Part II (Pars Prima Secundae) Part 166 (2/2)
Objection 1: It would seem that the ceremonies of the Old Law did not cease at the coming of Christ. For it is written (Bar. 4:1): ”This is the book of the commandments of G.o.d, and the law that is for ever.”
But the legal ceremonies were part of the Law. Therefore the legal ceremonies were to last for ever.
Obj. 2: Further, the offering made by a leper after being cleansed was a ceremony of the Law. But the Gospel commands the leper, who has been cleansed, to make this offering (Matt. 8:4). Therefore the ceremonies of the Old Law did not cease at Christ's coming.
Obj. 3: Further, as long as the cause remains, the effect remains.
But the ceremonies of the Old Law had certain reasonable causes, inasmuch as they were ordained to the wors.h.i.+p of G.o.d, besides the fact that they were intended to be figures of Christ. Therefore the ceremonies of the Old Law should not have ceased.
Obj. 4: Further, circ.u.mcision was inst.i.tuted as a sign of Abraham's faith: the observance of the sabbath, to recall the blessing of creation: and other solemnities, in memory of other Divine favors, as stated above (Q. 102, A. 4, ad 10; A. 5, ad 1). But Abraham's faith is ever to be imitated even by us: and the blessing of creation and other Divine favors should never be forgotten. Therefore at least circ.u.mcision and the other legal solemnities should not have ceased.
_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”: and (Heb. 8:13): ”In saying a new (testament), he hath made the former old: and that which decayeth and groweth old, is near its end.”
_I answer that,_ All the ceremonial precepts of the Old Law were ordained to the wors.h.i.+p of G.o.d as stated above (Q. 101, AA. 1, 2).
Now external wors.h.i.+p should be in proportion to the internal wors.h.i.+p, which consists in faith, hope and charity. Consequently exterior wors.h.i.+p had to be subject to variations according to the variations in the internal wors.h.i.+p, in which a threefold state may be distinguished. One state was in respect of faith and hope, both in heavenly goods, and in the means of obtaining them--in both of these considered as things to come. Such was the state of faith and hope in the Old Law. Another state of interior wors.h.i.+p is that in which we have faith and hope in heavenly goods as things to come; but in the means of obtaining heavenly goods, as in things present or past. Such is the state of the New Law. The third state is that in which both are possessed as present; wherein nothing is believed in as lacking, nothing hoped for as being yet to come. Such is the state of the Blessed.
In this state of the Blessed, then, nothing in regard to wors.h.i.+p of G.o.d will be figurative; there will be naught but ”thanksgiving and voice of praise” (Isa. 51:3). Hence it is written concerning the city of the Blessed (Apoc. 21:22): ”I saw no temple therein: for the Lord G.o.d Almighty is the temple thereof, and the Lamb.” Proportionately, therefore, the ceremonies of the first-mentioned state which foreshadowed the second and third states, had need to cease at the advent of the second state; and other ceremonies had to be introduced which would be in keeping with the state of divine wors.h.i.+p for that particular time, wherein heavenly goods are a thing of the future, but the Divine favors whereby we obtain the heavenly boons are a thing of the present.
Reply Obj. 1: The Old Law is said to be ”for ever” simply and absolutely, as regards its moral precepts; but as regards the ceremonial precepts it lasts for even in respect of the reality which those ceremonies foreshadowed.
Reply Obj. 2: The mystery of the redemption of the human race was fulfilled in Christ's Pa.s.sion: hence Our Lord said then: ”It is consummated” (John 19:30). Consequently the prescriptions of the Law must have ceased then altogether through their reality being fulfilled. As a sign of this, we read that at the Pa.s.sion of Christ ”the veil of the temple was rent” (Matt. 27:51). Hence, before Christ's Pa.s.sion, while Christ was preaching and working miracles, the Law and the Gospel were concurrent, since the mystery of Christ had already begun, but was not as yet consummated. And for this reason Our Lord, before His Pa.s.sion, commanded the leper to observe the legal ceremonies.
Reply Obj. 3: The literal reasons already given (Q. 102) for the ceremonies refer to the divine wors.h.i.+p, which was founded on faith in that which was to come. Hence, at the advent of Him Who was to come, both that wors.h.i.+p ceased, and all the reasons referring thereto.
Reply Obj. 4: The faith of Abraham was commended in that he believed in G.o.d's promise concerning his seed to come, in which all nations were to blessed. Wherefore, as long as this seed was yet to come, it was necessary to make profession of Abraham's faith by means of circ.u.mcision. But now that it is consummated, the same thing needs to be declared by means of another sign, viz. Baptism, which, in this respect, took the place of circ.u.mcision, according to the saying of the Apostle (Col. 2:11, 12): ”You are circ.u.mcised with circ.u.mcision not made by hand, in despoiling of the body of the flesh, but in the circ.u.mcision of Christ, buried with Him in Baptism.”
