THEOSISCyrill of Alexandria
Cyril. He also identifies various forms of impurities and prescribes purification for each, highlighting their fulfillment in Christ. He states: ‘If anyone sins by hearing the voice of a curse and witnessing it, or seeing it, or being aware of it but failing to report it, he shall carry his sin. Or if he comes into contact with anything unclean, the carcass of an unclean animal, or the remains of unclean livestock, or the remains of unclean creeping creatures, and is unaware, he is still unclean and guilty. Similarly, if he unwittingly touches the impurity of a person, any type of uncleanness that defiles, and later realizes his error, he is guilty.
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Additionally, if a man carelessly swears an oath with his mouth to do anything, whether good or bad, any matter at all that people swear to do recklessly, and at the time is unaware but later becomes aware, he is guilty of it. If he is guilty of any of these matters and confesses his sin, he should bring a sacrifice to the Lord for his sin—a small animal, a sheep or a goat—for his transgression, and the priest shall purify him from his sin’ (Leviticus 5:1-6). Note, therefore, that an individual who hears the voice of an oath and is entirely innocent of wrongdoing, yet also participates in other defilements, finds himself equally accountable for a false oath. For the profound impurity and utmost evil lie in disregarding God, and this violation is akin to the carnal forms of uncleanness. Should not the sin of a cursed false oath hold the same weight? Palladius. Indeed, for both scenarios bear equal faults.