THEOSISCyrill of Alexandria
Cyril. Sacred items, that is, holy things, should be consumed only by those who are spiritually sound; they should not be given to individuals who are unwell or who have been contaminatory affected by worldly associations, for it is written, ‘With the perverse you will be corrupted’ (Ps. 17:27). Furthermore, it is detrimental for those who are truly holy to treat sacred items as if they were ordinary, failing to recognize their distinction from regular food. He clarified this by stating: ‘If anyone eats from the holy offerings unintentionally, he must return the holy item to the priest, adding a fifth of its value.
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The priests themselves must not desecrate the holy offerings of the children of Israel that they present to the Lord, nor bring guilt upon themselves by partaking of their holy offerings, for I am the Lord who sanctifies them’ (Leviticus 22:14-16). Palladius. I am unsure about the meaning of your explanation. Cyril. You will grasp it clearly, for there is nothing complex here. The offerings, whether bulls or sheep, were presented on the altar partially, with parts like the entrails, feet, head, and fat being separated, while the priests consumed the remains, as was stated by the divine Paul: ‘They who eat of the sacrifices are not partakers of the altar’ (1 Cor. 10:18). Thus, it was essential for a portion of the sacrifice to be dedicated to God, in accordance with the designated rites of each offering, while the rest was given to those who performed the sacrifice. However, anyone who took the entire offering for personal use, without the accompanying incense, would be guilty under the law, akin to consuming sacred items inappropriately. Just as the sons of the priest Eli engaged in theft and desecration of items dedicated to God before their sacrifice, wickedly demanding from those bringing offerings, ‘Give meat for the priest's roast’ (1 Kings 2:15). Such transgressions, being overt and clearly offensive, were met with appropriate punishment. Yet, if someone, through forgetfulness or misunderstanding of the laws, commits a similar act, they should face consequences and repay the equivalent value, ‘and let him add a fifth part,’ meaning a fifth of the total value, thereby resolving the guilt and rectifying the harm done ‘through ignorance’ (Leviticus 22:14-16). Therefore, when even unintentional actions carry guilt, how much more serious is it for those done with purpose and audacity? Consequently, those who hold sacred things dear must be vigilant about not appropriating anything prior to the sacrifice; otherwise, they should understand that committing such grievous sins invites punishment and exposes them to divine justice. Do you not agree with this, my friend? Palladius. Indeed, I do.