Part II (Pars Prima Secundae) Part 162 (2/2)
Reply Obj. 14: Honey was not offered in the sacrifices to G.o.d, both because it was wont to be offered in the sacrifices to idols; and in order to denote the absence of all carnal sweetness and pleasure from those who intend to sacrifice to G.o.d. Leaven was not offered, to denote the exclusion of corruption. Perhaps too, it was wont to be offered in the sacrifices to idols.
Salt, however, was offered, because it wards off the corruption of putrefaction: for sacrifices offered to G.o.d should be incorrupt.
Moreover, salt signifies the discretion of wisdom, or again, mortification of the flesh.
Incense was offered to denote devotion of the heart, which is necessary in the offerer; and again, to signify the odor of a good name: for incense is composed of matter, both rich and fragrant. And since the sacrifice ”of jealousy” did not proceed from devotion, but rather from suspicion, therefore incense was not offered therein (Num. 5:15).
________________________
FOURTH ARTICLE [I-II, Q. 102, Art. 4]
Whether Sufficient Reason Can Be a.s.signed for the Ceremonies Pertaining to Holy Things?
Objection 1: It would seem that no sufficient reason can be a.s.signed for the ceremonies of the Old Law that pertain to holy things. For Paul said (Acts 17:24): ”G.o.d Who made the world and all things therein; He being Lord of heaven and earth, dwelleth not in temples made by hands.” It was therefore unfitting that in the Old Law a tabernacle or temple should be set up for the wors.h.i.+p of G.o.d.
Obj. 2: Further, the state of the Old Law was not changed except by Christ. But the tabernacle denoted the state of the Old Law.
Therefore it should not have been changed by the building of a temple.
Obj. 3: Further, the Divine Law, more than any other indeed, should lead man to the wors.h.i.+p of G.o.d. But an increase of divine wors.h.i.+p requires multiplication of altars and temples; as is evident in regard to the New Law. Therefore it seems that also under the Old Law there should have been not only one tabernacle or temple, but many.
Obj. 4: Further, the tabernacle or temple was ordained to the wors.h.i.+p of G.o.d. But in G.o.d we should wors.h.i.+p above all His unity and simplicity. Therefore it seems unbecoming for the tabernacle or temple to be divided by means of veils.
Obj. 5: Further, the power of the First Mover, i.e. G.o.d, appears first of all in the east, for it is in that quarter that the first movement begins. But the tabernacle was set up for the wors.h.i.+p of G.o.d. Therefore it should have been built so as to point to the east rather than the west.
Obj. 6: Further, the Lord commanded (Ex. 20:4) that they should ”not make ... a graven thing, nor the likeness of anything.” It was therefore unfitting for graven images of the cherubim to be set up in the tabernacle or temple. In like manner, the ark, the propitiatory, the candlestick, the table, the two altars, seem to have been placed there without reasonable cause.
Obj. 7: Further, the Lord commanded (Ex. 20:24): ”You shall make an altar of earth unto Me”: and again (Ex. 20:26): ”Thou shalt not go up by steps unto My altar.” It was therefore unfitting that subsequently they should be commanded to make an altar of wood laid over with gold or bra.s.s; and of such a height that it was impossible to go up to it except by steps. For it is written (Ex. 27:1, 2): ”Thou shalt make also an altar of setim wood, which shall be five cubits long, and as many broad ... and three cubits high ... and thou shalt cover it with bra.s.s”: and (Ex. 30:1, 3): ”Thou shalt make ... an altar to burn incense, of setim wood ... and thou shalt overlay it with the purest gold.”
Obj. 8: Further, in G.o.d's works nothing should be superfluous; for not even in the works of nature is anything superfluous to be found.
But one cover suffices for one tabernacle or house. Therefore it was unbecoming to furnish the tabernacle with many coverings, viz.
curtains, curtains of goats' hair, rams' skins dyed red, and violet-colored skins (Ex. 26).
Objection 9: Further, exterior consecration signifies interior holiness, the subject of which is the soul. It was therefore unsuitable for the tabernacle and its vessels to be consecrated, since they were inanimate things.
