On Modesty — Historical footnotes

But how far (are we to treat) of Paul; since even John appears to give some secret countenance to the opposite side? as if in the Apocalypse he has manifestly assigned to fornication the auxiliary aid of repentance, where, to the angel of the Thyatirenes, the Spirit sends a message that He “hath against him that he kept (in communion) the woman Jezebel, who calleth herself a prophet, and teacheth, and seduceth my servants unto fornicating and eating of idol sacrifice. And I gave her bounteously a space of time, that she might enter upon repentance; nor is she willing to enter upon it on the count of fornication. Behold, I will give her into a bed, and her adulterers with herself into greatest pressure, unless they shall have repented of her works.” I am content with the fact that, between apostles, there is a common agreement in rules of faith and of discipline. For, “Whether (it be) I,” says (Paul), “or they, thus we preach.” Accordingly, it is material to the interest of the whole sacrament to believe nothing conceded by John, which has been flatly refused by Paul. This harmony of the Holy Spirit whoever observes, shall by Him be conducted into His meanings. For (the angel of the Thyatirene Church) was secretly introducing into the Church, and urging justly to repentance, an heretical woman, who had taken upon herself to teach what she had learnt from the Nicolaitans. For who has a doubt that an heretic, deceived by (a spurious baptismal) rite, upon discovering his mischance, and expiating it by repentance, both attains pardon and is restored to the bosom of the Church? Whence even among us, as being on a par with an heathen, nay even more than heathen, an heretic likewise, (such an one) is purged through the baptism of truth from each character, and admitted (to the Church). Or else, if you are certain that that woman had, after a living faith, subsequently expired, and turned heretic, in order that you may claim pardon as the result of repentance, not as it were for an heretical, but as it were for a believing, sinner: let her, I grant, repent; but with the view of ceasing from adultery, not however in the prospect of restoration (to Church-fellowship) as well. For this will be a repentance which we, too, acknowledge to be due much more (than you do); but which we reserve, for pardon, to God.

Thus John’s rule of diversity will be established; arranging as he does a distinction of sins, while he now admits and now denies that the sons of God sin. For (in making these assertions) he was looking forward to the final clause of his letter, and for that (final clause) he was laying his preliminary bases; intending to say, in the end, more manifestly: “If any knoweth his brother to be sinning a sin not unto death, he shall make request, and the Lord shall give life to him who sinneth not unto death. For there is a sin unto death: not concerning that do I say that one should make request.” He, too, (as I have been), was mindful that Jeremiah had been prohibited by God to deprecate (Him) on behalf of a people which was committing mortal sins. “Every unrighteousness is sin; and there is a sin unto death. But we know that every one who hath been born of God sinneth not”—to wit, the sin which is unto death. Thus there is no course left for you, but either to deny that adultery and fornication are mortal sins; or else to confess them irremissible, for which it is not permitted even to make successful intercession.

But how far (are we to treat) of Paul; since even John appears to give some secret countenance to the opposite side? as if in the Apocalypse he has manifestly assigned to fornication the auxiliary aid of repentance, where, to the angel of the Thyatirenes, the Spirit sends a message that He “hath against him that he kept (in communion) the woman Jezebel, who calleth herself a prophet, and teacheth, and seduceth my servants unto fornicating and eating of idol sacrifice. And I gave her bounteously a space of time, that she might enter upon repentance; nor is she willing to enter upon it on the count of fornication. Behold, I will give her into a bed, and her adulterers with herself into greatest pressure, unless they shall have repented of her works.” I am content with the fact that, between apostles, there is a common agreement in rules of faith and of discipline. For, “Whether (it be) I,” says (Paul), “or they, thus we preach.” Accordingly, it is material to the interest of the whole sacrament to believe nothing conceded by John, which has been flatly refused by Paul. This harmony of the Holy Spirit whoever observes, shall by Him be conducted into His meanings. For (the angel of the Thyatirene Church) was secretly introducing into the Church, and urging justly to repentance, an heretical woman, who had taken upon herself to teach what she had learnt from the Nicolaitans. For who has a doubt that an heretic, deceived by (a spurious baptismal) rite, upon discovering his mischance, and expiating it by repentance, both attains pardon and is restored to the bosom of the Church? Whence even among us, as being on a par with an heathen, nay even more than heathen, an heretic likewise, (such an one) is purged through the baptism of truth from each character, and admitted (to the Church). Or else, if you are certain that that woman had, after a living faith, subsequently expired, and turned heretic, in order that you may claim pardon as the result of repentance, not as it were for an heretical, but as it were for a believing, sinner: let her, I grant, repent; but with the view of ceasing from adultery, not however in the prospect of restoration (to Church-fellowship) as well. For this will be a repentance which we, too, acknowledge to be due much more (than you do); but which we reserve, for pardon, to God.

