Chapter 1 #

¹ If the highest goal of virtue is to benefit the greatest number of people, then gentleness is the most admirable virtue. It does not harm even those it criticizes and often helps them become worthy of forgiveness. Furthermore, it is the only virtue that has contributed to the growth of the Church, which the Lord valued so much that He sacrificed His own blood for it. By imitating heavenly kindness and striving for the redemption of all, gentleness pursues this goal in a way that people can bear to hear, without causing their hearts to despair or their spirits to falter.

² For anyone who tries to correct the faults of human weakness should carry this very weakness themselves, allowing it to weigh upon them rather than casting it aside. In the Gospel, we read that the Shepherd carried the weary sheep instead of abandoning it. Solomon also advises: “Do not be overly righteous,” meaning that righteousness should be balanced with restraint. After all, how will someone seek healing from you if they feel despised and believe they will be met with contempt rather than compassion by their healer?

³ Therefore, the Lord Jesus showed compassion to draw us to Himself, not to scare us away. He came with meekness and humility, saying: “Come to Me, all you who labor and are heavy laden, and I will refresh you.” Thus, the Lord Jesus offers refreshment, not exclusion or rejection. He wisely chose disciples who would interpret His will, gather the people of God, and not drive them away. It is clear, then, that those who promote harsh and proud views, instead of gentle and meek ones, cannot be considered true disciples of Christ. These individuals, who seek God’s mercy for themselves but deny it to others, are like the Novatians, who pride themselves on being pure.

⁴ What can demonstrate more pride than this, since Scripture states: “No one is free from sin, not even an infant of a day old,” and David cries out: “Cleanse me from my sin.” Are they holier than David, from whose family Christ chose to be born through the mystery of the Incarnation, and whose descendant is the blessed Virgin Mary, who bore the world’s Redeemer? What is harsher than imposing a penance without offering any relief, and by refusing pardon, removing the motivation for penance and repentance? No one can repent sincerely unless they have hope for mercy.

Chapter 2 #

¹ However, they argue that those who have denied the faith should not be allowed back into communion. If they made sacrilege the only unforgivable crime, they would be acting harshly and seemingly contrary to divine teachings, although consistent with their own views. The Lord forgave all sins without exception. Yet, like the Stoics who believe all sins are equally grave, they claim that someone who steals a common fowl should be permanently barred from the divine mysteries, just as someone who commits patricide. How can they single out those guilty of one specific offense when even they must admit that it is extremely unjust for the penalty of one to apply to many?

² They claim that they show great reverence for God by reserving the power to forgive sins to Him alone. However, in reality, no one does Him greater harm than those who choose to disregard His commandments and reject the responsibilities entrusted to them. Since the Lord Jesus Himself said in the Gospel, “Receive the Holy Spirit: whosesoever sins you forgive, they are forgiven; and whosesoever sins you retain, they are retained,” who truly honors Him more: the one who follows His command or the one who rejects it?

³ The Church steadfastly maintains its authority by both retaining and remitting sins. Heresy, on the other hand, is both cruel and disobedient: it seeks to bind what it refuses to loosen and refuses to loosen what it has bound, thereby condemning itself by its own actions. The Lord intended that the power to bind and loosen should be equal and sanctioned under the same conditions. Therefore, anyone who does not have the power to loosen also does not have the power to bind. According to the Lord’s word, whoever has the power to bind also has the power to loosen. Thus, the heretical teachings are self-contradictory because if they deny the power to loosen, they must also deny the power to bind. How can one power be valid while the other is not? It is clear that either both powers are valid or neither is, for those to whom both have been given. The Church possesses both powers, while heresy does not, as this authority has been entrusted solely to priests. Rightly, the Church claims this authority because it has true priests; heresy cannot claim it because it lacks the priests of God. By not claiming this power, heresy acknowledges that it does not have true priests and therefore cannot exercise priestly power. Thus, their obstinate denial ironically reveals the truth.

⁴ Consider also that anyone who has received the Holy Spirit has also received the power to forgive and retain sins. As it is written: “Receive the Holy Spirit. Whosever sins you forgive, they are forgiven; whosever sins you retain, they are retained.” Therefore, anyone who has not received the power to forgive sins has not received the Holy Spirit. The priesthood is a gift of the Holy Spirit, and it is specifically the priest’s role to forgive and retain sins. How, then, can those who distrust His power and authority claim this gift?

⁵ And what can be said about their excessive arrogance? Although the Spirit of God is more inclined towards mercy than severity, they act against His will, doing what He does not desire. While it is a judge’s role to punish, it is mercy’s role to forgive. It would be more tolerable, Novatian, for you to forgive rather than to bind. In forgiving, you would demonstrate compassion and understanding of the misery caused by sin, while in binding, you assume a right with little regard for your own shortcomings.

Chapter 3 #

¹ They claim that, except for the most serious sins, they forgive those of lesser severity. This is not what your leader, Novatian, taught. He believed that no one should be admitted to penance, thinking that what he couldn’t forgive, he wouldn’t bind, to avoid giving false hope of forgiveness. Your stance contradicts his, as you differentiate between sins you can forgive and those you consider beyond remedy. However, God does not make such distinctions. He promises mercy to all and grants His priests the power to forgive any sin. Those who have committed greater sins must show greater repentance. Therefore, neither Novatian, who excluded everyone from pardon, nor you, who both imitate and condemn him, are correct. You reduce the zeal for penance where it should be increased, as Christ’s mercy teaches us that greater sins require greater efforts to amend.

² What a twisted logic it is to claim for yourselves the ability to forgive and to leave to God what cannot be forgiven. This would mean keeping the cases for mercy for yourselves and leaving those requiring severity to God. And what about the saying: “Let God be true, and every man a liar, as it is written, That You might be justified in Your words and prevail when You are judged”? To show that the God of mercy leans more toward indulgence than severity, it is said: “I desire mercy rather than sacrifice”. How can your sacrifice, when you refuse to show mercy, be acceptable to God, since He says He does not want the death of a sinner, but his repentance and correction?

³ Interpreting this truth, the Apostle says: “For God, sending His own Son in the likeness of sinful flesh, and for sin condemned sin in the flesh, that the righteousness of the Law might be fulfilled in us.” He does not say “in the likeness of flesh,” because Christ took on the reality of flesh, not just its likeness; nor does he say “in the likeness of sin,” because Christ did no sin but was made sin for us. Rather, He came “in the likeness of sinful flesh,” meaning He took on the appearance of sinful flesh. It is written: “He is man, and who shall know Him?” He was truly human in His flesh, according to His human nature, so that He might be recognized. Yet, in His divine power, He was above mere humanity, making Him not easily recognized. Thus, He had our flesh but without the failings associated with it.

