'Because,' it says, 'he was prince of the priests.' And again, the book which we call the Acts of the Apostles proves that there is a great distance between a deacon and a priest. For when those of Samaria had believed Philip preaching — a deacon ordained by the apostles — 'they sent,' it says, 'to Peter and John, that they might come and give to those who had believed the Holy Spirit through the laying on of hands.' But, I believe, it is the ignorant of the Scriptures, or those forgetful of the law, who defend these things. He, therefore, who thinks these things are to be asserted, ought to recall what happened to the Levites when they thought in such a way.
For when they presumed that there was no difference between priests and Levites, by the judgment of God, Korah and those who consented to him were swallowed up by the gaping of the earth, and a torrent of fire consumed two hundred and fifty men at once; and King Uzziah, when he presumed the priestly office, was covered with leprosy — so that by this example, to be sure, the rest, being terrified, would not dare to presume what is not granted. For now we see deacons rashly doing what belongs to the priests, throughout the banquets and in prayer wishing this, that response be made to them, when this is permitted to priests alone. For the order of the diaconate is to receive from the priest and thus to give to the people. Do you see what vain presumption brings forth?
For, forgetful through pride of mind, because they see that they are ministers of the Roman church, they do not consider what has been decreed for them by God and what they ought to keep, but the constant household attendance and official duty take this from their memory, which now has very great power through suggestions, whether bad or good. For either they are feared, lest they make bad suggestions, or they are bought, that they may render service. These are the ones who make them not consider the rationale of their order. For while they comply with them unlawfully through flattery, they make them headlong, so that they think more is permitted to themselves, since indeed they see that priests are not so deferred to, and on this account they think themselves preferred.
'But,' he says, 'a presbyter is made by the testimony of a deacon' — as though this pertained to a prerogative of greatness. For we read that the Apostle Peter said to the people: 'Choose,' he says, 'from among yourselves those whom we may appoint to minister to the services of the church' — I will not say 'of the tables.' Behold, the deacons were created by the testimony of laymen. And the Apostle wishes that one who is said to be ordained bishop should have even the testimony of the heathen; for thus he says: 'For he must also have a good testimony from those who are outside.' To bear testimony, therefore, belongs to all, and yet not all are worthy of this honor. For all can judge, and yet not all can be what they judge.
For a good painter can be judged a painter by one who does not know how to paint, and a flute-player can be approved as better than another flute-player by one who is of a different art. So too one who is of a lower order can be a witness for a presbyter to be created. There is again something by which they are puffed up and think much is owed to them: 'For by us,' they say, 'are brought forward those who are to be ordained' — so that, while they are hedged about at the side of those men, they may seem worthy of honor. Grant it to be true; for, like an official, the deacon is sent by the bishop to render service to the one being ordained. For an emperor too, that he may appear an emperor, is set in office by the service of the soldiery; yet the army is neither better than nor equal to the emperor. For Haman too,
though he was illustrious in military honor, was sent by the king to go in attendance upon Mordecai, so that, how worthy Mordecai was, might be known from this man's attendance. So too deacons are sent in attendance upon presbyters who are to be created, that all may understand that they are made worthy priests. For deacons, excepting the priests to whom they owe attendance, are set above all. CII. AGAINST NOVATIAN. The disciples say to Jesus: 'Lord, do you wish that we tell fire to come down from heaven and consume them, as Elijah did?' And the Lord answered them, saying: 'You do not know of what spirit you are. For the Son of Man came not to destroy souls, but to save them.' Although it was certainly fitting to take vengeance on the Samaritans who did not receive him, yet the Lord,
because he came to bestow mercy, withheld the sentence, that for the rest, correcting themselves, they might be amended. And the prophet Elisha, indignant at the boys who insulted him, took vengeance on them by the judgment of God, so that they were devoured by bears in that place where there is said to be no forest. But the Lord spared the harlot brought before him — her, namely, whom the elders of the Jews said they had caught in adultery — so that, because the godly preaching was just beginning, he might teach that she was not to be condemned, but to be forgiven.
