THEOSISCyrill of Alexandria
Cyril notes various forms of impurities, each requiring purification fulfilled in Christ. He states: “If someone sins after hearing a curse, whether as a witness or observer, or being aware of it but failing to report it, he shall bear his iniquity. Should he touch anything unclean, such as the carcass of an unclean animal—be it beast or creeping thing—without knowledge of its state, he remains unclean and accountable. Similarly, if he comes into contact with any form of human uncleanness and later discovers this, he bears guilt. If a person carelessly swears, whether to commit something good or evil, and later realizes it, he is guilty of that oath.
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If he recognizes his guilt in any of these matters and confesses his sin, he should offer to the Lord a sacrifice of small livestock, such as a sheep or a goat, for his transgression, with the priest tasked to cleanse him from his offence” (Leviticus 5:1-6).
It is vital to note that one who hears an oath and remains completely blameless may still become partaker of other impurities, rendering him guilty of false swearing. Consequently, the grave defilement and extreme sinfulness lie in contempt for God, which is akin to the physical kinds of impurity. Shouldn’t the severity of a cursed false oath be viewed with equal weight as the disdain for oaths? Palladius agrees, affirming that in both instances, the faults carry equal gravity.