⁴ For He was not conceived through the union of a man and a woman, but was born of the Holy Spirit and the Virgin Mary. He received a pure and stainless body, untouched by sin, and His conception was free from any taint of defilement. Unlike us, who are all born under the shadow of sin, as David says: “For lo, I was conceived in wickedness, and in sin did my mother bring me forth.” Therefore, Paul’s flesh was a “body of death,” as he himself states: “Who shall deliver me from the body of this death?” In contrast, Christ’s flesh condemned sin, which He did not inherit at birth and overcame through His death. This allowed for justification and grace in our flesh, which had previously been marred by guilt.

⁵ What, then, shall we say to this, except what the Apostle said: “If God is for us, who can be against us? He who did not spare His own Son but gave Him up for us all, how will He not also with Him graciously give us all things? Who will bring any charge against God’s elect? It is God who justifies. Who is to condemn? Christ Jesus is the one who died—more than that, who was raised—who is at the right hand of God, who indeed is interceding for us.” Novatian then accuses those for whom Christ intercedes. Those whom Christ has redeemed for salvation, Novatian condemns to death. To those whom Christ says, “Take My yoke upon you, and learn from Me, for I am gentle,” Novatian declares, “I am not gentle.” On those to whom Christ says, “You will find rest for your souls, for My yoke is easy, and My burden is light,” Novatian imposes a heavy burden and a hard yoke.

Chapter 4 #

¹ The previous passage clearly shows how merciful the Lord Jesus is. Let Him teach us further with His own words as He prepares us to face persecution. He says, “Do not fear those who kill the body but cannot kill the soul. Instead, fear the One who can destroy both body and soul in hell.” And He continues, “Everyone who acknowledges Me before others, I will also acknowledge before My Father in heaven. But whoever denies Me before others, I will deny before My Father in heaven.”

² When He speaks of acknowledging, He says He will acknowledge ’everyone’ who acknowledges Him. However, when He talks about denying, He does not say He will deny ’everyone’. In the first part, He says, “Everyone who acknowledges Me, I will acknowledge.” We might expect Him to say, “Everyone who denies Me,” in the next part. But instead, He says, “Whoever denies Me before others, I will deny before My Father in heaven.” He promises to acknowledge everyone who acknowledges Him, but He does not threaten to deny everyone who denies Him. He emphasizes mercy more and minimizes the focus on punishment.

³ This passage is written not only in the Gospel of Matthew but also in the Gospel of Luke, showing that neither account included this teaching by chance. Both Gospels ensure we understand the deliberate nature of this message.

⁴ We have stated that it is written this way. Now, let’s consider the meaning. He says, “Everyone who acknowledges Me,” meaning that regardless of age or condition, anyone who acknowledges Him will be rewarded. The term “everyone” means no one who acknowledges Him is excluded from this reward. However, it does not similarly state, “Everyone who denies will be denied,” because it is possible for someone, under the pressure of torture, to deny God with their words while still worshiping Him in their heart.

⁵ Is it the same for someone who denies voluntarily and someone who is forced to deny under torture? How unreasonable it would be to say that endurance is valued among men but not by God! In earthly athletic contests, it’s common for the public to honor not only the victors but also the defeated if their efforts were commendable, especially if they lost due to trickery or deceit. Will Christ then refuse to forgive His athletes who momentarily gave in to extreme torment?

⁶ Will He not consider their suffering, He who does not abandon forever even those He has temporarily cast off? As David says, “God will not cast off forever,” and should we listen to heresy claiming that He does? David also says, “God will not forever withhold His mercy from generation to generation, nor will He forget to be merciful.” This is the prophet’s declaration, yet some claim that God forgets to be merciful.

Chapter 5 #

¹ They claim they make these statements to avoid making God seem changeable, as He would appear to be if He forgave those He was angry with. But should we disregard God’s own words and follow their opinions instead? We shouldn’t judge God by others’ opinions, but by His own words. What clearer sign of His mercy can we find than the fact that He, through the prophet Hosea, shows mercy as if reconciled with those He had previously threatened in His anger? He says, “O Ephraim, what shall I do with you? Or what shall I do with you, O Judah? Your kindness…”. And later, “How can I give you up? I will make you like Admah and Zeboim”. In the midst of His anger, He hesitates with fatherly love, struggling with the thought of punishing the wayward; for even though the people of Israel deserve it, God still deliberates with Himself. Right after declaring, “I will make you like Admah and Zeboim,” which were cities destroyed alongside Sodom, He adds, “My heart is turned within Me, My compassion is stirred. I will not carry out My fierce anger.”

² Isn’t it clear that when we sin, the Lord Jesus becomes angry with us so that, through the fear of His anger, we might be led to repentance? His anger isn’t about seeking revenge, but rather about leading us to forgiveness. As He says, “If you turn and lament, you will be saved.” He waits for our repentance in this life so that we might be spared eternal sorrow. He longs for our tears so that He can show us His goodness. In the Gospel, He showed compassion for the widow’s tears and raised her son from the dead. In the same way, He waits for us to turn back to Him so that He can restore us to the grace we lost when we fell into sin. His anger arises because our sins make us guilty, but this anger is meant to humble us, so that in our humility, we may be found deserving of mercy rather than punishment.

³ Jeremiah also offers us valuable insight when he says, “The Lord will not reject us forever; after He humbles, He will show compassion, according to His abundant mercies. He does not humble or cast off the children of men from His whole heart.” This is found in the Lamentations of Jeremiah, and from this and the verses that follow, we understand that the Lord humbles all the prisoners of the earth under His feet, giving them a chance to escape His judgment. Yet, He does not bring down the sinner completely, for He lifts the poor from the dust and the needy from the ash heap. He doesn’t bring us down with His whole heart because He holds on to the intention of forgiving us.

⁴ But if God does not bring down every sinner with His full judgment, how much less will He bring down those who have not fully sinned? Just as He said of the Jews: “These people honor Me with their lips, but their hearts are far from Me,” perhaps He might also say of some who have fallen: “They denied Me with their lips, but their hearts are still with Me.” It was suffering that overcame them, not a lack of faith that led them astray. Yet, some refuse to forgive those whose faith even the persecutor acknowledged, trying to break it through torture. They denied the Lord once, but now they confess Him daily; they denied Him in words, but now they confess Him through their groans, cries, and tears. They confess Him willingly, not under pressure. They gave in to the devil’s temptation for a moment, but even the devil could not hold on to those who ultimately did not belong to him. He surrendered to their tears and repentance, losing those he had briefly ensnared when they still belonged to Another.