For the law given through Moses, because it had righteousness for vengeance, exercised severity in its beginnings; for it both punished with death the man who went out on the Sabbath to gather wood, and likewise gave vengeance upon the son of the Egyptian woman, who had blasphemed against God, and in the matter of the molten calf it struck down the sons of Israel. Each law, therefore, in its very beginnings shows its full meaning, so that the old law, because it was readier for vengeance, in its beginnings seemed harsher, that, fear being struck into them, it might make its hearers diligent and solicitous.
But the new law, because it is godly and inclined to mercy, showed its beginnings most gentle and most clement, that by that very delight it might call all to indulgence. But afterward even that law which seemed harsher, on account of the frailty of the human race, not only softened its rigor, but also showed itself human and godly; and this law which seemed clement sometimes took vengeance. For Ananias with his wife Sapphira were divinely struck down; and Elymas the magician, unbelieving and resisting the law of God, was by the judgment and power of the Lord struck blind; and King Herod, because he did not give the honor to God, struck by an angel of God, expired teeming with worms.
Lest, because mercy is preached, men should suppose that sin is altogether unavenged and committed with impunity, he set up fear, showing that pardon of offenses is given for this purpose, that, as if quickened from the dead, they might thereafter abstain from contrary things, so that this might be worked out, that no one should depart hence with guilt, because there will be a coming to judgment. For to each one is imputed that sentence in which he dies. Since therefore the new law has the fullness of mercy, lest it should be led into contempt by lovers of sins, it took vengeance upon the aforesaid. But the old law, although it was given for vengeance, yet pardoned certain ones, lest it should be reckoned altogether cruel, but it took vengeance upon the more, because its meaning is ready for avenging.
Without doubt, therefore, the grace of the new law is greater than was that of the old. If then the grace is greater, how is it denied that it can bestow this, which that which had the lesser grace bestowed? For it was more inclined to severity. And so, if that law is proved to have pardoned the penitent, how can it be that this law, which is clement, should not receive the penitent? For the Jews too were called sons of God, who, on the authority of the Apostle Paul, are read to have been baptized through Moses both in the cloud and in the sea. For being about to receive the law, they are without doubt known to have been purified, that for the rest they might render account of the law received, and, if any should sin, might reform themselves through repentance — the Lord saying through the prophet Isaiah:
'Repent, you who err, and be converted.' But perhaps it is said on the contrary: 'Repentance indeed was preached, yet not remission.' If, then, repentance was preached by God, there is fruit for those who perform repentance; for the Lord would not admonish this in vain. Moreover, the Lord, knowing that remission of sins ought to be given to the converted, commanded this, since indeed he said: 'I do not wish the death of the dying, so much as that he should return and live.' And so there is a fruit of repentance, as has become clear, for those converted to God. Excluded therefore is the impiously composed assertion of Novatian, by which he inverts the meaning of the Lord's words, saying: 'The Lord says:
Whoever shall deny me, him also will I deny' — so that, if any Christian, for whatever cause, has denied, he can no longer return, or at least, returning, is by no means received. And where will the enjoined repentance be, since the Savior, after giving this sentence, did not deny the Apostle Peter who denied him? Why? Because, with repentance following, he wept most bitterly over his error, knowing assuredly that the converted are forgiven and reformed through repentance. But Novatian feigns that repentance is to be performed. For because he does not dare openly to deny that repentance is to be granted, being bound by the law, he subtly strives to frustrate it. For when he says that 'whoever shall deny',
He shall in no way obtain pardon, but he himself also shall be denied in the sight of the angels of God. In what manner does he not profess that penance is to be done with deceit? From this point, moreover, his fraud plainly appears. For he adds, saying: 'Whoever shall sin against the Holy Spirit, it shall not be forgiven him, neither here nor in the world to come.' Although it is one thing on account of which one sins against the Holy Spirit, and another to deny the Lord Jesus, Novatian nevertheless, in order to deny pardon to this sin, wishes the sense of one who denies the Lord and of one who sins against the Holy Spirit to be one and the same, so that by this evasion he may cut off the fruit of penance. For if to deny the Lord were the same as to have sinned against the Holy Spirit,
then no pardon is to be hoped for by those who deny, nor any fruit of penance, since the divine oracles have promised that this sin shall be forgiven neither here nor in the world to come. From this, therefore, it appears that Novatian speaks with deceit when he says penance is to be done; for to what purpose should one repent, if it is denied that the offense can be wiped away? For the groaning, weeping, and lamentation of penance obtain this: that one may both merit pardon and be restored. Indeed David, repenting and confessing his sin, both merited pardon and was restored to his former state, for he both remained king and afterward prophesied. This is clearly proved; for in the fiftieth psalm he repented, and afterward, having suffered persecution from his son, he prophesied; for the third psalm, according to the history, comes after the fiftieth.