As to the sabbath, which was a sign recalling the first creation, its place is taken by the ”Lord's Day,” which recalls the beginning of the new creature in the Resurrection of Christ. In like manner other solemnities of the Old Law are supplanted by new solemnities: because the blessings vouchsafed to that people, foreshadowed the favors granted us by Christ. Hence the feast of the Pa.s.sover gave place to the feast of Christ's Pa.s.sion and Resurrection: the feast of Pentecost when the Old Law was given, to the feast of Pentecost on which was given the Law of the living spirit: the feast of the New Moon, to Lady Day, when appeared the first rays of the sun, i.e.
Christ, by the fulness of grace: the feast of Trumpets, to the feasts of the Apostles: the feast of Expiation, to the feasts of Martyrs and Confessors: the feast of Tabernacles, to the feast of the Church Dedication: the feast of the a.s.sembly and Collection, to feast of the Angels, or else to the feast of All Hallows.
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FOURTH ARTICLE [I-II, Q. 103, Art. 4]
Whether Since Christ's Pa.s.sion the Legal Ceremonies Can Be Observed Without Committing Mortal Sin?
Objection 1: It would seem that since Christ's Pa.s.sion the legal ceremonies can be observed without committing mortal sin. For we must not believe that the apostles committed mortal sin after receiving the Holy Ghost: since by His fulness they were ”endued with power from on high” (Luke 24:49). But the apostles observed the legal ceremonies after the coming of the Holy Ghost: for it is stated (Acts 16:3) that Paul circ.u.mcised Timothy: and (Acts 21:26) that Paul, at the advice of James, ”took the men, and ... being purified with them, entered into the temple, giving notice of the accomplishment of the days of purification, until an oblation should be offered for every one of them.” Therefore the legal ceremonies can be observed since the Pa.s.sion of Christ without mortal sin.
Obj. 2: Further, one of the legal ceremonies consisted in shunning the fellows.h.i.+p of Gentiles. But the first Pastor of the Church complied with this observance; for it is stated (Gal. 2:12) that, ”when” certain men ”had come” to Antioch, Peter ”withdrew and separated himself” from the Gentiles. Therefore the legal ceremonies can be observed since Christ's Pa.s.sion without committing mortal sin.
Obj. 3: Further, the commands of the apostles did not lead men into sin. But it was commanded by apostolic decree that the Gentiles should observe certain ceremonies of the Law: for it is written (Acts 15:28, 29): ”It hath seemed good to the Holy Ghost and to us, to lay no further burden upon you than these necessary things: that you abstain from things sacrificed to idols, and from blood, and from things strangled, and from fornication.” Therefore the legal ceremonies can be observed since Christ's Pa.s.sion without committing mortal sin.
_On the contrary,_ The Apostle says (Gal. 5:2): ”If you be circ.u.mcised, Christ shall profit you nothing.” But nothing save mortal sin hinders us from receiving Christ's fruit. Therefore since Christ's Pa.s.sion it is a mortal sin to be circ.u.mcised, or to observe the other legal ceremonies.
_I answer that,_ All ceremonies are professions of faith, in which the interior wors.h.i.+p of G.o.d consists. Now man can make profession of his inward faith, by deeds as well as by words: and in either profession, if he make a false declaration, he sins mortally. Now, though our faith in Christ is the same as that of the fathers of old; yet, since they came before Christ, whereas we come after Him, the same faith is expressed in different words, by us and by them. For by them was it said: ”Behold a virgin shall conceive and bear a son,”
where the verbs are in the future tense: whereas we express the same by means of verbs in the past tense, and say that she ”conceived and bore.” In like manner the ceremonies of the Old Law betokened Christ as having yet to be born and to suffer: whereas our sacraments signify Him as already born and having suffered. Consequently, just as it would be a mortal sin now for anyone, in making a profession of faith, to say that Christ is yet to be born, which the fathers of old said devoutly and truthfully; so too it would be a mortal sin now to observe those ceremonies which the fathers of old fulfilled with devotion and fidelity. Such is the teaching of Augustine (Contra Faust. xix, 16), who says: ”It is no longer promised that He shall be born, shall suffer and rise again, truths of which their sacraments were a kind of image: but it is declared that He is already born, has suffered and risen again; of which our sacraments, in which Christians share, are the actual representation.”
Reply Obj. 1: On this point there seems to have been a difference of opinion between Jerome and Augustine. For Jerome (Super Galat. ii, 11, seqq.) distinguished two periods of time. One was the time previous to Christ's Pa.s.sion, during which the legal ceremonies were neither dead, since they were obligatory, and did expiate in their own fas.h.i.+on; nor deadly, because it was not sinful to observe them.
But immediately after Christ's Pa.s.sion they began to be not only dead, so as no longer to be either effectual or binding; but also deadly, so that whoever observed them was guilty of mortal sin. Hence he maintained that after the Pa.s.sion the apostles never observed the legal ceremonies in real earnest; but only by a kind of pious pretense, lest, to wit, they should scandalize the Jews and hinder their conversion. This pretense, however, is to be understood, not as though they did not in reality perform those actions, but in the sense that they performed them without the mind to observe the ceremonies of the Law: thus a man might cut away his foreskin for health's sake, not with the intention of observing legal circ.u.mcision.
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