Part II (Pars Prima Secundae) Part 163 (2/2)
hair, which were exposed to wind and rain, as the gloss observes.
Reply Obj. 9: The literal reason for the sanctification of the tabernacle and vessels was that they might be treated with greater reverence, being deputed, as it were, to the divine wors.h.i.+p by this consecration. The figurative reason is that this sanctification signified the sanctification of the living tabernacle, i.e. the faithful of whom the Church of Christ is composed.
Reply Obj. 10: Under the Old Law there were seven temporal solemnities, and one continual solemnity, as may be gathered from Num. 28, 29. There was a continual feast, since the lamb was sacrificed every day, morning and evening: and this continual feast of an abiding sacrifice signified the perpetuity of Divine bliss. Of the temporal feasts the first was that which was repeated every week.
This was the solemnity of the ”Sabbath,” celebrated in memory of the work of the creation of the universe. Another solemnity, viz. the ”New Moon,” was repeated every month, and was observed in memory of the work of the Divine government. For the things of this lower world owe their variety chiefly to the movement of the moon; wherefore this feast was kept at the new moon: and not at the full moon, to avoid the wors.h.i.+p of idolaters who used to offer sacrifices to the moon at that particular time. And these two blessings are bestowed in common on the whole human race; and hence they were repeated more frequently.
The other five feasts were celebrated once a year: and they commemorated the benefits which had been conferred especially on that people. For there was the feast of the ”Pa.s.sover” in the first month to commemorate the blessing of being delivered out of Egypt. The feast of ”Pentecost” was celebrated fifty days later, to recall the blessing of the giving of the Law. The other three feasts were kept in the seventh month, nearly the whole of which was solemnized by them, just as the seventh day. For on the first of the seventh month was the feast of ”Trumpets,” in memory of the delivery of Isaac, when Abraham found the ram caught by its horns, which they represented by the horns which they blew. The feast of Trumpets was a kind of invitation whereby they prepared themselves to keep the following feast which was kept on the tenth day. This was the feast of ”Expiation,” in memory of the blessing whereby, at the prayer of Moses, G.o.d forgave the people's sin of wors.h.i.+pping the calf. After this was the feast of ”Scenopegia” or of ”Tents,” which was kept for seven days, to commemorate the blessing of being protected and led by G.o.d through the desert, where they lived in tents. Hence during this feast they had to take ”the fruits of the fairest tree,” i.e. the citron, ”and the trees of dense foliage” [*Douay and A. V. and R. V.
read: 'Boughs of thick trees'], i.e. the myrtle, which is fragrant, ”and the branches of palm-trees, and willows of the brook,” which retain their greenness a long time; and these are to be found in the Land of promise; to signify that G.o.d had brought them through the arid land of the wilderness to a land of delights. On the eighth day another feast was observed, of ”a.s.sembly and Congregation,” on which the people collected the expenses necessary for the divine wors.h.i.+p: and it signified the uniting of the people and the peace granted to them in the Land of promise.
The figurative reason for these feasts was that the continual sacrifice of the lamb foreshadowed the perpetuity of Christ, Who is the ”Lamb of G.o.d,” according to Heb. 13:8: ”Jesus Christ yesterday and today, and the same for ever.” The Sabbath signified the spiritual rest bestowed by Christ, as stated in Heb. 4. The Neomenia, which is the beginning of the new moon, signified the enlightening of the primitive Church by Christ's preaching and miracles. The feast of Pentecost signified the Descent of the Holy Ghost on the apostles.
The feast of Trumpets signified the preaching of the apostles. The feast of Expiation signified the cleansing of the Christian people from sins: and the feast of Tabernacles signified their pilgrimage in this world, wherein they walk by advancing in virtue. The feast of a.s.sembly or Congregation foreshadowed the a.s.sembly of the faithful in the kingdom of heaven: wherefore this feast is described as ”most holy” (Lev. 23:36). These three feasts followed immediately on one another, because those who expiate their vices should advance in virtue, until they come to see G.o.d, as stated in Ps. 83:8.
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FIFTH ARTICLE [I-II, Q. 102, Art. 5]
Whether There Can Be Any Suitable Cause for the Sacraments of the Old Law?