But how far (are we to treat) of Paul; since even John appears to give some secret countenance to the opposite side? as if in the Apocalypse he has manifestly assigned to fornication the auxiliary aid of repentance, where, to the angel of the Thyatirenes, the Spirit sends a message that He “hath against him that he kept (in communion) the woman Jezebel, who calleth herself a prophet, and teacheth, and seduceth my servants unto fornicating and eating of idol sacrifice. And I gave her bounteously a space of time, that she might enter upon repentance; nor is she willing to enter upon it on the count of fornication. Behold, I will give her into a bed, and her adulterers with herself into greatest pressure, unless they shall have repented of her works.” I am content with the fact that, between apostles, there is a common agreement in rules of faith and of discipline. For, “Whether (it be) I,” says (Paul), “or they, thus we preach.” Accordingly, it is material to the interest of the whole sacrament to believe nothing conceded by John, which has been flatly refused by Paul. This harmony of the Holy Spirit whoever observes, shall by Him be conducted into His meanings. For (the angel of the Thyatirene Church) was secretly introducing into the Church, and urging justly to repentance, an heretical woman, who had taken upon herself to teach what she had learnt from the Nicolaitans. For who has a doubt that an heretic, deceived by (a spurious baptismal) rite, upon discovering his mischance, and expiating it by repentance, both attains pardon and is restored to the bosom of the Church? Whence even among us, as being on a par with an heathen, nay even more than heathen, an heretic likewise, (such an one) is purged through the baptism of truth from each character, and admitted (to the Church). Or else, if you are certain that that woman had, after a living faith, subsequently expired, and turned heretic, in order that you may claim pardon as the result of repentance, not as it were for an heretical, but as it were for a believing, sinner: let her, I grant, repent; but with the view of ceasing from adultery, not however in the prospect of restoration (to Church-fellowship) as well. For this will be a repentance which we, too, acknowledge to be due much more (than you do); but which we reserve, for pardon, to God.

From the Epistle also of John they forthwith cull (a proof). It is said: “The blood of His Son purifieth us utterly from every sin.” Always then, and in every form, we will sin, if always and from every sin He utterly purifies us; or else, if not always, not again after believing; and if not from sin, not again from fornication. But what is the point whence (John) has started? He had predicated “God” to be “Light,” and that “darkness is not in Him,” and that “we lie if we say that we have communion with Him, and walk in darkness.” “If, however,” he says, “we walk in the light, we shall have communion with Him, and the blood of Jesus Christ our Lord purifieth us utterly from every sin.” Walking, then, in the light, do we sin? and, sinning in the light, shall we be utterly purified? By no means. For he who sins is not in the light, but in darkness. Whence, too, he points out the mode in which we shall be utterly purified from sin—(by) “walking in the light,” in which sin cannot be committed. Accordingly, the sense in which he says we “are utterly purified” is, not in so far as we sin, but in so far as we do not sin. For, “walking in the light,” but not having communion with darkness, we shall act as they that are “utterly purified;” sin not being quite laid down, but not being wittingly committed. For this is the virtue of the Lord’s blood, that such as it has already purified from sin, and thenceforward has set “in the light,” it renders thenceforward pure, if they shall continue to persevere walking in the light. “But he subjoins,” you say, “If we say that we have not sin, we are seducing ourselves, and the truth is not in us. If we confess our sins, faithful and just is He to remit them to us, and utterly purify us from every unrighteousness.” Does he say “from impurity?” (No): or else, if that is so, then (He “utterly purifies” us) from “idolatry” too. But there is a difference in the sense. For see yet again: “If we say,” he says, “that we have not sinned, we make Him a liar, and His word is not in us.” All the more fully: “Little children, these things have I written to you, lest ye sin; and if ye shall have sinned, an Advocate we have with God the Father, Jesus Christ the righteous; and, He is the propitiation for our sins.” “According to these words,” you say, “it will be admitted both that we sin, and that we have pardon.” What, then, will become (of your theory), when, proceeding (with the Epistle), I find something different? For he affirms that we do not sin at all; and to this end he treats at large, that he may make no such concession; setting forth that sins have been once for all deleted by Christ, not subsequently to obtain pardon; in which statement the sense requires us (to apply the statement) to an admonition to chastity. “Every one,” he says, “who hath this hope, maketh himself chaste, because He too is chaste. Every one who doeth sin, doeth withal iniquity; and sin is iniquity. And ye know that He hath been manifested to take away sins”—henceforth, of course, to be no more incurred, if it is true, (as it is,) that he subjoins, “Every one who abideth in Him sinneth not; every one who sinneth neither hath seen nor knoweth Him. Little children, let none seduce you. Every one who doeth righteousness is righteous, as He withal is righteous. He who doeth sin is of the devil, inasmuch as the devil sinneth from the beginning. For unto this end was manifested the Son of God, to undo the works of the devil:” for He has “undone” them withal, by setting man free through baptism, the “handwriting of death” having been “made a gift of” to him: and accordingly, “he who is being born of God doeth not sin, because the seed of God abideth in him; and he cannot sin, because he hath been born of God. Herein are manifest the sons of God and the sons of the devil.” Wherein? except it be (thus): the former by not sinning, from the time that they were born from God; the latter by sinning, because they are from the devil, just as if they never were born from God? But if he says, “He who is not righteous is not of God,” how shall he who is not modest again become (a son) of God, who has already ceased to be so?

