.
Chapter XI. He returns to the prophecy of Isaiah.
Chapter XII. How the title of Saviour is given to Christ in one sense, and to men in another.
Chapter II. That the doctrine of Nestorius is closely connected with the error of the Pelagians.
Chapter IV. What the difference is between Christ and the saints.
Chapter V. That before His birth in time Christ was always called God by the prophets.
Chapter VI. He illustrates the same doctrine by passages from the New Testament.
Chapter VIII. He confirms the judgment of the Apostle by the authority of the Lord.
Chapter X. He explains what it means to confess, and what it means to dissolve Jesus.
Chapter XI. The mystery of the Lord's Incarnation clearly implies the Divinity of Christ.
Chapter III. He refutes his opponent by the testimony of the Council of Antioch.
Chapter IV. How the Creed has authority Divine as well as human.
Chapter VI. Once more he challenges him to the profession of the Creed of Antioch.
Chapter VII. He continues the same line of argument drawn from the Creed of Antioch.
Chapter VIII. How it can be said that Christ came and was born of a Virgin.
Chapter IX. Again he convicts his opponent of deadly heresy by his own confession.
Chapter XIV. He compares this erroneous view with the teaching of the Pelagians.
Chapter XV. He shows that those who patronize this false teaching acknowledge two Christs.
Chapter XVI. He shows further that this teaching is destructive of the confession of the Trinity.
Chapter XXI. The authority of Holy Scripture teaches that Christ existed from all eternity.
Chapter XXII. The hypostatic union enables us to ascribe to God what belongs to the flesh in Christ.
Chapter IV. How God has shown His Omnipotence in His birth in time as well as in everything else.
Chapter VII. Heretics usually cover their doctrines with a cloak of holy Scripture.
Chapter X. He collects more witnesses of the same fact.
Chapter XI. How the devil was forced by many reasons to the view that Christ was God.
Chapter XV. How Christ could be said by the Apostle to be without genealogy.
Chapter XIX. That it was not only the Spirit, but Christ Himself also who made Him to be feared.
Chapter XX. He tries by stronger and weightier arguments to destroy that notion.
Chapter XXII. That the raising up of Christ into heaven is not to be ascribed to the Spirit alone.
Chapter XXIV. He supports this doctrine by the authority of the blessed Hilary.
Chapter XXV. He shows that Ambrose agrees with S. Hilary.
Chapter XXVI. He adds to the foregoing the testimony of S. Jerome.
Chapter XXVII. To the foregoing he adds Rufinus and the blessed Augustine.
Chapter XXIX. In the next place he puts the authority of S. Athanasius.