Objection 1: It would seem that there can be no suitable cause for the sacraments of the Old Law. Because those things that are done for the purpose of divine wors.h.i.+p should not be like the observances of idolaters: since it is written (Deut. 12:31): ”Thou shalt not do in like manner to the Lord thy G.o.d: for they have done to their G.o.ds all the abominations which the Lord abhorreth.” Now wors.h.i.+ppers of idols used to knive themselves to the shedding of blood: for it is related (3 Kings 18:28) that they ”cut themselves after their manner with knives and lancets, till they were all covered with blood.” For this reason the Lord commanded (Deut. 14:1): ”You shall not cut yourselves nor make any baldness for the dead.” Therefore it was unfitting for circ.u.mcision to be prescribed by the Law (Lev. 12:3).
Obj. 2: Further, those things which are done for the wors.h.i.+p of G.o.d should be marked with decorum and gravity; according to Ps. 34:18: ”I will praise Thee in a grave [Douay: 'strong'] people.” But it seems to savor of levity for a man to eat with haste. Therefore it was unfittingly commanded (Ex. 12:11) that they should eat the Paschal lamb ”in haste.” Other things too relative to the eating of the lamb were prescribed, which seem altogether unreasonable.
Obj. 3: Further, the sacraments of the Old Law were figures of the sacraments of the New Law. Now the Paschal lamb signified the sacrament of the Eucharist, according to 1 Cor. 5:7: ”Christ our Pasch is sacrificed.” Therefore there should also have been some sacraments of the Old Law to foreshadow the other sacraments of the New Law, such as Confirmation, Extreme Unction, and Matrimony, and so forth.
Obj. 4: Further, purification can scarcely be done except by removing something impure. But as far as G.o.d is concerned, no bodily thing is reputed impure, because all bodies are G.o.d's creatures; and ”every creature of G.o.d is good, and nothing to be rejected that is received with thanksgiving” (1 Tim. 4:4). It was therefore unfitting for them to be purified after contact with a corpse, or any similar corporeal infection.
Obj. 5: Further, it is written (Ecclus. 34:4): ”What can be made clean by the unclean?” But the ashes of the red heifer [*Cf. Heb.
9:13] which was burnt, were unclean, since they made a man unclean: for it is stated (Num. 19:7, seqq.) that the priest who immolated her was rendered unclean ”until the evening”; likewise he that burnt her; and he that gathered up her ashes. Therefore it was unfittingly prescribed there that the unclean should be purified by being sprinkled with those cinders.
Obj. 6: Further, sins are not something corporeal that can be carried from one place to another: nor can man be cleansed from sin by means of something unclean. It was therefore unfitting for the purpose of expiating the sins of the people that the priest should confess the sins of the children of Israel on one of the buck-goats, that it might carry them away into the wilderness: while they were rendered unclean by the other, which they used for the purpose of purification, by burning it together with the calf outside the camp; so that they had to wash their clothes and their bodies with water (Lev. 16).
Obj. 7: Further, what is already cleansed should not be cleansed again. It was therefore unfitting to apply a second purification to a man cleansed from leprosy, or to a house; as laid down in Lev. 14.
Obj. 8: Further, spiritual uncleanness cannot be cleansed by material water or by shaving the hair. Therefore it seems unreasonable that the Lord ordered (Ex. 30:18, seqq.) the making of a brazen laver with its foot, that the priests might wash their hands and feet before entering the temple; and that He commanded (Num. 8:7) the Levites to be sprinkled with the water of purification, and to shave all the hairs of their flesh.
Objection 9: Further, that which is greater cannot be cleansed by that which is less. Therefore it was unfitting that, in the Law, the higher and lower priests, as stated in Lev. 8 [*Cf. Ex. 29], and the Levites, according to Num. 8, should be consecrated with any bodily anointing, bodily sacrifices, and bodily oblations.
Objection 10: Further, as stated in 1 Kings 16:7, ”Man seeth those things that appear, but the Lord beholdeth the heart.” But those things that appear outwardly in man are the dispositions of his body and his clothes. Therefore it was unfitting for certain special garments to be appointed to the higher and lower priests, as related in Ex. 28 [*Cf. Lev. 8:7, seqq.]. It seems, moreover, unreasonable that anyone should be debarred from the priesthood on account of defects in the body, as stated in Lev. 21:17, seqq.: ”Whosoever of thy seed throughout their families, hath a blemish, he shall not offer bread to his G.o.d ... if he be blind, if he be lame,” etc. It seems, therefore, that the sacraments of the Old Law were unreasonable.
