Chapter X. He inveighs against him because though he has forsaken the Catholic religion, he nevertheless presumes to teach in the Church, to sacrifice, and to give decisions. - NPNF211. Sulpitius Severus, Vincent of Lerins, John Cassian

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Chapter X. He inveighs against him because though he has forsaken the Catholic religion, he nevertheless presumes to teach in the Church, to sacrifice, and to give decisions.
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Chapter X.

He inveighs against him because though he has forsaken the Catholic religion, he nevertheless presumes to teach in the Church, to sacrifice, and to give decisions.

I appeal then to you, to you yourself, I say. Tell me, I pray, if any Jew or pagan denied the Creed of the Catholic faith, should you think that we ought to listen to him? Most certainly not. What if a heretic or an apostate does the same? Still less should we listen to him, for it is worse for a man to forsake the truth which he has known, than to deny it without ever having known it. We see then two men in you: a Catholic and an apostate: first a Catholic, afterwards an apostate. Determine for yourself which you think we ought to follow: for you cannot press the claims of the one in yourself without condemning the other. Do you say then that it is your former self which is to be condemned: and that you condemn the Catholic Creed, and the confession and faith of all men? And what then? O shameful deed! O wretched grief! What are you doing in the Catholic Church, you preventer of Catholics? Why is it that you, who have denied the faith of the people, are still polluting the meetings of the people: And above all venture to stand at the altar, to mount the pulpit, and show your impudent and treacherous face to God’s people—to occupy the Bishop’s throne, to exercise the priesthood, to set yourself up as a teacher? To teach the Christians what? Not to believe in Christ: to deny that He in whose Divine temple they are, is God.²⁵⁵⁷

²⁵⁵⁷ Petschenig’s text is as follows: Ut quid doceas Christianos? Christum non credere, cum ipsum in cujus Dei templo sint Deum negare. Gazæus edits: Ut quid doces Christianos, Christum non credens? Cum ipsum, in cujus Dei templo sunt, Deum neges.
And after all this, O folly! O madness! you fancy that you are a teacher and a Bishop, while (O wretched blindness) you are denying His Divinity, His Divinity (I repeat it) whose priest you claim to be. But we are carried away by our grief. What then says the Creed? or what did you yourself say in the Creed? Surely “the Lord Jesus Christ, Very God of Very God; Being of one substance with the Father; By whom the worlds were created and all things made:” and that this same Person “for us came and was born of the Virgin Mary.” Since then you said that God was born of Mary, how can you deny that Mary was the mother of God? Since you said that God came, how can you deny that He is God who has come? You said in the Creed: “I believe in Jesus Christ the Son of God: I believe in Very God of Very God, of one substance with the Father: who for us came and was born of the Virgin Mary; and was crucified under Pontius Pilate; and was buried.” But now you say: “If we should say, I believe in God the Word, the only Son of God, Begotten of the Father, of one substance with the Father; who came and was buried, would not our ears be shocked at the sound?” Do you see then how you are utterly destroying and stamping out the whole faith of the Catholic Creed and the Catholic mystery? “O Sin, O monstrosity, to be driven away,” as one says,²⁵⁵⁸

²⁵⁵⁸ Cicero in Verr. Act. II. Book l. xv. 40.
“to the utmost parts of the earth:” for this is more truly said of you, that you may forsooth go into that solitude where you will not be able to find anyone to ruin. You think then that the faith of our salvation, and the mystery of the Church’s hope is a shock to your ears and hearing. And how was it that formerly when you were hastening to be baptized, you heard these mysteries with unharmed ears? How was it that when the teachers of the church were instructing you your ears were not damaged? You certainly at that time did your duty without any double shock to your mouth and ears; when you repeated what you heard from others, and as the speaker yourself heard yourself speaking. Where then were these injuries to your ears? Where these shocks to your hearing? Why did you not contradict and cry out against it? But indeed you are at your will and fancy, when you please, a disciple; and when you please, the Church’s enemy: when you please a Catholic, and when you please an apostate. A worthy leader indeed, to draw Churches after you, to whatever side you attach yourself; to make your will the law of our life, and to change mankind as you yourself change, that, as you will not be what all others are, they may be what you want!²⁵⁵⁹

²⁵⁵⁹ Ut, quia tu esse nolis quod omnes sint, omnes sint, quod tu velis (Petschenig). Gazæus has: Et quia tu esse nolis quod omnes sunt, quod tu velis: a text which he confesses must be corrupt.
A splendid authority indeed, that because you are not now what you used to be, the world must cease to be what it formerly was!
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