Part II (Pars Prima Secundae) Part 160 (1/2)
Whether the Ceremonial Precepts Are Figurative?
Objection 1: It would seem that the ceremonial precepts are not figurative. For it is the duty of every teacher to express himself in such a way as to be easily understood, as Augustine states (De Doctr.
Christ. iv, 4, 10) and this seems very necessary in the framing of a law: because precepts of law are proposed to the populace; for which reason a law should be manifest, as Isidore declares (Etym. v, 21).
If therefore the precepts of the Law were given as figures of something, it seems unbecoming that Moses should have delivered these precepts without explaining what they signified.
Obj. 2: Further, whatever is done for the wors.h.i.+p of G.o.d, should be entirely free from unfittingness. But the performance of actions in representation of others, seems to savor of the theatre or of the drama: because formerly the actions performed in theatres were done to represent the actions of others. Therefore it seems that such things should not be done for the wors.h.i.+p of G.o.d. But the ceremonial precepts are ordained to the Divine wors.h.i.+p, as stated above (A. 1).
Therefore they should not be figurative.
Obj. 3: Further, Augustine says (Enchiridion iii, iv) that ”G.o.d is wors.h.i.+pped chiefly by faith, hope, and charity.” But the precepts of faith, hope, and charity are not figurative. Therefore the ceremonial precepts should not be figurative.
Obj. 4: Further, Our Lord said (John 4:24): ”G.o.d is a spirit, and they that adore Him, must adore Him in spirit and in truth.” But a figure is not the very truth: in fact one is condivided with the other. Therefore the ceremonial precepts, which refer to the Divine wors.h.i.+p, should not be figurative.
_On the contrary,_ The Apostle says (Col. 2:16, 17): ”Let no man . .
. judge you in meat or in drink, or in respect of a festival day, or of the new moon, or of the sabbaths, which are a shadow of things to come.”
_I answer that,_ As stated above (A. 1; Q. 99, AA. 3, 4), the ceremonial precepts are those which refer to the wors.h.i.+p of G.o.d. Now the Divine wors.h.i.+p is twofold: internal, and external. For since man is composed of soul and body, each of these should be applied to the wors.h.i.+p of G.o.d; the soul by an interior wors.h.i.+p; the body by an outward wors.h.i.+p: hence it is written (Ps. 83:3): ”My heart and my flesh have rejoiced in the living G.o.d.” And as the body is ordained to G.o.d through the soul, so the outward wors.h.i.+p is ordained to the internal wors.h.i.+p. Now interior wors.h.i.+p consists in the soul being united to G.o.d by the intellect and affections. Wherefore according to the various ways in which the intellect and affections of the man who wors.h.i.+ps G.o.d are rightly united to G.o.d, his external actions are applied in various ways to the Divine wors.h.i.+p.
For in the state of future bliss, the human intellect will gaze on the Divine Truth in Itself. Wherefore the external wors.h.i.+p will not consist in anything figurative, but solely in the praise of G.o.d, proceeding from the inward knowledge and affection, according to Isa.
51:3: ”Joy and gladness shall be found therein, thanksgiving and the voice of praise.”
But in the present state of life, we are unable to gaze on the Divine Truth in Itself, and we need the ray of Divine light to s.h.i.+ne upon us under the form of certain sensible figures, as Dionysius states (Coel. Hier. i); in various ways, however, according to the various states of human knowledge. For under the Old Law, neither was the Divine Truth manifest in Itself, nor was the way leading to that manifestation as yet opened out, as the Apostle declares (Heb. 9:8).
Hence the external wors.h.i.+p of the Old Law needed to be figurative not only of the future truth to be manifested in our heavenly country, but also of Christ, Who is the way leading to that heavenly manifestation. But under the New Law this way is already revealed: and therefore it needs no longer to be foreshadowed as something future, but to be brought to our minds as something past or present: and the truth of the glory to come, which is not yet revealed, alone needs to be foreshadowed. This is what the Apostle says (Heb. 11:1): ”The Law has [Vulg.: 'having'] a shadow of the good things to come, not the very image of the things”: for a shadow is less than an image; so that the image belongs to the New Law, but the shadow to the Old.