_On the contrary,_ It is written (Lev. 20:8): ”I am the Lord that sanctify you.” But nothing unreasonable is done by G.o.d, for it is written (Ps. 103:24): ”Thou hast made all things in wisdom.”
Therefore there was nothing without a reasonable cause in the sacraments of the Old Law, which were ordained to the sanctification of man.
_I answer that,_ As stated above (Q. 101, A. 4), the sacraments are, properly speaking, things applied to the wors.h.i.+ppers of G.o.d for their consecration so as, in some way, to depute them to the wors.h.i.+p of G.o.d. Now the wors.h.i.+p of G.o.d belonged in a general way to the whole people; but in a special way, it belonged to the priests and Levites, who were the ministers of divine wors.h.i.+p. Consequently, in these sacraments of the Old Law, certain things concerned the whole people in general; while others belonged to the ministers.
In regard to both, three things were necessary. The first was to be established in the state of wors.h.i.+pping G.o.d: and this inst.i.tution was brought about--for all in general, by circ.u.mcision, without which no one was admitted to any of the legal observances--and for the priests, by their consecration. The second thing required was the use of those things that pertain to divine wors.h.i.+p. And thus, as to the people, there was the partaking of the paschal banquet, to which no uncirc.u.mcised man was admitted, as is clear from Ex. 12:43, seqq.: and, as to the priests, the offering of the victims, and the eating of the loaves of proposition and of other things that were allotted to the use of the priests. The third thing required was the removal of all impediments to divine wors.h.i.+p, viz. of uncleannesses. And then, as to the people, certain purifications were inst.i.tuted for the removal of certain external uncleannesses; and also expiations from sins; while, as to the priests and Levites, the was.h.i.+ng of hands and feet and the shaving of the hair were inst.i.tuted.
And all these things had reasonable causes, both literal, in so far as they were ordained to the wors.h.i.+p of G.o.d for the time being, and figurative, in so far as they were ordained to foreshadow Christ: as we shall see by taking them one by one.
Reply Obj. 1: The chief literal reason for circ.u.mcision was in order that man might profess his belief in one G.o.d. And because Abraham was the first to sever himself from the infidels, by going out from his house and kindred, for this reason he was the first to receive circ.u.mcision. This reason is set forth by the Apostle (Rom. 4:9, seqq.) thus: ”He received the sign of circ.u.mcision, a seal of the justice of the faith which he had, being uncirc.u.mcised”; because, to wit, we are told that ”unto Abraham faith was reputed to justice,”
for the reason that ”against hope he believed in hope,” i.e. against the hope that is of nature he believed in the hope that is of grace, ”that he might be made the father of many nations,” when he was an old man, and his wife an old and barren woman. And in order that this declaration, and imitation of Abraham's faith, might be fixed firmly in the hearts of the Jews, they received in their flesh such a sign as they could not forget, wherefore it is written (Gen. 17:13): ”My covenant shall be in your flesh for a perpetual covenant.” This was done on the eighth day, because until then a child is very tender, and so might be seriously injured; and is considered as something not yet consolidated: wherefore neither are animals offered before the eighth day. And it was not delayed after that time, lest some might refuse the sign of circ.u.mcision on account of the pain: and also lest the parents, whose love for their children increases as they become used to their presence and as they grow older, should withdraw their children from circ.u.mcision. A second reason may have been the weakening of concupiscence in that member. A third motive may have been to revile the wors.h.i.+p of Venus and Priapus, which gave honor to that part of the body. The Lord's prohibition extended only to the cutting of oneself in honor of idols: and such was not the circ.u.mcision of which we have been speaking.
The figurative reason for circ.u.mcision was that it foreshadowed the removal of corruption, which was to be brought about by Christ, and will be perfectly fulfilled in the eighth age, which is the age of those who rise from the dead. And since all corruption of guilt and punishment comes to us through our carnal origin, from the sin of our first parent, therefore circ.u.mcision was applied to the generative member. Hence the Apostle says (Col. 2:11): ”You are circ.u.mcised” in Christ ”with circ.u.mcision not made by hand in despoiling of the body of the flesh, but in the circ.u.mcision of” Our Lord Jesus ”Christ.”
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