But perhaps it ought to have been forgiven a king, while it ought not to be forgiven the lowly—as though it should seem more difficult to forgive the more powerful. But God does not regard the person of man. For the more exalted anyone is, the more, even though his sin be slight, the offense is grave. For just as humility in one who entreats is exalted and magnificent, so too his fault is to be reckoned as a crime. For setting aside those sins which it is agreed are unlawful for all, not everything is permitted to the powerful which is granted to the lowly. For it is unseemly for a man of dignity to engage in trade, and it is notable for him to enter a tavern; usury too is a disgrace for senators. If, therefore, in these slight matters they are to be noted when found out, how much more must they be held guilty if they have sinned!
Through these things, therefore, it appears that David sinned most grievously, and indeed in a twofold manner; yet, being converted, he obtained pardon both for homicide and for adultery, and—what is more—weeping, he was restored. For when he was rebuked by the prophet Nathan, he did not dare to conceal his sin, but confessed, saying: 'I have sinned against the Lord.' Then the prophet answered him and said: 'The Lord has taken away your sin, and you shall not die, since you have repented'; and because he is found afterward to have prophesied, there is no doubt that he was restored. For Ahab too, when reproved by the prophet on account of the death of Naboth, went weeping and tore his garments and girded himself with sackcloth; and the word of the Lord came by the hand of his servant Elijah concerning Ahab, and the Lord said:
'Have you seen how Ahab is moved before my face? I will not bring evils in his days.' And for the Ninevites, weeping over their sins when death was imminent, life was restored. Behold how great is the profit of penance! But perhaps it may be objected on the contrary: 'Pardon was indeed granted, but not for the crime of idolatry; for although these be grave, yet greater is the crime of idolatry.' Yet rightly is Novatian's assertion exploded, and that not in a small part, by which two grave crimes seem to have been granted to penance; for if fornication ought not to be forgiven, as it seems to Novatian, how much more homicide or adultery! But from this his emptiness appears, since these things which are graver are proved to have been granted.
Wherefore now it must be inquired whether God has promised that pardon can be granted to idolaters. For everything that has not been rightly forgiven here, neither can it be forgiven in the world to come. For here, as the Lord said, sins are either bound or loosed; but in the world to come there will be nothing else but reward or condemnation. For everyone who is here rightly reprobated cannot be chosen or judged worthy in the world to come. Let us therefore hear what the Lord says concerning idolaters to the prophet Jeremiah: 'Go,' he says, 'and say: Return to me, O dwelling of Israel, says the Lord, and I will not set my face firmly against you, because I am merciful, says the Lord, nor will I be angry with you forever. Only acknowledge your offense;
you have acted impiously and have set your ways toward strangers under every leafy tree.' Behold what God promises to those who, after their fall, turn to him: that to those who return after apostasy he forgives their sins. And again God says through Jeremiah: 'My delicate ones have walked rough ways; they have been led like a flock plundered by enemies. Be steadfast, O children, and cry out to God; your remembrance shall be in your captivity. For as your mind was such that you strayed from God, so when converted you shall seek him tenfold double; for he who brought evils upon you will bring upon you eternal gladness with your salvation.' O the clemency of God! In what manner he provokes the fallen to raise themselves up! In what manner he exhorts them, after the error of idols, to return to him!