From the Epistle also of John they forthwith cull (a proof). It is said: “The blood of His Son purifieth us utterly from every sin.” Always then, and in every form, we will sin, if always and from every sin He utterly purifies us; or else, if not always, not again after believing; and if not from sin, not again from fornication. But what is the point whence (John) has started? He had predicated “God” to be “Light,” and that “darkness is not in Him,” and that “we lie if we say that we have communion with Him, and walk in darkness.” “If, however,” he says, “we walk in the light, we shall have communion with Him, and the blood of Jesus Christ our Lord purifieth us utterly from every sin.” Walking, then, in the light, do we sin? and, sinning in the light, shall we be utterly purified? By no means. For he who sins is not in the light, but in darkness. Whence, too, he points out the mode in which we shall be utterly purified from sin—(by) “walking in the light,” in which sin cannot be committed. Accordingly, the sense in which he says we “are utterly purified” is, not in so far as we sin, but in so far as we do not sin. For, “walking in the light,” but not having communion with darkness, we shall act as they that are “utterly purified;” sin not being quite laid down, but not being wittingly committed. For this is the virtue of the Lord’s blood, that such as it has already purified from sin, and thenceforward has set “in the light,” it renders thenceforward pure, if they shall continue to persevere walking in the light. “But he subjoins,” you say, “If we say that we have not sin, we are seducing ourselves, and the truth is not in us. If we confess our sins, faithful and just is He to remit them to us, and utterly purify us from every unrighteousness.” Does he say “from impurity?” (No): or else, if that is so, then (He “utterly purifies” us) from “idolatry” too. But there is a difference in the sense. For see yet again: “If we say,” he says, “that we have not sinned, we make Him a liar, and His word is not in us.” All the more fully: “Little children, these things have I written to you, lest ye sin; and if ye shall have sinned, an Advocate we have with God the Father, Jesus Christ the righteous; and, He is the propitiation for our sins.” “According to these words,” you say, “it will be admitted both that we sin, and that we have pardon.” What, then, will become (of your theory), when, proceeding (with the Epistle), I find something different? For he affirms that we do not sin at all; and to this end he treats at large, that he may make no such concession; setting forth that sins have been once for all deleted by Christ, not subsequently to obtain pardon; in which statement the sense requires us (to apply the statement) to an admonition to chastity. “Every one,” he says, “who hath this hope, maketh himself chaste, because He too is chaste. Every one who doeth sin, doeth withal iniquity; and sin is iniquity. And ye know that He hath been manifested to take away sins”—henceforth, of course, to be no more incurred, if it is true, (as it is,) that he subjoins, “Every one who abideth in Him sinneth not; every one who sinneth neither hath seen nor knoweth Him. Little children, let none seduce you. Every one who doeth righteousness is righteous, as He withal is righteous. He who doeth sin is of the devil, inasmuch as the devil sinneth from the beginning. For unto this end was manifested the Son of God, to undo the works of the devil:” for He has “undone” them withal, by setting man free through baptism, the “handwriting of death” having been “made a gift of” to him: and accordingly, “he who is being born of God doeth not sin, because the seed of God abideth in him; and he cannot sin, because he hath been born of God. Herein are manifest the sons of God and the sons of the devil.” Wherein? except it be (thus): the former by not sinning, from the time that they were born from God; the latter by sinning, because they are from the devil, just as if they never were born from God? But if he says, “He who is not righteous is not of God,” how shall he who is not modest again become (a son) of God, who has already ceased to be so?

