Summa Theologica Part II (Pars Prima Secundae) Part 160

Whether the Ceremonial Precepts Are Figurative?

Objection 1: It would seem that the ceremonial precepts are not figurative. For it is the duty of every teacher to express himself in such a way as to be easily understood, as Augustine states (De Doctr.

Christ. iv, 4, 10) and this seems very necessary in the framing of a law: because precepts of law are proposed to the populace; for which reason a law should be manifest, as Isidore declares (Etym. v, 21).

If therefore the precepts of the Law were given as figures of something, it seems unbecoming that Moses should have delivered these precepts without explaining what they signified.

Obj. 2: Further, whatever is done for the worship of G.o.d, should be entirely free from unfittingness. But the performance of actions in representation of others, seems to savor of the theatre or of the drama: because formerly the actions performed in theatres were done to represent the actions of others. Therefore it seems that such things should not be done for the worship of G.o.d. But the ceremonial precepts are ordained to the Divine worship, as stated above (A. 1).

Therefore they should not be figurative.

Obj. 3: Further, Augustine says (Enchiridion iii, iv) that "G.o.d is worshipped chiefly by faith, hope, and charity." But the precepts of faith, hope, and charity are not figurative. Therefore the ceremonial precepts should not be figurative.

Obj. 4: Further, Our Lord said (John 4:24): "G.o.d is a spirit, and they that adore Him, must adore Him in spirit and in truth." But a figure is not the very truth: in fact one is condivided with the other. Therefore the ceremonial precepts, which refer to the Divine worship, should not be figurative.

_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."

_I answer that,_ As stated above (A. 1; Q. 99, AA. 3, 4), the ceremonial precepts are those which refer to the worship of G.o.d. Now the Divine worship is twofold: internal, and external. For since man is composed of soul and body, each of these should be applied to the worship of G.o.d; the soul by an interior worship; the body by an outward worship: hence it is written (Ps. 83:3): "My heart and my flesh have rejoiced in the living G.o.d." And as the body is ordained to G.o.d through the soul, so the outward worship is ordained to the internal worship. Now interior worship consists in the soul being united to G.o.d by the intellect and affections. Wherefore according to the various ways in which the intellect and affections of the man who worships G.o.d are rightly united to G.o.d, his external actions are applied in various ways to the Divine worship.

For in the state of future bliss, the human intellect will gaze on the Divine Truth in Itself. Wherefore the external worship will not consist in anything figurative, but solely in the praise of G.o.d, proceeding from the inward knowledge and affection, according to Isa.

51:3: "Joy and gladness shall be found therein, thanksgiving and the voice of praise."

But in the present state of life, we are unable to gaze on the Divine Truth in Itself, and we need the ray of Divine light to shine upon us under the form of certain sensible figures, as Dionysius states (Coel. Hier. i); in various ways, however, according to the various states of human knowledge. For under the Old Law, neither was the Divine Truth manifest in Itself, nor was the way leading to that manifestation as yet opened out, as the Apostle declares (Heb. 9:8).

Hence the external worship of the Old Law needed to be figurative not only of the future truth to be manifested in our heavenly country, but also of Christ, Who is the way leading to that heavenly manifestation. But under the New Law this way is already revealed: and therefore it needs no longer to be foreshadowed as something future, but to be brought to our minds as something past or present: and the truth of the glory to come, which is not yet revealed, alone needs to be foreshadowed. This is what the Apostle says (Heb. 11:1): "The Law has [Vulg.: 'having'] a shadow of the good things to come, not the very image of the things": for a shadow is less than an image; so that the image belongs to the New Law, but the shadow to the Old.

Reply Obj. 1: The things of G.o.d are not to be revealed to man except in proportion to his capacity: else he would be in danger of downfall, were he to despise what he cannot grasp. Hence it was more beneficial that the Divine mysteries should be revealed to uncultured people under a veil of figures, that thus they might know them at least implicitly by using those figures to the honor of G.o.d.

Reply Obj. 2: Just as human reason fails to grasp poetical expressions on account of their being lacking in truth, so does it fail to grasp Divine things perfectly, on account of the sublimity of the truth they contain: and therefore in both cases there is need of signs by means of sensible figures.

Reply Obj. 3: Augustine is speaking there of internal worship; to which, however, external worship should be ordained, as stated above.

The same answer applies to the Fourth Objection: because men were taught by Him to practice more perfectly the spiritual worship of G.o.d.

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THIRD ARTICLE [I-II, Q. 101, Art. 3]

Whether There Should Have Been Many Ceremonial Precepts?

