of them with hesitation, agreed on new
principles.[233] To begin with, permission was given to absolve
repentant apostates on their deathbed. Next, a distinction was made
between _sacrificati_ and _libellatici_, the latter being more mildly
treated. Finally, the possibility of readmission was conceded under
certain severe conditions to all the lapsed, a casuistic proceeding was
adopted in regard to the laity, and strict measures--though this was not
the universal rule--were only adopted towards the clergy. In consequence
of this innovation, which logically resulted in the gradual cessation of
the belief that there can be only one repentance after baptism--an
assumption that was untenable in principle--Novatian's schism took place
and speedily rent the Church in twain. But, even in cases where unity
was maintained, many communities observed the stricter practice down to
the fifth century.[234] What made it difficult to introduce this change
by regular legislation was the authority to forgive sins in God's stead,
ascribed in primitive times to the inspired, and at a later period to
the confessors in virtue of their special relation to Christ or the
Spirit (see Ep. Lugd. in Euseb., H. E. V. 1 ff.; Cypr. epp.; Tertull. de
pudic. 22). The confusion occasioned by the confessors after the Decian
persecution led to the non-recognition of any rights of "spiritual"
persons other than the bishops. These confessors had frequently abetted
laxity of conduct, whereas, if we consider the measure of secularisation
found among the great mass of Christians, the penitential discipline
insisted on by the bishops is remarkable for its comparative severity.
The complete adoption of the episcopal constitution coincided with the
introduction of the unlimited right to forgive sins.[235]

4. The original conception of the relation of the Church to salvation or
eternal bliss was altered by this development. According to the older
notion the Church was the sure communion of salvation and of saints,
which rested on the forgiveness of sins mediated by baptism, and
excluded everything unholy. It is not the Church, but God alone, that
forgives sins, and, as a rule, indeed, this is only done through
baptism, though, in virtue of his unfathomable grace, also now and then
by special proclamations, the pardon coming into effect for repentant
sinners, after death, in heaven. If Christendom readmitted gross
sinners, it would anticipate the judgment of God, a