{"collection":"chr","html_url":"https://unchartedknowledge.5gfusion.net/browse/chr/ecf/210/2100310.htm","path":"chr/ecf/210/2100310.htm","source_url":"https://sacred-texts.com/chr/ecf/210/2100310.htm","text":"As to the words of St. Peter to Simon Magus, from which the Novatians infer that there was no forgiveness for the latter, it is pointed out that St. Peter, knowing his evil heart, might well use words of doubt, and then by some Old Testament instances it is pointed out that \u201cperchance\u201d does not exclude forgiveness. The apostles transmitted to us that penitence, the fruits of which are shown in the case of David. St. Ambrose then adduces the example of the Ephraimites, whose penitence must be followed in order to gain the divine mercy and the sacraments.\n29. The Novatians bring up a question from the words of the Apostle Peter. Because he said, \u201cif perchance,\u201d they think that he did not imply that forgiveness would be granted on repentance. But let them consider concerning whom the words were spoken: of Simon, who did not believe through faith, but was meditating trickery. So too the Lord to him who said, \u201cLord, I will follow Thee withersoever Thou goest,\u201d replied, \u201cFoxes have holes.\u201d 3086 For He knew that the man\u2019s sincerity was not wholly perfect. If, then, the Lord refused to him who was not baptized permission to follow Him, because He saw that he was not sincere, do you wonder that the Apostle did not absolve him who after baptism was guilty of deceit, and whom he declared to be still in the bond of iniquity?\n30. But let this be my answer to them. As to myself, I say that Peter did not doubt, and I do not think that so great a question can be burked by the questionable interpretation of a single word. For if they think that Peter doubted, did God doubt, Who said to the prophet Jeremiah: \u201cStand in the court of the Lord\u2019s house, and thou shalt give an answer to all Judah, to those who come to worship in the Lord\u2019s house, even all the words which I have appointed for thee to answer them. Keep not back a word, perchance they will hearken and be converted.\u201d 3087 Let them say, then, that God also knew not what would happen.\n31. But ignorance is not implied in that word, but the common custom of holy Scripture is observed, in order to simplicity of utterance. Inasmuch as the Lord says also to Ezekiel: \u201cSon of man, I will send thee unto the house of Israel, to those who have angered Me, both themselves and their fathers, unto this day, and thou shalt say unto them, Thus saith the Lord, if perchance they will hear and be afraid.\u201d 3088 Did He not know that they could or could not be converted? So, then, that expression is not always a proof of doubt.\n32. Lastly, the wise men of this world, who stake all their reputation on expressions and words, do not everywhere use the Latin word forte, \u201cperchance,\u201d or its Greek equivalent \u03c4\u03ac\u03c7\u03b1, as an expression of doubt. And so they say that their earliest poet used the words,\nwhich is, \u201cI shall soon be a widow;\u201d and the passage goes on:\n\u2026 \u03c4\u03ac\u03c7\u03b1 \u03b3\u03ac\u03c1 \u03c3\u03b5 \u03ba\u03b1\u03c4\u03b1\u03ba\u03bd\u03ad\u03bf\u03c5\u03c3\u03b9\u03bd \u1fbd\u0391\u03c7\u03b1\u03b9\u03bf\u1f76\n\u03c0\u03ac\u03bd\u03c4\u03b5\u03c2 \u03b5\u03c6\u03bf\u03c1\u03bc\u03b7\u03b8\u03ad\u03bd\u03c4\u03b5\u03c2. 3089\nBut he had no doubt that when all were Joining in the attack one might well be laid low by all.\n33. But let us use our own instances rather than foreign ones. You find in the Gospel that the Son Himself says of the Father (when He had sent His servants to His vineyard, and they had been slain), that the Father said, \u201cI will send My well-beloved Son, perchance they will reverence Him.\u201d 3090 And in another place the Son says of Himself: \u201cYe know neither Me nor My Father; for if ye knew Me, ye would perchance know My Father also.