Part IV (Tertia Pars) Part 125 (2/2)

SECOND ARTICLE [III, Q. 70, Art. 2]

Whether Circ.u.mcision Was Inst.i.tuted in a Fitting Manner?

Objection 1: It seems that circ.u.mcision was inst.i.tuted in an unfitting manner. For as stated above (A. 1) a profession of faith was made in circ.u.mcision. But none could ever be delivered from the first man's sin, except by faith in Christ's Pa.s.sion, according to Rom. 3:25: ”Whom G.o.d hath proposed to be a propitiation, through faith in His blood.” Therefore circ.u.mcision should have been inst.i.tuted forthwith after the first man's sin, and not at the time of Abraham.

Obj. 2: Further, in circ.u.mcision man made profession of keeping the Old Law, just as in Baptism he makes profession of keeping the New Law; wherefore the Apostle says (Gal. 5:3): ”I testify ... to every man circ.u.mcising himself, that he is a debtor to do the whole Law.”

But the observance of the Law was not promulgated at the time of Abraham, but rather at the time of Moses. Therefore it was unfitting for circ.u.mcision to be inst.i.tuted at the time of Abraham.

Obj. 3: Further, circ.u.mcision was a figure of, and a preparation for, Baptism. But Baptism is offered to all nations, according to Matt.

28:19: ”Going ... teach ye all nations, baptizing them.” Therefore circ.u.mcision should have been inst.i.tuted as binding, not the Jews only, but also all nations.

Obj. 4: Further, carnal circ.u.mcision should correspond to spiritual circ.u.mcision, as the shadow to the reality. But spiritual circ.u.mcision which is of Christ, regards indifferently both s.e.xes, since ”in Christ Jesus there is neither male nor female,” as is written Col. 3 [*Gal. 3:28]. Therefore the inst.i.tution of circ.u.mcision which concerns only males, was unfitting.

_On the contrary,_ We read (Gen. 17) that circ.u.mcision was inst.i.tuted by G.o.d, Whose ”works are perfect” (Deut. 32:4).

_I answer that,_ As stated above (A. 1) circ.u.mcision was a preparation for Baptism, inasmuch as it was a profession of faith in Christ, which we also profess in Baptism. Now among the Fathers of old, Abraham was the first to receive the promise of the future birth of Christ, when it was said to him: ”In thy seed shall all the nations of the earth be blessed” (Gen. 22:18). Moreover, he was the first to cut himself off from the society of unbelievers, in accordance with the commandment of the Lord, Who said to him (Gen.

13:1): ”Go forth out of thy country and from thy kindred.” Therefore circ.u.mcision was fittingly inst.i.tuted in the person of Abraham.

Reply Obj. 1: Immediately after the sin of our first parent, on account of the knowledge possessed by Adam, who was fully instructed about Divine things, both faith and natural reason flourished in man to such an extent, that there was no need for any signs of faith and salvation to be prescribed to him, but each one was wont to make protestation of his faith, by outward signs of his profession, according as he thought best. But about the time of Abraham faith was on the wane, many being given over to idolatry. Moreover, by the growth of carnal concupiscence natural reason was clouded even in regard to sins against nature. And therefore it was fitting that then, and not before, circ.u.mcision should be inst.i.tuted, as a profession of faith and a remedy against carnal concupiscence.

Reply Obj. 2: The observance of the Law was not to be promulgated until the people were already gathered together: because the law is ordained to the public good, as we have stated in the Second Part (I-II, Q. 90, A. 2). Now it behooved the body of the faithful to be gathered together by a sensible sign, which is necessary in order that men be united together in any religion, as Augustine says (Contra Faust. xix). Consequently, it was necessary for circ.u.mcision to be inst.i.tuted before the giving of the Law. Those Fathers, however, who lived before the Law, taught their families concerning Divine things by way of paternal admonition. Hence the Lord said of Abraham (Gen. 18:19): ”I know that he will command his children, and his household after him to keep the way of the Lord.”

Reply Obj. 3: Baptism contains in itself the perfection of salvation, to which G.o.d calls all men, according to 1 Tim. 2:4: ”Who will have all men to be saved.” Wherefore Baptism is offered to all nations. On the other hand circ.u.mcision did not contain the perfection of salvation, but signified it as to be achieved by Christ, Who was to be born of the Jewish nation. For this reason circ.u.mcision was given to that nation alone.

Reply Obj. 4: The inst.i.tution of circ.u.mcision is as a sign of Abraham's faith, who believed that himself would be the father of Christ Who was promised to him: and for this reason it was suitable that it should be for males only. Again, original sin, against which circ.u.mcision was specially ordained, is contracted from the father, not from the mother, as was stated in the Second Part (I-II, Q. 81, A. 5). But Baptism contains the power of Christ, Who is the universal cause of salvation for all, and is ”The Remission of all sins”

(Post-Communion, Tuesday in Whitweek).

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THIRD ARTICLE [III, Q. 70, Art. 3]

Whether the Rite of Circ.u.mcision Was Fitting?

Objection 1: It seems that the rite of circ.u.mcision was unfitting.

For circ.u.mcision, as stated above (AA. 1, 2), was a profession of faith. But faith is in the apprehensive power, whose operations appear mostly in the head. Therefore the sign of circ.u.mcision should have been conferred on the head rather than on the virile member.

Obj. 2: Further, in the sacraments we make use of such things as are in more frequent use; for instance, water, which is used for was.h.i.+ng, and bread, which we use for nourishment. But, in cutting, we use an iron knife more commonly than a stone knife. Therefore circ.u.mcision should not have been performed with a stone knife.

Obj. 3: Further, just as Baptism was inst.i.tuted as a remedy against original sin, so also was circ.u.mcision, as Bede says (Hom. in Circ.u.m.). But now Baptism is not put off until the eighth day, lest children should be in danger of loss on account of original sin, if they should die before being baptized. On the other hand, sometimes Baptism is put off until after the eighth day. Therefore the eighth day should not have been fixed for circ.u.mcision, but this day should have been antic.i.p.ated, just as sometimes it was deferred.

_On the contrary,_ The aforesaid rite of circ.u.mcision is fixed by a gloss on Rom. 4:11: ”And he received the sign of circ.u.mcision.”

_I answer that,_ As stated above (A. 2), circ.u.mcision was established, as a sign of faith, by G.o.d ”of” Whose ”wisdom there is no number” (Ps. 146:5). Now to determine suitable signs is a work of wisdom. Consequently, it must be allowed that the rite of circ.u.mcision was fitting.

Reply Obj. 1: It was fitting for circ.u.mcision to be performed on the virile member. First, because it was a sign of that faith whereby Abraham believed that Christ would be born of his seed. Secondly, because it was to be a remedy against original sin, which is contracted through the act of generation. Thirdly, because it was ordained as a remedy for carnal concupiscence, which thrives princ.i.p.ally in those members, by reason of the abundance of venereal pleasure.

Reply Obj. 2: A stone knife was not essential to circ.u.mcision.

Wherefore we do not find that an instrument of this description is required by any divine precept; nor did the Jews, as a rule, make use of such a knife for circ.u.mcision; indeed, neither do they now.

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