Part II (Pars Prima Secundae) Part 161 (1/2)

(2) Whether the cause of the ceremonial precepts was literal or figurative?

(3) The causes of the sacrifices;

(4) The causes of the sacrifices;

(5) The causes of the sacred things;

(6) The causes of the observances.

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FIRST ARTICLE [I-II, Q. 102, Art. 1]

Whether There Was Any Cause for the Ceremonial Precepts?

Objection 1: It would seem that there was no cause for the ceremonial precepts. Because on Eph. 2:15, ”Making void the law of the commandments,” the gloss says, (i.e.) ”making void the Old Law as to the carnal observances, by subst.i.tuting decrees, i.e. evangelical precepts, which are based on reason.” But if the observances of the Old Law were based on reason, it would have been useless to void them by the reasonable decrees of the New Law. Therefore there was no reason for the ceremonial observances of the Old Law.

Obj. 2: Further, the Old Law succeeded the law of nature. But in the law of nature there was a precept for which there was no reason save that man's obedience might be tested; as Augustine says (Gen. ad lit.

viii, 6, 13), concerning the prohibition about the tree of life.

Therefore in the Old Law there should have been some precepts for the purpose of testing man's obedience, having no reason in themselves.

Obj. 3: Further, man's works are called moral according as they proceed from reason. If therefore there is any reason for the ceremonial precepts, they would not differ from the moral precepts.

It seems therefore that there was no cause for the ceremonial precepts: for the reason of a precept is taken from some cause.

_On the contrary,_ It is written (Ps. 18:9): ”The commandment of the Lord is lightsome, enlightening the eyes.” But the ceremonial precepts are commandments of G.o.d. Therefore they are lightsome: and yet they would not be so, if they had no reasonable cause. Therefore the ceremonial precepts have a reasonable cause.

_I answer that,_ Since, according to the Philosopher (Metaph. i, 2), it is the function of a ”wise man to do everything in order,” those things which proceed from the Divine wisdom must needs be well ordered, as the Apostle states (Rom. 13:1). Now there are two conditions required for things to be well ordered. First, that they be ordained to their due end, which is the principle of the whole order in matters of action: since those things that happen by chance outside the intention of the end, or which are not done seriously but for fun, are said to be inordinate. Secondly, that which is done in view of the end should be proportionate to the end. From this it follows that the reason for whatever conduces to the end is taken from the end: thus the reason for the disposition of a saw is taken from cutting, which is its end, as stated in _Phys._ ii, 9. Now it is evident that the ceremonial precepts, like all the other precepts of the Law, were inst.i.tutions of Divine wisdom: hence it is written (Deut. 4:6): ”This is your wisdom and understanding in the sight of nations.” Consequently we must needs say that the ceremonial precepts were ordained to a certain end, wherefrom their reasonable causes can be gathered.

Reply Obj. 1: It may be said there was no reason for the observances of the Old Law, in the sense that there was no reason in the very nature of the thing done: for instance that a garment should not be made of wool and linen. But there could be a reason for them in relation to something else: namely, in so far as something was signified or excluded thereby. On the other hand, the decrees of the New Law, which refer chiefly to faith and the love of G.o.d, are reasonable from the very nature of the act.

Reply Obj. 2: The reason for the prohibition concerning the tree of knowledge of good and evil was not that this tree was naturally evil: and yet this prohibition was reasonable in its relation to something else, in as much as it signified something. And so also the ceremonial precepts of the Old Law were reasonable on account of their relation to something else.

Reply Obj. 3: The moral precepts in their very nature have reasonable causes: as for instance, ”Thou shalt not kill,” ”Thou shalt not steal.” But the ceremonial precepts have a reasonable cause in their relation to something else, as stated above.

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SECOND ARTICLE [I-II, Q. 102, Art. 2]

Whether the Ceremonial Precepts Have a Literal Cause or Merely a Figurative Cause?

Objection 1: It would seem that the ceremonial precepts have not a literal, but merely a figurative cause. For among the ceremonial precepts, the chief was circ.u.mcision and the sacrifice of the paschal lamb. But neither of these had any but a figurative cause: because each was given as a sign. For it is written (Gen. 17:11): ”You shall circ.u.mcise the flesh of your foreskin, that it may be a sign of the covenant between Me and you”: and of the celebration of the Pa.s.sover it is written (Ex. 13:9): ”It shall be as a sign in thy hand, and as a memorial before thy eyes.” Therefore much more did the other ceremonial precepts have none but a figurative reason.

Obj. 2: Further, an effect is proportionate to its cause. But all the ceremonial precepts are figurative, as stated above (Q. 101, A. 2).

Therefore they have no other than a figurative cause.

Obj. 3: Further, if it be a matter of indifference whether a certain thing, considered in itself, be done in a particular way or not, it seems that it has not a literal cause. Now there are certain points in the ceremonial precepts, which appear to be a matter of indifference, as to whether they be done in one way or in another: for instance, the number of animals to be offered, and other such particular circ.u.mstances. Therefore there is no literal cause for the precepts of the Old Law.

_On the contrary,_ Just as the ceremonial precepts foreshadowed Christ, so did the stories of the Old Testament: for it is written (1 Cor. 10:11) that ”all (these things) happened to them in figure.” Now in the stories of the Old Testament, besides the mystical or figurative, there is the literal sense. Therefore the ceremonial precepts had also literal, besides their figurative causes.

_I answer that,_ As stated above (A. 1), the reason for whatever conduces to an end must be taken from that end. Now the end of the ceremonial precepts was twofold: for they were ordained to the Divine wors.h.i.+p, for that particular time, and to the foreshadowing of Christ; just as the words of the prophets regarded the time being in such a way as to be utterances figurative of the time to come, as Jerome says on Osee 1:3. Accordingly the reasons for the ceremonial precepts of the Old Law can be taken in two ways. First, in respect of the Divine wors.h.i.+p which was to be observed for that particular time: and these reasons are literal: whether they refer to the shunning of idolatry; or recall certain Divine benefits; or remind men of the Divine excellence; or point out the disposition of mind which was then required in those who wors.h.i.+pped G.o.d. Secondly, their reasons can be gathered from the point of view of their being ordained to foreshadow Christ: and thus their reasons are figurative and mystical: whether they be taken from Christ Himself and the Church, which pertains to the allegorical sense; or to the morals of the Christian people, which pertains to the moral sense; or to the state of future glory, in as much as we are brought thereto by Christ, which refers to the anagogical sense.