Nicene and Ante-Nicene Fathers, Ser. II, Vol. X:Early Church Fathers Index Previous Next
Dogmatic Treatises, Ethical Works, and Sermons.: Chapter VIII. It was the Lord's will to confer great gifts on His disciples. Further, the Novatians confute themselves by the practices of laying on of hands and of baptism, since it is by the same power that sins are remitted in penance and in baptism. Their conduct is then contrasted with that of our Lord.
It was the Lords will to confer great gifts on His disciples. Further, the Novatians confute themselves by the practices of laying on of hands and of baptism, since it is by the same power that sins are remitted in penance and in baptism. Their conduct is then contrasted with that of our Lord.
34. It is the will of the Lord that His disciples should possess great powers; it is His will that the same things which He did when on earth should be done in His Name by His servants. For He said: “Ye shall do greater things than these.” 2956 He gave them power to raise the dead. And whereas He could Himself have restored to Saul the use of his sight, He nevertheless sent him to His disciple Ananias, that by his blessing Sauls eyes might be restored, the sight of which he had lost. 2957 Peter also He bade walk with Himself on the sea, and because he faltered He blamed him for lessening the grace given him by the weakness of his faith. 2958 He Who Himself was the light of the world granted to His disciples to be the light of the world through grace. 2959 And because He purposed to descend from heaven and to ascend thither again, He took up Elijah into heaven to restore him again to earth at the time which should please Him. And being baptized with the Holy Spirit and with fire, He foreshadowed the Sacrament of Baptism at the hands of John. 2960
35. And in fine He gave all gifts to His disciples, of whom He said: “In My Name they shalt cast out devils; they shall speak with new tongues; they shall take up serpents; and if they shall drink any deadly thing it shall not hurt them; they shall lay hands on the sick, and they shall do well.” 2961 So, then, He gave them all things, but there is no power of man exercised in these things, in which the grace of the divine gift operates.
36. Why, then, do you lay on hands, and believe it to be the effect of the blessing, if perchance some sick person recovers? Why do you assume that any can be cleansed by you from the pollution of the devil? Why do you baptize if sins cannot be remitted by man? If baptism is certainly the remission of all sins, what difference does it make whether priests claim that this power is given to them in penance or at the font? In each the mystery is one.
37. But you say that the grace of the mysteries works in the font. What works, then, in penance? Does not the Name of God do the work? What then? Do you, when you choose, claim for yourselves the grace of God, and when you choose reject it? But this is a mark of insolent presumption, not of holy fear, when those who wish to do penance are despised by you. You cannot, forsooth, endure the tears of the weepers; your eyes cannot bear the coarse clothing, the filth of the squalid; with proud eyes and puffed-up hearts you delicate ones say with angry tones, “Touch me not, for I am pure.”
38. The Lord said indeed to Mary Magdalene, “Touch Me not,” 2962 but He Who was pure did not say, “because I am pure.” Do you, Novatian, dare to call yourself pure, whilst, even if you were pure as regards your acts, you would be made impure by this saying alone? Isaiah says: “O wretched that I am, and pricked to the heart; for that being a man, and having unclean lips, I dwell also in the midst of a people having unclean lips,” 2963 and do you say, “I am clean,” when, as it is written, not even an infant of a day old is pure? 2964 David says, “And cleanse me from my sin,” 2965 whom for his tender heart the grace of God often cleansed; are you pure who are so unrighteous as to have no tenderness, as to see the mote in your brothers eye, but not to consider the beam which is in your own eye? For with God no one who is unjust is pure. And what is more unjust than to desire to have your sins forgiven you, and yet yourself to think that he who entreats you ought not to be forgiven? What is more unjust than to justify yourself in that wherein you condemn another, whilst you yourself are committing worse offences?
39. Then, too, the Lord Jesus when about to consecrate 2966 the forgiveness of our sins replied to John, who said: “I ought to be baptized of Thee, and comest Thou to me? Suffer it now, for thus it becometh us to fulfil all righteousness.” 2967 And the Lord indeed came to a sinner, though indeed He had no sin, and desired to be baptized, having no need of cleansing; who, then, can tolerate you, who think there is no need for you to be cleansed by penance, because you say you are cleansed by grace, as though it were now impossible for you to sin?
John 14:12, Matt. 10:8.335:2957
Acts ix. 17.335:2958
S. Matt. xiv. 31.335:2959
S. Matt. v. 14.335:2960
S. Matt. iii. 11.335:2961
S. Mark 16:17, 18.335:2962
S. John xx. 17.335:2963
Isa. vi. 5.335:2964
Job xiv. 4 [LXX.].335:2965
S. Matt. 3:14, 15.
Next: Chapter IX. By collating similar passages with 1 Sam. iii. 25, St. Ambrose shows that the meaning is not that no one shall intercede, but that the intercessor must be worthy as were Moses and Jeremiah, at whose prayers we read that God spared Israel.
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