Like a kindly father he promises to his children the perennial gladness of salvation, if they will correct themselves. Likewise in the same prophet, among other things: 'And I will restore them to this land, and I will rebuild them and not pull them down; and I will replant them and not uproot them.' So that, because he had threatened, saying, 'He who sacrifices to gods shall be uprooted,' lest those sinning against God should despair of themselves—as though those who had already sacrificed to idols, being uprooted, could not be replanted—he exhorts them, because, if they repent, they will be able to be restored to their former state. For the sentence then remains, if the offense is not amended. Finally, it was proclaimed to the Ninevites that after three days their city would be overthrown.
Why after three days, except that either they should repent and the sentence be removed, or, remaining in their sin, should perish more justly? This is what he said through the prophet: 'I do not desire the death of him who is dying, but rather that he should turn back and live.' Thus it came about that pardon was granted to the Ninevites, who were doomed to die because of their sins, penance following after. For why else do we find the ark built over a hundred years under Noah, except that, seeing and hearing what was impending, they might amend themselves? For God wishes no one to perish. Hence it is that we read in Solomon: 'Because,' he says, 'the Most High had mercy on the penitent,' and again: 'You have mercy on all, because you can do all things; and you overlook the sins of men for the sake of penance.' In this sense the Lord also, grieving over the perfidy of the Jews, says:
'Jerusalem, Jerusalem, you who kill the prophets and stone those sent to you, how often have I wished to gather your children together, in the manner that a hen gathers her chicks under her wings, and you would not!' Therefore the Lord always, throughout the whole Law, exhorts sinners to be converted to him, not willing his own work to be subject to perdition, since there is no other cause for the giving of the Law than that men should be converted from error to truth—yet in such a way that in the New Testament the Author of the Law appears more clement, because in the time when he deigned to manifest the sacrament of his Son our Lord, he willed to be more bountiful and more abundant in mercy, so that there might be more grace under the preaching Son than there had been under the preaching servants. And not undeservedly:
for it was thus fitting that he should bestow greater gifts through the Son than through the servants. Finally, to those converted to him who believe, he grants all their sins at once, with no lamentation of penance intervening. Whence the apostle Paul says: 'For the gifts and the calling of God are without repentance.' But if afterward they have sinned, through penance they will be able to merit pardon, so that, because they sinned after receiving free mercy, they may be able to attain to indulgence no longer freely, but with groaning and weeping intervening. For it is impossible for a man not to sin. Whence John the apostle: 'If we say,' he says, 'that we have no sin, we deceive ourselves, and the truth is not in us;
if we confess our sins, he is faithful and just to forgive us our sins and to cleanse us from all unrighteousness.' Thus David merited pardon and restoration, when he confesses his sin. Certainly the apostle speaks to Christians; for he says in what follows: 'My little children, these things I write to you that you may not sin; and if anyone has sinned, we have an advocate with the Father, Jesus Christ.' He says this, so that if we have sinned after baptism, we may as suppliants beseech our advocate to entreat the Father on our behalf. For if penance had a place among our forefathers of old, how can it be that in this time it should have no place, when the clemency of the preaching is greater?
