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Nicene and Ante-Nicene Fathers, Ser. II, Vol. XI:
The Works of John Cassian.: Chapter V. He proceeds against his opponent with the choicest arguments, and shows that we ought to hold fast to the religion which we have received from our fathers.

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Chapter V.

He proceeds against his opponent with the choicest arguments, and shows that we ought to hold fast to the religion which we have received from our fathers.

If you were an assertor of the Arian or Sabellian heresy, and did not use your own creed, I would still confute you by the authority of the holy Scriptures; I would confute you by the words of the law itself; I would refute you by the truth of the Creed which has been approved throughout the whole world. I would say that, even if you were void of sense and understanding, yet still you ought at least to follow universal consent: and not to make more of the perverse view of a few wicked men than of the faith of all the Churches: which as it was established by Christ, and handed down by the apostles ought to be regarded as nothing but the voice of the authority of God, which is certainly in possession of the voice and mind of God. And what then if I were to deal with you in this way? What would you say? What would you answer? Would it not, I adjure you, be this: viz., that you had not been trained up and taught in this way: that something different had been delivered to you by your parents, and masters, and teachers. That you did not hear this in the meeting place of your father’s teaching, nor in the Church of your Baptism: finally that the text and words of the Creed delivered and taught to you contained something different. That in it you were baptized and regenerated. You would say that you would hold fast this which you had received, and that you would live in that Creed in which you learnt that you were regenerated. When you said this, would you not, I pray, fancy that you were using a very strong shield even against the truth? And indeed it would be no unreasonable defence, even in a bad business, and one which would give no bad excuse for error, if it did not unite obstinacy with error. For if you held this, which you had received from your childhood, we should try to amend and correct your present error, rather than be severe in punishing your past fault: Whereas now, as you were born in a Catholic city, instructed in the Catholic faith, and regenerated with Catholic Baptism, how can I deal with you as with an Arian or Sabellian? Would that you were one!  I should grieve less had you been brought up in what was wrong, instead of having fallen away from what was right: had you never received the faith, instead of having lost it: had you been an old heretic instead of a fresh apostate, for you would have brought less scandal and harm on the whole Church; finally it would have been a less bitter sorrow, and less injurious example had you been able to try the Church as a layman rather than a priest. Therefore, as I said above, if you had been a follower and assertor of Sabellianism or Arianism or any heresy you please, you might shelter yourself under the example of your parents, the teaching of your instructors, the company of those about you, the faith of your creed. I ask, O you heretic, nothing unfair, and nothing p. 594 hard. As you have been brought up in the Catholic faith, do that which you would do for a wrong belief. Hold fast to the teaching of your parents. Hold fast the faith of the Church: hold fast the truth of the Creed: hold fast the salvation of baptism. What sort of a wonder—what sort of a monster are you? You will not do for yourself what others have done for their errors. But we have launched out far enough: and out of love for a city that is connected with us, 2552 have yielded to our grief as to a strong wind, and while we were anxious to make way, have overshot the mark of our proper course.



Viz., Constantinople, where Nestorius was Bishop and where Cassian himself had been ordained deacon by S. Chrysostom, as he tells us below in Book VII. c. xxxi., where he returns to the subject of his love for the city of his ordination, and interest in it.

Next: Chapter VI. Once more he challenges him to the profession of the Creed of Antioch.

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