⁵ Isn’t it similar to when someone takes the people of a conquered city captive? The captives are forced to leave, but it’s against their will. They must go to a foreign land, but they don’t go willingly; they carry the memory of their homeland in their hearts and look for a chance to return. So, what happens when some of them do return? Does anyone suggest they shouldn’t be welcomed back? Perhaps with less honor, but with open arms, so that the enemy has no reason to shame them? If you pardon a soldier who had the means to fight, won’t you also pardon someone whose only weapon in the struggle was their faith?

⁶ If we were to ask what the devil thinks of those who have fallen in this way, wouldn’t he likely say: “These people honor me with their lips, but their hearts are far from me”? How can someone truly be with me if they haven’t turned away from Christ? They seem to honor me, but without cause, because they still hold to the teachings of Jesus, when I thought they would embrace mine. They condemn me even more when they abandon me after being tested. In fact, Jesus is even more glorified through them when He welcomes them back. All the angels rejoice, for in heaven there is more joy over one sinner who repents than over ninety-nine righteous people who don’t need repentance. I am defeated both in heaven and on earth. Christ loses nothing when those who came to me in sorrow return to the Church with renewed desire. I’m even at risk of losing my own, who will realize that what I offer—based on immediate rewards—is nothing compared to the value of the groans, tears, and fasts that are cherished in the place where Christ reigns.

Chapter 6 #

¹ Do you, then, Novatians, exclude these people? For what else is it when you deny them the hope of forgiveness but to exclude them? But the Samaritan didn’t ignore the man left half dead by the robbers; he tended to his wounds with oil and wine, pouring in oil first to soothe them. He placed the injured man on his own animal, carrying all his burdens. Likewise, the Shepherd didn’t abandon His lost sheep.

² But you say, “Do not touch me.” You who seek to justify yourselves claim, “He is not our neighbor,” acting more arrogantly than the lawyer who tried to test Christ, for even he asked, “Who is my neighbor?” He questioned, but you outright deny it, behaving like the priest or the Levite who passed by the injured man instead of helping him. You refuse to welcome those for whom Christ paid the price, those whom He calls you to be a neighbor to, so you can show them mercy. Our neighbor is not just someone in a similar situation but also someone to whom we are bound by mercy. You distance yourself from him out of pride, inflating your ego in vain and losing connection with the Head. If you were truly connected to the Head, you would understand that you must not abandon someone for whom Christ died. If you were truly connected to the Head, you would recognize that the entire body grows through unity, not division, increasing in God’s grace through the bond of love and the rescue of sinners.

³ When you take away all the benefits of repentance, what are you really saying but this: “Let no one who is wounded enter our inn, let no one find healing in our Church”? Are you saying that with us, the sick are not cared for because we consider ourselves whole and have no need of a physician? Yet, He Himself says, “Those who are well do not need a physician, but those who are sick do.”

Chapter 7 #

¹ Lord Jesus, come fully to Your Church now, since Novatian has made excuses. Novatian says, “I have bought a yoke of oxen,” but instead of taking on the light yoke of Christ, he places a heavy burden on himself that he cannot carry. Novatian rejected and mistreated the servants You sent to invite him, even putting them to death and defiling them with repeated baptisms. Therefore, send out Your invitation to everyone, gathering both the good and the bad, and bring the weak, the blind, and the lame into Your Church. Command that Your house be filled; invite everyone to Your supper, for You will make worthy those who follow You. But those who lack the wedding garment—the clothing of love and the covering of grace—will be turned away. I pray You, send out Your invitation to all.

² Your Church does not excuse herself from Your supper; it is Novatian who makes excuses. Your family does not say, “I am whole; I need no physician,” but instead cries out, “Heal me, O Lord, and I shall be healed; save me, and I shall be saved.” The Church is like the woman who came up behind You and touched the hem of Your garment, believing, “If I can just touch His garment, I will be healed.” In this way, the Church acknowledges her wounds but longs to be made whole.

³ And yet, O Lord, You desire that all should be healed, though not everyone wishes to be. Novatian does not wish to be healed, for he believes he is already whole. You, Lord, declare that You are sick and feel our infirmities in the least among us, saying, “I was sick, and you visited Me.” But Novatian does not visit the least among us, in whom You long to be cared for. You told Peter, when he resisted having his feet washed by You, “If I do not wash your feet, you will have no part with Me.” How, then, can those who reject the keys of the kingdom of heaven, claiming that sins should not be forgiven, have any fellowship with You?

⁴ Their confession is indeed accurate, for they do not hold the succession of Peter and have abandoned the chair of Peter through their wicked schism. They even go so far as to deny that sins can be forgiven within the Church, despite the words spoken to Peter: “I will give you the keys of the kingdom of heaven, and whatever you bind on earth shall be bound in heaven, and whatever you loose on earth shall be loosed in heaven.” Even Paul, the chosen vessel of God, said, “If you have forgiven anyone, I forgive them as well, for what I have forgiven, I have done so for your sakes in the person of Christ.” So why do they read Paul’s writings if they believe he erred so greatly in claiming the authority of his Lord? But Paul did not take what was not his; he only exercised the authority that had been given to him.

Chapter 8 #

¹ It is God’s will that His followers should have great powers, just as He intends for them to do the same works He did while on earth, and even greater. He granted them the power to raise the dead. Even though He could have healed Saul’s blindness Himself, He chose to send Saul to His disciple Ananias, so that through Ananias’ blessing, Saul’s sight could be restored. Jesus also commanded Peter to walk with Him on the water, and when Peter doubted, Jesus rebuked him for weakening the grace given to him through lack of faith. Jesus, who is the light of the world, also granted His disciples the ability to be lights to the world through His grace. Since He planned to descend from heaven and return there, He took Elijah up to heaven with the intention of bringing him back to earth at the appointed time. Through His baptism by the Holy Spirit and fire, Jesus prefigured the Sacrament of Baptism administered by John.

² In the end, He gave all these gifts to His disciples, saying: “In My Name, they will cast out demons; they will speak in new tongues; they will handle serpents; and if they drink anything poisonous, it will not harm them; they will lay hands on the sick, and they will recover.” He gave them all these abilities, but it is not human power at work in these miracles—it is the grace of God’s divine gift operating through them.

³ If you believe that laying on hands can lead to a sick person’s recovery through the blessing, why do you question the power to cleanse someone from the influence of the devil? Why do you baptize if you think that sins cannot be forgiven by man? If baptism truly brings the remission of all sins, what difference does it make whether priests claim this power is given to them during the sacrament of penance or at the baptismal font? In both cases, the mystery and the divine power at work are the same.

