THEOSISCyrill of Alexandria
Cyril explains various forms of impurity, for each of which he again stipulates a means of purification, fulfilled in Christ. He states: "If anyone sins by hearing the voice of a curse, being a witness, or seeing it, or knowing it but failing to declare it, he shall bear his iniquity. Likewise, if an individual touches something unclean, or the carcass of an unclean animal, or the carcass of unclean livestock, or the remains of unclean creatures, and is unaware, he is nonetheless unclean and guilty. If a person touches the uncleanness of another human being, whatever it may be that renders him unclean, and does not realize it until later, he is guilty.
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Furthermore, if someone swears carelessly by speaking with his mouth to do anything wicked or good, concerning any matter at all that brings forth a reckless oath, and remains ignorant of it until he later understands, he is guilty of it. If he is found guilty of any of these matters and confesses his sin, he should present to the Lord a sacrifice of small livestock, such as a sheep or a goat, for the sin he has committed, and the priest shall make atonement for him" (Leviticus 5:1-6).
It is important to note that a person who hears the voice of an oath, remaining completely innocent in that regard, may still be implicated in other impurities, thus being deemed guilty of a false oath. The gravity of such a profound defilement, along with the utmost seriousness of sin, stems from a disregard for God; this offense is closely related to physical forms of impurity. Should not the sin of a cursed false oath and the disdain for oaths carry equal weight? Palladius affirms this notion, noting that in both situations, the transgressions are indeed equivalent.