Objection 10: Further, it is written (Ps. 33:2): ”I will bless the Lord at all times, His praise shall always be in my mouth.” But the solemn festivals were inst.i.tuted for the praise of G.o.d. Therefore it was not fitting that certain days should be fixed for keeping solemn festivals; so that it seems that there was no suitable cause for the ceremonies relating to holy things.
_On the contrary,_ The Apostle says (Heb. 8:4) that those who ”offer gifts according to the law ... serve unto the example and shadow of heavenly things. As it was answered to Moses, when he was to finish the tabernacle: See, says He, that thou make all things according to the pattern which was shown thee on the mount.” But that is most reasonable, which presents a likeness to heavenly things. Therefore the ceremonies relating to holy things had a reasonable cause.
_I answer that,_ The chief purpose of the whole external wors.h.i.+p is that man may give wors.h.i.+p to G.o.d. Now man's tendency is to reverence less those things which are common, and indistinct from other things; whereas he admires and reveres those things which are distinct from others in some point of excellence. Hence too it is customary among men for kings and princes, who ought to be reverenced by their subjects, to be clothed in more precious garments, and to possess vaster and more beautiful abodes. And for this reason it behooved special times, a special abode, special vessels, and special ministers to be appointed for the divine wors.h.i.+p, so that thereby the soul of man might be brought to greater reverence for G.o.d.
In like manner the state of the Old Law, as observed above (A. 2; Q.
100, A. 12; Q. 101, A. 2), was inst.i.tuted that it might foreshadow the mystery of Christ. Now that which foreshadows something should be determinate, so that it may present some likeness thereto.
Consequently, certain special points had to be observed in matters pertaining to the wors.h.i.+p of G.o.d.
Reply Obj. 1: The divine wors.h.i.+p regards two things: namely, G.o.d Who is wors.h.i.+pped; and men, who wors.h.i.+p Him. Accordingly G.o.d, Who is wors.h.i.+pped, is confined to no bodily place: wherefore there was no need, on His part, for a tabernacle or temple to be set up. But men, who wors.h.i.+p Him, are corporeal beings: and for their sake there was need for a special tabernacle or temple to be set up for the wors.h.i.+p of G.o.d, for two reasons. First, that through coming together with the thought that the place was set aside for the wors.h.i.+p of G.o.d, they might approach thither with greater reverence. Secondly, that certain things relating to the excellence of Christ's Divine or human nature might be signified by the arrangement of various details in such temple or tabernacle.
To this Solomon refers (3 Kings 8:27) when he says: ”If heaven and the heavens of heavens cannot contain Thee, how much less this house which I have built” for Thee? And further on (3 Kings 8:29, 20) he adds: ”That Thy eyes may be open upon this house ... of which Thou hast said: My name shall be there; ... that Thou mayest hearken to the supplication of Thy servant and of Thy people Israel.” From this it is evident that the house of the sanctuary was set up, not in order to contain G.o.d, as abiding therein locally, but that G.o.d might be made known there by means of things done and said there; and that those who prayed there might, through reverence for the place, pray more devoutly, so as to be heard more readily.
Reply Obj. 2: Before the coming of Christ, the state of the Old Law was not changed as regards the fulfilment of the Law, which was effected in Christ alone: but it was changed as regards the condition of the people that were under the Law. Because, at first, the people were in the desert, having no fixed abode: afterwards they were engaged in various wars with the neighboring nations; and lastly, at the time of David and Solomon, the state of that people was one of great peace. And then for the first time the temple was built in the place which Abraham, instructed by G.o.d, had chosen for the purpose of sacrifice. For it is written (Gen. 22:2) that the Lord commanded Abraham to ”offer” his son ”for a holocaust upon one of the mountains which I will show thee”: and it is related further on (Gen. 22:14) that ”he calleth the name of that place, The Lord seeth,” as though, according to the Divine prevision, that place were chosen for the wors.h.i.+p of G.o.d. Hence it is written (Deut. 12:5, 6): ”You shall come to the place which the Lord your G.o.d shall choose ... and you shall offer ... your holocausts and victims.”
<script>