And he who had mercy on his enemies, calling them to grace by making them friends, will he not have mercy on his friends with their offering? For the tribulation of the heart is the offering of the penitent. But if that were true, men would grieve at having been made friends from enemies. Or of what sort would he be esteemed to be, if he gave mercy to enemies who do not repent, but to friends who indeed pray for it did not give it? Moreover, since the Lord knows that the devil exalts and rages himself more against the friends and servants of God—whence Peter the apostle says: 'Be watchful, be sober, for our adversary the devil, roaring like a lion, goes about seeking whom he may devour'—
since therefore the Lord knows that we have a dreadful and powerful adversary, if we have been overcome by him, he wishes us to flee to his aid, grieving that we have been struck down, so that, restored by his power, we may stoutly fight back. For just as, unless those days which the Lord speaks of had been shortened, no flesh would be saved, so too, if penance were denied to men, no one would be able to be saved. For 'no one,' he says, 'will boast that he has a clean heart.' And elsewhere: 'No one,' he says, 'is without defilement, not even an infant of one day.' Who will be able to escape, if penance is denied? And where is that which the Lord says, that 'there will be joy in heaven over a sinner doing penance'? But:
'The greater crimes,' he says, 'ought not to be forgiven—fornication and idolatry.' And where is the Lord's saying, by which he promises that all sins and blasphemies shall be forgiven to men, but the blasphemy of the Holy Spirit shall not be forgiven to men? He says that absolutely all sins can be forgiven, with one excepted. Now choose, Novatian: of whom do you say it was spoken—of those not yet believing, or of those already believing? If of those not believing, in what manner is remission of sins given, since it is agreed that all, before they believe, sin against God and against the Holy Spirit? For some call the deeds of the Lord magic, assigning the work of the Holy Spirit to demons. But if you would have it spoken of believers, your assertion is excluded, because all sins shall be forgiven:
'And whoever shall speak a word against the Son of Man,' he says, 'it shall be forgiven him.' Therefore whether one sins against God or against Christ, it shall be forgiven to men; for he has embraced all sins except against the Holy Spirit. And so he does not wish that sin to be understood—which is sinned against God—to be also against the Holy Spirit; for if it were so, he certainly would not have made that exception. Since therefore it signifies another sin when blasphemy is uttered against the Holy Spirit—for this saying pertains to the person, not to the nature of the Holy Spirit—whether to those already believing through penance, or to those who will believe through baptism, all sins shall be forgiven. But that the Jews sinned against the Holy Spirit is another cause, and one which pertained to that time.
Whence he shows that this is not forgiven them, neither here nor in the world to come. For they did not sin against the Holy Spirit by error, but by malice. For knowing and being aware that the works which they saw in the deeds of the Savior were of God, in order to turn the people away from faith in him, they pretended these to be the works of the prince of demons. Hence it is that the Lord says to them: 'You have the key of knowledge, and you neither enter yourselves nor allow others to enter.' This sentence, therefore, has been pronounced against the malicious, for whom no remedy can be found whereby they may be saved. For nothing is graver than this crime; for one feigns that to be false which he knows to be true. For the Jews who seemed to be under the law of God, and to whom the promise of Christ was made,
seeing the mighty works and understanding that this was what God had promised, were blinded by envy, so that they denied this to be so, and not only denied it, but even persecuted it unto death. It is therefore not fitting that this sin should ever be forgiven to those who, with their own conscience as witness before God—to whom they said they were devoted—dared to fight against him. But that one may sin either against God or against Christ, the causes are diverse. For either someone, while envying another's good fortune, rises up against the Creator out of grief at his own lowliness; or, having suffered some sudden adverse thing, stirred by wrath he becomes injurious against his Parent. But against Christ it is his incarnation that provokes injury.