From the Epistle also of John they forthwith cull (a proof). It is said: “The blood of His Son purifieth us utterly from every sin.” Always then, and in every form, we will sin, if always and from every sin He utterly purifies us; or else, if not always, not again after believing; and if not from sin, not again from fornication. But what is the point whence (John) has started? He had predicated “God” to be “Light,” and that “darkness is not in Him,” and that “we lie if we say that we have communion with Him, and walk in darkness.” “If, however,” he says, “we walk in the light, we shall have communion with Him, and the blood of Jesus Christ our Lord purifieth us utterly from every sin.” Walking, then, in the light, do we sin? and, sinning in the light, shall we be utterly purified? By no means. For he who sins is not in the light, but in darkness. Whence, too, he points out the mode in which we shall be utterly purified from sin—(by) “walking in the light,” in which sin cannot be committed. Accordingly, the sense in which he says we “are utterly purified” is, not in so far as we sin, but in so far as we do not sin. For, “walking in the light,” but not having communion with darkness, we shall act as they that are “utterly purified;” sin not being quite laid down, but not being wittingly committed. For this is the virtue of the Lord’s blood, that such as it has already purified from sin, and thenceforward has set “in the light,” it renders thenceforward pure, if they shall continue to persevere walking in the light. “But he subjoins,” you say, “If we say that we have not sin, we are seducing ourselves, and the truth is not in us. If we confess our sins, faithful and just is He to remit them to us, and utterly purify us from every unrighteousness.” Does he say “from impurity?” (No): or else, if that is so, then (He “utterly purifies” us) from “idolatry” too. But there is a difference in the sense. For see yet again: “If we say,” he says, “that we have not sinned, we make Him a liar, and His word is not in us.” All the more fully: “Little children, these things have I written to you, lest ye sin; and if ye shall have sinned, an Advocate we have with God the Father, Jesus Christ the righteous; and, He is the propitiation for our sins.” “According to these words,” you say, “it will be admitted both that we sin, and that we have pardon.” What, then, will become (of your theory), when, proceeding (with the Epistle), I find something different? For he affirms that we do not sin at all; and to this end he treats at large, that he may make no such concession; setting forth that sins have been once for all deleted by Christ, not subsequently to obtain pardon; in which statement the sense requires us (to apply the statement) to an admonition to chastity. “Every one,” he says, “who hath this hope, maketh himself chaste, because He too is chaste. Every one who doeth sin, doeth withal iniquity; and sin is iniquity. And ye know that He hath been manifested to take away sins”—henceforth, of course, to be no more incurred, if it is true, (as it is,) that he subjoins, “Every one who abideth in Him sinneth not; every one who sinneth neither hath seen nor knoweth Him. Little children, let none seduce you. Every one who doeth righteousness is righteous, as He withal is righteous. He who doeth sin is of the devil, inasmuch as the devil sinneth from the beginning. For unto this end was manifested the Son of God, to undo the works of the devil:” for He has “undone” them withal, by setting man free through baptism, the “handwriting of death” having been “made a gift of” to him: and accordingly, “he who is being born of God doeth not sin, because the seed of God abideth in him; and he cannot sin, because he hath been born of God. Herein are manifest the sons of God and the sons of the devil.” Wherein? except it be (thus): the former by not sinning, from the time that they were born from God; the latter by sinning, because they are from the devil, just as if they never were born from God? But if he says, “He who is not righteous is not of God,” how shall he who is not modest again become (a son) of God, who has already ceased to be so?