Objection 1: It would seem that there should not have been many ceremonial precepts. For those things which conduce to an end should be proportionate to that end. But the ceremonial precepts, as stated above (AA. 1, 2), are ordained to the worship of G.o.d, and to the foreshadowing of Christ. Now "there is but one G.o.d, of Whom are all things ... and one Lord Jesus Christ, by Whom are all things" (1 Cor. 8:6). Therefore there should not have been many ceremonial precepts.

Obj. 2: Further, the great number of the ceremonial precepts was an occasion of transgression, according to the words of Peter (Acts 15:10): "Why tempt you G.o.d, to put a yoke upon the necks of the disciples, which neither our fathers nor we have been able to bear?"

Now the transgression of the Divine precepts is an obstacle to man's salvation. Since, therefore, every law should conduce to man's salvation, as Isidore says (Etym. v, 3), it seems that the ceremonial precepts should not have been given in great number.

Obj. 3: Further, the ceremonial precepts referred to the outward and bodily worship of G.o.d, as stated above (A. 2). But the Law should have lessened this bodily worship: since it directed men to Christ, Who taught them to worship G.o.d "in spirit and in truth," as stated in John 4:23. Therefore there should not have been many ceremonial precepts.

_On the contrary,_ (Osee 8:12): "I shall write to them [Vulg.: 'him']

My manifold laws"; and (Job 11:6): "That He might show thee the secrets of His wisdom, and that His Law is manifold."

_I answer that,_ As stated above (Q. 96, A. 1), every law is given to a people. Now a people contains two kinds of men: some, p.r.o.ne to evil, who have to be coerced by the precepts of the law, as stated above (Q. 95, A. 1); some, inclined to good, either from nature or from custom, or rather from grace; and the like have to be taught and improved by means of the precepts of the law. Accordingly, with regard to both kinds of men it was expedient that the Old Law should contain many ceremonial precepts. For in that people there were many p.r.o.ne to idolatry; wherefore it was necessary to recall them by means of ceremonial precepts from the worship of idols to the worship of G.o.d. And since men served idols in many ways, it was necessary on the other hand to devise many means of repressing every single one: and again, to lay many obligations on such like men, in order that being burdened, as it were, by their duties to the Divine worship, they might have no time for the service of idols. As to those who were inclined to good, it was again necessary that there should be many ceremonial precepts; both because thus their mind turned to G.o.d in many ways, and more continually; and because the mystery of Christ, which was foreshadowed by these ceremonial precepts, brought many boons to the world, and afforded men many considerations, which needed to be signified by various ceremonies.

Reply Obj. 1: When that which conduces to an end is sufficient to conduce thereto, then one such thing suffices for one end: thus one remedy, if it be efficacious, suffices sometimes to restore men to health, and then the remedy needs not to be repeated. But when that which conduces to an end is weak and imperfect, it needs to be multiplied: thus many remedies are given to a sick man, when one is not enough to heal him. Now the ceremonies of the Old Law were weak and imperfect, both for representing the mystery of Christ, on account of its surpa.s.sing excellence; and for subjugating men's minds to G.o.d. Hence the Apostle says (Heb. 7:18, 19): "There is a setting aside of the former commandment because of the weakness and unprofitableness thereof, for the law brought nothing to perfection."

Consequently these ceremonies needed to be in great number.

Reply Obj. 2: A wise lawgiver should suffer lesser transgressions, that the greater may be avoided. And therefore, in order to avoid the sin of idolatry, and the pride which would arise in the hearts of the Jews, were they to fulfil all the precepts of the Law, the fact that they would in consequence find many occasions of disobedience did not prevent G.o.d from giving them many ceremonial precepts.

Reply Obj. 3: The Old Law lessened bodily worship in many ways. Thus it forbade sacrifices to be offered in every place and by any person.

Many such like things did it enact for the lessening of bodily worship; as Rabbi Moses, the Egyptian testifies (Doct. Perplex. iii).

Nevertheless it behooved not to attenuate the bodily worship of G.o.d so much as to allow men to fall away into the worship of idols.

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FOURTH ARTICLE [I-II, Q. 101, Art. 4]

Whether the Ceremonies of the Old Law Are Suitably Divided into Sacrifices, Sacred Things, Sacraments, and Observances?

Objection 1: It would seem that the ceremonies of the Old Law are unsuitably divided into "sacrifices, sacred things, sacraments, and observances." For the ceremonies of the Old Law foreshadowed Christ.

But this was done only by the sacrifices, which foreshadowed the sacrifice in which Christ "delivered Himself an oblation and a sacrifice to G.o.d" (Eph. 5:2). Therefore none but the sacrifices were ceremonies.

