Summa Theologica Part IV (Tertia Pars) Part 125

_I answer that,_ As stated above (Q. 66, A. 9), Baptism is a spiritual regeneration. Now when a thing is generated, it receives together with the form, the form's effect, unless there be an obstacle; and when this is removed, the form of the thing generated produces its effect: thus at the same time as a weighty body is generated, it has a downward movement, unless something prevent this; and when the obstacle is removed, it begins forthwith to move downwards. In like manner when a man is baptized, he receives the character, which is like a form; and he receives in consequence its proper effect, which is grace whereby all his sins are remitted. But this effect is sometimes hindered by insincerity. Wherefore, when this obstacle is removed by Penance, Baptism forthwith produces its effect.

Reply Obj. 1: The sacrament of Baptism is the work of G.o.d, not of man. Consequently, it is not dead in the man, who being insincere, is baptized without charity.

Reply Obj. 2: Insincerity is not removed by Baptism but by Penance: and when it is removed, Baptism takes away all guilt, and all debt of punishment due to sins, whether committed before Baptism, or even co-existent with Baptism. Hence Augustine says (De Bapt. cont. Donat.

i): "Yesterday is blotted out, and whatever remains over and above, even the very last hour and moment preceding Baptism, the very moment of Baptism. But from that moment forward he is bound by his obligations." And so both Baptism and Penance concur in producing the effect of Baptism, but Baptism as the direct efficient cause, Penance as the indirect cause, i.e. as removing the obstacle.

Reply Obj. 3: The effect of Baptism is to take away not future, but present and past sins. And consequently, when the insincerity pa.s.ses away, subsequent sins are indeed remitted, but by Penance, not by Baptism. Wherefore they are not remitted, like the sins which preceded Baptism, as to the whole debt of punishment.

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QUESTION 70

OF CIRc.u.mCISION (In Four Articles)

We have now to consider things that are preparatory to Baptism: and (1) that which preceded Baptism, viz. Circ.u.mcision, (2) those which accompany Baptism, viz. Catechism and Exorcism.

Concerning the first there are four points of inquiry:

(1) Whether circ.u.mcision was a preparation for, and a figure of, Baptism?

(2) Its inst.i.tution;

(3) Its rite;

(4) Its effect.

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FIRST ARTICLE [III, Q. 70, Art. 1]

Whether Circ.u.mcision Was a Preparation For, and a Figure of Baptism?

Objection 1: It seems that circ.u.mcision was not a preparation for, and a figure of Baptism. For every figure has some likeness to that which it foreshadows. But circ.u.mcision has no likeness to Baptism.

Therefore it seems that it was not a preparation for, and a figure of Baptism.

Obj. 2: Further, the Apostle, speaking of the Fathers of old, says (1 Cor. 10:2), that "all were baptized in the cloud, and in the sea": but not that they were baptized in circ.u.mcision. Therefore the protecting pillar of a cloud, and the crossing of the Red Sea, rather than circ.u.mcision, were a preparation for, and a figure of Baptism.

Obj. 3: Further, it was stated above (Q. 38, AA. 1, 3) that the baptism of John was a preparation for Christ's. Consequently, if circ.u.mcision was a preparation for, and a figure of Christ's Baptism, it seems that John's baptism was superfluous: which is unseemly.

Therefore circ.u.mcision was not a preparation for, and a figure of Baptism.

_On the contrary,_ The Apostle says (Col. 2:11, 12): "You are circ.u.mcised with circ.u.mcision, not made by hand in despoiling the body of the flesh, but in the circ.u.mcision of Christ, buried with Him in Baptism."

_I answer that,_ Baptism is called the Sacrament of Faith; in so far, to wit, as in Baptism man makes a profession of faith, and by Baptism is aggregated to the congregation of the faithful. Now our faith is the same as that of the Fathers of old, according to the Apostle (2 Cor. 4:13): "Having the same spirit of faith ... we ... believe."

But circ.u.mcision was a protestation of faith; wherefore by circ.u.mcision also men of old were aggregated to the body of the faithful. Consequently, it is manifest that circ.u.mcision was a preparation for Baptism and a figure thereof, forasmuch as "all things happened" to the Fathers of old "in figure" (1 Cor. 10:11); just as their faith regarded things to come.

Reply Obj. 1: Circ.u.mcision was like Baptism as to the spiritual effect of the latter. For just as circ.u.mcision removed a carnal pellicule, so Baptism despoils man of carnal behavior.

Reply Obj. 2: The protecting pillar of cloud and the crossing of the Red Sea were indeed figures of our Baptism, whereby we are born again of water, signified by the Red Sea; and of the Holy Ghost, signified by the pillar of cloud: yet man did not make, by means of these, a profession of faith, as by circ.u.mcision; so that these two things were figures but not sacraments. But circ.u.mcision was a sacrament, and a preparation for Baptism; although less clearly figurative of Baptism, as to externals, than the aforesaid. And for this reason the Apostle mentions them rather than circ.u.mcision.

Reply Obj. 3: John's baptism was a preparation for Christ's as to the act done: but circ.u.mcision, as to the profession of faith, which is required in Baptism, as stated above.

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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 washing, 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.