Reply Obj. 1: The things of G.o.d are not to be revealed to man except in proportion to his capacity: else he would be in danger of downfall, were he to despise what he cannot grasp. Hence it was more beneficial that the Divine mysteries should be revealed to uncultured people under a veil of figures, that thus they might know them at least implicitly by using those figures to the honor of G.o.d.
Reply Obj. 2: Just as human reason fails to grasp poetical expressions on account of their being lacking in truth, so does it fail to grasp Divine things perfectly, on account of the sublimity of the truth they contain: and therefore in both cases there is need of signs by means of sensible figures.
Reply Obj. 3: Augustine is speaking there of internal wors.h.i.+p; to which, however, external wors.h.i.+p should be ordained, as stated above.
The same answer applies to the Fourth Objection: because men were taught by Him to practice more perfectly the spiritual wors.h.i.+p of G.o.d.
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THIRD ARTICLE [I-II, Q. 101, Art. 3]
Whether There Should Have Been Many Ceremonial Precepts?
Objection 1: It would seem that there should not have been many ceremonial precepts. For those things which conduce to an end should be proportionate to that end. But the ceremonial precepts, as stated above (AA. 1, 2), are ordained to the wors.h.i.+p of G.o.d, and to the foreshadowing of Christ. Now ”there is but one G.o.d, of Whom are all things ... and one Lord Jesus Christ, by Whom are all things” (1 Cor. 8:6). Therefore there should not have been many ceremonial precepts.
Obj. 2: Further, the great number of the ceremonial precepts was an occasion of transgression, according to the words of Peter (Acts 15:10): ”Why tempt you G.o.d, to put a yoke upon the necks of the disciples, which neither our fathers nor we have been able to bear?”
Now the transgression of the Divine precepts is an obstacle to man's salvation. Since, therefore, every law should conduce to man's salvation, as Isidore says (Etym. v, 3), it seems that the ceremonial precepts should not have been given in great number.
Obj. 3: Further, the ceremonial precepts referred to the outward and bodily wors.h.i.+p of G.o.d, as stated above (A. 2). But the Law should have lessened this bodily wors.h.i.+p: since it directed men to Christ, Who taught them to wors.h.i.+p G.o.d ”in spirit and in truth,” as stated in John 4:23. Therefore there should not have been many ceremonial precepts.
_On the contrary,_ (Osee 8:12): ”I shall write to them [Vulg.: 'him']
My manifold laws”; and (Job 11:6): ”That He might show thee the secrets of His wisdom, and that His Law is manifold.”
_I answer that,_ As stated above (Q. 96, A. 1), every law is given to a people. Now a people contains two kinds of men: some, p.r.o.ne to evil, who have to be coerced by the precepts of the law, as stated above (Q. 95, A. 1); some, inclined to good, either from nature or from custom, or rather from grace; and the like have to be taught and improved by means of the precepts of the law. Accordingly, with regard to both kinds of men it was expedient that the Old Law should contain many ceremonial precepts. For in that people there were many p.r.o.ne to idolatry; wherefore it was necessary to recall them by means of ceremonial precepts from the wors.h.i.+p of idols to the wors.h.i.+p of G.o.d. And since men served idols in many ways, it was necessary on the other hand to devise many means of repressing every single one: and again, to lay many obligations on such like men, in order that being burdened, as it were, by their duties to the Divine wors.h.i.+p, they might have no time for the service of idols. As to those who were inclined to good, it was again necessary that there should be many ceremonial precepts; both because thus their mind turned to G.o.d in many ways, and more continually; and because the mystery of Christ, which was foreshadowed by these ceremonial precepts, brought many boons to the world, and afforded men many considerations, which needed to be signified by various ceremonies.
Reply Obj. 1: When that which conduces to an end is sufficient to conduce thereto, then one such thing suffices for one end: thus one remedy, if it be efficacious, suffices sometimes to restore men to health, and then the remedy needs not to be repeated. But when that which conduces to an end is weak and imperfect, it needs to be multiplied: thus many remedies are given to a sick man, when one is not enough to heal him. Now the ceremonies of the Old Law were weak and imperfect, both for representing the mystery of Christ, on account of its surpa.s.sing excellence; and for subjugating men's minds to G.o.d. Hence the Apostle says (Heb. 7:18, 19): ”There is a setting aside of the former commandment because of the weakness and unprofitableness thereof, for the law brought nothing to perfection.”