{"author":null,"backreferences":[{"context_html":"<p><span class=\"smcap\">Chap. V.</span>—7. \"Further,\" Cyprian goes on to say, \"in vain\r\ndo some, who are overcome by reason, oppose to us custom,\r\nas though custom were superior to truth, or that were not\r\nto be followed in spiritual things which has been revealed by\r\nthe Holy Spirit, as the better way.\"<a id=\"FNanchor_198_198\"></a><a class=\"fnanchor pginternal\" href=\"#Footnote_198_198\">[198]</a> This is clearly true,\r\nsince reason and truth are to be preferred to custom. But\r\nwhen truth supports custom, nothing should be more strongly\r\nmaintained. Then he proceeds as follows: \"For one may\r\npardon a man who merely errs, as the Apostle Paul says of\r\nhimself, 'Who was before a blasphemer, a persecutor, and\r\ninjurious; but I obtained mercy, because I did it ignorantly;'<a id=\"FNanchor_199_199\"></a><a class=\"fnanchor pginternal\" href=\"#Footnote_199_199\">[199]</a>\r\nbut he who, after inspiration and revelation given, perseveres\r\nadvisedly and knowingly in his former error, sins without\r\nhope of pardon on the ground of ignorance. For he rests on\r\na kind of presumption and obstinacy, when he is overcome by\r\nreason.\" This is most true, that his sin is much more grievous\r\nwho has sinned wittingly than his who has sinned through\r\nignorance. And so in the case of the holy Cyprian, who was\r\nnot only learned, but also patient of instruction, which he so\r\nfully himself understood to be a part of the praise of the\r\nbishop whom the apostle describes,<a id=\"FNanchor_200_200\"></a><a class=\"fnanchor pginternal\" href=\"#Footnote_200_200\">[200]</a> that he said, \"This also\r\nshould be approved in a bishop, that he not only teach with\r\nknowledge, but also learn with patience.\"<a id=\"FNanchor_201_201\"></a><a class=\"fnanchor pginternal\" href=\"#Footnote_201_201\">[201]</a> I do not doubt\r\nthat if he had had the opportunity of discussing this question,\r\nwhich has been so long and so much disputed in the Church,\r\nwith the pious and learned men to whom we owe it that subsequently\r\nthat ancient custom was confirmed by the authority\r\nof a general Council, he would have shown, without hesitation,\r\nnot only how learned he was in those things which he\r\nhad grasped with all the security of truth, but also how ready\r\nhe was to receive instruction in what he had failed to perceive.\r\nAnd yet, since it is so clear that it is much more\r\ngrievous to sin wittingly than in ignorance, I should be glad\r\nif any one would tell me which is the worse,—the man who\r\nfalls into heresy, not knowing how great a sin it is, or the\r\nman who refuses to abandon his covetousness, knowing its\r\nenormity. I might even put the question thus: If one man<span class=\"pagenum\"><a id=\"Page_85\">[Pg 85]</a></span>\r\nunwittingly fall into heresy, and another knowingly refuse to\r\ndepart from idolatry, since the apostle himself says, \"The\r\ncovetous man, which is an idolater;\" and Cyprian too understood\r\nthe same passage in just the same way, when he says,\r\nin his letter to Antonianus, \"Nor let the new heretics flatter\r\nthemselves in this, that they say they do not communicate\r\nwith idolaters, whereas there are amongst them both adulterers\r\nand covetous persons, who are held guilty of the sin of\r\nidolatry; 'for know this, and understand, that no whoremonger,\r\nnor unclean person, nor covetous man, who is an\r\nidolater, hath any inheritance in the kingdom of Christ and\r\nof God;'<a id=\"FNanchor_202_202\"></a><a class=\"fnanchor pginternal\" href=\"#Footnote_202_202\">[202]</a> and again, 'Mortify therefore your members which\r\nare upon the earth; fornication, uncleanness, inordinate affection,\r\nevil concupiscence, and covetousness, which is idolatry.'\"<a id=\"FNanchor_203_203\"></a><a class=\"fnanchor pginternal\" href=\"#Footnote_203_203\">[203]</a>\r\nI ask, therefore, which sins more deeply,—he who ignorantly\r\nhas fallen into heresy, or he who wittingly has refused to\r\nabandon covetousness, that is idolatry? According to that\r\nrule by which the sins of those who sin wittingly are placed\r\nbefore those of the ignorant, the man who is covetous with\r\nknowledge takes the first place in sin. But as it is possible\r\nthat the greatness of the actual sin should produce the same\r\neffect in the case of heresy that the witting commission of\r\nthe sin produces in that of covetousness, let us suppose the\r\nignorant heretic to be on a par in guilt with the consciously\r\ncovetous man, although the evidence which Cyprian himself\r\nhas advanced from the apostle does not seem to prove this.\r\nFor what is it that we abominate in heretics except their\r\nblasphemies? But when he wished to show that ignorance\r\nof the sin may conduce to ease in obtaining pardon, he advanced\r\na proof from the case of the apostle, when he says,\r\n\"Who before was a blasphemer, and a persecutor, and injurious;\r\nbut I obtained mercy, because I did it ignorantly.\"<a id=\"FNanchor_204_204\"></a><a class=\"fnanchor pginternal\" href=\"#Footnote_204_204\">[204]</a>\r\nBut if possible, as I said before, let the sins of the two men—the\r\nblasphemy of the unconscious, and the idolatry of the\r\nconscious sinner—be esteemed of equal weight; and let them\r\nbe judged by the same sentence,—he who, in seeking for Christ,\r\nfalls into a truth-like setting forth of what is false, and he\r\nwho wittingly resists Christ speaking through His apostle,<span class=\"pagenum\"><a id=\"Page_86\">[Pg 86]</a></span>\r\n\"seeing that no whoremonger, nor unclean person, nor covetous\r\nman, which is an idolater, hath any inheritance in the kingdom\r\nof Christ and of God,\"<a id=\"FNanchor_205_205\"></a><a class=\"fnanchor pginternal\" href=\"#Footnote_205_205\">[205]</a>—and then I would ask why baptism\r\nand the words of the gospel are held as naught in the\r\nformer case, and accounted valid in the latter, when each is\r\nalike found to be estranged from the members of the dove.\r\nIs it because the former is an open combatant outside, that\r\nhe should not be admitted, the latter a cunning assenter within\r\nthe fold, that he may not be expelled?</p>","headings":["WRITINGS IN CONNECTION WITH THE DONATIST CONTROVERSY.","BOOK FOURTH."],"marker_anchor":null,"paragraph_id":"pg45843-paragraph-132"}],"canonical_references":[],"date_end":null,"date_start":null,"deduplication_fingerprint":"d4f927f67c475cbfeb293452abfbb123223e8f0821d41f00733532b82e6920f2","edition_title":"Writings in Connection with the Donatist Controversy","edition_translators":["John Richard King"],"edition_year":1872,"explicit_reference_candidates":[{"book":"1TI","chapter":1,"kind":"unreviewed","source_notation":"1 Tim. i. 13","verse":13,"verse_end":13}],"headings":[],"id":"pg45843-Footnote_199_199","license_url":"https://www.gutenberg.org/policy/license.html","public_import_allowed":false,"record_kind":"original-editor-translator-note","review_required":["work and recension attribution","original-work chronology","Bible reference numbering and citation kind","English edition rights and attribution"],"review_status":"needs_review","rights_evidence":"Provider catalog reports public domain in the USA. 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