Obj. 2: Further, the Old Law was ordained to the New. But in the New Law the sacrifice is the Sacrament of the Altar. Therefore in the Old Law there should be no distinction between "sacrifices" and "sacraments."

Obj. 3: Further, a "sacred thing" is something dedicated to G.o.d: in which sense the tabernacle and its vessels were said to be consecrated. But all the ceremonial precepts were ordained to the worship of G.o.d, as stated above (A. 1). Therefore all ceremonies were sacred things. Therefore "sacred things" should not be taken as a part of the ceremonies.

Obj. 4: Further, "observances" are so called from having to be observed. But all the precepts of the Law had to be observed: for it is written (Deut. 8:11): "Observe [Douay: 'Take heed'] and beware lest at any time thou forget the Lord thy G.o.d, and neglect His commandments and judgments and ceremonies." Therefore the "observances" should not be considered as a part of the ceremonies.

Obj. 5: Further, the solemn festivals are reckoned as part of the ceremonial: since they were a shadow of things to come (Col. 2:16, 17): and the same may be said of the oblations and gifts, as appears from the words of the Apostle (Heb. 9:9): and yet these do not seem to be inclined in any of those mentioned above. Therefore the above division of ceremonies is unsuitable.

_On the contrary,_ In the Old Law each of the above is called a ceremony. For the sacrifices are called ceremonies (Num. 15:24): "They shall offer a calf ... and the sacrifices and libations thereof, as the ceremonies require." Of the sacrament of Order it is written (Lev. 7:35): "This is the anointing of Aaron and his sons in the ceremonies." Of sacred things also it is written (Ex. 38:21): "These are the instruments of the tabernacle of the testimony ...

in the ceremonies of the Levites." And again of the observances it is written (3 Kings 9:6): "If you ... shall turn away from following Me, and will not observe [Douay: 'keep'] My ... ceremonies which I have set before you."

_I answer that,_ As stated above (AA. 1, 2), the ceremonial precepts are ordained to the Divine worship. Now in this worship we may consider the worship itself, the worshippers, and the instruments of worship. The worship consists specially in _sacrifices,_ which are offered up in honor of G.o.d. The instruments of worship refer to the _sacred things,_ such as the tabernacle, the vessels and so forth.

With regard to the worshippers two points may be considered. The first point is their preparation for Divine worship, which is effected by a sort of consecration either of the people or of the ministers; and to this the _sacraments_ refer. The second point is their particular mode of life, whereby they are distinguished from those who do not worship G.o.d: and to this pertain the _observances,_ for instance, in matters of food, clothing, and so forth.

Reply Obj. 1: It was necessary for the sacrifices to be offered both in some certain place and by some certain men: and all this pertained to the worship of G.o.d. Wherefore just as their sacrifices signified Christ the victim, so too their sacraments and sacred things foreshadowed the sacraments and sacred things of the New Law; while their observances foreshadowed the mode of life of the people under the New Law: all of which things pertain to Christ.

Reply Obj. 2: The sacrifice of the New Law, viz. the Eucharist, contains Christ Himself, the Author of our Sanctification: for He sanctified "the people by His own blood" (Heb. 13:12). Hence this Sacrifice is also a sacrament. But the sacrifices of the Old Law did not contain Christ, but foreshadowed Him; hence they are not called sacraments. In order to signify this there were certain sacraments apart from the sacrifices of the Old Law, which sacraments were figures of the sanctification to come. Nevertheless to certain consecrations certain sacrifices were united.

Reply Obj. 3: The sacrifices and sacraments were of course sacred things. But certain things were sacred, through being dedicated to the Divine worship, and yet were not sacrifices or sacraments: wherefore they retained the common designation of sacred things.

Reply Obj. 4: Those things which pertained to the mode of life of the people who worshipped G.o.d, retained the common designation of observances, in so far as they fell short of the above. For they were not called sacred things, because they had no immediate connection with the worship of G.o.d, such as the tabernacle and its vessels had.

But by a sort of consequence they were matters of ceremony, in so far as they affected the fitness of the people who worshipped G.o.d.

Reply Obj. 5: Just as the sacrifices were offered in a fixed place, so were they offered at fixed times: for which reason the solemn festivals seem to be reckoned among the sacred things. The oblations and gifts are counted together with the sacrifices; hence the Apostle says (Heb. 5:1): "Every high-priest taken from among men, is ordained for men in things that appertain to G.o.d, that he may offer up gifts and sacrifices."

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QUESTION 102

OF THE CAUSES OF THE CEREMONIAL PRECEPTS (In Six Articles)

We must now consider the causes of the ceremonial precepts: under which head there are six points of inquiry:

(1) Whether there was any cause for the ceremonial precepts?