⁴ You claim that the grace of the sacraments operates in baptism. But what about in penance? Is it not the Name of God that works in both? How can you selectively claim God’s grace when it suits you, and dismiss it when it doesn’t? This attitude shows arrogance, not reverence. When you look down on those who seek to do penance, refusing to bear the sight of their tears, their rough clothing, and their humble state, you reveal your pride. With haughty eyes and inflated hearts, you say in your self-righteousness, “Don’t touch me, for I am pure.”

⁵ The Lord told Mary Magdalene, “Do not touch Me”, but He didn’t say “because I am pure”—although He is pure. So, Novatian, do you dare to call yourself pure? Even if your actions were pure, this claim alone would make you impure. Isaiah says, “Woe is me! I am ruined, for I am a man of unclean lips, and I live among a people of unclean lips.” And yet, you claim to be clean, when it is written that not even a newborn is pure. David pleads, “Cleanse me from my sin,” and though his heart was tender, he was cleansed by God’s grace many times. Are you, who lack compassion and righteousness, truly pure? You see the speck in your brother’s eye but ignore the beam in your own. With God, no one who is unjust can be considered pure. And what could be more unjust than wanting your own sins forgiven, yet believing that someone else who asks for your forgiveness doesn’t deserve it? What could be more unfair than justifying yourself for what you condemn in others, while committing even worse offenses?

⁶ When the Lord Jesus was about to establish the forgiveness of our sins, He responded to John, who said, “I need to be baptized by You, and yet You come to me?” Jesus replied, “Let it be so now, for it is fitting for us to fulfill all righteousness.” The Lord, though without sin, came to a sinner and sought to be baptized, even though He had no need for cleansing. So how can anyone tolerate your attitude, when you think you don’t need to be cleansed through repentance because you claim to be cleansed by grace, as if it’s now impossible for you to sin?

Chapter 9 #

¹ But you say, “It is written: If a man sins against the Lord, who will intercede for him?” First of all, as I mentioned before, I could accept that objection if you only denied penance to those who renounced the faith. But what problem does that question really raise? It’s not written that no one can intercede for him; rather, it asks, “Who will intercede?” In other words, the question is about who can intercede in such a situation—not whether intercession is impossible.

² Then, consider the fifteenth Psalm: “Lord, who shall dwell in Your tabernacle, or who shall rest upon Your holy hill?” This doesn’t mean that no one will dwell or rest there, but rather that only those who are approved will do so. It doesn’t suggest that no one shall rest, but that those who are chosen will rest. To confirm this, look at the twenty-fourth Psalm: “Who shall ascend into the hill of the Lord, or who shall stand in His holy place?” The implication is not that any ordinary person can do so, but rather that only a person of exceptional life and merit will. When the question is asked, “Who?” it doesn’t imply that no one is meant, but rather that a specific, special individual is. After asking, “Who shall ascend into the hill of the Lord?” the Psalmist clarifies: “He that has clean hands and a pure heart, who has not lifted up his mind to vanity.” Similarly, elsewhere it is said, “Who is wise, and he shall understand these things?”. In the Gospel, it asks, “Who is the faithful and wise steward, whom the Lord shall set over His household to give them their portion of food at the proper time?” And to make it clear that this refers to someone who actually exists, the Lord adds, “Blessed is that servant whom his Lord, when He comes, shall find so doing.” I believe that when it is said, “Lord, who is like You?” it doesn’t mean that no one is like Him, for the Son is the image of the Father.

³ We must then understand “Who shall entreat for him?” in the same way: it suggests that someone of exceptional character must intercede for the one who has sinned against the Lord. The greater the sin, the more worthy and sincere the prayers must be. It wasn’t just anyone from the community who prayed for the Jewish people when they forgot their covenant and worshipped the golden calf—it was Moses. Was Moses wrong to pray? Certainly not; he was both worthy of praying and successful in obtaining what he asked for. What could such deep love not achieve, especially when Moses offered himself on behalf of the people, saying, “And now, if You will forgive their sin, forgive; but if not, blot me out of the book of life.” We see that Moses didn’t focus on his own concerns, as someone overly cautious or scrupulous might, worrying about the risk of offending God, as Novatian claims to fear. Instead, Moses, thinking of others and forgetting himself, was not afraid of offending God if it meant rescuing and freeing the people from the danger of their offense.

⁴ It is rightly said: “Who will intercede for him?” This suggests that it must be someone like Moses, who was willing to offer himself on behalf of those who sinned, or someone like Jeremiah. Even though the Lord said to him, “Do not pray for this people,” he prayed and obtained their forgiveness. In response to the prophet’s intercession and the plea of such a great seer, the Lord was moved. He spoke to Jerusalem, which had since repented for its sins and cried out, “O Almighty Lord God of Israel, the soul in anguish and the troubled spirit calls out to You. Hear us, O Lord, and have mercy.” The Lord then instructed them to set aside their mourning garments and end their sorrowful repentance, saying, “Take off, O Jerusalem, the garment of your mourning and affliction, and clothe yourself in beauty—the glory that God has given you forever.”

Chapter 10 #

¹ Such intercessors should be sought after committing very serious sins, as the prayer of any ordinary person will not be heard.

² So that point of yours will have no weight, which you take from the Epistle of John, where he says: He who knows that his brother sins a sin not unto death, let him ask, and God will give him life, because he sinned not unto death. There is a sin unto death: not concerning it do I say, let him ask. He was not speaking to Moses and Jeremiah, but to the people, who must seek another intercessor for their sins; the people, for whom it is sufficient they entreat God for their lighter faults, and consider that pardon for weightier sins must be reserved for the prayers of the just. For how could John say that graver sins should not be prayed for, when he had read that Moses prayed and obtained his request, where there had been wilful casting off of faith, and knew that Jeremiah also had entreated?

³ How could John say that we shouldn’t pray for the sin that leads to death, when he himself wrote in Revelation to the angel of the church in Pergamum? He warned them, “You have people there who hold to the teachings of Balaam, who taught Balak to lead the Israelites into sin by eating food sacrificed to idols and committing sexual immorality. Likewise, you have those who follow the teachings of the Nicolaitans. Repent, or I will come to you quickly.” Do you see that the same God who calls for repentance also promises forgiveness? And then He says, “Whoever has ears, let them hear what the Spirit says to the churches: To the one who overcomes, I will give the hidden manna.”