For while men are ignorant of the sacrament of the incarnate Christ, they blaspheme, deeming it unworthy that the Son of God, who is of an incorporeal and simple nature, should be said to be born after the manner of men. They blaspheme, therefore, because they are ignorant of the mystery. Wherefore, when these are converted, the hand is to be stretched out to them, because they thus stand against the truth while they suppose themselves to be acting for the truth. One tortured and torn with hooks in this manner declares this to be true which follows; but the aforementioned Jews thought one thing and did another, who, without judge or executioner, with their own conscience as witness, are forever tormented. For he who through error was an enemy of the truth, when he is converted, rejoices to have come to know the truth. For the malicious man has nothing to amend;
for if he converts himself, he will begin to speak the truth which before he did not know to be false. But that an injury should be done to the Holy Spirit, there exists no cause; for his office gives no occasion for offense, since he appears in the power of signs and wonders. For who would dare to leap up against him, seeing the dead raised? Or who would be angry at him, by whose effect he sees paralytics running, the blind admitting light, the deaf hearing? Or in what manner will he not love him whom he sees casting out unclean spirits, cleansing lepers, and at the same time healing all infirmities? To this one the Jews preferred to do injury, calling his work the work of demons, provided only that they might satisfy the envy and hatred which they exercised against the Savior.
For that reason he shows that this sin is forgiven them neither here nor in the world to come. But Novatian: 'The greater crimes,' he says, 'should be proved to be forgiven by name, that is, idolatry and fornication after the laver. For therefore in baptism (all sins are forgiven at once), so that thenceforth, if they commit anything grave, they may in no way obtain pardon, because after receiving the Holy Spirit that which is against the Holy Spirit ought not to be admitted.' Who would deny that one ought never to sin—but if it were possible? But, on the contrary, God, knowing the human race to be frail, has always pursued them with saving remedies, so that after their sins they might have a way to repair themselves.
But if the Spirit, once given, prohibits penance from being given to those who sin, there is no providence in the New Testament, and provision will seem to have been better made for the ancients, to whom this medicine was by no means denied. And in what manner is the grace greater in the New than in the Old? For this is the way of the enemy, who, knowing that men cannot otherwise be provided for so as to attain salvation than by the intervention of penance, gives the Holy Spirit in such a way that, if an injury is done to him through some fear or through error, there is no longer any place for satisfaction to restore the man—this is to have sought an occasion for destroying the man, not for saving him. But God forbid! for the Lord says: 'The Son of Man did not come to destroy souls, but to save them.'
For if God commanded us that the sins which we sin against one another mutually should, if we turn back, be forgiven by us to one another seventy times seven, how much more does he himself, if one sins against him, forgive those converted! For he wishes every sinner to be converted. Whence the apostle proves that remission is granted to fornicators and the unclean, saying: 'Lest perhaps, when I come, I should mourn many of those who sinned before and have not done penance over the uncleanness and fornication which they have committed.' He proves that some have done penance, over whom he does not grieve, but rejoices; but he signifies that some have not done penance for their fornication, on account of which he says that he mourns them, as not pertaining to life, because they have not done penance.
For if penance for this crime always had to be done in this life, he would not say that he mourns them because they have not done it, but because they are not doing it. But knowing that penance is here both begun and carried through, he says that 'they have not done it.' For this is what he wished: that, coming to them, he might have peace in communion with them. Behold, it is proved that fornicators, after penance has been done, are to be admitted to communion. For communion cannot be given to them so long as they are doing penance; but then they are to be admitted to communion, when they cease to do it, by the judgment of the Church. Now it remains for us to prove whether pardon can specifically be granted to idolaters. For we read in the Apocalypse of the blessed apostle John that penance over idolatry is proclaimed.
For the bishops are admonished—whom he calls angels, that is, messengers, just as the blessed apostle Paul also says: 'You received me as an angel of God'—that they should give penance to those who sin, and not allow those who cause scandals in the Church to be by no means admonished, since they too are of the Church. He says therefore: 'And to the angel of the church of Pergamum write: These things says he who has the sword sharp on both sides: I know where you dwell, where the seat of Satan is; and you hold my name and have not denied my faith in the days in which Antipas, my most faithful witness, was slain among you, where Satan dwells.