\u201d 3091\n34. If, then, Peter used those words which were used by God without any prejudice to His knowledge, why should we not assume that Peter also used them without prejudice to his belief? For he could not doubt concerning the gift of Christ, Who had given him the power of forgiving sins; especially p. 350 since he was bound not to leave any place for the craftiness of heretics who desire to deprive men of hope, in order the more easily to insinuate into the despairing their opinion as to the reiteration of baptism.\n35. But the apostles, having this baptism according to the direction of Christ, taught repentance, promised forgiveness, and remitted guilt, as David taught when he said: \u201cBlessed are they whose transgressions are forgiven, and whose sins are covered. Blessed is the man to whom the Lord hath not imputed sin.\u201d 3092 He calls each blessed, both him whose sins are remitted by the font, and him whose sin is covered by good works. For he who repents ought not only to wash away his sin by his tears, but also to cover and hide his former transgressions by amended deeds, that sin may not be imputed to him.\n36. Let us, then, cover our falls by our subsequent acts; let us purify ourselves by tears, that the Lord our God may hear us when we lament, as He heard Ephraim when weeping, as it is written: \u201cI have surely heard Ephraim weeping.\u201d 3093 And He expressly repeats the very words of Ephraim: \u201cThou hast chastised me and I was chastised, like a calf I was not trained.\u201d 3094 For a calf disports itself, and leaves its stall, and so Ephraim was untrained like a calf far away from the stall; because he had forsaken the stall of the Lord, followed Jeroboam, 3095 and worshipped the calves, which future event was prophetically indicated through Aaron, 3096 namely, that the people of the Jews would fall after this manner. And so repenting, Ephraim says: \u201cTurn Thou me, and I shall be turned, for Thou art the Lord my God. Surely in the end of my captivity I repented, and after I learned I mourned over the days of confusion, and subjected myself to Thee because I received reproach and made Thee known.\u201d 3097\n37. We see how to repent, with what words and with what acts, that the days of sin are called \u201cdays of confusion;\u201d for there is confusion when Christ is denied.\n38. Let us, then, submit ourselves to God, and not be subject to sin, and when we ponder the remembrance of our offences, let us blush as though at some disgrace, and not speak of them as a glory to us, as some boast of overcoming modesty, or putting down the feeling of justice. Let our conversion be such, that we who did not know God may now ourselves declare Him to others, that the Lord, moved by such a conversion on our part, may answer to us: \u201cEphraim is from youth a dear son, a pleasant child, for since My words are concerning him, I will verily remember him, therefore have I hastened to be over him; I will surely have mercy on him, saith the Lord.\u201d 3098\n39. And what mercy He promises us, the Lord also shows, when He says further on: \u201cI have satiated every thirsty soul, and have satisfied every hungry soul. Therefore, I awaked and beheld, and My sleep was sweet unto Me.\u201d 3099 We observe that the Lord promises His sacraments to those who sin. Let us, then, all be converted to the Lord.\nS. Matt. 8:19, 20.\n349:3087 349:3088 349:3089\nHom. Il. III. 408. St. Ambrose is hardly right in assuming that Homer used \u03c4\u03ac\u03c7\u03b1 with the sense of \u201cperchance,\u201d though this is common in later Greek. In Homer it means quickly.\n349:3090\nS. Matt. xxi. 37.\n349:3091\nS. John viii. 19.\n350:3092 350:3093 350:3094 350:3095 350:3096 350:3097\nJer. xxxi. 19 [very loosely].\n350:3098 350:3099\nJer. 31:25, 26.","title":"Nicene and Post-Nicene Fathers, Ser. II, Vol. X: Dogmatic Treatises, Ethical Works, and Sermons.: Chapter V. As to the words of St. Peter to Simon Magus, from which the Novatians infer that there was no forgiveness for the latter, it is pointed out that St. Peter, knowing his evil heart, might well use words of doubt, and then by some Old Testament instances it is pointed out that \u201cperchance\u201d does not exclude forgiveness. The apostles transmitted to us that penitence, the fruits of which are shown in the case of David. St. Ambrose then adduces the example of the Ephraimites, whose penitence must be followed in order to gain the divine mercy and the sacraments.","type":"page"}