⁴ Didn’t John himself know that Stephen prayed for his persecutors, even those who couldn’t bear to hear the name of Christ? While being stoned, Stephen said of the very men attacking him, “Lord, do not hold this sin against them.” We see the impact of this prayer in the case of the Apostle Paul, who, while holding the garments of those stoning Stephen, soon after became an apostle by the grace of God, having previously been a persecutor.

Chapter 11 #

¹ Since we’ve discussed the general Epistle of St. John, let’s now examine whether John’s writings in the Gospel align with your interpretation. In the Gospel, John records that the Lord said, “God so loved the world that He gave His only-begotten Son, that whoever believes in Him should not perish but have everlasting life.” So, if you want to bring someone who has fallen away back to faith, do you encourage them to believe or not to believe? Of course, you encourage them to believe. And according to the Lord’s words, those who believe will have everlasting life. So how can you forbid praying for someone who is promised eternal life? Faith is a gift of divine grace, as the Apostle teaches when he speaks of the various gifts: “To another is given faith by the same Spirit.” The disciples also said to the Lord, “Increase our faith.” Therefore, someone who has faith has life, and someone who has life is surely not beyond forgiveness, for it is said, “whoever believes in Him should not perish.” Since it says “whoever,” no one is excluded—no one is left out. This includes those who have fallen away, as long as they come to believe sincerely afterward.

² We see that many people, after falling, have eventually regained their faith and even suffered for the Name of God. Can we refuse fellowship with the martyrs to those whom the Lord Jesus Himself has not rejected? Do we dare to say that life is not restored to those to whom Christ has given a crown? Just as a crown has been granted to many after they have fallen, so too, if they believe, their faith is restored. This faith is a gift from God, as it is written: “For it has been granted to you by God not only to believe in Him, but also to suffer on His behalf.” Is it possible that someone who has received the gift of God would not also receive His forgiveness?

³ Now, it is not just one grace but a twofold grace that those who believe also suffer for the Lord Jesus. When someone believes, they receive grace, but they receive a second grace if their faith is crowned by suffering. Peter, for example, was not without grace before he suffered, but when he did suffer, he received an additional gift. And many, while they may not have had the grace to suffer for Christ, have still received the grace of believing in Him.

⁴ Therefore, it is said: “That everyone who believes in Him should not perish.” Let no one, regardless of their condition or the nature of their fall, fear that they are beyond saving. It may happen that the Good Samaritan from the Gospel finds someone who has fallen from the struggle of faith (symbolized by the journey from Jerusalem to Jericho) into the temptations and comforts of this world. This person, wounded by robbers—meaning persecutors—and left half-dead, may still be found by the Good Samaritan, who is the Guardian of our souls (as “Samaritan” means “Guardian”). This Guardian will not pass by but will tend to and heal the wounded.

⁵ Perhaps He doesn’t pass him by because He sees some signs of life, giving hope that he may recover. Don’t you think that someone who has fallen but still holds on to even a small breath of faith is half alive? For it is only those who completely cast God out of their hearts who are truly dead. So, the one who hasn’t fully cast Him out but has denied Him temporarily under pressure is only half dead. And if he were truly dead, why would you encourage him to repent, knowing that he couldn’t be healed? But if he is half dead, then pour in oil and wine—not wine without oil—so that he may be comforted and healed. Place him on your beast, give him to the innkeeper, and pay two coins for his care. Be a neighbor to him. But you can’t be a neighbor unless you show compassion, because no one can truly be a neighbor unless they heal, not harm, another. And if you wish to be called a neighbor, Christ says to you: “Go and do the same”.

Chapter 12 #

¹ Let’s consider another similar passage: “He who believes in the Son has eternal life, but he who does not believe in the Son will not see life, and the wrath of God remains on him.” If something remains, it must have had a beginning, likely starting from the initial offense of unbelief. When someone believes, God’s wrath departs, and life takes its place. Therefore, believing in Christ is the key to gaining life, for the one who believes in Him is not judged.

² But in reference to this passage, they argue that anyone who believes in Christ must also follow His teachings, pointing out that it is written in the Lord’s own words: “I have come as a light into this world, so that whoever believes in Me may not remain in darkness. And if anyone hears My word and keeps it, I do not judge him”. If He does not judge, do you? He says that whoever believes in Him may not stay in darkness, meaning that if someone is in darkness, they should not remain there but should correct their mistakes, amend their errors, and keep His commandments. For He has said, “I do not desire the death of the wicked, but their correction.” I said earlier that whoever believes in Me is not judged, and I stand by this: “For I have not come to judge the world, but to save the world through Me.” I pardon willingly, I forgive quickly, and I desire mercy rather than sacrifice. Sacrifice makes the righteous more acceptable, but mercy redeems the sinner. I have come not to call the righteous, but sinners. Sacrifice was the way of the Law; mercy is the way of the Gospel. The Law was given by Moses, but grace comes through Me.

³ And further, He says: “Whoever rejects Me and doesn’t accept My words has someone who will judge him.” Do you think someone has truly accepted Christ’s words if they haven’t changed their ways? Certainly not. Therefore, the one who corrects themselves is the one who accepts His word, because His word calls everyone to turn away from sin. So, you must either reject what He says, or if you can’t deny it, you must accept it.

⁴ It’s also necessary that anyone who stops sinning must follow God’s commandments and turn away from their sins. We shouldn’t interpret this statement as referring to someone who has always followed the commandments, because if that was the intended meaning, He would have used the word “always.” By not adding it, He makes it clear that He is speaking of someone who has kept what they have heard, and what they’ve heard has led them to correct their faults. So, they have kept what they have heard.

⁵ But how difficult it is to condemn someone to lifelong penance, especially if they continue to follow the Lord’s commandments afterward. Let Him who did not refuse forgiveness teach us. Even to those who don’t keep His commandments, as it says in the Psalm: “If they violate My statutes and don’t follow My commandments, I will punish their offenses with the rod and their sins with scourges, but I will not withdraw My mercy from them.” So, He promises mercy to everyone.

⁶ To ensure we don’t mistake God’s mercy as lacking in judgment, it’s important to recognize the difference between those who have consistently obeyed God’s commandments and those who have, at some point, strayed—whether through error or under pressure. And so you don’t think it’s just our reasoning that compels you, consider what Christ Himself said: “If a servant knows his master’s will but doesn’t follow it, he will be punished severely; however, if the servant didn’t know, the punishment will be lighter”. So, everyone who believes is accepted, for God “disciplines every child He receives”, but He does not condemn them to death. As it is written: “The Lord has disciplined me severely, but He has not given me over to death.”

Chapter 13 #

¹ Paul also teaches us that we should not abandon those who have committed a grave sin, but instead, we should lead them to repentance with tears and deep sorrow, though this sorrow should be kept in check. This is what is meant by the passage: “You have given them to drink in large measure,” indicating that their sorrow should be balanced, so that the person repenting isn’t overwhelmed by excessive grief. As Paul said to the Corinthians: “What do you prefer? Shall I come to you with a rod, or in love and a spirit of gentleness?” Even the rod isn’t overly harsh, as it is written: “You shall beat him with the rod, but save his soul from death.”

² The Apostle clarifies what he means by “the rod” through his strong condemnation of sexual immorality, his denunciation of incest, and his rebuke of pride, as some were arrogant when they should have been mourning. Finally, he issues a judgment on the guilty person, ordering that they be excluded from communion and handed over to the adversary—not to destroy the soul, but the flesh. Just as the Lord allowed Satan to afflict the body of the holy Job but did not grant him power over Job’s soul, so too, the sinner is handed over to Satan for the destruction of the flesh, so that the serpent may consume the dust of the flesh but cannot harm the soul.

³ Let our flesh die to its lusts, become captive, and be subdued, so that it no longer wages war against the law of our mind, but instead submits to good discipline—just as Paul disciplined his own body to bring it under control, making his preaching more effective by aligning the desires of his flesh with the law of his spirit. The flesh “dies” when its desires are transformed by the spirit, so it no longer craves worldly things but instead seeks the things of the spirit. I wish I could see my flesh grow weak so that I wouldn’t be dragged into the law of sin. I wish I could live not by the flesh, but by faith in Christ! In this way, there is greater grace in the weakness of the body than in its strength.

⁴ Let’s now take a closer look at Paul’s words and what he meant when he said he had “delivered him to Satan for the destruction of the flesh.” The devil is the one who tests us, afflicting our bodies with illnesses and diseases. Just as he struck holy Job with painful sores from head to toe after receiving permission from God to harm his body, but not his life, so too did the Apostle hand the man over to Satan. This was done so that his flesh might be destroyed, but ultimately, that his spirit could be saved on the day of our Lord Jesus Christ.

⁵ The power and the gift that command the devil to defeat himself are truly remarkable. The devil ends up defeating himself when, instead of weakening a person through temptation, he inadvertently makes them stronger. By weakening the body, he strengthens the soul. Physical illness can help curb sin, while indulgence and luxury only fuel the desires of the flesh.

⁶ The devil, in his deceit, ends up harming himself with his own attack, arming the very person he intended to weaken. This is what happened with holy Job, who became even stronger after being wounded. Although Job’s body was covered in sores and he endured the devil’s bite, he never succumbed to the poison. It’s fitting, then, that the scripture says of him, “You shall draw out the dragon with a hook, you will play with him as with a bird, you shall bind him as a boy does a sparrow, you shall lay your hand upon him.”

⁷ You can see how Paul mocks the devil, much like the child in prophecy who places his hand on the snake’s hole without being harmed. Paul exposes the serpent from its hiding places and turns its venom into a spiritual antidote. What was meant as poison becomes a remedy—the venom that harms the body ends up healing the spirit. In other words, what injures the body actually benefits the soul.

⁸ Let the serpent bite the earthly part of me, let him sink his teeth into my flesh and bruise my body. And may the Lord say of me, “I give him up to you, but preserve his life.” How incredible is the power of Christ, that even the devil, who constantly seeks to harm us, is forced to guard the very person he wishes to destroy. Let’s seek to make the Lord Jesus favorable to us. By Christ’s command, the devil, even against his will, becomes the guardian of his prey. Though he is cruel by nature, he is compelled to obey the commands of heaven and carry out the will of Christ’s gentleness.

⁹ But why do I praise his obedience? Let him be as evil as he may, for God is always good, transforming his malice into grace for us. He aims to harm us, but he cannot succeed if Christ stands against him. He may harm the body, but he cannot touch the soul. As it is written: “Then the wolves and lambs will feed together, the lion and the ox will eat straw, and they will not harm or destroy on My holy mountain,” says the Lord. For this is the judgment passed on the serpent: “Dust shall be your food.” What dust? Surely the dust referred to when it is said, “You are dust, and to dust you shall return.”

Chapter 14 #

¹ The serpent feeds on this dust, but if the Lord Jesus is on our side, our spirit will not align with the weaknesses of the flesh or be ignited by its desires and impulses. It is better to marry than to burn with passion, for there is an internal fire that can consume us. Let’s not allow this fire to reach the core of our minds and hearts, for it could destroy the innermost coverings of our soul. The consuming fire of lust might damage the body, but we must strive to pass through it without being harmed. If someone falls into the fire of love, they should leap over it and move on; they must not entangle themselves with adulterous desires by dwelling on them in their thoughts. They should avoid forming attachments through constant reflection, and refrain from lingering too long on the appearance of a temptress or, in the case of a maiden, on the face of a young man. And if she has glanced and been captivated, how much more will she become ensnared if she continues to look with curiosity?

² Let custom be our guide. A woman covers her face with a veil to protect her modesty in public. By wearing a bridal veil, she ensures that her face does not easily meet the gaze of a young man, shielding herself from unwanted attention and potential harm—whether to herself or to others, for in either case, the harm would ultimately be hers. If she covers her head with a veil to avoid seeing or being seen by accident—since a veiled head also conceals the face—how much more should she cloak herself with the veil of modesty, creating a private sanctuary for herself even in public spaces.

³ But even if your eyes happen to notice someone, don’t let your heart follow. Simply seeing isn’t wrong, but be cautious that it doesn’t lead to something sinful. Your physical eyes may see, but let your heart remain guarded; keep your mind modest. We serve a Lord who is both just and merciful. The prophet said: “Do not look at the beauty of a woman who is all harlot.” And the Lord Himself said that whoever looks at a woman with lust has already committed adultery in his heart. He didn’t say that merely looking is a sin, but rather looking with lustful intent is. He focused on the inner desire, not just the outward act. It’s admirable to train yourself to the point where you can avoid seeing what’s in front of you, so that you don’t truly notice it. We might seem to see everything that crosses our path, but if our mind doesn’t engage, the image fades away, reminding us that we truly see more with our mind than with our eyes.

⁴ And if the flesh has encountered temptation, let us not nurture that temptation within us, deep in our hearts and minds. Let us not allow this fire to take hold in our very being, or trap ourselves in its grip. Avoid engaging in conversations that could ignite these unholy desires. A young woman’s words can entrap a young man, and a young man’s words can become the ties of love.

⁵ Joseph recognized the danger when the woman, eager for an affair, approached him. She tried to ensnare him with her words, setting traps with her lips, but she couldn’t capture the virtuous man. The voice of modesty, the seriousness of his character, his caution, his commitment to integrity, and his discipline in chastity broke the woman’s hold on him. Her attempts to entangle him in her schemes failed. She grabbed hold of him, seizing his garment in an attempt to tighten her grip. The words of a lustful woman are traps of desire, and her hands are the chains of temptation; but Joseph’s pure mind could not be captured by either traps or chains. He let go of his garment, freeing himself from her grasp, and because he did not allow the fire of temptation to enter his heart, his body remained unscathed.

⁶ You see, then, that it is our mind that causes our guilt. The flesh itself is innocent, but it often serves as an instrument of sin. So, do not let the desire for beauty overpower you. The devil lays many traps and snares. The gaze of a harlot is a trap for those who desire her. Even our own eyes can become snares, which is why it is written: “Do not be ensnared by your eyes.” In this way, we create our own traps, in which we become entangled and hindered. We bind ourselves with chains, as it is written: “Everyone is bound by the chains of their own sins.”

⁷ Let us then move through the fires of youth and the passions of our early years; let us pass through the waters, but not remain in them, so that the deep floods do not trap us. Instead, let us move forward, so we too can say: “Our soul has crossed the stream,” for those who pass through are safe. As the Lord says: “If you pass through the water, I am with you; the rivers will not overwhelm you.” And the prophet says: “I have seen the wicked rise high above the cedars of Lebanon, but I passed by, and behold, they were gone.” Pass by the things of this world, and you will see that the lofty places of the wicked have fallen. Moses, too, when he turned away from worldly things, saw a great vision and said: “I will turn aside and see this great sight,” for if he had been captivated by the fleeting pleasures of this world, he would not have witnessed such a profound mystery.

⁸ Let’s also strive to overcome this fire of lust. Paul, who was concerned for our well-being—though no longer for himself, having disciplined his body to the point where he no longer feared such temptation—warns us: “Flee from fornication.” So, let’s flee from it, as though it were chasing us. But we must remember that this temptation doesn’t just follow us externally; it resides within us. Therefore, we need to be vigilant, making sure that while we try to escape it, we aren’t actually carrying it with us. Often, we want to flee from lust, but if we don’t completely remove it from our minds, we end up clinging to it instead of leaving it behind. Let’s take care to leap over this temptation, so we don’t end up hearing the rebuke: “Walk in the flame of your own fire, the fire you have kindled.” Just as someone who holds fire close burns their clothes, and someone who walks on hot coals will inevitably burn their feet, as it’s written: “Can one walk on coals of fire and not burn their feet?”

⁹ This fire of lust is dangerous, so let’s be careful not to fuel it with the luxuries of life. Lust is fueled by indulgent feasting, nurtured by rich foods, sparked by wine, and inflamed by drunkenness. Even more dangerous than these are the enticing words that can intoxicate the mind, much like the wine from the vine of Sodom. We must be cautious about overindulging in such things because when the body is intoxicated, the mind becomes unsteady, the heart wavers, and we’re easily swayed. This is why the advice given to Timothy is so valuable: “Drink a little wine for your frequent ailments.” When the body is overheated, it can stir up the passions of the mind; when the body is chilled by illness, the spirit also cools; when the body is in pain, the mind becomes sorrowful. But remember, this sorrow will eventually turn into joy.

¹⁰ Do not be afraid if your body suffers, for your soul remains unharmed. David speaks of this fearlessness, even when his enemies sought to destroy his flesh, because they could not touch his soul. As he says: “When evildoers come upon me to eat up my flesh, my foes who trouble me, they were weakened and fell.” The serpent, representing evil, ultimately brings about its own downfall. Thus, when someone is harmed by the serpent, they are handed over to it so that they may be lifted up again, and the serpent’s defeat becomes the person’s victory. Scripture shows that Satan is the source of this physical suffering and weakness, as Paul mentions: “There was given to me a thorn in the flesh, a messenger of Satan to torment me, to keep me from becoming conceited.” Through this experience, Paul learned how to heal others just as he had been healed himself.

Chapter 15 #

¹ The faithful teacher, having promised one of two outcomes, fulfilled both. He came with discipline, separating the guilty man from the holy community. It is fitting to say that someone separated from the body of Christ is delivered to Satan. Yet, he also came with love and a spirit of gentleness—whether because he delivered the man in a way that could save his soul, or because he later restored the man to the sacraments after initially excluding him.

² It is necessary to separate someone who has severely fallen, to prevent a small amount of corruption from spreading through the whole group. The old leaven, or the old sinful nature in each person—the outward man and his deeds—must be purged. This refers to someone who has become entrenched in sin and hardened in vices. The word “purged” is well-chosen, rather than “cast out,” because what is purged is not seen as entirely worthless. The purpose of purging is to separate what is valuable from what is worthless, while what is cast out is considered to have no value at all.

³ The Apostle determined that the sinner should be immediately restored to the heavenly sacraments if he desired to be cleansed. The term “purge” is fitting because the sinner is cleansed through actions performed by the whole community. He is washed by the tears of many, redeemed from sin by their collective sorrow, and purified in his inner being. Christ granted His Church the ability for one person to be redeemed through the efforts of all, just as the Church was found worthy of the coming of the Lord Jesus, so that through One, all might be redeemed.

⁴ Paul’s meaning here is somewhat obscured by the words, so let’s examine the Apostle’s exact phrasing: “Purge out the old leaven, that you may be a new lump, even as you are unleavened.” This could mean that the entire Church takes on the burden of the sinner, sharing in his suffering through weeping, prayer, and pain. In doing so, the Church metaphorically covers herself with his leaven, so that the sinner’s faults may be purged through the collective compassion and mercy of the community, offered with strength and resolve. Alternatively, this can be understood through the example of the woman in the Gospel, who symbolizes the Church. She hid the leaven in her dough until all of it was leavened, making the entire batch pure and usable. This suggests that the Church, by embracing and transforming the sinner’s leaven, works toward a state of collective purity.

⁵ The Lord taught me in the Gospel what leaven represents when He said, “Do you not understand that I wasn’t speaking about bread when I said, ‘Beware of the leaven of the Pharisees and Sadducees’?” Then, it says, they realized He wasn’t talking about bread, but rather warning them to be cautious of the teachings of the Pharisees and Sadducees. This leaven—referring to the teachings of the Pharisees and the arguments of the Sadducees—is what the Church conceals within her teachings. She softens the rigid interpretation of the Law with a spiritual understanding, like grinding it down in the mill of her explanations. In doing so, she reveals the deeper meanings hidden within the literal text, emphasizing the belief in the Resurrection, which proclaims God’s mercy and affirms that the dead will be brought back to life.

⁶ This comparison seems fitting here, as the kingdom of heaven represents redemption from sin. In this way, all of us—both the good and the bad—are mixed together within the Church, so that we may all become a new, unified body. But to ensure that no one fears that the presence of evil might corrupt the whole, the Apostle says, “That you may be a new lump, just as you are unleavened.” In other words, this mixture will restore us to the pure innocence we once had. If we show compassion in this way, we aren’t tainted by the sins of others; instead, we help bring about their restoration, which in turn increases our own grace, allowing us to maintain our integrity. This is why the Apostle adds, “For Christ, our Passover, has been sacrificed for us,” meaning that the Lord’s Passion benefited everyone, offering redemption to sinners who truly repent for their past sins.

⁷ Let us then celebrate with good spiritual nourishment, practicing penance while rejoicing in our redemption, for no food is sweeter than kindness and gentleness. Let no envy towards a saved sinner mix with our feasting and joy, lest we become like the envious brother in the Gospel who excluded himself from his Father’s house because he was upset at the welcome his brother received—when he had previously found satisfaction in his brother’s prolonged exile.

⁸ And you Novatians cannot deny that you are similar to him, as you claim not to join the Church because those who had fallen away were given hope of return through penance. But this is merely a pretense, as Novatian created his schism out of bitterness over losing the position of bishop.

⁹ But don’t you realize that the Apostle also spoke about you when he said: “And you are arrogant instead of mourning, so that the one who committed this act might be removed from among you”? The sinner is fully removed when their sin is forgiven, but the Apostle doesn’t say that someone seeking to be cleansed should be excluded from the Church.

Chapter 16 #

¹ Since the Apostle forgave sins, by what authority do you claim that they should not be forgiven? Who shows greater reverence for Christ, Paul or Novatian? Paul understood that the Lord is merciful and that Jesus was more displeased by the harshness of His followers than by their compassion.

² Moreover, when James and John talked about calling down fire from heaven to destroy those who rejected the Lord, Jesus rebuked them, saying, “You don’t know what spirit you belong to; the Son of Man didn’t come to destroy people’s lives but to save them.” To them, who were of His spirit, He said, “You don’t know what spirit you are of.” But to you, He says, “You are not of My spirit, because you don’t embrace My compassion, reject My mercy, and refuse the repentance that I wanted to be preached by the apostles in My Name.”

³ It is pointless to claim that you preach repentance while taking away the results of repentance. People are motivated to pursue something by the rewards or outcomes it offers, and any effort weakens when delayed. That’s why the Lord, to strengthen His disciples’ commitment, promised that anyone who gave up everything to follow God would receive seven times more, both in this life and the next. He first promised rewards in this life to prevent the discouragement of waiting, and then rewards in the afterlife to teach us to trust that we will receive them. The rewards we receive now are a guarantee of those to come.

⁴ If someone has committed hidden sins but sincerely repents, how can they receive the promised rewards if they are not restored to the communion of the Church? I fully support the idea that a guilty person should hope for forgiveness, seek it with tears and deep sorrow, and even enlist the prayers and tears of the whole community. If communion is delayed two or three times, they should believe their pleas haven’t been urgent enough and must intensify their repentance. They should return, even more distressed, and humbly grasp the feet of the faithful, kissing and washing them with tears, not letting go until the Lord Jesus can say of them too: “Their many sins are forgiven, for they loved much.”

⁵ I’ve known people who were so remorseful that their faces were lined with tears, their cheeks hollowed from constant weeping. They offered themselves to be walked over by others, their faces always pale and gaunt from fasting, carrying the appearance of death in their still-living bodies.

Chapter 17 #

¹ Why do we delay offering forgiveness to those who have already mortified themselves, who have essentially put themselves to death while still alive? St. Paul says that the punishment inflicted by the community is sufficient, and that, instead, we should forgive and comfort the person, so they aren’t overwhelmed by excessive sorrow. If the community’s judgment is enough for condemnation, then their collective intercession should also be enough to forgive sin. The Master of morals, who understands our weaknesses and interprets God’s will, desires that comfort be given to the penitent, lest prolonged sorrow consume them.

² The Apostle forgave the person, and not only that, but he also encouraged that love for them should be rekindled. Someone who is loved is met with mercy, not harshness. Moreover, he didn’t just forgive on his own; he wanted everyone to forgive as well, saying he did so for the sake of others, so that many would not continue to be saddened by one person’s actions. He said, “To whomever you have forgiven anything, I forgive as well, for I have forgiven for your sakes in the presence of Christ, because we are not unaware of his [the devil’s] schemes.” One who understands the devil’s strategies can properly guard against him. The devil is always eager to harm us, always trying to trap us to bring about our downfall. But we must be careful that our efforts to remedy a situation don’t become an opportunity for him to succeed. If someone is lost to excessive sorrow when they could have been freed by compassion, then we have fallen into the devil’s trap.

³ To make it clear that this person was baptized, he added: “I wrote to you in my letter not to associate with those who engage in sexual immorality—not with the immoral people of this world.” He further explains: “But now I am writing to you not to associate with anyone who claims to be a brother but is sexually immoral, greedy, or an idolater.” He placed these sins together under one judgment, so that they may also find forgiveness together. “If anyone is like this,” he says, “do not even eat with them.” He is stern with those who are stubborn but shows leniency to those who seek forgiveness. The offense against Christ is harshly confronted, while the call to Christ supports those who repent.

⁴ But to prevent anyone from being confused by the phrase, “I have delivered such a one unto Satan for the destruction of the flesh,” and from asking, “How can someone attain forgiveness if their entire flesh has perished, especially when it is clear that humans are redeemed in both body and soul, and are saved in both? Since body and soul are united in their actions, they must also share in either punishment or reward,” let this serve as an explanation: The “destruction” mentioned here does not mean the complete annihilation of the flesh, but rather its discipline. Just as a person who is dead to sin lives for God, the temptations of the flesh are meant to perish, allowing the flesh to die to its desires so that it may be reborn in purity and good works.

⁵ And what more suitable example can we take than one from our common mother? For the earth itself, from which we are all taken, when it is not worked and cultivated, seems to be desert; and the field dies to the vines or olive-trees with which it was planted, and yet it does not lose its own nutritive power, which is, as it were, its life. And then later, when cultivation begins once more, and the seed is sown for which the land seems suitable, it breaks forth again more fruitful than before with its products. It is not, then, anything so strange if our flesh is said to die, and yet is understood to be subdued rather than annihilated.